{"slug":"dsc-232","id":"syriac:dsc:dsc-232","title":"Literal Commentary on Deuteronomy","title_source":"Literal Commentary on Deuteronomy","author":"Dionysius bar Salibi","genre":"commentary","date":"Mid-12th century","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:34:52Z","cost_usd":0.034181},"source":{"registry_id":"syriac:dsc:dsc-232","work_id":"dsc-232","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/232"},"stats":{"passages":55,"english_words":17476,"coptic_letters":0,"source_letters":41086,"commentary_units":310,"commentary_kinds":9,"derived_notes":9,"ambiguities":109,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"dsc-232","abstract":"Dionysius bar Salibi's Literal Commentary on Deuteronomy is a mid-12th-century West Syriac exegetical work, part of a larger Old Testament commentary set. The text survives in a single, late manuscript (19th century) with possible scribal errors and lacunae. Bar Salibi interprets Deuteronomy as a 'second law' necessitated by Israel's corruption, a common patristic and Syriac trope. The commentary was used in liturgical and educational contexts but is less cited than his works on the Gospels or Psalms. The edition lacks a critical apparatus, limiting its text-critical value.","historical_context":"Dionysius bar Salibi (d. 1171) was a West Syriac metropolitan of Amid and Mabbug, active in the Syriac Orthodox Church. His commentary on Deuteronomy was likely composed in the mid-12th century, a period of Syriac theological and literary flourishing under Crusader and Islamic rule. The work belongs to the West Syriac exegetical tradition, drawing on earlier Syriac fathers like Ephrem and Jacob of Serugh. The surviving manuscript tradition is fragmentary; the edition relies on a single 19th-century manuscript, possibly a copy of an earlier exemplar, with unclear provenance. The commentary was used in West Syriac liturgical and educational settings, though it is less prominent than his New Testament works.","significance":"This commentary exemplifies West Syriac literal exegesis of the Old Testament in the 12th century, reflecting continuity with patristic traditions. Its survival, though fragmentary, provides insight into Syriac interpretive methods and the reception of Deuteronomy. The work's limited manuscript base and lack of critical edition highlight challenges in studying Syriac commentaries.","timeline":[{"date":"12th c.","event":"Dionysius bar Salibi active as metropolitan of Amid and Mabbug."},{"date":"Mid-12th c.","event":"Composition of the Literal Commentary on Deuteronomy."},{"date":"19th c.","event":"Earliest extant manuscript copied; provenance uncertain."},{"date":"20th–21st c.","event":"Modern edition published without critical apparatus."}],"relations":[{"work":"Commentary on the Gospels","relation":"Part of same author's corpus, more widely cited","key":"","label":null,"url":null},{"work":"Commentary on the Psalms","relation":"Another work by bar Salibi, similar exegetical method","key":"","label":null,"url":null},{"work":"Syriac Old Testament commentaries (e.g., by Ephrem, Jacob of Serugh)","relation":"Influenced by earlier Syriac exegetical tradition","key":"","label":null,"url":null},{"work":"Deuteronomy (Syriac Peshitta)","relation":"Biblical text commented upon","key":"","label":null,"url":null}],"external_links":[],"cautions":["The edition relies on a single 19th-century manuscript, which may contain scribal errors or lacunae.","Provenance and chain of transmission are not fully established.","No critical apparatus or collation of variant readings is provided.","The commentary is less cited than bar Salibi's New Testament works, suggesting possible textual loss or limited circulation."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000389,"generated":"2026-11-15T06:34:51Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/232"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8710"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/212"}],"checks":{"work":"dsc-232","status":"pass","blocking":[],"warnings":[],"stats":{"passages":55,"translated":55,"commentary_passages":55,"commentary_units":310,"english_words":17476,"source_letters":46604,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Dionysius bar Salibi (d. 1171) was a West Syriac metropolitan of Amid and Mabbug. His commentary on Deuteronomy is part of a larger Old Testament commentary set, likely composed in the mid-12th century.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The surviving Syriac manuscript tradition for this commentary is fragmentary; the edition relies on a single late manuscript, which may contain scribal errors or lacunae.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Bar Salibi’s commentaries were used in West Syriac liturgical and educational contexts, but this Deuteronomy commentary is less cited than his works on the Gospels or the Psalms.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a critical apparatus or collation of variant readings; textual decisions are not fully documented, limiting its use for text-critical study.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"The edition is based on a single manuscript from the 19th century, likely a copy of an earlier exemplar; the provenance and chain of transmission are not fully established.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 55 narrative."},{"kind":"caution","severity":"caution","text":"9 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":55},"term_index":[],"citations":{"ed:dsc-232":{"label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}},"segments":[{"i":1,"ref":"p1","source":"ܬܘܼܒ ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ ܕܣܦܪܐ ܚܡܝܼܫܝܐ ܕܡܘܫܐ ܕܡܬܩܪܐ ܬܢܝܢ ܢܡܘܿܣܐ ܕܡܿܟܼܢܫ ܠܡܪܝ ܕܝܘܢܢܘܣܝܘܣ ܝܥܩܘܿܒ ܕܗܘܼ ܒܪ ܨܠܝܒܝ. ܒܬܢܝܢ ܢܡܘܿܣܐ ܡܬܼܥܗܕ ܡܘܫܐ ܠܐܝܠܝܢ ܕܡܠܠ ܒܡܦܩܢܐ ܘܣܦܪܐ ܕܟܗ̈ܢܐ ܟܕ ܨܒܼܐ ܕܢܥܗܕ ܐܢܘܿܢ ܠܩܕܡ̈ܝܬܐ ܘܪܘܪ̈ܒܬܐ ܕܣܥܼܪ ܐܠܗܐ ܠܘܬܗܘܿܢ ܘܡܪܡܪܘܼܗܝ܀ ܬܘܼܒ ܡܛ݀ܠ ܕܚܒܼܠܘ ܐܘܪܚܗܘܿܢ ܒ݀ܬܪ ܢܡܘܿܣܐ ܩܕܡܝܐ: ܐܬܬܘܣܦ ܬܢܝܿܢܐ܀ ܬܘܼܒ ܗ݀ܢܘܢ ܕܫܼܡܥܘ ܠܩܕܡܝܐ ܐܠܘܼ ܓܝܪ ܫܡܠܝܼܘ ܠܐ ܡܬܼܒܥܐ ܗܼܘܐ ܬܢܝܿܢܐ܀ ܬܘܼܒ ܗܿܢܘܢ ܕܫܡܼܥܘ ܠܩܕܡܝܐ ܣܦܼܘ ܒܡܕܒܪܐ ܡܬܼܚܕܬ ܨܝܕ ܒܢܝ̈ܘܢ ܒܬܢܝܢܗ: ܕܠܐ ܢܚܛܘܿܢ ܐܝܟ ܐܒܗ̈ܝܗܘܿܢ܀ ܘܙ݀ܕܩ ܗܼܘܐ ܬܘܼܒ ܕܠܘ ܡܼܢ ܟܬܒܐ ܢܫܡܥܘܼܢܝܗܝ ܠܗܢܐ: ܐܠܐ ܐܦ ܡܼܢ ܦܘܼܡ ܡܘܫܐ: ܐܟܡܐ ܕܐܒܗ̈ܝܗܘܿܢ ܡܼܢ ܦܘܼܡܗ ܘܡܼܢ ܐܠܗܐ܀ ܬܘܼܒ ܠܐܝܠܝܢ ܕܐܪܝܼܟܐܝܬ ܟܬܼܒ ܒܗܿܠܝܢ ܬܠܬܐ ܣܦܪ̈ܐ: ܬܢܝܢ ܡܣܝܟܐܝܬ ܟܬܼܒ ܘܟܢܝܗ ܠܟܬܒܐ ܗܢܐ ܬܢܝܢ ܢܡܘܼ̈ܣܐ ܕܐܬܝܼܗܒܘ ܒܛܘܼܪܐ ܕܣܝܼܢܝ ܘܒܡܕܒܪܐ܀ ܬܘܼܒ ܬܢܝܗܝ ܠܢܡܘܿܣܐ ܡܼܢ ܦܘܼܡ ܠܦܘܼܡ܀ ܩܕܡ ܒܢ̈ܝܗܘܿܢ ܒܟܪ̈ܝܬܐ ܕܠܐ ܢܒܓܢܘܢܼ ܘܢܐܡܪܘܢܼ ܕܡܛ݀ܠ ܐܪܝܼܟܘܼܬܐ ܕܣܦܪ̈ܐ ܠܐ ܡܫܟܚܝܼܢܢ ܠܡܩܼܪܐ ܐܢܘܿܢ: ܘܥܠ ܗ݀ܝ ܥܿܪܩܝܼܢܢ ܡܼܢ ܩܪܝܢܐ ܘܕܝܕܥ ܟ݀ܠܢܫ ܕܠܘ ܡܼܢ ܦܬܝܘܼܬ ܡܠܼܬܐ ܗ̄ ܥܪܩܘ ܡܼܢ ܗܓܝܢܐ ܕܒܣܦܪܐ: ܐܠܐ ܡܛ݀ܠ ܒܝܼܫܘܼܬܗܘܿܢ: ܘܪܡܿܙ ܐܚܪܬܐ ܒܬܢܝܢ ܢܡܘܿܣܐ ܥܠ ܠܐ ܡܬܬܦܝܼܣܢܘܼܬܗܘܿܢ ܘܩܫܝܘܼܬܗܘܢ: ܕܐܠܘܼ ܫܡܼܥܘ ܠܢܡ̈ܘܣܐ ܩܕܡ̈ܝܐ܆ ܠܐ ܐܣܬܼܢܩܘ ܥܠ ܬܢܝܿܢܐ ܕܠܗܘܿܢ ܕܡܼܢ ܕܪܝܫ܇ ܘܕܪܫܼ ܐܘܪܚܐ ܠ̈ܢܒܝܐ ܕܐܦܠܐ ܗܼܢܘܿܢ ܢܡܐܢܘܢ ܕܢܬܢܘܿܢ ܘܢܬܠܬܘܢܼ ܠܡ̈ܠܝܗܘܿܢ ܠܥܡܐ ܠܥܡܐ ܩܿܫܐܼ ܩܕܠܐ܀ ܣܟܐ ܕܡܪܕܝܼܬܗ ܕܥܡܐ ܡܼܢ ܛܘܪܐ ܕܚܘܪܝܒ܀","english":"Again, the literal interpretation of the fifth book of Moses, which is called Deuteronomy. The Book of Deuteronomy reminds Moses of those things which he spoke in Exodus and the Book of Leviticus, when he wished to remind them of the great and mighty things which God had done for them and for their sake. Again, because they corrupted their ways after the first law, a second law was added. Again, it is because they did not obey the first; for if they had obeyed, a second law would not have been necessary. Again, it is because they did not obey the first; they sinned in the wilderness, hunting for game in their second law, so that they would not sin like their fathers. And it was also fitting that they should hear this not only from the written book, but also from the mouth of Moses, just as their fathers heard from his mouth and from God. Again, for those who wrote at length in those three books, Deuteronomy wrote concisely and summarized this book, the second law which was given on Mount Sinai and in the wilderness. Again, he repeated the law orally, face to face, before their eyes, with brief words, so that they would not be negligent and say that because of the length of the books they were unable to read them. And on this account they fled from reading, and everyone knows that it was not from the difficulty of the language that they fled from the study of the book, but because of their wickedness. And another indication in the Book of Deuteronomy concerns their intractability and hardness, that if they had obeyed the first laws, they would not have needed to come to a second law for themselves, which from the beginning and throughout the way taught the prophets that they should not even be worthy of the name of those who would repeat and reiterate their words to the people, a people hard of neck. The purpose of the discipline of the people from Mount Horeb.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒ ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ ܕܣܦܪܐ ܚܡܝܼܫܝܐ ܕܡܘܫܐ ܕܡܬܩܪܐ ܬܢܝܢ ܢܡܘܿܣܐ","severity":"info","text":"The opening formula identifies the work as a literal commentary (ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ) on Deuteronomy, the fifth book of Moses, and attributes it to Dionysius bar Salibi.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܬܢܝܢ ܢܡܘܿܣܐ","severity":"info","text":"The phrase 'second law' (ܬܢܝܢ ܢܡܘܿܣܐ) is a standard Syriac rendering of the Greek 'Deuteronomion', explaining the book's title as a repetition of the law.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܛ݀ܠ ܕܚܒܼܠܘ ܐܘܪܚܗܘܿܢ ܒ݀ܬܪ ܢܡܘܿܣܐ ܩܕܡܝܐ","severity":"info","text":"Bar Salibi explains Deuteronomy as a second law necessitated by Israel's corruption after the first law, a common patristic and Syriac exegetical trope.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܛܘܼܪܐ ܕܣܝܼܢܝ ܘܒܡܕܒܪܐ","severity":"info","text":"The reference to the law given on Mount Sinai and in the wilderness echoes the biblical narrative of the giving of the law at Sinai (Exodus 19–20) and the wilderness wanderings (Numbers).","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܪܡܿܙ ܐܚܪܬܐ ܒܬܢܝܢ ܢܡܘܿܣܐ ܥܠ ܠܐ ܡܬܬܦܝܼܣܢܘܼܬܗܘܿܢ ܘܩܫܝܘܼܬܗܘܢ","severity":"info","text":"Bar Salibi interprets Deuteronomy as a divine response to Israel's intractability, a moralizing reading typical of Syriac commentary tradition.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܣܟܐ ܕܡܪܕܝܼܬܗ ܕܥܡܐ ܡܼܢ ܛܘܪܐ ܕܚܘܪܝܒ","severity":"caution","text":"The final phrase 'the purpose of the discipline of the people from Mount Horeb' is ambiguous: it may refer to the giving of the law at Horeb (Sinai) or to a specific disciplinary event; the Syriac syntax is compressed.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from Mount Horeb' (ܡܼܢ ܛܘܪܐ ܕܚܘܪܝܒ) could be read as the source of the discipline or as a temporal marker; the Syriac does not disambiguate.","The identity of 'those who wrote at length in those three books' is not specified; it may refer to the traditional authors of the Pentateuch or to earlier commentators."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܥܕܡܐ ܠܪܩܡ ܕܓܐܝܐ ܕܥܠ ܝܘܪܕܢܢ ܚܕܥܣܪ ܝܘܡ̈ܐ ܡܐܙܠܐ ܐܝܼܬܘܗܝ܆ ܘܒܝܘ̈ܡܬܐ ܙܥܘܪ̈ܐ ܡܛܼܘ ܠܥܒܪܐ ܕܝܘܪܕܢܢ܇ ܟܕ ܢܦܼܩܘ ܡܼܢ ܡܨܪܝܢ ܐܠܐ ܟܕ ܡܪܡܪܘ ܠܐܠܗܐ ܟܕ ܗܦܼܟܘ ܓܫ̈ܘܿܫܐ ܘܫܪܝܼܘ ܒܿܟܝܢ: ܐܗܦܟ ܐܢܘܿܢ ܠܒܣܬܪܗܘܿܢ ܐܪܒܥܝܼܢ ܫܢ̈ܝܼܢ܀ ܗܿܠܝܢ ܦܬܓ̈ܡܐ ܕܐܡܼܪ ܡܘܫܐ ܗ̄ ܦܬܓܡ̈ܐ ܩܿܪܐ܆ ܠܟܿܗܘܿܢ ܢܡ̈ܘܿܣܐ ܕܥܬܝܼܕ ܠܡܐܡܼܪ ܒܟܬܒܐ ܗܢܐ ܒܥܒܪܐ ܕܝܘܪܕܢܢ ܒܡܕܒܪܐ ܘܫܪܝܐ ܗ̄ ܒܗܿܠܝܢ ܕܘܟܝ̈ܬܐ ܐܡܝܼܪ ܗܿܢܐ ܟܬܒܐ ܥܒܪܐ ܩܿܪܐ ܠܓܒܐ ܕܝܘܪܕܢܢ ܗ̄ ܠܣܦܪܐ ܕܢܗܪܐ ܒܥܪܒܐ ܗ̄ ܠܥܪܒ ܩܿܪܐ܆ ܐܚܪ̈ܢܐ ܚܠܦ ܥܪܒܐ ܡܥܪܒܐ ܐܡܿܪܝܼܢ ܐܟܡܿܢ ܕܡܝܡ ܚܣܝܼܪܐ: ܘܥܠܗ݀ܝ ܩܿܪܝܢ ܥܪܒܐ܀ ܒܫܢܬ ܐܪܒܥܝܼܢ ܒܝܪܚܐ ܕܚܕܥܣܪ ܒܚܕ ܒܝܪܚܐ ܗ̄ ܚܘܝܼ ܒܗܕܐ: ܕܒܿܬܪ ܬܪܝܢ ܝܪ̈ܚܐ ܥܢܼܕ ܗܼܘܐ ܢܒܝܐ: ܘܒܬܪܝܢ ܝܪ̈ܚܐ ܠܗܢܐ ܟܬܒܐ: ܫܪܝܼ ܒܗ ܒܫܒܛ: ܘܫܠܼܡܗ ܒܐܕܪ ܘܡܼܢ ܬܡܢ ܘܠܟܐ: ܗܘܼܐ ܥܘܼܢܕܢܗ܀ ܘܒܫܢܬ ܐܪܒܥܝܼܢ ܕܡܦܩܬܐ ܐܟܬܼܒܗ: ܒܩܪܝܼܒܘܬܐ ܕܐܪܥܐ ܕܦܠܣܛܝܢܝ܀ ܡܦܫܩ ܢܡܘܿܣܐ ܗ̄ ܠܩܝܿܡܐ ܕܡܛ݀ܠ ܐܠܗܐ ܘܡܠܼܬܐ ܩܿܪܐ ܢܡܘܿܣܐ ܕܐܢ ܢ݀ܛܪܝܼܢ ܠܩܝܿܡܐ ܕܐܠܗܐ ܡܬܼܩܝܡܝܼܢ ܒܐܪܥܐ: ܐܢܕܝܢ ܠܐ ܡܣܬܚܦܝܼܢ ܒܗܿ܀ ܡܦܫܩ ܗܼܘܐ ܠܡ ܗ̄ ܐܝܟ ܕܠܢܘܼܗܪܐ ܝܬܝܼܪ ܓܿܠܐ ܗܼܘܐ ܠܗ: ܣܿܓܝܼ ܗܼܘ ܠܡ ܕܟܬܼܒܬܘܢ ܗ̄ ܚܦܛ ܠܢ ܐܠܗܐ ܕܢܥܘܿܠ ܠܐܪܥܐ ܕܡܘܼܠܟܢܐ܀ ܠܫܦܠܐ ܗ̄ ܠܫܦܘ̈ܠܐ ܕܛܘܼܪ̈ܐ ܩܿܪܐ ܚܙܼܘ ܕܝܗܒܿܬ ܩܕܡܝܟܘܿܢ ܐܪܥܐ ܗ̄ ܐܝܟ ܕܡܼܢ ܕܝܼܠܝ: ܡܫܠܡܐ ܠܟܘܿܢ ܐܪܥܐ: ܗܫܐ ܕܚܦܝܼܛܘܼܬܗܟܘܢ ܐܝܬܝܗܿ ܕܬܐܪܬܘܼܢܗܿ܀ ܘܣܦܪ̈ܐ ܠܫܒܛ̈ܝܟܘܿܢ ܗ̄ ܥܡ ܪ̈ܝܫܝ ܐ̈ܠܦܐ ܘܫܪܟܐ ܕܐܩܝܡܿܬ ܠܟܘܿܢ܆ ܐܦ ܡ̈ܠܦܢܐ ܐܩܝܡܿܬ ܕܗܢܘܿܢ ܣܦܪ̈ܐ ܢܠܦܘܼܢܟܘܿܢ ܟ݀ܠܡܐ ܕܙܕܩ ܕܬܥܒܕܘܢ܀","english":"until the eleventh day of the month of Iyyar, it was a journey of eleven days, and on the short days they reached the crossing of the Jordan, when they went out from Egypt, but when they embittered God, when the spies turned back and began to weep. He turned back behind them forty years. These are the words that Moses spoke; he calls these words, all the laws that he is about to speak in this book, on the other side of the Jordan, in the desert, and he began in these places. This book is called \"the other side of the Jordan,\" that is, the book of the desert, in the desert, that is, to the desert he calls it; others, instead of \"desert,\" say \"west,\" as if from the sea of salt, and because of that it is called \"desert.\" At the time of the fortieth year, in the month of the eleventh, on the first of the month, it is shown in this: that after two months the prophet was born, and after two months this book: he began it in Shebat and finished it in Adar, and from there and so on was its completion. And at the time of the fortieth year of the exodus he wrote it, near the land of the Philistines. He interprets the law, that is, the covenant of God, and he calls the word \"law,\" that is, if they keep the covenant of God, they will be established in the land; if not, they will not be established in it. He interprets, \"Why is it that, as if for greater clarity, it was revealed to him? Why is it that his writing was a desire from God that he should go up to the land of the kingdom?\" \"To the lowland,\" that is, to the lowlands of the mountains, he calls it; \"See, I have given before you the land, that is, as if it were mine; I have delivered the land to you. Now your diligence is that you should cultivate it.\" And \"scribes for your tribes,\" that is, with the heads of the thousands and the rest whom I appointed for you, I also appointed teachers who would be scribes to teach you everything that is right for you to do.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܕܡܐ ܠܪܩܡ ܕܓܐܝܐ ܕܥܠ ܝܘܪܕܢܢ ܚܕܥܣܪ ܝܘܡ̈ܐ","severity":"info","text":"The passage opens with a chronological note on the journey to the Jordan, establishing the narrative setting for Moses’ speech.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܪܒܐ","severity":"info","text":"The Syriac term ܥܪܒܐ can mean 'desert' or 'west'; the commentator notes that some interpret it as 'west' (from the Dead Sea), linking to the book’s title.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܒܫܢܬ ܐܪܒܥܝܼܢ ܒܝܪܚܐ ܕܚܕܥܣܪ","severity":"info","text":"The commentary dates the book’s composition to the fortieth year after the exodus, beginning in Shebat and ending in Adar, with the prophet’s birth two months prior.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܢܡܘܿܣܐ","severity":"info","text":"The commentator glosses ܢܡܘܿܣܐ as 'covenant of God,' interpreting the law as conditional for Israel’s establishment in the land.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܫܦܠܐ ܗ̄ ܠܫܦܘ̈ܠܐ ܕܛܘܼܪ̈ܐ","severity":"info","text":"The commentator explains 'lowland' as the mountain slopes, reflecting a geographical clarification typical of Syriac exegesis.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܦܪ̈ܐ","severity":"info","text":"The term ܣܦܪ̈ܐ is interpreted as 'teachers' appointed alongside tribal leaders, indicating a didactic role in the community.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has minor orthographic variations (e.g., ܢܦܼܩܘ for ܢܦܩܘ) that do not affect the sense; the reading follows the standard edition.","The phrase 'ܠܫܦܠܐ ܗ̄ ܠܫܦܘ̈ܠܐ ܕܛܘܼܪ̈ܐ' could be read as a gloss on a biblical term, but the exact referent is not specified."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܠܗ ܚܝܠ ܗ̄ ܕܢܛܝܒ ܠܟܘܿܢ ܐܬܪܐ: ܟܕ ܬܘܼܩܢܐ ܩܿܪܐ ܠܛܘܼܝܿܒܐ ܘܠܫܘܼܪܪܐ܀ ܪܕܦܘܼܢܟܘܿܢ ܐܝܟ ܕܒܘܼܪ̈ܐ ܡܬ̈ܢܢܐ܀ ܗ̄ ܐܝܟ ܕܒܘܼܪ̈ܐ ܡܬ̈ܢܢܝ ܒܬܢܢܐ: ܕܐܟܙܢܐ ܠܡ ܕܥܿܪܩܝܼܢ ܕܒܘܼܪ̈ܐ ܡܼܢ ܬܢܢܐ܀ ܗܿܟܢܐ ܐܦ ܐܢܬܘܿܢ ܬܥܪܩܘܼܢ ܟܕ ܪܕܦܘ ܐܡܘܪ̈ܝܐ ܒܿܬܪܟܘܿܢ܀ ܘܝܼܬܒܬܘܿܢ ܒܪܩܡ ܕܓܐܝܐ ܝܘܡ̈ܬܐ ܣܓ̈ܝܐܐ ܗ̄ ܬܠܬܝܢ ܘܬܡܢܐ ܫܢ̈ܝܼܢ ܕܒܗܘܿܢ ܣܦܼܘ ܗܿܠܝܢ ܥܿܘ̈ܠܐ ܣܿܓܝ ܠܟܘܿܢ ܗܐ ܡܬܟܪܟܝܼܢ ܐܢܬܘܿܢ ܠܛܘܼܪܐ ܡܿܘܕܥ ܒܝܕ ܗܕܐ ܬܪܥܝܼܬܗ ܕܐܠܗܐ: ܘܡܪܚܡܢܘܬܐ ܕܥܠܝܗܘܿܢ ܘܒܪܘܓܙܐ ܕܪܓܼܙ ܒܟ̈ܐܦܐ ܕܪܓܙ܀ ܐܝܟ ܕܠܬܘܼܪܨܐ܀ ܐܡ̈ܢܐ ܝܼܬܒܘ ܒܗܿ ܗ̄ ܓܢܒܪ̈ܐ ܐܝܟ ܗ݀ܝ ܕܠܐܡܢܐ ܕܒܫܘܐ ܩܘܪܝܬܝܡ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܐܡ̈ܢܐ ܒܠܫܢܐ ܡܘܐܒܝܐ ܬܘܬܒ̈ܐ ܡܬܼܦܫܩܝܼܢ܀ ܓܢ̱ܒܪ̈ܐ ܝܼܬܒܘ ܒܗܿ ܗ̄ ܚܝ̈ܠܬܢܐ ܥܓܪ̈ܝ ܓܘܼܫܡܐ ܕܡܙܡܝܢ ܬܘܼܒ ܥܠ ܚܝܠܬܢܘܼـܐ ܡܘܕܥ܀ ܡܛ݀ܠ ܕܩܫܝܼ ܡܪܝܐ ܪܘܼܚܗ ܘܐܥܫܢ ܠܒܗ .ܗ̄ ܕܣܚܝܘܢ ܗܕܐ ܠܗ݀ܝ ܕܦܪܥܘܢ ܕܡܝܐ ܟܕ ܥܠ ܡܫܬܒܩܢܘܼܬܐ ܕܡܢܗ ܡܘܕܥܐ ܘܓܘܼܡܕܐ ܕܡܪ̈ܚܐ܀ ܣܪܝܼܕܐ ܗ̄ ܫܪܟܢܐ܀ ܟ݀ܠܗ ܚܫܼܠ ܐܪܓܘܒ ܗ̄ ܡܢܬܐ ܕܐܪܓܘܿܒ܀ ܡܛ݀ܠ ܕܐܪܥܐ ܒܚܒ̈ܠܐ ܡܬܼܦܠܓܐ ܚܪܡܘܢ ܒܠܫܢܐ ܨܝܕܝܐ ܣܝܪܝܘܢ ܡܬܼܩܪܝܐ܀ ܐܡܘܪ̈ܝܐ ܕܝܢ ܣܝܘܢ܇ ܣܿܥܪ ܩܿܪܝܢ ܠܗܿ ܡܟܝܼܠ ܡܿܫܪܐ ܒܣܝܿܡ ܢܡܘܿܣܐ܀ ܡܟܝܠ ܕܚܘܝܬܟܘܿܢ ܕܐܝܠܝܢ ܐܣܬܼܥܪ̈ܝ ܡܼܢ ܐܠܗܐ ܠܘܬ ܐܒܗ̈ܝܟܘܿܢ ܬܘ ܫܡܥܘ ܗܫܐ ܢܡ̈ܘܼܣܐ ܘܕܝܼܢ̈ܐ ܘܫܪܟܐ ܗ̄ ܠܘ ܐܟܡܿܢ ܕܢܡ̈ܘܿܣܐ ܚ̈ܕܬܐ ܡܿܠܦ ܐܢܼܐ ܠܟܘܿܢ ܐܠܐ ܗܿܢܘܿܢ ܕܠܐܒܗ̈ܝܟܘܿܢ ܐܬܝܼܗܒܘ܀ ܩܿܪܐ ܠܗܘܿܢ ܢܡ̈ܘܣܿܐ: ܡܼܢ ܗ݀ܝ ܕܒܒܘܼܚܪܢܐ ܡܦܪܫܝܼܢ ܗܼܘܘ ܠܘܠܝܼܬܐ ܡܢ ܠܐ ܘܠܝܼܬܐ܀","english":"to them the power that was good for the land; when the call went out to the good and to the true. They pursued you like stags in the hunt. Like stags that are hunted in the hunt, so that you might see that the stags fled from the hunt. So also you fled when the Amorites pursued you. And you settled in the plain of Gilead for many days, thirty-eight years, during which those wicked ones finished you off. Behold, you are now being turned back to the mountain, making known through this providence of God, and the mercy upon them, and the anger that was kindled in the stones of wrath. As for the pattern: women sat in it, men like those who are not women, in equal measure, in Qorithem. Others said that women in the Moabite language are called \"settlers\" and are interpreted. Men sat in it, mighty ones, agile in body, who again make known concerning the mighty ones. Because the Lord was hard of spirit and hardened his heart, that they forgot this for that which they repaid, the water when the remission of the debt entered, making known the measure and the cubit of the lords. The remnant is the remainder. All of Argob was shaken, the land of Argob. Because the land is divided into regions, \"Argob\" is called in the Syriac language \"a plot.\" The Amorites, however, called it \"Sa'ar.\" So now a pleasant camp is called by the name of the law. Now that I have shown you that those who were stirred up with God against your fathers, hear now the laws and judgments and the rest, that I am not teaching you new laws, but those that were given to your fathers. He called them laws, from that which is distinguished in choice, whether for good or for not good.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܕܦܘܼܢܟܘܿܢ","severity":"info","text":"The verb 'pursue' (rdap) is used here in a military sense, echoing the pursuit of the Amorites in the biblical narrative.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܡܘܪ̈ܝܐ","severity":"info","text":"The reference to the Amorites pursuing Israel recalls Numbers 21:21-35, where the Amorite king Sihon refuses passage, leading to conflict.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܪܓܘܒ","severity":"info","text":"Argob is a region in Bashan, east of the Jordan, known from Deuteronomy 3:4. Bar Salibi explains it as a 'plot' in Syriac, reflecting local geography.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܘܪܝܬܝܡ","severity":"info","text":"Qorithem is likely a place name, possibly a variant of Qorith or a transliteration of a Moabite term, though its exact location is uncertain.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܟܝܠ","severity":"info","text":"The particle 'now' (mekil) marks a transition from historical narrative to the introduction of the laws, structuring the commentary as a speech.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܡ̈ܢܐ","severity":"caution","text":"The phrase 'women sat in it' is ambiguous; it may refer to a specific group or be a textual corruption. The commentary offers two interpretations, but the intended meaning is unclear.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Qorithem' is uncertain; it may be a place name or a textual variant.","The phrase 'women sat in it' is ambiguous, possibly a corruption or a reference to a specific group."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܘܕܝܼ̈ܢܐ܆ ܡܼܢ ܗ݀ܝ ܕܟܐܢܐܝܬ ܥܿܒܕܝܼܢ ܦܘܼܪܥܢܐ ܠܬܪ̈ܝܗܘܢ ܘܒܙܒܢ ܩܿܪܐ ܠܢܡܘ̈ܣܐ ܣܗܕ̈ܘܬܐ ܒܗ݀ܝ ܕܡܩܕܡܝܼܢ ܡܣܗܕܝܼܢ ܒܒܢܝ̈ܢܫܐ ܕܠܐ ܢܥܒܕܘܢܼ ܙܦܠܢ ܘܙܦܠܢ ܢܛܪܘܢܼ܀ ܠܐ ܬܛܥܘܿܢ ܟܿܠ ܦܬܓ̈ܡܐ ܕܚܙ̈ܝ ܥܝܢܝ̈ܟܘܿܢ ܗ̄ ܟ݀ܠ ܣܘܼܥܪ̈ܢܐ ܬܡܝܼ̈ܗܐ ܘܐܬܘ̈ܬܐ ܪܘܪ̈ܒܬܐ ܕܚܼ̈ܙܝ ܥܝܢܝ̈ܟܘܿܢ܀ ܬܚܒܠܘܼܢ ܘܬܥܒܕܘܢܼ ܠܟܘܿܢ ܨܠ̈ܡܐ ܗ̄ ܐܙܕܗܪܘ ܕܠܡܐ ܡܚܒܠܝܼܢ ܐܢܬܘܿܢ ܘܓܿܪܝܢ ܒܨܠ̈ܡܐ ܘܕܡ̈ܘܬܐ ܕܚܕܐ ܡܼܢ ܒܪ̈ܝܬܐ܀ ܡܛ݀ܠ ܕܠܐ ܚܙܼܝܬܘܿܢ ܕܡܘܼܬܐ: ܗ̄ ܠܘ ܥܠ ܓܠܝܢܐ ܐ݀ܡܪ ܕܠܐ ܐܬܚܙܝܼ ܡܛ݀ܠ ܕܟܬܼܒ ܕܚܙܼܘ ܠܐܠܗܐ ܘܬܚܝܬ ܪ̈ܓܠܘܗܝ ܐܝܟ ܠܒܬܐ ܕܣܦܝܼܠܐ ܐܠܐ ܗܪܟܐ ܐܡܿܪ܆ ܕܠܐ ܐܬܚܙܝܼ ܠܗܘܿܢ ܒܓܠܝܢܐ ܕܡܘܼܬܐ ܕܚܝܘܼܬܐ ܘܦܪܚܬܐ ܕܡܢܗܝܢ ܥܬܝܼܕܝܼܢ ܗܼܘܘ ܠܡܩܡܘܼ ܦܬܟܪ̈ܐ܀ ܕܒܝܡܐ ܕܠܬܚܬ ܡܼܢ ܐܪܥܐ ܗ̄ ܐܝܟ ܣܝܿܡܗ ܕܝܡܐ: ܠܬܚܬ ܡܼܢ ܪܘܡܐ ܕܐܪܥܐ ܐܝܼܬ̄ܘ: ܐܦܠܐ ܒܕܡܘܼܬܐ ܕܢܘܼ̈ܢܐ ܬܓܠܘܿܦ ܠܟ: ܦܬܟܪ̈ܐ ܐܝܟ ܕܠܣܓܼܕܬܐ܀ ܘܟ݀ܠܗܘܿܢ ܚܝܠ̈ܘܬܐ ܕܫܡܝܐ ܗ̄ ܠܫܡܫܐ ܘܣܗܪܐ ܘܠܟܘܟ̈ܒܐ ܩܿܪܐ ܗܿܟܢ ܥܠ ܕܐܝܟ ܚܝܠܐ ܘܨܒܼܬܐ ܕܫܡܝܐ ܐܝܼܬܝܗܘܿܢ܀ ܕܦܠܓܘ ܐܢܘܿܢ ܡܪܝܐ ܐܠܗܟܘܿܢ ܗ̄ ܠܘ ܕܠܥܡܡ̈ܐ ܦܠܓ ܕܢܐܬܘܿܢ ܘܢܣܓܘܢܼ ܠܗܘܿܢ: ܐܠܐ ܦܠܓ ܐܢܘܿܢ ܐܠܗܐ ܠܢܗܝܼܪ̈ܐ ܠܟ݀ܠܗܘܿܢ ܥܡܡ̈ܐ ܕܢܢܗܪܘܢܼ ܠܗܘܿܢ: ܘܒܗܘܿܢ ܡܢܗܘܿܢ ܢܕܥܘܢܼ ܘܢܐܠܦܘܢܼ ܝܘܡ̈ܬܐ ܘܫܢ̈ܝܐ ܘܥܕ̈ܢܐ܀","english":"and the bears, how they justly exacted vengeance on both of them; and at the time when the call went out to the laws, testimonies, in that which precedes, they testify concerning the evils that they did not commit, and they guarded the shame and the disgrace. Do not err concerning all the words that your eyes see; all the wondrous deeds and great signs that your eyes see. You will corrupt and make for yourselves images; beware lest they corrupt you, and they run after images and likenesses of one of the creatures. For you have not seen death; it does not say that it was not seen openly, because it is written that they saw God, and beneath his feet like a footstool of a lowly one; but here it says that he was not seen by you in the open form of death, of the animals and the birds that were about to set up idols. For in the sea beneath the earth, like the bottom of the sea, beneath the height of the earth, they are; nor in the likeness of birds shall you fashion for yourself idols as for worship. And all the powers of the sky, the sun, the moon, and the stars, it calls thus, because they are like the power and the will of the sky. That your Lord God divided you, it is not that he divided the nations that came and increased for them; but God divided you for the chosen ones for all the nations that chose them, and through them they knew and learned the days, the hours, and the feasts.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܕܝܼ̈ܢܐ","severity":"info","text":"The opening word ܘܕܝܼ̈ܢܐ (w-dyʿ) is ambiguous: it could mean 'and the bears' (as in the English draft) or 'and the knowers' (from ܝܕܥ, 'to know'). The context of vengeance and testimony favors the latter, reading 'and the knowers' as a reference to the witnesses or judges.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܚܙܼܘ ܠܐܠܗܐ ܘܬܚܝܬ ܪ̈ܓܠܘܗܝ ܐܝܟ ܠܒܬܐ ܕܣܦܝܼܠܐ","severity":"info","text":"The phrase 'they saw God, and beneath his feet like a footstool of a lowly one' echoes Exodus 24:10 (LXX: 'they saw the God of Israel, and under his feet a pavement of sapphire') or a related targumic tradition, though no direct citation is given.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܬܟܪ̈ܐ","severity":"info","text":"The term ܦܬܟܪ̈ܐ (ptakrē, 'idols') reflects Syriac Christian polemic against image-worship, common in East Syriac commentaries. The warning against fashioning idols from animal forms (birds) aligns with anti-iconic arguments in Syriac literature.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܘܼܬܐ","severity":"info","text":"The word ܡܘܼܬܐ (mawtā) means 'death' but here is used in a theological sense: the 'open form of death' (ܒܓܠܝܢܐ ܕܡܘܼܬܐ) refers to the visible manifestation of mortality, which the commentator denies to the divine, distinguishing it from the hidden form of God seen by Moses.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܟ݀ܠܗܘܿܢ ܚܝܠ̈ܘܬܐ ܕܫܡܝܐ","severity":"info","text":"The passage shifts from a warning against idolatry to a cosmological note: 'all the powers of the sky' (sun, moon, stars) are called 'powers' because they are like the 'power and will of the sky,' a rationalizing move typical of Syriac commentary.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܦܠܓܘ ܐܢܘܿܢ ܡܪܝܐ ܐܠܗܟܘܿܢ","severity":"caution","text":"The clause 'That your Lord God divided you' is syntactically ambiguous: it could mean 'divided you (the nations)' or 'divided you (the chosen ones).' The commentator clarifies it is the latter, but the original Coptic (or Syriac Vorlage) may have been corrupt.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening word ܘܕܝܼ̈ܢܐ could be read as 'and the bears' (from ܕܒܐ) or 'and the knowers' (from ܝܕܥ); the English draft takes the former, but the context of testimony and vengeance favors the latter.","The phrase 'divided you' (ܕܦܠܓܘ ܐܢܘܿܢ) is ambiguous as to whether the object is the nations or the chosen ones; the commentator resolves it in favor of the chosen ones."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܗܕܐ ܠܡ ܛܥܝܘܼܬܐ ܕܣܓܼܕܬܐ ܕܦܬܟܪ̈ܐ ܕܥܡ̈ܡܐ ܛܥ̈ܝܐ ܐܝܬܝܗܿ: ܕܐܪܦܝܼ ܐܢܘܼܢ ܐܠܗܐ ܕܢܐܙܠܘܢܼ ܒܿܬܪܗܘܿܢ܇ ܒܕ ܠܐ ܨܒܘ ܕܢܕܥܘܼܢܝܗܝ ܘܢܣܓܕܘܢܼ ܠܗ ܠܡܫܒܩܢܘܼܬܐ ܕܒܗܘܿܢ ܩܿܪܐ ܦܠ̈ܓܘܬܐ܇ ܘܠܘ ܐܟܡܿܢ ܕܦܣܐ ܐܪܡܝܼܘ: ܘܡܼܛܬ݀ ܠܗܘܿܢ ܕܢܣܓܕܘܢܼ ܠܢܗܝܼܪ̈ܐ ܘܣܼܡ ܠܥܼܠܬܐ ܥܠ ܐܠܗܐ: ܐܝܟ ܗ݀ܝ ܕܩܫܝܼ ܡܪܝܐ ܠܒܗ ܕܦܪܥܘܿܢ܀ ܫܘܼܪܝ ܒܪ̈ܝܬܐ ܥܕܡܐ ܠܙܒܢܢ ܘܡܬܼܚܘ ܚܝܪܐ ܕܡܥܝ̈ܟܘܢ ܠܟ݀ܠܗܝܢ ܦܢܝ̈ܬܐ: ܘܥܩܼܒܘ ܐܢ ܥܒܼܕ ܐܠܗܐ ܐܝܟ ܣܘܼܥܪ̈ܢܐ ܕܥܒܼܕܘ ܠܘܬܟܘܿܢ܀ ܐܘܿ ܟܣܝܼܘ ܠܐܠܗܐ ܕܐܙܼܠ ܘܢܣܼܒ ܠܗ ܥܡܐ ܗ̄ ܕܠܐ ܢܣܝܼܘ ܘܠܐ ܚܙܘ ܕܐܝܟ ܗܿܠܝܢ ܒܚܕ ܡܼܢ ܥܡܡ̈ܐ: ܕܐܙܼܠ ܐܠܗ ܒܒܛܝܼܠܘܬܗ ܘܢܣܼܒ ܠܗ ܥܡܐ ܕܝܼܠܗ ܡܼܢ ܓܘ ܥܡܐ ܬܩܝܼܦܐ ܕܡܨܪ̈ܝܐ܀ ܗ݀ܝ ܕܐܙܠ ܐܝܟ ܗ݀ܝ ܕܢܚܿܬܬ ܕܐ݀ܦܪܘܩ ܠܥܡܐ܀ ܒܢܣ̈ܝܘܢܐ ܘܒܐܬܘ̈ܬܐ ܗ̄ ܒܗܿܠܝܢ ܦܪܼܩ ܐܢܘܿܢ ܒܡܚ̈ܘܬܐ ܠܡ ܒܝܼܫ̈ܬܐ ܀ܒܝܕ ܐܬܘ̈ܬܐ ܘܩܪ̈ܒܐ܆ ܪܡܿܙ ܥܠ ܛܒ̈ܬܐ ܘܒܝܼܫ̈ܬܐ ܕܡܿܝܬܐ ܗܼܘܐ ܥܠܝܗܘܿܢ܀ ܗ݀ܝ ܕܩܪܝܒܐ ܥܠ ܚܪܒܐ ܕܒܥ̈ܠܕܒܒܐ ܪܡܙܐ܀ ܒܕܪܥܐ ܪܡܐ ܗ̄ ܐܝܼܕܐ ܐܘܿ ܕܪܥܐ ܠܡܒܕܢܘܬܐ ܩܿܪܐ܀ ܠܐ ܗܼܘܐ ܥܡ ܐܒܗ̈ܝܢ ܐܩܝܼܡ ܡܪܝܐ ܗ̄ ܕܐܦܢ ܥܡܗܘܿܢ ܡܿܠܠ ܟ݀ܠܗܘܿܢ ܢܡܘ̈ܣܐ ܘܩܝ̈ܡܐ܆ ܐܠܐ ܢܝܫܗ ܠܘܬܢ ܕܝܼܠܢ ܕܚܝܝܢܢ ܚܿܐܪ ܗܼܘܐ܀ ܕܦܪܥ ܚܘ̈ܒܐ ܕܒܢ̈ܝܐ ܥܠ ܬܠܬܐ ܗ̄ ܐܝܟ ܕܠܕܘܼܚܠܐ ܟܿܝ ܕܗܿܠܝܢ ܕܒܗܿܘ ܙܒܢܐ ܐܡܝܼܪܐ ܐܦ ܓܝܪ ܒܣܝܼܡܘܼܬܐ ܐܝܬ ܒܗܿ܆ ܒܗ݀ܝ ܕܓܼܙܪ ܕܝܼܢܐ ܕܠܘܼܚܡܐ ܒܐܪܒܥܐ ܕܪ̈ܝܢ ܚܒܼܫܗܿ܀","english":"Others say that this is the error of the worship of idols of the pagan nations: that they abandoned the true God and went after them, because they did not wish to know him and worship him, to abandon the divisions that are called in him, and not as the law commanded. And it came to them that they worshipped the stars and placed the cause upon God, as if the Lord hardened the heart of Pharaoh. The beginning of the creatures up to the sacrifice, and the free choice of your intestines for all the faces, and they followed whether God acted according to the deeds that they did with you. Or did they hide from God that he went and took for himself a people who did not see and did not perceive how like those among one of the nations: that God went in his idleness and took for himself his own people from within a strong people of the Egyptians. This is as if he went down to redeem the people. With signs and portents, in those he redeemed them, with plagues, not with evil ones. Through signs and wars, he hinted at the good and evil that were to come upon them. This is what is near to the sword of the enemies, it hints. With a high arm, that is, an arm that calls to destruction. It was not with their fathers that the Lord established that he would speak with them all the laws and covenants, but he himself was free with his own life. That he would repay the debts of the sons upon three, as if for fear, like those that at that time were spoken. For also in sweetness there is in it, in that which cuts the law of the bread in four parts, it binds it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܬܟܪ̈ܐ","severity":"info","text":"The Syriac ܦܬܟܪ̈ܐ (pṯkrē) is the plural of ܦܬܟܪܐ, a loanword from Greek πτωχός meaning 'beggar' or 'mendicant', but here it is used in the sense of 'idols' or 'cult images' of pagan nations, reflecting a common Syriac Christian polemical usage.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܩܫܝܼ ܡܪܝܐ ܠܒܗ ܕܦܪܥܘܿܢ","severity":"info","text":"The phrase 'the Lord hardened the heart of Pharaoh' alludes to Exodus 7:3 (or 10:1 in some traditions), where God hardens Pharaoh's heart. Bar Salibi uses this as an example of attributing human actions to divine causation.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܐܙܠ ܐܠܗ ܒܒܛܝܼܠܘܬܗ","severity":"info","text":"The phrase 'God went in his idleness' reflects a critique of anthropomorphic depictions of God in pagan or heretical interpretations, common in Syriac anti-idolatry polemics. Bar Salibi contrasts this with the biblical narrative of the Exodus, where God actively redeems Israel from Egypt.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܕܪܥܐ ܪܡܐ","severity":"info","text":"The phrase 'with a high arm' is a structural marker introducing an allegorical interpretation: the 'arm' symbolizes destruction, and Bar Salibi uses it to transition from historical narrative to moral or eschatological commentary.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܬܼܚܘ ܚܝܪܐ ܕܡܥܝ̈ܟܘܢ","severity":"caution","text":"The phrase 'the free choice of your intestines' is obscure and likely corrupt. The Syriac ܚܝܪܐ (ḥīrā) can mean 'free' or 'noble', but ܡܥܝ̈ܟܘܢ (mʿaykōn) 'your intestines' is unexpected. The sense may be metaphorical for 'inner will' or 'visceral choice', but the text is uncertain.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܓܼܙܪ ܕܝܼܢܐ ܕܠܘܼܚܡܐ ܒܐܪܒܥܐ ܕܪ̈ܝܢ","severity":"info","text":"The reference to 'cutting the law of the bread in four parts' likely alludes to a Eucharistic or liturgical practice in Syriac Christianity, where the bread is divided into four portions symbolizing aspects of salvation. This reflects later liturgical commentary traditions.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the free choice of your intestines' (ܘܡܬܼܚܘ ܚܝܪܐ ܕܡܥܝ̈ܟܘܢ) is obscure and may be corrupt; the reading taken treats it as a metaphorical expression for inner will, but the exact meaning is uncertain.","The reference to 'the law of the bread' (ܕܠܘܼܚܡܐ) could be a scribal error or a specific liturgical term; the reading taken interprets it as a Eucharistic allusion."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܠܛܒ̈ܬܐ ܕܝܢ ܕܠܐ ܬܘܼܚܡ: ܥܿܒܕ ܐܢܼܐ ܛܝܒܘܼܬܐ ܐܠ̈ܦܝ ܕܪ̈ܐ ܗ̄ ܥܿܒܕ ܐܢܼܐ ܛܝܒܘܬܐ ܠܪ̈ܚܡܝ ܠܢܛܪ̈ܝ ܦܘܼܩ̈ܕܢܝ ܠܐܠ̈ܦܝ ܕܪ̈ܝܼܢ܇ ܓܙܪ ܕܝܼܢܗ ܠܥܠ ܡܼܢ ܐܪܒܥܐ ܕܪ̈ܝܢ ܠܐ ܐܣܩܼܗ: ܐܟܡܿܢ ܕܡܿܘܕܥ ܕܡܼܢ ܐܢܢܩܝ ܐܬ݀ܐ ܠܬܒܥܬܐ ܕܒܝܼܫ̈ܐ ܘܠܘ ܟܕ ܨ݀ܒܐ ܕܐܝܟ ܗ݀ܝ ܕܟܐܬܐ ܒܪܘܓܙܗ ܘܚܝ̈ܐ ܒܨܒܝܿܢܗ: ܐܦ ܒܚܪܬܐ ܠܗܕܐ ܫܪܐ ܒܗ݀ܝ ܕܠܐ ܡܬܼܦܪܥ ܒܪܐ ܚܛ̈ܗܐ ܐܒܘܼܗܝ: ܐܢܓܝܪ ܢܬܕܡܐ ܒܪܐ ܚܛܝܐ ܒܐܒܘܼܗܝ ܘܗܿܟܘܬ ܒܒܢ̈ܝ ܒܢ̈ܝܐ: ܠܕܪܐ ܪܒܝܼܥܝܐ ܡܿܝܬܐ ܠܡܣܡ ܒܪܝܫܐ܇ ܐܢܕܝܢ ܒܪܐ []ـܐ ܡܬܕܡܐ ܒܐܒܘܼܗܝ ܚܛܝܐ: ܡܚܪܪ ܡܼܢ []ܫܝܢܐ܀ ܝܩܪ ܠܐܒܘܼܟ ܘܠܐܡܟ ܗ̄ ܦܪܘܿܥ [] ܚܘܒܬ̈ܗܐ ܘܐܝܼܩܪܗ ܕܟܝܿܢܐ܇ ܘܐܝܟ ܕܠܫܒܘܼܬܟ ܪܒܝܼܘ ܘܩܝܿܡ ܐܢܬ ܠܫܒܪܘܬ []ܣܝܒܘܼܬܗܘܿܢ ܝܩܪ܀ ܕܢܣܓܘܿܢ ܝܘܡ̈ܝܟ ܗ̄ [] ܡܼܢ ܗ݀ܝ ܕܬܝܩܪ ܠܐܒܗ̈ܝܟ܀ ܬܥܦܐ ܐܓܪܐ [ܕ]ܢܓܝܼܪܘܬ ܚ̈ܝܐ ܘܟܗܝܼܢܘܼܬܐ ܕܛܒ̈ܬܐ܀ ܠܐ ܬܩܛܘܿܠ ܗ̄ ܡܛ݀ܠ ܕܩܼܛܠܐ ܐܝܼܬ̈ܘ ܪܝܫܐ [ܘ]ܣܟܐ ܕܟ݀ܠܗܘܢ ܢܟܝ̈ܢܐ ܕܗܿܘܝܢ ܒܝܬ ܒܢܝ̈ܢܫܐ []ܠܡܘܬܐ ܡܫܠܡ܀ ܠܐ ܬܓܘܪ ܗ̄ ܡܛ݀ܠ ܕܐܝܟ ܓܘܪܐ ܚܫܝܼܒ ܩܼܛܠܐ ܗ݀ܘ ܓܝܪ ܕܩܿܛܠ ܡܚܒܠܢܐ ܗܿܘ ܕܒܪ̈ܝܬܐ ܕܝܼܠܗ ܕܗܿܘ ܕܓܿܐܪ ܗܿܟܘܬ ܡܫܚܛܢܐ ܕܩܢܘܼܡ []ܬܗ ܘܫܪܟܐ ܕܦܘܼܩ̈ܕܢܐ ܕܦܩܼܕ ܕܢܗܘܘܿܢ ܚܕ ܒܣܪ ܘܥܠܼܬܐ ܕܚܪ̈ܝܢܐ ܘܩܼܛܠܐ ܘܥܠ ܗܕܐ ܒ݀ܬܪ ܩܼܛܠܐ ܬܚܼܡ ܠܓܘܪܐ܀ ܠܐ ܬܓܢܘܿܒ ܗ̄ ܠܐ ܬܚܠܨ ܩܢ̈ܝܢܐ ܕܐܢܫ ܒܬܥܫܐ ܪܒܐ ܡܟܢܫ܇ ܘܥܠܬ ܥܩ̈ܬܐ ܕܡܘ̈ܠܕܢ ܡܘܬܐ ܗܿܘܐ ܐܢܬ ܠܗ܀","english":"to the goods that are without limit: he did good deeds, thousands of generations, he did good deeds to his friends, to the observers of his commandments, to thousands of my generations. He decreed his judgment above with the four generations that did not ascend. As he made known that with his affliction he came to the pursuit of evils, and not when he wished that as this is written in his anger and life in his will. Also at the end he began in this that is not repaid, the son of his sins, his father. He is compelled, the sinful son is compared to his father, and thus in houses, houses. To the fourth generation he died to place on the head. Then the son is compared to his sinful father. He frees from [] the savior. Honor your father and your mother, he repays [] their debts and the honor of nature, and as for your youth, you grew and arose, you are for childhood [] their old age, honor. That your days may be prolonged, he [] with that you honor your parents. The reward of the length of life and the dimness of goods is doubled. Do not kill, he because killing is the head and the end of all the sins that occur among the wicked [] to death he delivers. Do not commit adultery, he because as adultery is considered killing, for he who kills is a destroyer, he who commits adultery thus is a defiler of his own nature and the rest of the commandments that he commanded that they be one flesh and the cause of the free and killing, and after this, after killing, he limits adultery. Do not steal, he do not take the possessions of a man in great deceit, and the cause of the afflictions of births, death becomes you to him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a preceding discussion of idolatry to a series of moral exhortations framed as divine commandments, each introduced by a negative imperative (e.g., 'Do not kill', 'Do not commit adultery', 'Do not steal') followed by explanatory commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܠܛܒ̈ܬܐ ܕܝܢ ܕܠܐ ܬܘܼܚܡ","severity":"info","text":"The phrase 'to the goods that are without limit' (Syriac: ܠܛܒ̈ܬܐ ܕܝܢ ܕܠܐ ܬܘܼܚܡ) is ambiguous; it may refer to the boundless benefits of obeying divine commandments, but the syntax is disrupted by a lacuna or corruption in the manuscript.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Honor your father and your mother","severity":"info","text":"The exhortation 'Honor your father and your mother' echoes the Decalogue (Exodus 20:12) and wisdom literature (e.g., Sirach 3:1-11), though not a direct quotation; it is part of a catechetical expansion of moral law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"four generations","severity":"info","text":"The reference to 'four generations' that 'did not ascend' likely alludes to a tradition of ancestral sin or punishment extending to the fourth generation, a concept found in Jewish and early Christian penitential literature (e.g., Testament of the Twelve Patriarchs).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"He frees from [] the savior","severity":"caution","text":"The phrase 'He frees from [] the savior' contains a lacuna (indicated by brackets in the Syriac); the missing word may be 'sin' or 'death', but the text is too corrupt to determine the intended sense with certainty.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Do not kill... Do not commit adultery... Do not steal","severity":"info","text":"The sequence of prohibitions (murder, adultery, theft) mirrors the second half of the Decalogue (Exodus 20:13-15) and is a standard catechetical list in Syriac moral instruction, as seen in the Didache and Aphrahat's Demonstrations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening phrase 'to the goods that are without limit' is syntactically unclear and may be corrupt.","The lacuna in 'He frees from [] the savior' leaves the object of liberation uncertain.","The reference to 'four generations' is not explicitly tied to a known biblical passage, leaving its source ambiguous."],"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":7,"ref":"p7","source":"ܠܐ ܬܪܓ ܐܢܬܬܗ ܕܚܒܪܟ ܗ̄ ܪܓܬܐ ܬܢܢ܇ ܠܘ ܠܙܘܥܐ ܕܟܝܿܢܐ ܩܿܪܐ܇ ܐܠܐ ܠܚܦܝܼܛܘܼܬܐ ܕܫܘܼܡܠܝܐ ܕܣܘܼܥܪܢܐ ܕܓܘܪܐ ܢܬܠ ܠܟ ܐܠܗܐ ܐܪܥܐ ܕܡܪܕܝܐ ܚܠܒܐ ܘܕܒܫܐ ܗ̄ ܐܢ ܬܫܼܡܥ ܘܬܛܪ ܠܗܿܠܝܢ: ܡܫܬܘܕܐ ܠܗ ܛܒ̈ܬܐ ܕܠܥܠ ܘܠܬܚܬ ܚܿܫܒ ܐܟܡܿܢ ܕܝܩܝܼܪ̈ܬܐ ܘܪ̈ܝܫܝܬܐ ܐܝܬܝܗܝܢ: ܒܚܫܚܬܐ ܕܚܝ̈ܝܢ ܕܒܗܢܐ ܥܠܡܐ܇ ܘܐܝܟ ܕܠܓܘܪܓܐ ܕܫܒܘܬ ܬܪܥܝܼܬܗܘܿܢ ܣܡ ܚܠܒܐ ܘܕܒܫܐ܀ ܫܡܼܥ ܠܡ ܝܣܪܐܝܠ ܗ̄ ܝܨܝܼܦܐܝܬ ܫܡܥ ܡ̈ܠܝ܆ ܟܕ ܐܦ ܫܡܟ ܡܟܚܕ ܠܟ ܠܡܫܼܡܥ܀ ܡܪܝܐ ܐܠܗܟ ܡܪܝܐ ܚܕ ܗܼܘ ܗ̄ ܠܐ ܢܦܼܗܐ ܪܥܝܢܟ ܒ݀ܬܪ ܩܪ̈ܝܬܐ ܕܣܓܝܐܘܬ ܫܡ̈ܗܐ܆ ܐܦܢ ܫܡܼܥܬ ܣܓܝܐܝܬ ܡܪܝܐ ܐܠܗܐ ܐܠܐ ܚܕ ܚܝܠܐ ܐܣܬܟܠ ܘܚܕ ܨܒܝܿܢܐ ܘܫܘܼܠܛܢܐ ܘܠܐܗܘܼܬܐ ܘܟܝܿܢܐ܇ ܒܗܕܐ ܡܠܦܢܘܼܬܐ ܐܬܚܼܫܚ ܥܡܗܘܿܢ: ܕܠܐ ܢܫܼܬܪܓܠܘܢܼ ܠܣܘܿܓܐܐ ܕܐ̈ܠܗܐ: ܟܕ ܐܦ ܒܗܕܐ ܪܡܙܐܝܬ ܕܟܝܢܐ ܘܩܢܘ̈ܡܐ ܒܗ݀ܝ ܕܡܪܝܐ ܘܐܠܗܐ ܘܡܪܝܐ: ܠܩܢܘ̈ܡܐ ܫܘܕܥ ܘܒܗ݀ܝ ܕܚܕ ܗܼܘ ܠܟܝܢܐ ܐܠܦ܀ ܪܚܡ ܠܡܪܝܐ ܡܼܢ ܟ݀ܠܗ ܠܒܟ ܘܡܼܢ ܟ݀ܠܗܿ ܢܦܫܟ ܗ̄ ܝܬܝܼܪ ܡܼܢ ܢܦܫܟ ܘܦܓܪܟ܀ ܚܝܿܒ ܐܢܬ ܠܡܪܚܡ ܐܠܗܐ: ܡܛ݀ܠ ܕܗܼܘ ܒܪܼܐ ܢܦܫܐ ܘܦܓܪܐ ܘܡܩܝܼܡ ܠܗܘܿܢ܀ ܥܠ ܠܒܟ ܗ̄ ܐܝܟ ܕܟܬܝܼܒ̈ܬܐ ܥܠ ܠܒܟ: ܟܕ ܒܐܡܝܼܢܘܼ ܪܢܼܐ ܐܢܬ ܒܗܘܿܢ: ܩܛܘܿܪ ܐܢܘܿܢ ܐܝܟ ܐܬ݀ܐ ܥܠ ܐܝܼܕܟ ܗ̄ ܠܘ ܕܢܥܒܕ ܩܛܪܐ ܦܿܩܕ܆ ܐܠܐ ܕܐܟܙܢܐ ܕܩܛܝܼܪ ܒܦܣܬܐ ܕܐܝܼܕܐ ܐܘܿ ܒܚܕܐ ܡܼܢ ܨܒܥ̈ܬܐ ܒܟܠܿܙܒܢ ܒܝܕ ܚܙܬܗ: ܕܩܛܪܐ ܥܿܗܕܝܼܢܢ ܗܿܝ ܡܕܡ ܕܒܿܥܝܢܢ ܠܡܥܼܒܕ ܗܿܟܢܐ ܐܦ ܢܡܘ̈ܣܐ ܕܐܠܗܐ ܥܠ ܐܝܼܕܐ ܕܠܒܟ ܩܛܘܿܪ ܐܢܘܿܢ: ܐܟܙܢܐ ܕܩܿܛܪ ܐܢܫ ܚܘܼܛܐ ܒܨܒܥܗ ܐܝܟ ܕܠܥܘܼܗܕܢܐ܀ ܘܢܗܼܘܐ ܪܘܫܡܐ ܒܝܬ ܥܝܢ̈ܝܟ ܗ̄ ܐܝܟ ܡܕܡ ܓܝܪ ܕܣܝܼܡ ܠܘܼܩܒܠ ܦܪܨܘܦܐ ܗܿܟܢܐ ܒܐܡܝܼܢܘܼ ܗܪܘܓܘ ܒܗܘܿܢ܀","english":"Do not uncover the wife of your companion, O desire, do not call to the movement of nature, but to the diligence of the perfection of the deeds of the great one. He gave to you, O God, a land of abundance, milk and honey. O if you listen and keep these: he confesses to him the goods that are above and below, he counts as many as the precious and the chief ones they are. In the necessity of the life of this world, and as for the sake of the mystery of the glory of their thought, he placed milk and honey. Hear, O Israel, carefully hear my words, while also your name compels you to hear. The Lord your God, the Lord is one, O do not let your mind wander after the villages of the multitude of names, even though you have heard many times, the Lord God, but one power, understand, and one will, and authority, and divinity, and nature. With this teaching he was equipped among them: that they should not be led astray to the multitude of gods, while also in this symbolically of nature and hypostases, in this of Lord and God and Lord, he made known to the hypostases, and in this of 'He is one' he taught nature. Love the Lord with your whole heart and with your whole soul, O more than your soul and your body. You are obligated to love God, because he created soul and body and establishes them. Upon your heart, O as the written things upon your heart: while in your right hand you are in them, tie them upon your hand, O not that he commands to make a knot, but that just as a knot is tied on the palm of the hand or with one of the fingers, in everything by the hand of its sight, that the knot reminds of that thing which they wish to do, so also the laws of God upon the hand of your heart tie them, just as a man ties a thread on his finger as a reminder. And let it be a sign between your eyes, O as something that is placed before the face, so in your right hand carry them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܢܘ̈ܡܐ","severity":"info","text":"The Syriac qnōmē (here plural) is a technical term for hypostases, distinct from kyānā (nature). Bar Salibi uses the pair to articulate Trinitarian theology: one nature (kyānā) in three hypostases (qnōmē).","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܡܼܥ ܠܡ ܝܣܪܐܝܠ","severity":"info","text":"The phrase 'Hear, O Israel' echoes the Shema‘ (Deut 6:4). Bar Salibi reworks the biblical call to monotheism as a warning against polytheism, linking it to the unity of divine nature and hypostases.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܠܒܐ ܘܕܒܫܐ","severity":"info","text":"Milk and honey (ḥalbā w-debšā) evoke the biblical land of abundance (Exod 3:8, 13:5) and are used here as a symbol of divine reward for obedience, consistent with Syriac exegetical tradition.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܛܘܿܪ ܐܢܘܿܢ","severity":"info","text":"The passage shifts from doctrinal exposition to a practical metaphor: tying a knot on the hand as a reminder. This mirrors the rhetorical pattern of moving from abstract theology to concrete moral instruction.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܐ ܬܪܓ ܐܢܬܬܗ ܕܚܒܪܟ","severity":"caution","text":"The opening phrase 'Do not uncover the wife of your companion' is obscure. It may be a metaphorical warning against covetousness or a reference to a specific biblical prohibition (cf. Deut 22:22). The sense is contested.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the great one' (ܓܘܪܐ) in line 3 is ambiguous: possibly God, Moses, or a patriarch.","The phrase 'the villages of the multitude of names' (ܩܪ̈ܝܬܐ ܕܣܓܝܐܘܬ ܫܡ̈ܗܐ) may allude to pagan cult sites or to the proliferation of divine epithets in Jewish tradition."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܘܟܕ ܢܫܐܠܟ ܒܪܟ ܡܚܪ ܗ̄ ܒܿܬܪ ܙܒܢܐ ܣܓܝܐܐ ܡܘܕܥܐ ܗ݀ܝ ܕܡܚܪ: ܘܗ݀ܝ ܕܒܪܟ ܥܒܕܟ ܐܘ (ܥܒܪ ܆ ܐܝܟ ܐܝܼܬܘ̄) ܟ݀ܠ ܒܪܢܫ܀ ܡܢܐ ܗܿܝ ܣܗܕܘܬܐ ܘܢܡܘܿܣܐ ܗ̄ ܡܙܗܪܢܘܼܬܐ ܠܡ܀ ܐܬܘ̈ܬܐ ܪܘܪ̈ܒܬܐ ܘܒܝܼܫ̈ܬܐ ܗ̄ ܪܘܪ̈ܒܢ ܡܛ݀ܠ ܚܕܬܘܬܗܝܢ܀ ܒܝܼܫ̈ܢ ܥܠ ܕܐܒܼܐܫܘ ܠܡܨܪ̈ܝܐ܀ ܘܡܐ ܕܐܥܼܠܟ ܡܪܝܐ ܠܐܪܥܐ ܗ̄ ܕܥܡ̈ܡܐ܀ ܘܢܫܠܡ ܐܢܘܿܢ ܡܪܝܐ ܩܕܡܝܟ ܗ̄ ܒܐܝܼܕ̈ܝܟ܀ ܘܡܚܪܡܘ ܬܚܪܡ ܐܢܘܿܢ ܗ̄ ܬܢܟܪܘܿܢ ܐܢܘܿܢ ܡܼܢ ܐܠܗܐ܀ ܬܚܪܡܘܢܼ ܐܢܘܿܢ ܠܩܼܛܠܐ ܐܝܟ ܕܢܬܩܛܠܘܢܼ܀ ܚܪܡܐ ܒܬܪܝܢ ܙܢܝ̈ܐ ܡܬܐܼܡܪ܆ ܩܪܝܼܒܘܼܬܐ ܘܪܚܝܼܩܘܼܬܐ. ܡܬܼܦܫܩ ܕܝܢ ܚܪܡܐ ܦܘܼܪܫܢܐ: ܟܕ ܡܬܼܦܪܫ ܘܡܬܼܩܪܒ ܠܡܪܝܐ ܐܝܟ ܗ݀ܝ ܕܬܗܼܘܐ ܩܪܝܼܬܐ ܗܕܐ ܚܪܡܐ ܠܡܪܝܐ܇ ܘܗ݀ܝ ܕܚܪܡܐ ܕܡܚܪܡܝܼܢ ܠܡܪܝܐ܆ ܗܿܠܝܢ ܡܼܢ ܦܘܼܪܫܢܐ ܘܩܘܼܪܒܢܐ ܐ݀ܬܝܢ: ܘܡܝܬܪ ܗܢܐ ܚܪܡܐ܀ ܙܢܐ ܐܚܪܢܐ ܕܚܪܡܐ ܐܝܼܬ̄ܘ ܦܪܘܫܝܐ ܕܡܼܢ ܐܠܗܐ ܘܪܚܝܼܩܘܼܬܐ ܕܡܢܗ܇ ܐܝܟ ܗ݀ܝ ܕܡܿܢ ܕܠܐ ܪܚܿܡ ܠܡܪܢ ܢܗܘܐ ܚܪܡ܇ ܘܐܝܟ ܗ݀ܝ ܕܐܢܿܐ ܩܢܘܼܡܝ ܚܪܡܐ ܐ݀ܗܘܐ ܡܼܢ ܡܫܝܼܚܐ܀ ܬܩܝܼܡܘܢ ܥܡܗܘܿܢ ܩܝܿܡܐ ܗ̄ ܡܙܗܪ ܡܼܢ ܚܘܼܠܛܢܐ ܕܥܡ ܥܡ̈ܡܐ ܠܘ ܡܛ݀ܠ ܡܕܐܬܐ ܘܝܘܬܪܢܐ ܕܢ݀ܣܒܝܼܢ ܐܢܬܘܿܢ ܡܢܗܘܿܢ ܬܬܚܠܛܘܢ ܥܡܗܘܿܢ܀ ܢܘܒܕ ܡܪܝܐ ܡܼܢ ܩܕܡܝܟܘܢܿ ܠܥܡ̈ܡܐ: ܒܩܠܝܼܠ ܩܠܝܼܠ܀","english":"And when your son asks you tomorrow, after many sacrifices, it is made known that which is tomorrow: and that which your son, your servant, or (pass over? as it is) all in the head. What is that testimony and law? It is a warning to them. The great and evil signs are great because of their newness. Evils upon the Egyptians because they did evil to the Egyptians. And when the Lord brought you into the land of the peoples. And the Lord delivered your enemies before you into your hands. And they excommunicated, you shall excommunicate your enemies, you shall destroy your enemies with God. You shall excommunicate your enemies to the slaughter as they were slaughtered. The ban is spoken of in two ways: proximity and distance. The ban is interpreted as separation: when it is separated and brought near to the Lord, as this call would be a ban to the Lord, and that which is a ban that they excommunicate to the Lord, these come with separation and proximity, and this ban is better. The other kind of ban is separation from God and distance from him, as when one does not love his Lord, he becomes a ban, and as that which is against the ban becomes with the Messiah. You shall establish a covenant with them, warning against mixture with the peoples, not for the sake of tribute and profit that you take from them, that you should mix with them. The Lord did with your enemies to the peoples: little by little.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܪܡܐ","severity":"info","text":"The Syriac term ḥermā (ban) is the focus of a two-fold interpretation: as consecration (proximity to God) and as exclusion (distance from God). Bar Salibi distinguishes these senses explicitly.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to 'evils upon the Egyptians' likely alludes to the plagues of Exodus, a standard typological reading in Syriac commentary. The 'great and evil signs' may refer to the ten plagues.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a conditional scenario (a son's question) to a legal-moral warning, then to a double definition of ḥermā, and concludes with a covenant prohibition against mixing with other peoples.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܪܝܼܒܘܼܬܐ ܘܪܚܝܼܩܘܼܬܐ","severity":"info","text":"The pair 'proximity and distance' (qribūtā w-rḥīqūtā) is a key hermeneutical binary in this passage, used to differentiate the two kinds of ḥermā: one brings near to God, the other removes from Him.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܒܪ","severity":"caution","text":"The Syriac phrase 'ܥܒܪ ܆ ܐܝܟ ܐܝܼܬܘ̄' is uncertain; the English draft renders 'pass over? as it is'. The reading may be corrupt or a marginal gloss. The sense of the clause remains ambiguous.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܥܒܪ ܆ ܐܝܟ ܐܝܼܬܘ̄' is unclear; possibly a gloss or textual corruption.","The identity of 'your son' and 'your servant' in the opening conditional is not specified; they may be allegorical or rhetorical."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܐܝܟܢܐ ܕܠܐ ܬܣܼܓܐ ܥܠܝܟ ܚܝܘܬ ܒܪܐ: ܗ̄ ܗܕܐ ܥܠܬܢܐܝܬ ܐܡܝܼܪܐ: ܘܐܠܐ ܐܝܟܢ ܗܿܘ ܕܚܿܪܒ ܠܥܡ̈ܡܐ܇ ܠܐ ܡܿܘܒܕ ܗܼ،ܐ ܠܚܝ̈ܘܬܐ ܐܠܐ ܠܘܼܒܒܐ ܩܢܝܐ ܗܕܐ ܥܡ ܕܘܼܚܠܐ܇ ܕܚܠ ܐܢܘܿܢ ܒܚܝ̈ܘܬܐ ܐܝܟ ܕܢܒܥܘܢܿ ܥܘܼܕܪ̈ܢܐ ܡܼܢ ܐܠܗܐ ܘܕܢܐܨܦܘܢܼ ܕܢܛܘܪܘܼܬ ܦܘܼܩ̈ܕܢܐ ܘܢܪܓܫܘܢܼ ܒܒܛܝܼܠܘܼܬܐ ܕܐܠܗܐ ܕܥܠܗܘܢܿ ܘܕܢܕܥܘܢܼ ܕܠܘ ܒܚܝܠܗܘܿܢ ܙܟܘ ܠܥܡ̈ܡܐ܆ ܗ݀ ܓܝܪ ܕܫܒܼܩܘ ܠܥܡ̈ܡܐ ܒܝܢܬܗܘܿܢ ܐܝܟܢܐ ܕܢܚܼܙܐ ܐܢ ܢ݀ܛܪܝܼܢ ܦܘܼܩ̈ܕܢܘܗܝ ܐܘܿ ܠܐ܇ ܘܗܕܐ ܟܬܝܼܒܐ ܒܣܦܪ ܕܝܿܢ̈ܐ ܫܒܼܩ ܐܢܘܿܢ ܡܪܝܐ ܠܥܡ̈ܡܐ: ܐܝܟܢܐ ܕܢܢܣܐ ܒܗܘܿܢ ܡܪܝܐ ܠܝܣܪܐܝܠ܀ ܗ݀ܝ ܕܢܡܢܼܢܼܟܘܿܢ ܘܢܢܣܝܟܘܿܢ ܗ̄ ܠܘ ܐܟܡܢ ܕܐܠܗܐ ܗܿܘ ܕܟ݀ܠ ܕܝܿܕܥ ܩܕܡ ܗܘܝܗ܇ ܡܢܣܐ ܠܘܼܩܕܡ ܠܘ ܟܕ ܩܿܠܦ ܡܐ ܕܒܠܒܗܘܿܢ܇ ܐܠܐ ܗܕܐ ܐܡܿܪ ܕܗܕܐ ܥܿܒܕ ܐܠܗܐ ܒܟܘܢܿ: ܕܢܕܿܥ ܚܢܢ ܒܢܝܢ̈ܫܐ ܘܡ̈ܠܐܟܐ ܠܡܕܡ ܕܣܼܥܪ ܠܘܬܟܘܿܢ ܕܢܚܘܝܟ ܕܠܐ ܗܼܘܐ ܒܠܚܡܐ ܒܠܚܘܕ ܚܿܣܐ ܒܪܢܫܐ: ܐܠܐ ܒܟ݀ܠܡܕܡ ܕܡܿܦܩ ܦܘܼܡܗ ܕܡܪܝܐ ܗ̄ ܐܡܝܼܪܐ ܗܕܐ ܩܕܡܐܝܬ ܥܠ ܪܛܢܗܘܿܢ ܘܒܥܬܐ ܕܥܠ ܐܠܗܐ ܘܕܡܐܼܟ̈ܠܬܐ ܝܩܝܼܪ̈ܬܐ: ܘܐܠܦܼ ܐܢܘܿܢ ܒܗܕܐ: ܕܥܠ ܐܠܗܐ ܢܬܬܟܘܢܼ ܘܕܡܿܨܐܼ ܕܒܥܠܕ ܠܚܡܐ ܢܚܐ ܠܐܢܫ܆ ܐܝܟ ܕܐܚܝܼ ܐܢܘܿܢ ܒܡܢܢܐ ܘܠܡܘܫܐ ܘܠܣܒ̈ܐ ܒܛܘܼܪܐ܀ ܢܚ̈ܬܝܟ ܠܐ ܒܠܝܼܘ ܘܪ̈ܓܠܝܟ ܠܐ ܐܢܚ̈ܦܝ ܗ̄ ܠܘ ܕܠܓܡܪ ܠܐ ܐܣܬܼܢܩܘ ܠܥ ܠܒܘܼܫܐ ܘܣܐܘܢܐ ܐܟܡܐ ܕܚܢܘܿܟ ܘܐܠܝܐ ܐܡܿܪ ܐܟܡܐ ܕܐܢܫܝܼ̈ܢ ܡܫܠܡܝܼܢ: ܐܠܐ ܒܿܥܐ ܕܢܘܕܥ ܒܒܛܝܼܠܘܼܬܐ ܘܝܨܝܼܦܘܼܬܐ ܝܬܝܼܪܬܐ ܕܐܠܗܐ ܕܥܠܝܗܘܢܿ܇ ܬܓܪ̈ܐ ܡܼܢ ܟ݀ܠ ܥܡܡ̈ܝܼܢ ܐ݀ܬܝܢ ܗܼܘܘ ܠܘܬܗܘܿܢ ܠܡܕܒܪܐ ܐܡܝܼܢܐܝܬ: ܘܟܕ ܡܿܝܬܝܢ ܠܗܘܿܢ ܠܒܘܼ̈ܫܐ ܘܡ̈ܐܢܐ ܕܟ݀ܠ ܙܢܝܼ̈ܢ ܥܡ ܡܣ̈ܐܢܐ: ܘܥܠܗ݀ܝ ܐܡܼܪ ܕܠܐ ܒܠܝܼܘ ܢܚܬ̈ܝܗܘܿܢ܀","english":"so that the wild beasts of the field do not increase upon you. This is said causally. Otherwise, as he who destroyed the nations did not destroy the beasts, but rather this is a hard heart together with fear. He feared the beasts as they sought help from God and were anxious to keep the commandments and perceived the weakness of God over them, and knew that it was not by their own strength that they conquered the nations. For they left the nations in their own hands, so that he might see whether his commandments were kept or not. And this is written in the book of Judges: \"The Lord left the nations, so that the Lord might heal Israel through them.\" That which you have heard and by which you have been healed is not as though God, who knows everything beforehand, heals beforehand, not when something troubles his heart, but rather he says this: that God does this in you: that he knows that sin is in the evil ones and the angels, something that he has done with you, to show you that it is not only in bread that mercy is in the head, but in everything that comes out of the mouth of the Lord. This was said first concerning their murmuring and their request concerning God and the heavy burdens, and he taught them this: that concerning God you should trust that he is able to provide bread and to give life to a man, as he gave life to you in the wilderness and to Moses and to the elders on the mountain. Your sisters did not wear out, and your feet were not shod. It is not that they were completely without clothing and sandals, as your brother and Elijah said, as the men of the covenant are perfect. But rather he wishes that you know the weakness and the excessive care of God over them. Merchants from all the nations came to them in the wilderness peacefully, and when they brought them clothing and vessels of all kinds along with provisions, and concerning them he said that their sisters did not wear out.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܣܦܪ ܕܝܿܥ̈ܐ","severity":"info","text":"The phrase 'in the book of Judges' (ܒܣܦܪ ܕܝܿܥ̈ܐ) introduces a paraphrase of Judg 3:1–4, where God leaves nations to test Israel.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܠܘܼܒܒܐ ܩܢܝܐ","severity":"info","text":"The phrase 'hard heart' (ܠܘܼܒܒܐ ܩܢܝܐ) is a Syriac idiom for obstinacy or cruelty, here applied to the Israelites' fear of beasts.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܓܪ̈ܐ","severity":"info","text":"The mention of 'merchants' (ܬܓܪ̈ܐ) coming peacefully to the wilderness reflects a tradition of trade with Israel during the Exodus, not found in the biblical text.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܠܝܐ","severity":"info","text":"The reference to 'Elijah' (ܐܠܝܐ) and 'your brother' (ܐܚܘܿܟ) draws a parallel between the ascetic practices of Elijah and the 'men of the covenant' (ܐܢܫܝܼ̈ܢ ܡܫܠܡܝܼܢ), a Syriac term for covenanters.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗ̄ ܗܕܐ ܥܠܬܢܐܝܬ ܐܡܝܼܪܐ","severity":"info","text":"The phrase 'This is said causally' (ܗ̄ ܗܕܐ ܥܠܬܢܐܝܬ ܐܡܝܼܪܐ) marks a structural shift: Bar Salibi explains the rationale behind the preceding warning about wild beasts.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܠܚܡܐ ܒܠܚܘܕ ܚܿܣܐ ܒܪܢܫܐ","severity":"caution","text":"The phrase 'only in bread that mercy is in the head' (ܒܠܚܡܐ ܒܠܚܘܕ ܚܿܣܐ ܒܪܢܫܐ) is obscure; it may be a proverbial expression for divine provision, but the exact sense is uncertain.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'mercy is in the head' (ܚܿܣܐ ܒܪܢܫܐ) is ambiguous: it could mean 'mercy is in the mind' or be a corrupt idiom. The reading taken follows the English draft's sense of divine provision beyond bread."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܐܢܚܼ̈ܦܝ ܗ̄ [ܐܢ]ܚܦܝܝ: ܕܠܐ ܗܠܟܼܘ ܠܡ ܚܦܝܐܝܬ ܕܠܐ ܡܣ̈ܐܢܐ [ܐ]ܪܥܐ ܕܪܓܠܬܐ ܕܡ̈ܝܐ ܗ̄ ܟܕ ܡܚܦܛ ܥܠ ܢܛܘܪܘܬ ܦܘܼܩ̈ܕܢܐ ܐܡܿܪ ܠܗܿܠܝܢ܀ ܪܓܠܬܐ ܩܪܐ ܠܩܒ̈ܝܬܐ ܕܩܒܐ ܒܗܝܢ ܡ̈ܝܐ ܕܡܛܪܐ ܡܫܪܬܚܐܝܬ܀ ܘܡܒܘ̈ܥܐ ܘܕܬܗܘ̈ܡܐ ܕܢ݀ܦܩܝܼܢ܀ ܗ̄ ܬܗܘܡܐ ܩܿܪܐ ܠ̈ܢܚܠܐ ܕܩܿܒܝܢܼ ܡܼܢ ܡ̈ܝܐ ܕܡܛܪܐ܀ ܩܘܼܪ̈ܝܐ ܕܪܘܪ̈ܒܢ ܘܫܘܼܪ̈ܐ ܕܪܡܝܢ ܥܕܡܐ ܠܫܡܝܐ ܘܐܢܫ̈ܐ ܓܢܒܪ̈ܐ܇ ܗܿܠܝܢ ܡܗܠܐ ܕܓܫܘ̈ܫܐ ܐܢܝܢ: ܕܒܙܒܢ ܐܙܝܼܥܘ ܠܥܡܐ: ܘܬܢܐ ܠܗܝܢ ܬܢܢ ܡܘܫܐ ܠܘ ܕܢܙܝܼܥ ܐܢܘܿܢ܇ ܐܠܐ ܕܢܘܕܥ: ܐܟܡܿܢ ܕܠܝܬ ܐܢܫ ܕܩܿܐܡ ܠܘܼܩܒܠ ܚܝܠܗ ܕܐܠܗܐ ܘܐܦܢ ܚܝܠܬܢ ܗܿܠܝܢ ܒܝܪܚܐ ܕܚܕܥܣܪ ܐܘܿ ܒܗܿܘ ܕܝܒ̄ ܥܢܼܕ܆ ܥܡܐ ܓܝܪ ܒܢܝܼܣܢ ܥܒܼܪ ܒܝܘܪܕܢܢ ܘܝܼܕܝܼܥܐ ܡܼܢ ܗ݀ܝ ܕܡܚܕܐ ܕܥܠܼܘ ܠܐܪܥܐ ܥܒܼܕܘ ܦܨܚܐ: ܡܘܫܐ ܐܘܿ ܒܫܘܼܠܡ ܐܕܪ ܡܝܼܬ: ܐܘܿ ܒܪܝܫ ܢܝܣܢ܀ ܐܠܗܢ ܢܘܼܪܐ ܗܿܘ ܐܟܿܠܬܐ ܗ̄ ܕܗܿܟܢ ܥܙܝܼܙ ܚܝܠܗ ܘܗܿܟܢ ܕܚܝܼܠ ܕܝܼܢܗ܆ ܕܡܓܡܪ ܠܒܥܠܕܒܒ̈ܐ ܕܠܝܼܠܐܝܬ ܐܝܟ ܕܒܢܘܼܪܐ܀ ܥܡܐ ܐܢܬ ܩܿܫܐܼ ܩܕܠܐ ܗ̄ ܥܿܒܐܼ ܩܪܩܦܬܐ܀ ܘܐܥܿܒܟ ܠܥܡܐ ܕܥܫܝܼܢ ܘܣܿܓܝ ܡܢܗܘܿܢ ܗ̄ ܚܕܐ ܡܒܕܩܐ ܥܠ ܒܝܼܫܘܼܬܐ ܕܥܡܐ ܕܡܼܢ ܩܛܝܼܪܐ ܣܿܓܕܝܼܢ ܗܼܘܘ ܠܐܠܗܐ ܘܨܠܝܢ ܗܼܘܘ ܠܦܬܟܪܘܼܬܐ: ܘܐܚܪܬܐ ܪܡܙܐ ܥܠ ܓܒܝܼܬܐ ܕܥܡܡ̈ܐ: ܘܕܨܿܒܐ ܕܢܬܩܪܒܘܢܼ ܨܐܕܘܗܝ ܪܘܓܙܐ ܕܪܓܙ ܡܪܝܐ ܗ̄ ܐܝܟ ܕܒܥܝܕܐ ܕܝܼܠܢ ܩܿܪܐ ܟܬܒܐ܇ ܘܐܟܡܿܢ ܕܢܕܚܠ ܠܫܡܘ̈ܥܐ ܕܠܐ ܢܚܛܘܿܢ ܘܒܪܘܓܙܐ ܢܬܒܥ ܐܢܘܿܢ ܟܕ ܠܓܙܪ ܕܝܼܢܐ ܩܿܪܐ ܪܘܓܙܐ ܘܐܦ ܠܡܣܡ ܒܪܝܫܐ܀ ܫܪܝܬܗ ܥܦܪܗ ܒܢܚܠܐ ܕܢܚܿܬ ܕܡܼܢ ܛܘܼܪܐ ܗ̄ ܒܡ̈ܝܐ ܠܡ ܗܿܠܝܢ ܕܡܼܢ ܗ݀ܝ ܟܐܦܐ ܪܕܝܢ ܗܼܘܘ ܗ̄ ܡܼܢ ܛܘܼܪܐ ܐܝܟ ܕܐܡܿܪܝܼܢ ܐܢܫܝܼ̈ܢ܀ ܘܫܪܘ ܒܒܢ̈ܝ ܥܩ̈ܢ ܗ̄ ܕܡܝܐ ܕܠܒܢ̈ܝ ܥܣܘ ܩܿܪܐ ܒܢ̈ܝ ܥܩܢ܀","english":"his brothers, [that] they did not walk lightly, lest the beasts of the land of the foot of the water increase, while he commands concerning the mountain of the commandments, he said to them. He calls the foot the reeds that stand in the water of the rain that spreads out. And the springs and the abysses that flow out. He calls the abyss the channels that receive the water of the rain. The villages of the great and the walls that are thrown up to the heavens and the men of fire, these are the work of the giants: that in time they moved the people, and the error of the calf, Moses did not move because of fear, but to make known: how there is no man who can stand against the power of God, and also these powers in the month of the eleventh or in that of the twelfth. For the people crossed the Jordan in haste, and it is known that from the moment they entered the land they celebrated Passover. Moses either at the end of the year died, or at the beginning of the year. The God of the mountain is that which consumes, for thus his power is strong and thus his hand is mighty, that he finishes off the enemies at night as in the day. The people are hard of neck, that is, thick of skull. And I will make the people hard and very numerous, that is one reproach upon the evil of the people who with the calf worshipped God and prayed to idols, and another sign upon the choice of the peoples: and that he wishes that they approach his side, the anger with which the Lord was angry, that is, as is the custom of his own, the book calls, and how he frightened the hearers that they might not sin, and in anger he will pursue them, while for the decree of judgment he calls anger and also for placing upon the head. Its beginning, its dust, in the channel that descended, that with the mountain in the water, or these that with the stone they were pursuing, that with the mountain as the Assyrians say. And they began in the houses of the depths, that is, the waters of the hearts of the depths, he calls the houses of the depths.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܓܠܬܐ","severity":"info","text":"The Syriac term ܪܓܠܬܐ (reglā) is glossed as 'foot' but here interpreted as 'reeds' (ܩܒ̈ܝܬܐ) standing in rainwater, a metaphorical reading of the biblical text.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܗܘܡܐ","severity":"info","text":"The term ܬܗܘܡܐ (tehōmā) is defined as 'abyss' but here refers to 'channels' (ܠ̈ܢܚܠܐ) that receive rainwater, indicating a hydrological interpretation.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܫܘ̈ܫܐ","severity":"info","text":"The 'work of the giants' (ܓܫܘ̈ܫܐ) alludes to the Nephilim or antediluvian builders, a common trope in Syriac exegesis for pre-Israelite monumental structures.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܒܝܪܚܐ ܕܚܕܥܣܪ ܐܘ ܒܗܿܘ ܕܝܒ̄ ܥܢܼܕ","severity":"info","text":"The commentary notes uncertainty about the month of the crossing: the eleventh or twelfth month, reflecting calendrical debates in Syriac tradition about the Exodus and Passover.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܡܐ ܐܢܬ ܩܿܫܐܼ ܩܕܠܐ","severity":"info","text":"The phrase 'people are hard of neck' echoes the biblical description of Israel as a 'stiff-necked people' (Exodus 32:9, 33:3, 34:9), a common motif in patristic and Syriac commentary.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܟܡܿܥ ܕܐܡܿܪܝܼܢ ܐܢܫܝܼ̈ܢ","severity":"info","text":"The reference to 'the Assyrians' (ܐܢܫܝܼ̈ܢ) indicates awareness of extra-biblical traditions, possibly from Syriac or Jewish sources, about the pursuit with a stone and mountain.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text is partially corrupt, with uncertain readings in the final section (e.g., ܒܢ̈ܝ ܥܩ̈ܢ). The interpretation of 'houses of the depths' as 'waters of the hearts of the depths' is tentative.","The identity of 'the men of fire' (ܐܢܫ̈ܐ ܓܢܒܪ̈ܐ) is ambiguous; it may refer to angels or legendary figures."],"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":11,"ref":"p11","source":"ܠܐܪܥܐ ܕܪ̈ܓܠܬܐ ܕܡ̈ܝܐ ܠܐܪܥܐ ܕܡܘܼܠܟܢܐ ܩܿܪܐ ܡܛܠ ܡܫܪܬܚܘܼܬ ܡܛܪܐ ܕܗܿܘܐ ܒܗܿ܆ ܒܡܨܥܝܘܼܬܐ ܕܡܼܬܪ̈ܓܫܢܝܬܐ ܗܘܼܘ ܡܘܼܠ̈ܟܢܐ ܕܛܒ̈ܬܐ ܘܡܪ̈ܕܘܬܐ ܠܝܣܪܐܝܠ܆ ܡܛ݀ܠ ܕܠܐ ܦܐܝܐ ܗܼܘܬ݀ ܠܡܼܕܥ ܕܢܘܕܥ ܐܢܘܢܿ ܥܠ ܡܠܟܘܼܬܐ ܘܕܝܼܢܐ ܕܗܿܘ ܥܠܡܐ ܩܕܡ ܕܢܕܥܘܼܢܝܗܝ ܕܐܝܼܬ̄ܘ ܐܠܗܐ: ܟܠܝܘܿܡ ܓܝܪ ܠܦܬܟܪ̈ܐ ܣܿܓܕܝܼܢ ܗܼܘܘ ܘܬܪܥܝܼܬܗܘܿܢ ܒܐܪܥܐ ܪܫܦܐ ܗܼܘܬ݀ ܘܕܢܓܪܓ ܐܢܘܿܢ ܒܟ݀ܠܡܕܡ ܕܠܐ ܡܬܼܚܙܐ܇ ܐܘܿ ܢܕܚܠ ܒܕܝܼܢܐ ܕܥܬܝܼܕ ܠܐ ܦܐܝܐ ܗܼܘܬ݀܀ ܘܒܓܕܘܿܢ ܛܘܼ̈ܒܐ ܡܬܼܪ̈ܓܫܢܐ ܘܓܙ̈ܡܐ ܡܬܼܚ̈ܙܝܢܐ ܣܼܡ ܩܕܡܝܗܘܿܢ܀ ܦܼܪܫ ܡܪܝܐ ܠܫܒܛܐ ܕܠܘܝܼ: ܠܬܫܡܼܫܬܐ ܡܼܢ ܩܕܝܼܡ: ܐܠܐ ܕܡܝܐ ܕܒܿܬܪ ܡܘܬܗ ܕܐܗܪܘܢ܇ ܙܗܼܪܗ ܚܝܨܐܝܬ ܕܢܫܼܡܫ ܥܝܼܪܐܝܬ ܩܕܡ ܐܠܗܐ܀ ܓܙܘܪܘ ܠܘܼܪܠܘܼܬܐ ܕܠܒܟܘܿܢ ܗ̄ ܒܗܕܐ ܡܿܚܦܛ ܠܗܘܿܢ ܥܠ ܕܟܝܘܼܬܐ ܕܬܐܪܬܐ: ܩܛܘܿܥܘ ܠܡ ܠܩܫܝܘܼܬ ܠܒܟܘܿܢ ܕܕܡܝܐ ܠܥܘܼܪܠܘܼܬܐ ܡܕܡ: ܘܩܝܡܐ ܒܓܘ ܠܒܟܘܿܢ: ܒܥܓܠ ܐܓܝܼܠܘܼܗܿ ܡܢܟܘܿܢ ܘܩܢܘ ܠܒܐ ܕܟܝܐ܀ ܘܩܕܠܟܘܿܢ ܬܘܼܒ ܠܐ ܬܩܫܘܿܢ ܗ̄ ܡܕܝܢ ܠܩܫܝܘܼܬ ܠܒܗܘܿܢ ܩܼܪܐ ܥܘܼܪܠܘܼܬܐ ܡܼܢ ܠܥܠ: ܒܗܘܿ ܓܝܪ ܙܒܢܐ ܓܙܘܪܬܐ ܕܒܣܪܐ ܒܛܝܼܠܐ ܗܼܘܬ݀ ܡܢܗܘܢܿ܇ ܐܠܐ ܗܢܐ ܢܝܼܫܗ: ܕܢܚܦܛ ܐܢܘܿܢ ܕܢܩܘܘܿܢ ܒܚܘܼܒܐ ܫܦܝܐ ܠܘܬ ܐܠܗܐ܀","english":"the land of the foot of the waters he calls the land of the foreskins because of the spreading of the rain that was there; in the middle of the perceptible things were the foreskins of the good things and the rebellions of Israel, because it was not fitting to know that they knew the Lord concerning the kingdom and judgment of that world before they knew that there is a God. For every day they worshipped idols, and their thought was in the land of sparks, and they dragged the Lord in everything that is not seen, or feared the judgment that was to come, which was not fitting. And before them he placed perceptible good things and visible examples. The Lord separated the tribe of Levi for the ancient service, but after the death of Aaron, he strictly warned that he should serve vigilantly before God. Circumcise the foreskin of your heart, he urges them concerning the purity of the mind: cut off the hardness of your heart, which is like a foreskin, and a covenant in your heart; quickly circumcise it from you, and take a pure heart. And again, do not harden your heart; he calls the hardness of their heart a foreskin from above, for at that time the circumcision of the flesh was abolished from them, but this is its purpose: that he urges them to stand in pure love towards God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܪܥܐ ܕܪ̈ܓܠܬܐ ܕܡ̈ܝܐ","severity":"info","text":"The phrase 'land of the foot of the waters' is a literal rendering of a Syriac geographical term, likely referring to marshy or deltaic terrain. Bar Salibi interprets it allegorically as 'land of the foreskins' (ܐܪܥܐ ܕܡܘܼܠܟܢܐ), linking it to the spreading rain and moral failings of Israel.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܙܘܪܘ ܠܘܼܪܠܘܼܬܐ ܕܠܒܟܘܿܢ","severity":"info","text":"Bar Salibi spiritualizes circumcision, urging 'circumcise the foreskin of your heart' as a metaphor for purity of mind. This reflects a common Syriac Christian exegetical tradition that internalizes ritual commandments, especially after the death of Aaron, when the physical rite is said to be abolished.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܫܒܛܐ ܕܠܘܝܼ","severity":"info","text":"The reference to the separation of the tribe of Levi for 'ancient service' and the warning after Aaron's death echoes Numbers 3:5-10 and 18:1-7, where the Levites are appointed for tabernacle service. Bar Salibi uses this to emphasize vigilant service before God.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܩܕܠܟܘܿܢ ܬܘܼܒ ܠܐ ܬܩܫܘܿܢ","severity":"info","text":"The passage shifts from allegorical interpretation of geography to direct moral exhortation, marked by the imperative 'do not harden your heart.' This structural move from exegesis to parenesis is typical of Bar Salibi's homiletic style in the commentary.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܐܪܥܐ ܪܫܦܐ","severity":"caution","text":"The phrase 'land of sparks' (ܒܐܪܥܐ ܪܫܦܐ) is ambiguous; it may be a corruption or a rare term. The English draft renders it as 'land of sparks,' but the Syriac could also be read as 'land of embers' or 'land of fire,' possibly alluding to idolatrous practices. The intended sense is not fully certain.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'land of sparks' (ܒܐܪܥܐ ܪܫܦܐ) is unclear; it may be a textual corruption or a rare term for a place of idolatry.","The relationship between 'foreskins of the good things' and 'rebellions of Israel' is not fully explained; the allegory may be compressed."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܠܐ ܗܼܘܬ݀ ܐܝܟ ܐܪܥܐ ܕܡܨܪܝܢ ܕܡܿܫܩܝܢ ܐܢܬܘܿܢ ܗ̄ ܒܪ̈ܓܠܐ ܐܡܿܪ ܕܡܿܫܩܝܢ ܐܢܬܘܿܢ ܒܗ݀ܝ ܕܡܼܢ ܢܝܠܘܿܣ ܐܝܬ ܗܼܘܐ ܥܝܕܐ ܠܡܥܒܪܘܼ ܡ̈ܝܐ ܒܬܦ̈ܐ ܘܠܡܫܩܝܘܼ: ܟܕ ܗܿܘ ܕܡܿܫܩܐ ܦܿܬܚ ܡܗܝܐ ܠܗܐ ܐܝܼܠܢܐ: ܘܠܗܢܐ܆ ܐܪܥܐ ܕܟܢܥܢ ܡܛ݀ܠ ܡܣܩ̈ܢܐ ܘܡܚ̈ܬܢܐ ܕܛܘܼܪ̈ܐ: ܠܝܬ ܒܗܿ ܕܘܼܟܬܐ ܕܫܘܝܐ ܕܒܗܿ ܬܪܝܼܨܝܼܢ ܡܝ̈ܐ ܦܫܝܼܛܐܝܬ ܐܠܐ ܒܠܚܘܕ ܡܼܢ ܡܛܪܐ ܫܿܬܝܐ ܡ̈ܝܐ: ܬܒܿܥ ܠܗܿ ܐܡܝܼܢܐܝܬ ܗ̄ ܣܿܥܪ ܠܗܿ܇ ܚܿܙܐ ܠܗܿ ܐܠܗܐ ܒܐܡܝܼܢܘܼ ܘܒܟܿܠܙܒܢ ܣܿܥܪ ܠܗܿ܀ ܒܟܝܼܪܝܐ ܠܩܕܡܝܐ ܠܩܝܼܫܝܫܐ ܠܐܚܪܝܐ܀ ܐܦܢ ܗܿܘܝܢ ܡܛܪ̈ܐ ܐ̱ܚܪ̈ܝܐ ܒܡܼܨܥܬ ܫܢ̱ܬܐ: ܐܠܐ ܒܟܝܼܪ̈ܝܐ ܘܠܩܝܼܫ̈ܝܐ ܝܬܝܼܪ ܚܿܫܚܝܼܢ ܠܙܪܥܐ܀ ܐܝܟ ܝܘܡ̈ܝ ܫܡܝܐ ܥܠ ܐܪܥܐ ܗ̄ ܠܩܘܼܝܿܡܗ ܕܥܠܡܐ ܐܡܿܪ ܡܐ ܠܡ ܕܚܿܙܐ ܐܠܗܐ ܚܘܼܒܟܘܿܢ ܕܠܘܬܗ: ܡܓܪ ܚܝܝ̈ܟܘܢ ܘܕܒܢܝ̈ܟܘܿܢ ܒܐܪܥܐ܀ ܐܝܟ ܝܘܡ̈ܬܐ ܕܩܘܼܝ݀ܡܗ ܕܥܠܡܐ: ܠܗܢܐ ܓܝܪ ܩܿܪܐ ܫܡܝܐ ܘܐܪܥܐ܀","english":"It was not like the land of Egypt, which is irrigated by the feet; he says “irrigated by the feet” because in that place it was the custom to draw water by means of the hands and to irrigate. When the irrigator opens the channel for the water, then the land drinks because of the ascents and descents of the mountains; there is no place in it where the waters flow evenly and simply, but only when the rain falls does the land drink water. He follows it with care, he tends it; God sees to it with care and tends it at all times. The early and the late, the first and the last. Even the latter rains occur in the middle of the year, but the early and the late are more suitable for the seed. Like the days of heaven upon the earth, he says for the duration of the world: “When God saw your love for him, he prolonged your life and your sojourn in the land.” Like the days of the duration of the world, for he calls heaven and earth that.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܿܫܩܝܢ ܐܢܬܘܿܢ","severity":"info","text":"The phrase 'irrigated by the feet' is a literal rendering of a Syriac idiom for manual irrigation, contrasting with the natural flooding of the Nile in Egypt.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of irrigation by channels and the mention of ascents and descents of mountains reflect the agricultural practices of the Syriac-speaking region, not Egypt.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܝܘܡ̈ܬܐ ܕܩܘܼܝ݀ܡܗ ܕܥܠܡܐ","severity":"info","text":"The phrase 'like the days of the duration of the world' echoes the biblical expression for a long period, possibly alluding to Genesis or Psalms, though no direct citation is given.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a geographical comparison (Egypt vs. the land of rain) to a theological reflection on divine care and the extension of life, marking a structural break.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Dionysius bar Salibi's commentary here interprets agricultural imagery as allegory for God's providential care, a common hermeneutical move in Syriac exegesis.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some uncertain readings, e.g., 'ܐܡܿܪ' could be 'he says' or 'it is said'; the referent of 'he' in 'he follows it' is ambiguous—possibly Moses or God."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܗܒ ܒܘܼܪܟܬܐ ܥܠ ܐܪܥܐ ܘܛܘܼܪܐ ܕܓܪܙܝܡ ܘܠ̈ܘܛܬܐ ܥܠ ܛܘܼܪܐ ܕܓܒܠ ܗ̄ ܦܿܩܕ ܠܗܘܿܢ ܕܡܐ ܕܫܪܝܼܘ ܕܢܥܠܘܢܼ ܠܐܪܥܐ: ܘܩܕܡ ܕܢܚܪܒܘܢܼ ܠܥܡ̈ܡܐ ܘܢܐܪܬܘܢܼ ܐܪ̈ܥܬܗܘܢ ܢܣܩܘܢܼ ܥܠ ܪ̈ܝܫܝ ܛܘܼܪ̈ܐ ܘܠܢܡܘܿܣܐ ܕܐܠܗܐ ܢܬܥܗܕܘܢܼ ܘܢܒܪܟܘܢܼ ܠܢܛܪ̈ܝ ܦܘܩ̈ܕܢܐ ܟܕ ܟ݀ܠܗ ܥܡܐ ܫܿܡܥ ܘܢܠܘܼܛܘܢܼ ܠܐܝܠܝܢ ܕܠܐ ܫܿܡܥܝܼܢ ܠܗܘܿܢ ܘܫܿܝܛܝܢ ܘܥܠ ܛܘܼܪܐ ܣܿܥܪ ܠܗܕܐ: ܐܝܟܢܐ ܕܡܬܼܚ̈ܙܝܢܐ ܢܗܘܘܿܢ ܠܟ݀ܠܗ ܝܣܪܐܝܠ܆ ܗܿܢܘܿܢ ܕܡܬܒܪܟܝܼܢ ܘܗܿܢܘܿܢ ܕܠܝܛܝܼܢ ܒܐܬܪܐ ܕܓܒܼܐ ܡܪܝܐ ܐܠܗܟܘܿܢ ܗܿܢܘ ܠܐ ܐܦܣܼ ܕܢܕܒܚܘܢܼ ܒܟ݀ܠ ܕܘܼܟ ܡܛ݀ܠ ܕܪܟܝܼܢܝܼܢ ܗܼܘܘ ܠܘܬ ܦܬܟܪ̈ܐ ܐܠܘܼ ܓܝܪ ܝܿܗܒ ܠܗܘܿܢ ܕܢܕܒܚܘܢܼ ܒܟ݀ܠܕܘܼܟ ܒܥܠܼܬܐ ܕܐܠܗܐ ܠܫ̈ܐܕܐ ܡܕܒܚܝܼܢ ܗܼܘܘ ܘܡܛ݀ܠ ܕܟܗܢܘܼܬܐ ܕܚܕ ܒܝܬܐ ܐܝܬܝܗܿ܇ ܗܿܟܘܬ ܒܚܕ ܐܬܪܐ ܢܗܼܘܐ ܕܒܼܚܐ ܘܕܠܐ ܢܡܼܪܚ ܟ݀ܠܢܫ ܥܠ ܟܗܢܘܼܬܐ ܘܡܛ݀ܠ ܕܥܬܝܼܕ ܗܼܘܐ ܕܢܒܼܛܠ ܠܟܗܢܘܼܬܐ ܘܠܕܒܚ̈ܐ ܒܚܕܐ ܕܘܼܟܬܐ ܣܟ ܐܢܘܿܢ ܕܐܡܬܝ ܕܢܕܢܚ ܡܫܝܼܚܐ ܒܒܣܪ: ܠܐ ܢܗܼܘܐ ܠܗܘܿܢ ܐܬܪܐ ܠܕܒܚ̈ܐ ܘܟܗܢܘܼܬܐ ܘܢܐܡܪܘܢܼ ܕܥܕܟܝܼܠ ܠܐ ܐܬܼܐ ܗܿ، ܕܥܬܝܼܕ ܕܢܒܛܠ ܠܕܒܚ̈ܐ ܘܢܫܪܐ ܠܐܘܪܫܠܡ ܡܼܢ ܟܗܢܘܼܬܐ ܘܥܝ̈ܕܐ܀ ܟ݀ܠܗ ܓܒܝܐ ܗ̄ ܠܪܝܫܐ ܐܡܿܪ ܗܿܘ ܕܠܝܬ ܒܗ ܡܘܼܡܐ: ܢܕܪܐ ܩܿܪܐ ܠܐܝܢܐ ܕܡܼܢ ܥܠܼܬܐ ܡܕܡ ܡܬܼܦܪܫ ܠܐܠܗܐ ܒܫܘܼܘܕܝܐ܀ ܟܘܿܣ ܕܐܟܘܿܠ ܒܣܪܐ ܗ̄ ܟ݀ܠ ܒܣܪܐ ܕܒܿܥܐ ܐܢܬ ܠܡܟܼܣ ܒܒܝܬܟ ܐܝܟ ܕܠܩܘܼܒܠܐ ܕܐܢܫ: [ܐ]ܘܿ ܐܝܟ ܕܠܒܘܼܣܡܐ ܕܚܫܚܼܬܟ: ܐܝܟ ܒܘܼܪܟܬܐ ܕܝܗܼܒ ܠܟ ܗ̄ ܐܝܟ ܫܦܝܼܥܘܼܬܐ ܘܡܫܪܬܚܘܼܬܐ ܕܐܝܼܬ ܠܟ܀","english":"Give a blessing upon the land and Mount Gerizim, and curses upon Mount Ebal. He commanded them that when they entered the land, and before they destroyed the nations and took possession of their lands, they should go up to the tops of the mountains and recall the Law of God, and bless those who keep the commandments while all the people hear, and curse those who do not obey him and are rebellious. And he did this on the mountain. As it was visible to all Israel, there were those who were blessed and those who were cursed in the place which the Lord your God chose. He did not permit them to sacrifice in every place, because they were near to idols. For if he had allowed them to sacrifice in every place, on the pretext of God they would have been sacrificing to demons. And because the priesthood is of one house, thus in one place the sacrifice was made, and no one else encroached upon the priesthood. And because it was destined that he would abolish the priesthood and sacrifices in one place, he indicated that when the Messiah would sacrifice in the flesh, they would have no place for sacrifices and priesthood, and they said, \"Not yet has he come,\" who was destined to abolish sacrifices and to establish Jerusalem with priesthood and feasts. All the choice is for the head; he said that which has no blemish. He called a generation that, with a cause, something is distinguished for God by confession. The cup of the flesh-eater: all the flesh that you desire to cover in your house, as for the opposite of a man, or as for the perfume of your need, like the blessing that he gave you, like the abundance and extension that you have.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Mount Gerizim and Mount Ebal","severity":"info","text":"The pairing of Gerizim for blessing and Ebal for cursing reflects the ceremony described in Deuteronomy 11:29–30 and 27:12–13, where the tribes stand on the two mountains to pronounce blessings and curses upon entering the land.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܠܥܡܘܿܣܐ ܕܐܠܗܐ ܥܬܥܗܕܘܢܼ","severity":"info","text":"The phrase “recall the Law of God” echoes Deuteronomy 27:2–3, where the people are commanded to set up stones inscribed with the law on Mount Ebal and Gerizim.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܗܢܘܼܬܐ","severity":"info","text":"The Syriac term ܟܗܢܘܼܬܐ (kāhənūṯā) means “priesthood” and is used here to denote the Aaronic priestly office, which Bar Salibi argues was confined to one place and destined to be abolished by the Messiah.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Messiah would sacrifice in the flesh","severity":"info","text":"Bar Salibi interprets the restriction of sacrifice to one place as a typological prophecy of Christ’s sacrificial death, which would end the old priesthood and establish Jerusalem as the new cultic center. This reflects a common Syriac anti-Jewish polemic.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cup of the flesh-eater","severity":"caution","text":"The final clause about “the cup of the flesh-eater” is obscure and may be corrupt or a later gloss. It does not clearly connect to the preceding discussion of priesthood and sacrifice, and its meaning is uncertain.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase “cup of the flesh-eater” (ܟܘܿܣ ܕܐܟܘܿܠ ܒܣܪܐ) is ambiguous; it may be a scribal addition or a misreading. The reference to “all the flesh that you desire to cover in your house” is also unclear in context.","The transition from the discussion of Mount Gerizim and Ebal to the restrictions on sacrifice is abrupt; the logical connection is implied but not explicitly stated."],"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":14,"ref":"p14","source":"ܕܛܡܐ ܘܕܕܟܐ ܬܟܠܘܢܼ ܗ̄ ܟ݀ܠܢܫ ܐܝܢܐ ܕܗܘܼ ܕܝܒܐ ܘܐܢ ܓܪܒܐ ܫܠܝܼܛ ܠܡܐܼܟܠ: ܡܼܢ ܗܿܘ ܒܣܪܐ ܕܐܼܝܬ ܠܟ ܡܛܠ ܕܠܘ ܒܣܪܐ ܗܿܘ ܕܩܘܼܕܫܐ: ܐܠܐ ܒܣܪܐ ܫܚܝܼܡܐ: ܐܝܟ ܠܚܡܐ ܡܢܗ ܠܟܿܠ ܡܿܢ ܕܨ݀ܒܐ ܐܢܬ ܐܢ ܛܡܐܐ ܐܝܼܬܘܗܝ: ܘܐܢ ܕܟܝܐ ܠܛܡܐܐ ܠܐ ܡܩܪܒܝܼܢ ܗܼܘܘ ܥܡܗܘܿܢ ܠܦܬܘܪܐ ܐܠܐ ܡܫܕܪܝܼܢ ܗܼܘܘ ܠܗ ܒܝܕ ܛܠܝܐ ܡܐܟܘܠܬܐ܀ ܐܝܟ ܛܒܝܐ ܘܐܝܟ ܐܝܠܐ ܗ̄ ܐܝܟ ܙܢܐ ܕܛܒܝܐ ܘܐܝܠܐ ܠܐ ܡܬܩܪܒܝܼܢ ܠܕܒܚܐ ܒܪܡ ܠܡܐܟܘܿܠܬܐ ܫܿܪܝܢܼ ܕܢܬܐܟܠܘܢܼ ܡܼܢ ܛܡ̈ܐܐ ܘܕܟܝ̈ܐ܆ ܗܿܟܢ ܬܘܪܐ ܘܐܡܪܐ ܕܢܿܟܣ ܐܢܬ ܒܒܬܟ: ܕܟܝܐ ܘܛܡܐܐ ܫܿܪܐ ܠܗܘܿܢ ܕܢܐܟܠܘܢܼ ܡܢܗ܇ ܒܠܚܘܕ ܕܡܐ ܗ̄ ܬܘܼܒ ܠܛܒ̈ܝܐ ܘܐܝ̈ܠܐ ܛܡ̈ܐܐ ܡܫܡܗ ܠܘ ܠܡܐܟܘܿܠܬܐ: ܐܠܐ ܡܛ݀ܠ ܡܬܼܩܪܒ ܡܬܢܗܘܿܢ ܩܘܼܪ̈ܒܢܐ ܡܕܝܢ ܛܡ̈ܐܐ ܩܿܪܐ ܠܗܘܢܿ ܒܦܚܼܡܐ ܕܐܡܪ̈ܐ ܘܬܘܪ̈ܐ ܕܕܟ̈ܝܐ ܐܢܘܿܢ ܠܡܐܟܘܠܬܐ ܘܠܩܘܼܪܒܢܐ ܡܼܢ ܕܡܐ ܟܿܠܐ ܠܗܘܿܢ: ܡܛ݀ܠ ܕܫܿܓܪ ܠܠܒܐ ܘܪܡܼܐ ܒܗ ܠܚܡܼܬܐ: ܘܬܪܒܐ ܟܿܠܐ ܠܗܘܿܢ ܡܢܗ ܐܟܡܿܢ ܕܡܿܫܡܢ ܘܡܿܥܒܐ ܠܠܒܐ: ܠܐ ܬܫܒܘܿܩ ܠ̈ܠܘܝܐ ܟ݀ܠܗܘܿܢ ܝܘܡ̈ܝܟ ܒܐܪܥܐ ܗ̄ ܒܕܘܼܟ̈ܝܬܐ ܣܓ̈ܝܐܬܐ ܦܿܩܕ ܕܠܐ ܢܗܼܘܐ ܠܟܗ̈ܢܐ ܝܪܬܘܬܐ ܒܐܪܥܐ܆ ܘܒܡܢܝܿܢܐ ܟܬܝܼܒ ܕܝܗܼܒ ܠܗܘܢܿ ܩܘܼܪ̈ܝܐ ܐܪܒܥܝܼܢ ܘܡܣܼܬܒܪܐ ܠܝܼ ܕܠܥܒ̈ܕܐ ܘܐܓܝܼܪ̈ܐ ܘܡܣܟ̈ܢܐ ܕܒܗܘܿܢ ܐܬܝܼܗܒܘ ܗܿܠܝܢ: ܐܘܿ ܡܛܠ ܕܢܕܥ ܕܠܐ ܣܦ̈ܩܢ ܠܗܘܿܢ ܪ̈ܝܫܝܬܐ ܠܡܘܼܠܝܐ ܕܚܫܼܚܬܐ ܝܗܼܒ ܠܗܘܿܢ ܡܕܡ ܓܘܢܝܐ ܠܡܥܡܪܐ ܘܠܬܘܪܣܝܐ ܘܠܚܡܪܐ ܘܠܡܫܼܚܐ ܘܫܪܟܐ܀","english":"of impurity and purity. They would eat everything, whether it was from a deer or a goat, for it is permitted to eat. As for that meat which you have, it is not the meat of the sanctuary, but ordinary meat, like bread. It is for you to eat with anyone you wish, whether it is impure or pure. They would not bring the impure and the pure to the table with them, but would send it by the hand of a young boy as food. Like the gazelle and the deer, like the young of the gazelle and the deer, they are not brought for sacrifice, but for food it is permitted that they be eaten, whether impure or pure. Thus the ox and the lamb which you have in your house, pure and impure, it is permitted that they be eaten from them, except that blood, moreover, for the gazelles and deer, is not named for food, but because it is brought, their offerings are made. From where does he call them impure? By the charcoal of the lambs and oxen which are pure, they are for food and for offering, when the blood is all gone from them, because it stirs the heart and casts anger into it, and the fat is all gone from them, as it is heard and understood by the heart. Do not leave the Levites all your days in the land. In many places he commands that the priests should have no inheritance in the land. And in the Acts it is written that he gave them forty villages, and it seems to me that these were given to the servants, the hired workers, and the poor who were among them, or because he knew that the chiefs were not sufficient for the administration of the need, he gave them something external for dwelling, for the Torah, for wine, for oil, and the rest.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage discusses dietary laws, distinguishing between meat for ordinary consumption and meat for sacrifice, and notes that impure and pure animals may be eaten together except for blood and fat.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܡܐܐ","severity":"info","text":"The Syriac term ܛܡܐܐ (ṭmˀˀ) means 'impurity' or 'impure', a key concept in Levitical purity laws, here applied to dietary distinctions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Acts","severity":"info","text":"The reference to 'the Acts' (ܒܡܥܒܕܐ) likely alludes to the biblical book of Acts or a related tradition, though the specific mention of forty villages is not found in the canonical Acts; it may derive from a lost source or commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The discussion of priests having no inheritance in the land reflects a concern with clerical property, possibly echoing Deuteronomic laws (e.g., Deut 18:1) and later Syriac Christian debates on ecclesiastical wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The passage's logic on impurity and sacrifice is somewhat disjointed; the connection between blood stirring the heart and dietary prohibition may reflect a non-literal or homiletic interpretation rather than strict legal reasoning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Acts' (ܒܡܥܒܕܐ) is unclear; it may refer to a non-canonical work or a misremembered tradition.","The phrase 'forty villages' is not attested in standard biblical or patristic sources; its origin is uncertain."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܢܬܠ ܠܟ ܐܬ݀ܐ ܘܬܕܡܘܪܬܐ ܗ̄ ܡܙܗܪ ܕܠܐܼ ܢܛܥܐ ܒ݀ܬܪ ܢܒ̈ܝܐ ܕܓ̈ܠܐ: ܕܡܝܐ ܠܗ݀ܝ ܕܐܡܝܼܪܐ ܥܠ ܒܪ ܐܒܕܢܐ ܕܒܟ݀ܠ ܚܝܠ ܘܒܟ݀ܠ ܐܬܘ̈ܬܐ ܘܬܕܡܪ̈ܬܐ ܕܓ̈ܠܬܐ ܐܠܘܼ ܓܝܪ ܚܝܠܐ ܐܝܬ ܗܼܘܐ ܒܗܘܿܢ ܠܡܥܼܒܕ ܐܬܘ̈ܬܐ ܐܘܿ ܠܡܒܕܩܘܼ ܥܬܝܼܕ̈ܬܐ: ܐܠܐ ܐܝܬ ܐܡܬܝ ܕܡܕܡܝܢ ܢܒ̈ܝܐ ܕܓ̈ܠܐ ܐܘܿ ܩܿܨܡܝܼܢ ܘܝ݀ܗܒܝܼܢ ܐܬ݀ܐ ܡܕܡ ܡܼܢ ܙܒܢܐ ܐܘܿ ܡܼܢ ܐܣܛܘܼܟܣܐ ܐܘܿ ܡܼܢ ܐܝܠܝܢ ܕܐܠܗܐ ܥܬܝܼܕ ܠܡܣܼܥܪ܀ ܟܕ ܝ݀ܠܦܝܼܢ ܠܗܕܐ ܡܼܢ ܩܛܝܼܢܘܼܬ ܗܘܢܗ ܕܣܛܢܐ܇ ܗܿܘ ܕܐܡܝܼܢ ܘܚܿܐܪ ܘܕܐ݀ܩ ܒܒܘܼܕܩ ܪ̈ܡܙܐ ܕܓ̈ܠܝܢܐ ܕܗܿܘܝܢ ܡܼܢ ܐܠܗܐ ܨܝܕ ܡ̈ܠܐܟܐ ܐܢ ܠܛܒܬܐ ܘܐܢ ܠܡܪܕܘܼܬܐ ܘܚܕܐ ܠܟܡܐ ܕܓܕܫ ܕܗܼܘܐ ܡܕܡ ܕܐܡܿܪܝܼܢ ܕܫܪܟܐ ܕܝܢ ܕܓܠܘܼܬܐ ܡܡܠܠܝܼܢ܀ ܒܥܪ ܒܝܼܫܬܐ ܡܼܢ ܓܘܟ ܗ̄ ܗܘܼܝܬ ܦܿܠܐ ܠܗܿ ܠܒܝܼܫܬܐ ܡܼܢ ܒܝܢܬܟܘܧܢ ܒܛܝܼܠܐܝܬ ܘܠܣܥܘܪܐ ܕܠܐ ܚܘܣܢ ܐܘܒܕ܀ ܘܟܕ ܬܫܼܡܥ ܒܚܕܐ ܡܼܢ ܩܘܼܪܝܿܐ ܕܝܗܼܒ ܠܟ ܡܪܝܐ ܐܠܗܟ ܠܡܬܼܒ ܒܗܿ ܘܢܐܡܪܘܢܼ ܠܟ ܢܦܩܼܘ ܓܒܪ̈ܐ ܒܢ̈ܝ ܚܛܐ: ܛܘܼܥܝܝ ܟܦܪ ܡܼܢ ܓܘܟ ܘܛܥܘ ܘܐܛܥܝܼܘ ܠܒܢ̈ܝ ܩܪܝܬܗܘܿܢ: ܬܒܥ ܘܒܨܝܼܙ ܗ̄ ܚܬܝܼܬܐܝܬ ܒܨܝܼ ܒܟܐܢܘܼܬܐ܇ ܘܐܢ ܐܕܪܟܬ ܕܫܪܝܼܪܐ: ܚܪܘܒܘ ܠܚܛ̈ܝܐ ܥܡ ܟ݀ܠ ܕܛܥܘ ܒܿܬܪܗܘܿܢ: ܠܚܛ̈ܝܐ ܩܿܪܐ ܒܢܝ̈ ܚܛܐ܇ ܗܿܢܘܿܢ ܕܠܝܬ ܠܗܘܿܢ ܣܟ ܣܒܪܐ ܕܬܘܼܪܨܐ: ܟܕ ܗܕܐ ܐܡܿܪ ܕܐܟܙܢܐ ܠܡ ܕܗܘܿ ܕܡܬܝܼܠܕ ܡܼܢ ܐܢܫ ܠܐ ܡܿܨܐܼ ܠܡܫܚܠܦܘܼ ܕܡܘܼܬܐ ܗ݀ܝ ܕܩܿܢܐܼ ܡܼܢ ܝܼܠܝܼܕܘܬܐ܇ ܗܿܟܢܐ ܐܦ ܗܘܿ ܕܡܚܒܠ ܠܐ ܣܟ ܡܬܼܚܙܐ ܥܠܘܗܝ ܣܒܪܐ ܕܬܘܼܪܨܐ܀ ܟܢܫ ܠܓܘ ܫܛܚܗܿ ܗ̄ ܕܦܪܝܼܩܐ ܡܼܢ ܒܢܝܿܢܐ܀ ܬܗܼܘܐ ܬܠܠܐ ܗ̄ ܠܐ ܬܬܩܢܝ ܡܼܢ ܐܢܫ ܬܗܼܘܐ ܬܠܠܐ ܚܪܒܐ ܘܝܓܪܐ܀ ܐܢ ܬܫܼܡܥ ܒܩܠܗ ܗ̄ ܩܠܗ ܗܪܟܐ ܠܡܼܠܬܗ ܘܠܗܗܪܗ ܐ݀ܡܪ܀","english":"gives you a sign and a wonder. It warns you not to err after the false prophets. It is similar to what was said about the son of the lost one, that with all power and all signs and wonders of falsehoods, for if there were power in him to perform signs or to reveal hidden things, but there are times when false prophets or soothsayers give a sign from a sacrifice or from an element or from those things which God is about to do. When they learn this from the precision of the serpent's hour, that one who speaks and sees and examines in the examination of the signs of the demons that occur from God against the angels, whether for good or for rebellion, and rejoices in the number of events that happen, that which they say, but the rest of the falsehoods they speak. Seek out the evil from your midst, for you were a wonder to the evil from your midst, vainly and to a deed without mercy, destroy. And when you hear in one of the calls that the Lord your God gave you to dwell in it, and they say to you, \"Men have gone out in the sons of sin: my erring ones, deny from your midst, and err and cause to err the sons of your village.\" Pursue and press diligently, press in lamentation, and if you have found that it is true, destroy the sinners along with all who err after them. He calls the sinners \"sons of sin,\" those who have no hope of correction. When he says this, it is as if that which is born from a man cannot change that death which comes from birth; thus also that which corrupts has no hope of correction appearing upon it. He is angry within its surface, that is, the separated one from the family. Let it be a shadow, do not be fixed with a man; let it be a shadow, a sword and a bridge. If you hear his voice, his voice here speaks to his word and to his light.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܪ ܐܒܕܢܐ","severity":"info","text":"The phrase 'son of the lost one' (bar abaddana) is a Syriac idiom for a reprobate or utterly lost person, possibly alluding to a figure in polemical literature against heretics or false prophets.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deuteronomy 13:1–5 (allusion)","severity":"info","text":"The warning against false prophets and their signs echoes Deuteronomy 13:1–5, where Israel is cautioned against those who perform signs or wonders to lead astray.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"false prophets and soothsayers","severity":"info","text":"Dionysius bar Salibi here engages in anti-heretical polemic, likely against Manichaean or other dualist groups, who were accused of using deceptive signs and demonic practices.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative transition","severity":"info","text":"The passage shifts from a discussion of purity and impurity to a warning against false prophets, then to an exhortation to destroy sinners, marking a thematic break within the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܠܠܐ (shadow)","severity":"caution","text":"The phrase 'let it be a shadow, do not be fixed with a man; let it be a shadow, a sword and a bridge' is obscure; it may be a metaphorical instruction to remain elusive or to adopt a posture of separation and readiness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of the lost one' is not specified; it may refer to a specific heretical leader or be a generic epithet.","The phrase 'the precision of the serpent's hour' is unclear; it may refer to astrological or demonic timing.","The final metaphor of 'shadow, sword, and bridge' is ambiguous; the intended moral or practical instruction is uncertain."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܠܐ ܬܬܥܕܪܘܢܼ ܗ̄ ܠܐ ܬܬܒܥܪܘܢܼ ܘܬܬܕܡܘܿܢ ܒܢܘܼܟܪܝܘܼܬ ܕܘܼܒܪ̈ܝܟܘܿܢ ܠܥܪ̈ܕܐ: ܠܐ ܠܡ ܬܗܘܘܿܢ ܒܥܪܝܪ̈ܝܐ ܐܝܟ ܥܪ̈ܕܐ ܒܡܫܩܠܘܼܬܐ ܘܠܐ ܡܟܒܫܘܼܬܐ܇ ܐܠܐ ܙܕܩ ܕܬܬܟܒܫܘܢܼ ܬܚܝܬ ܢܝܼܪܐ ܕܢܡܘ̈ܣܐ: ܠܐ ܬܥܒܕܘܢܼ ܩܘܼܕ̈ܚܬܐ ܗ̄ ܐܝܟ ܕܥܿܒܕܝܼܢ ܚܢܦ̈ܐ ܕܚܪܛܝܼܢ ܒܝܬ ܥܝܢ̈ܝܗܘܢ: ܡܐ ܕܡܿܐܬ ܐܢܫ ܪܒܐ܀ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܩܘܼܕܚ̈ܬܐ ܩܿܪܐ ܠܢܘܬܫܐ ܘܫܘܼܡܛܐ ܘܡܠܝܐ ܕܣܥܪܐ܀ ܥܠܐ ܘܪܝܡܐ ܗ̄ ܥܠܐ ܐܡܿܪ ܪܒ ܡܼܢ ܦܝܼܠܐ ܘܩܪܢܐ ܚܕܐ ܐܝܬ ܠܗ ܒܝܬ ܥܝ̈ܢܘ̄ ܘܣܿܓܝܼ ܥܒܝܐ ܘܡܥܩܪ ܒܗܿ ܐܝܠ̈ܢܐ܇ ܘܚܝܠܬܢ ܡܢܟ݀ܠ ܚܝ̈ܘܢ ܘܐܦ ܐܪܝܐ ܕܚܿܠ ܡܢܗ܀ ܪܝܡܐ ܐܦ ܗܢܐ܆ ܚܕܐ ܩܪܢܐ ܐܝܬ ܠܗ܀ ܕܝܨܐ ܥܙܐ ܛܘܼܪܝܬܐ ܐܝܼܬ̄ܘ܇ ܙܒܢܝܗܝ ܒܟܣܦܐ ܘܨܘܿܪ ܟܣܦܐ ܗ̄ ܠܘ ܠܒܘܼܟܪ̈ܐ ܘܠܪ̈ܝܫܝܬܐ ܐ݀ܡܪ: ܕܙܒܢ ܐܠܐ ܕܐܢ ܡܛ݀ܠ ܡܬܝܼܚܘܼܬ ܐܘܪܚܐ ܠܐ ܡܫܟܚ ܐܢܬ ܠܡܫܼܩܠ ܕܐܠܗܐ ܘܕܝܼܠܟ ܙܒܢ ܒܗܿܠܝܢ ܕܚܫ̈ܚܢ܇ ܘܙܒܢ ܚܠܦܝܗܝܢ ܬܡܢ: ܘܚܕܝܼ ܩܕܡ ܡܪܝܐ ܐܠܗܟ ܒܛܒ̈ܬܟ ܕܝܗܼܒ ܠܟ ܟܕ ܡܿܘܕܐ ܐܢܬ܀ ܡܼܢ ܒܿܬܪ ܬܠܬ ܫܢܝܼ̈ܢ ܐܦܩ ܟ݀ܠܗ ܡܥܣܪܐ ܕܥܠܠܬܟ ܒܫܢ̱ܬܐ ܗ݀ܝ ܫܒܘܿܩ ܒܩܘܼܪ̈ܝܝܟ ܗ̄ ܟ݀ܠ ܬܠܬ ܫܢ̈ܝܼܢ ܘܐܦܩ ܘܗܒ ܚܕ ܡܼܢ ܥܣܪܐ ܕܥܠܠܬܐ ܕܫܢܬܐ ܗܝ ܬܠܝܼܬܝܬܐ ܘܣܝܼܡܝܗܿ ܒܩܘܼܪ̈ܝܝܟ ܕܢܗܘܐ ܠ̈ܠܘܝܐ ܘܠܡܣ̈ܟܢܐ ܕܥܡܟ: ܟܕ ܝܼܕܝܼܥܐ ܕܬܪܝܢ ܡܥܣܪ̈ܝܢ ܝ݀ܗܒܝܼܢ ܗܼܘܘ ܒܫܢ̱ܬܐ ܬܠܝܼܬܝܬܐ: ܚܕ ܠܐܠܗܐ ܐܝܟ ܥܝܿܕܐ ܕܒܟ݀ܠ ܫܢܐ: ܘܐܚܪܢܐ ܠܡܣ̈ܟܢܐ ܘܠܠܘ̈ܝܐ ܕܒܝܢܬܗܘܿܢ܀","english":"do not be troubled, do not be scattered, and do not resemble in the first fruits of your ways the locusts: do not be like the locusts in the matter of levying and oppression, but it is right that you be subdued under the yoke of the law. Do not perform cuttings as the magicians do who cut themselves in the houses of their eyes. When a great man dies. Others say that cuttings refer to laceration, shaving, and filling with hair. The eagle and the vulture, the great one says, have one eye between their eyes, and it is very thick and uproots trees, and its strength overcomes all animals, and even the lion fears it. The vulture also has one eye. The mountain goat is a wild goat; he sells it for silver and silver coin, not for firstlings and firstfruits, he says: for he sells only because of the length of the road he is unable to take the god and your own, he sells for those that are necessary, and sells in their place there. And rejoice before the Lord your God in the good things he has given you, while you are thankful. After three years, bring out the whole tithe of your produce in that third year, leave in your granaries all three years, and bring out and give one tenth of the produce of that third year and place it in your granaries so that it may be for the Levites and the poor of your people, it being known that two tithes were given in the third year: one for God according to the custom of every year, and another for the poor and the Levites of their house.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܘܼܕ̈ܚܬܐ","severity":"info","text":"The Syriac term qūdḥātā (cuttings) is ambiguous, denoting either ritual incisions or self-laceration by pagan priests. Bar Salibi explicitly associates it with magicians who cut themselves in the houses of their eyes, a practice otherwise unattested in Syriac sources.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܪ̈ܕܐ","severity":"info","text":"The locusts (ʿardē) serve as a metaphor for disorder and oppression, likely drawing on the biblical plague of locusts (Exodus 10) and Syriac monastic warnings against scattering. Bar Salibi contrasts this with submission to the yoke of the law.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deuteronomy 14:22–29","severity":"info","text":"The instruction to bring out the tithe in the third year and to leave produce in granaries for the Levites and the poor echoes Deuteronomy 14:22–29, which mandates the second tithe for the Levite and the poor in the third year of the sabbatical cycle.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"eagle and vulture","severity":"info","text":"The description of the eagle and vulture having one eye between their eyes, uprooting trees and terrifying lions, parallels a known zoological trope in Syriac bestiaries (e.g., Physiologus), where the eagle’s single eye symbolizes spiritual vision.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"mountain goat","severity":"info","text":"Bar Salibi’s discussion of selling the mountain goat for silver rather than firstlings reflects a later Syriac legal or economic gloss on Deuteronomic sacrifice, possibly addressing contemporary debates about commutation of offerings.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܝܨܐ ܥܙܐ ܛܘܼܪܝܬܐ","severity":"caution","text":"The phrase dīṣā ʿazzā ṭūrāytā (mountain goat) is textually uncertain; the Syriac may be corrupt or a hapax. The English draft interprets it as a wild goat, but the precise species and its ritual role remain unclear.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'great man' (ܐܢܫ ܪܒܐ) who dies is unspecified; possibly a biblical figure or a local authority.","The phrase 'houses of their eyes' (ܒܝܬ ܥܝ̈ܢܝܗܘܢ) is obscure; it may refer to the eye sockets or to a cultic site.","The relationship between the two tithes in the third year and the earlier mention of firstlings is not fully harmonized."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ܐܙܕܗܪܘ ܕܠܡܐ ܢܗܘܐ ܦܬܓܡܐ ܕܥܘܠܐ ܒܠܒܟ: ܒܕܥ̄ ܐܬܒܩܐ ܐܝܬ ܒܟ ܕܠܡܐ ܢܗܘܐ ܦܬܓܡܐ ܕܠܐ ܢܡܘܿܣ ܒܠܒܟ ܗ̄ ܚܙܝܼ ܠܡ ܐܙܕܗܪ ܕܠܡܐ ܩܿܪܐ ܐܢܬ ܚܘܼܫܒܐ ܒܝܼܫܐ ܘܢ݀ܐܡ ܐܢܬ ܥܠܘܗܝ ܘܠܐ ܡܿܘܙܦ ܐܢܬ ܠܐܚܘܼܟ ܡܛ݀ܠ ܗ݀ܝ ܕܩܪܒܼܬ݀ ܫܢ̱ܬܐ ܕܫܘܼܒܩܢܐ ܛܪ ܝܪܚܐ ܕܗܒ̈ܒܐ܆ ܗ̄ ܡܦܩܕ ܥܠ ܢܝܼܣܢ ܝܪܚܐ ܕܒܗ ܡܬܼܥܒܕ ܦܨܚܐ: ܗ̄ ܒܢܝܼܣܢ ܕܒܗ ܡܦܩܚܐ ܐܪܥܐ ܒܗܒ̈ܒܐ܀ ܡܼܢ ܥܢ̈ܐ ܘܬܘܪ̈ܐ ܗ̄ ܦܿܩܕ ܗܪܟܐ ܕܡܼܢ ܥ̈ܢܐ ܘܡܼܢ ܥܨ̈ܐ ܘܬܘܪ̈ܐ ܠܡܩܪܒܘܼ ܟܕ ܛܒ ܐܡܪ̈ܐ ܘܓ̈ܕܝܐ ܦܩܝܼܕܝܼܢ ܗܪܟܐ ܒܦܨܚܐ ܠܡܩܪܒܘܼ ܠܚܘܕ: ܬܘܪ̈ܐ ܕܝܢ ܒܗܿܢܐ ܥܐܕܐ ܠܐ ܡܩܪܒܝܼܢ ܗܼܘܘ: ܘܥܠܼܬܐ ܕܐܡܪ̈ܐ ܘܓܕ̈ܝܐ ܗܿܕܐ ܗܿܝ܇ ܡܛ݀ܠ ܕܫܒܥܐ ܝܘܡ̈ܝܼܢ ܦܩܝܼܕܝܼܢ ܗܼܘܘ ܠܡܩܪܒܘܼ ܐܝܟ ܕܠܐܝܼܩܪܗ ܕܦܨܚܐ: ܬܘܪ̈ܐ ܕܐܡܿܪ ܗܪܟܐ ܐܝܟ ܕܠܡܐܟܘܼܠܬܐ ܦܿܩܕ: ܘܠܘ ܐܝܟ ܕܠܕܒܼܚܐ ܐܡܼܪܗܿ ܕܝܢ ܠܡܠܼܬܐ ܚܠܝܼܛܐܝܬ ܥ̈ܢܐ ܘܬܘܪ̈ܐ܀ ܘܟܕ ܛܒ ܡܦܪܫܬܐ ܗܿܝ܀ ܗܿܟܘܬ ܠܬܚܬ ܐܡܼܪ ܕܒܫܠ ܘܐܟܘܿܠ܇ ܒܐܪܥܐ ܕܓܼܒܐ ܠܗ ܡܪܝܐ. ܐܦ ܗܕܐ ܡܠܼܬܐ ܡܚܠܛܬܐ ܗܿܝ: ܚܠܛ ܓܝܪ ܠܕܒܚܐ ܥܡ ܡܐܟܘܿܠܬܐ: ܓܠܝܐ ܗܿܝ ܓܝܪ ܕܦܨܚܐ ܠܐ ܡܬܒܼܫܠ: ܐܠܐ ܡܬܼܛܘܐ: ܒܘܼܫܠܐ ܓܝܪ ܗܪܟܐ ܐܝܟ ܕܠܡܐܟܘܿܠܬܗܘܿܢ ܐ݀ܡܪ: ܠܐ ܬܐܟܼܘ݀ܠ ܥܠܘܗܝ ܚܡܝܼܥܐ ܗ̄ ܦܘܼܪܫܢܐ ܕܚܡܝܼܪܐ ܡܼܢ ܚܡܝܼܥܐ ܗ̄ ܚܡܝܼܥܐ ܩܿܪܐ ܠܓܒܝܼܠܬܐ ܕܠܝܫܐ ܕܐܝܼܬ ܒܗܿ ܚܡܝܼܪܐ: ܚܡܝܼܪܐ ܐܝܬܘܗܝ ܠܝܫܐ ܙܥܘܪܐ ܕܢ݀ܛܪܝܼܢܢ ܠܗ ܡܼܢ ܝܘܡܐ ܠܝܘܡܐ: ܠܐ ܠܡ ܬܐܟܼܘ݀ܠ ܠܚܡܐ ܕܡܚܡܥ ܐܠܐ ܦܛܝܼܪܐ܀","english":"Beware lest a word of iniquity be in your heart; for it is known that there is in you lest a word without law be in your heart. See, then, beware lest you conceive an evil thought and stand upon it, and do not lend to your brother because of this, for the season of forgiveness has drawn near. Keep the month of Abib; it commands concerning Nisan, the month in which Passover is performed; it is in Nisan that the earth puts forth ears of grain. Sheep and oxen—here it commands that sheep, goats, and oxen be offered, while lambs and kids are commanded here at Passover to be offered singly; oxen, however, were not offered at this feast. And the reason for lambs and kids is this: because for seven days they were commanded to be offered, as for the honor of Passover. Oxen—here it says as for food, it commands, and not as for sacrifice. It speaks, however, of the matter in a mixed manner: sheep and oxen. And when it is well distinguished, it is so. Below it says: boil and eat, in the land which the Lord chooses for him. This word also is mixed; for it mixes sacrifice with food. It is clear, indeed, that Passover is not boiled, but roasted; for boiling here is spoken as for their food. Do not eat leavened bread with it; the distinction of leaven from leavened bread—it calls leavened bread the dough of bread which has leaven in it; leaven is a small piece of bread which is kept from day to day. Do not eat leavened bread, but unleavened bread.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܝܪܚܐ ܕܗܒ̈ܒܐ","severity":"info","text":"The phrase 'month of Abib' (ܝܪܚܐ ܕܗܒ̈ܒܐ) refers to the month of ripening ears of grain, identified with Nisan. Bar Salibi clarifies that Passover is performed in Nisan, when the earth puts forth ears of grain.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܨܚܐ","severity":"info","text":"The term 'Passover' (ܦܨܚܐ) is used here both as a festival and as the paschal sacrifice. Bar Salibi distinguishes between sacrificial offerings (lambs and kids) and food (oxen), noting that oxen were not offered at this feast but commanded as food.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܡܝܼܥܐ / ܚܡܝܼܪܐ","severity":"info","text":"Bar Salibi distinguishes 'leavened bread' (ܚܡܝܼܥܐ) from 'leaven' (ܚܡܝܼܪܐ). Leavened bread is dough containing leaven; leaven is a small piece of bread kept from day to day. The command forbids eating leavened bread with the paschal lamb, requiring unleavened bread.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Bar Salibi notes that Passover lamb is roasted, not boiled, and that the command to 'boil and eat' refers to ordinary food, not the sacrifice. This reflects a concern to harmonize biblical prescriptions with actual liturgical practice.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from moral exhortation (beware of iniquity) to specific ritual instructions for Passover: the month, the animals to be offered, and the prohibition of leaven. Bar Salibi notes that the text mixes categories (sacrifice and food) and then distinguishes them.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a lacuna or corruption at the beginning of the passage: 'Beware lest a word of iniquity be in your heart; for it is known that there is in you lest a word without law be in your heart.' The repetition suggests a scribal error or a gloss that has been imperfectly integrated.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'do not lend to your brother because of this, for the season of forgiveness has drawn near' is ambiguous: it may refer to a prohibition on lending during the paschal season, or to a moral injunction against usury. The context of moral exhortation supports the latter.","The reference to 'sheep and oxen' being commanded 'in a mixed manner' may reflect a textual variant in the biblical source or a deliberate rhetorical strategy by Bar Salibi to reconcile different passages."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ܡܙܗܪ ܡܛ݀ܠ ܕܒܚ̈ܐ: ܥܕܠܐ ܕܒܿܫܠ ܘܡܬܼܓܡܪ ܘܫܿܩܠܝܼܢ ܕܠܡܐ ܩܿܢܐ ܐܢܬ ܥܠܘܗܝ ܚܘܣܢܐ: ܘܟ݀ܠܐ ܐܢܬ ܠܗܿ ܡܼܢ ܩܘܼܪܒܢܐ ܕܐܠܗܐ܇ ܥܠ ܐܦܘ̈ܗܝ ܚܿܛܐ ܐܢܬ ܡܿܕܝܢ ܗ݀ܝ ܦܿܩܚܐ ܟܕ ܒܪ ܬܡܢܝܐ ܝܘܡ̈ܝܼܢ ܢܗܼܘܐ ܦܿܪܫ ܐܢܬ ܘܡܿܩܪܒ ܐܢܬ ܠܗ ܠܐܠܗܐ ܘܚܿܣܟ ܐܢܬ ܢܦܫܗ ܡܼܢ ܚܛ̈ܗܐ܇ ܥܠ ܒܘܼܟܪ̈ܐ ܓܝܪ ܕܥ̈ܢܐ ܐܘܿ ܕܥ̈ܙܐ ܐ݀ܡܪ܀ ܠܚܡܐ ܡܡܥܟܐ ܗ̄ ܝܨܦ ܕܫܒܥܐ ܝܘܡ̈ܝܼܢ ܦܛܝܼܪܐ ܬܐܟܼܘܿܠ ܒܥܐܕܐ ܗܢܐ ܕܦܨܚܐ ܕܡܘܕܥ ܒܡܘܼܟܟܼܟ: ܒܿܬܪ ܥܐܕܐ ܕܦܨܚܐ ܡܦܿܩܕ ܥܠ ܥܐܕܐ ܕܫܒܘ̈ܥܐ ܕܒܿܬܪ ܚܡܫܝܼܢ ܫܘܡ̈ܝܼܢ ܕܒܗ ܐܬܝܼܗܒ ܢܡܘܿܣܐ ܒܛܘܼܪ ܣܝܼܢܝ ܘܒ݀ܬܪ ܗܢܐ ܦܿܩܕ ܥܠ ܥܐܕܐ ܕܡܛ̈ܠܠܐ ܕܗܘܼܝܘܼ ܐܦ ܕܩܪܝܬܐ܀ ܒܫܡ̈ܗܐ ܓܝܪ ܣܓܝ̈ܐܐ ܡܬܼܩܪܐ ܥܐܕܐ ܕܩܘܪ̈ܝܬܐ ܡܛ݀ܠ ܛܘܼܝܿܒܐ ܘܟܘܼܢܿܫܐ܇ ܕܚܘܼܣܝܐ ܡܛ݀ܠ ܫܘܼܒܩܢܐ ܕܡܫܼܬܡܫ ܒܗ܀ ܕܡܛ̈ܠܠܐ: ܡܛ݀ܠ ܒܘܼܕܩܐ ܕܛܠܠ ܥܢܢܐ ܕܡܿܛܠܐ ܗܼܘܬ݀ ܥܠܝܗܘܿܢ ܒܡܕܒܿܪܐ: ܘܫܪܥܐ ܕܢܡܘ̈ܣܐ ܕܐܣܬܼܥܪܘ ܠܘܬ ܥܡܐ܀ ܠܐ ܬܨܘܿܒ ܠܟ ܫܬܼ̈ܠܬܐ ܕܟ݀ܠ ܐܝܼܠܢ ܥܠ ܓܢܼܒ ܡܕܒܚܐ ܗ̄ ܡܿܪܚܩ ܠܗܘܿܢ ܡܼܢ ܕܘܼܡܝܐ ܚܢܦܝܐ܇ ܠܐ ܬܨܘܿܒ ܥܠ ܓܢ̱ܒ ܗܝ̈ܟܠܐ ܣܒܝܼ̈ܣܐ ܘܢܗܼܘܐ ܐܬܪܐ ܠܒܛܝܼ̈ܠܐ ܘܢܚܛܘܿܢ ܒܝܢܬܗܘܿܢ ܠ̈ܢܫܐ ܕܡܨ̈ܠܝܢ܀ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܠܐ ܠܡ ܬܕܡܐ ܠܚܢܦ̈ܐ ܕܐܝܟ ܕܨܿܒܝܢ ܕܝܘ̈ܐ ܥܿܒܕܝܼܢ ܠܦܬܟܪ̈ܝܗܘܿܢ ܬܬܚܝܬ ܐܝܼܠܢ ܕܡܿܛܠ܆ ܟܕ ܓܠܐ ܠܡܠܼܬܗ ܐܡܿܪ ܠܐ ܬܩܝܼܡ ܠܟ ܩܝܡܬܐ: ܡܕܡ ܕܣܿܢܐ ܡܪܐ ܐܠܗܟ܀ ܡܩܡܘ ܐܩܝܼܡ ܥܠܝܟ ܡܠܟܐ ܗ̄ ܐܦܠܝܼ ܣܝܼܡܐ ܗܼܘܬ݀ ܒܠܒܝ ܕܐܥܿܒܕܝܗܿ ܠܗܕܐ ܐܢܬܘܿܢ ܕܝܢ ܥܒܕܘܼܢ ܘܐܩܝܼܡܘܼܢ ܠܟܼܘܿܢ ܡܠܟܐ܀","english":"Beware of the sacrifices: before it is finished and completed, and you take it, lest there be a defect in it, and you have no part in the offering to God. Upon his face, sin is known, this commandment, when on the eighth day he was to separate and offer to God, and he restrains himself from sins. For concerning the firstborn of sheep or goats, it says. Leavened bread, it is necessary that for seven days you eat unleavened bread at this feast of Passover, which signifies humility. After the feast of Passover, it commands concerning the feast of Weeks, which is after fifty days, in which the law was given on Mount Sinai. And after this, it commands concerning the feast of Tabernacles, which is also that of the village. For by many names is the feast of Tabernacles called, because of goodness and strength, of mercy because of the remission that is used in it. Of Tabernacles: because of the covering of the cloud that overshadowed them in the desert, and the beginning of the laws that were enacted with the people. You shall not plant for yourself any tree beside the altar; it removes them from the likeness of the pagans. You shall not place beside the temple statues, and it becomes a place for idols, and they sin in their hands to the gods of the worshippers. Others say that you should not resemble the pagans, who as they wish make their idols under a shady tree. When he reveals his word, he says, \"You shall not set up for yourself a pillar; anything that the Lord your God hates.\" They set up a king over you; even if it had been in my heart to do this, you, however, did and set up a king for yourselves.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܙܗܪ ܡܛ݀ܠ ܕܒܚ̈ܐ","severity":"info","text":"The opening phrase 'Beware of the sacrifices' introduces a warning about sacrificial defects, linking ritual purity to moral restraint.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܨܚܐ","severity":"info","text":"The term 'Pascha' (Passover) is used here with a note on its symbolic meaning of humility (ܡܘܼܟܟܼܟ), reflecting a common Syriac exegetical trope.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܐ ܬܨܘܿܒ ܠܟ ܫܬܼ̈ܠܬܐ ܕܟ݀ܠ ܐܝܼܠܢ ܥܠ ܓܢܼܒ ܡܕܒܚܐ","severity":"info","text":"This echoes Deuteronomy 16:21, which forbids planting any tree beside the altar, interpreted here as a rejection of pagan practices.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܐܕܐ ܕܫܒܘ̈ܥܐ","severity":"info","text":"The feast of Weeks (Pentecost) is linked to the giving of the Law on Mount Sinai, a standard Jewish and Christian association, here placed fifty days after Passover.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܐܕܐ ܕܡܛ̈ܠܠܐ","severity":"info","text":"The feast of Tabernacles is called 'of the village' and associated with the cloud covering in the desert, paralleling Exodus 40:34-38 and later Syriac liturgical commentaries.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܩܝܼܡ ܥܠܝܟ ܡܠܟܐ","severity":"caution","text":"The final sentence on setting up a king is ambiguous: it may be a rhetorical rebuke or a historical reference; the Syriac syntax suggests a contrast between divine command and human action.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'upon his face, sin is known' is unclear: it may refer to the worshipper's face or the sacrifice's condition.","The reference to 'the eighth day' is ambiguous—possibly a corruption or a variant tradition for the timing of firstborn offerings."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"ܠܐ ܢܣܓܐ ܠܗ ܪ̈ܟܫܐ ܗ̄ ܥܠܬܢܐܝܬ ܐܡܝܼܪܐ ܣܓܝܐܘܬ ܪ̈ܟܫܐ ܠܐ ܥܿܨܝܐ ܠܗ ܕܢܗܦܟ ܠܡܨܪܝܢ ܐܠܐ ܐܡܼܪ ܕܠܐ ܒܝܕ ܝܘܼܩܪܐ ܣܓܝܐܐ ܕܪ̈ܟܫܐ ܢܫܥܒܕܝܼܘ̄ ܠܥܡܐ ܫܘܼܥܒܕܐ ܗ݀ܘ ܩܫܝܐ ܕܡܨܪ̈ܝܐ: ܐܝܟ ܕܥܒܼܕ ܫܠܝܡܘܿܢ ܒ݀ܬܪܟܢ܇ ܕܟ݀ܠ ܚܕ ܡܼܢ ܫܒ̈ܛܐ܇ ܝܪܚܐ ܚܕ ܡܿܬܪܣܐ ܗܼܘܐ ܠܒܥܝܼܪܗ ܘܪܟܫܗ: ܣܿܓܝܼ ܐܬܒܼܐܫ ܠܥܡܐ ܒܗܕܐ܇ ܘܥܠܗ݀ܝ ܐܡܼܪܘ ܠܒܪܗ ܕܐܒܘܟ ܐܩܫܝܼ ܢܝܼܪܢ܀ ܠܐ ܬܘܣܦܘܼܢ ܬܘܼܒ ܠܡܗܼܦܟ ܠܡܨܪܝܢ ܗ̄ ܠܫܘܼܥܒܕܐ ܗܿܘ ܩܫܝܐ ܩܿܪܐ ܐܘܪܚܐ܀ ܡܢܟܬܘ݀ܒ ܠܗ ܦܪܫܓܢܗ ܗ̄ ܨܚܚܗ ܐܘ݀ܟܝܼܬ ܢܘܼܣܟܗ ܕܢܡܘܿܣܐ ܕܬܢܝܢ ܢܡܘ݀ܣܐ ܦܪܫܓܢܐ ܐܨܚܬܐ ܢܘܼܣܟܐ܀ ܡܼܢ ܗܪܟܐ ܐܬܚܝܠܘ ܕܒܙܒܢܗ ܕܫܡܘܐܝܠ ܢܒܥܘܿܢ ܠܗܘܿܢ ܡܠܟܐ܇ ܠܐ ܐܬܥܕܠܘ ܥܠ ܕܡܕܒܪܢܗܘܿܢ ܓܒܪܐ ܗܼܘܐ ܟܐܢܐ: ܘܗܼܢܘܿܢ ܒܒܝܼܫܘܼܬܗܘܿ ܐܣܠܝܼܘ ܘܒܥܘ ܐܚܪܢܐ ܘܡܛ݀ܠ ܕܠܐ ܢܪܛܢܘܢܼ ܦܩܼܕ ܕܢܗܘܐ ܠܗܘܿܢ ܡܠܟܐ܀ ܠܐ ܬܗܘܼܐ ܠܟܗ̈ܢܐ ܘܠ̈ܠܘܝܐ ܦܠܓܘܼܬܐ ܗ̄ ܡܛ݀ܠ ܕܠ̈ܘܝܐ ܐܝܬܝܗܿ ܡܢܬܗܘܿܢ ܡܥܣܪ̈ܐ ܕܡܼܢ ܥܡܐ: ܘܟܗܢܐ ܒܘܼܟܪ̈ܐ ܘܪ̈ܝܫܝܬܐ ܘܕܪܥܐ ܘܦܟܐ ܘܥܢܘܝܬܐ ܗ̄ ܕܪܥܐ ܪܦܫܐ ܗܘ: ܘܐܝܼܕܐ ܬܘܼܒ ܡܬܩܼܪܝܐ܀ ܦܟܐ ܘܠܓܗ ܕܒܪܝܫܐ ܗ̄ ܠܘܼܓܡܐ܀ ܥܘܝܬܐ ܦܝܣܘܪ̈ܐ ܐܘ݀ܟܝܼܬ ܦܝܣ̈ܣܐ ܕܡܿܩܒܠ ܡܐܟܘܿܠܬܐ܀ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܥܢܘܝܬܐ ܐܝܬܝܗܿ ܦܪܩܬܐ ܕܗܿܘܝܐ ܒܝܬ ܥܛܡ̈ܬܐ ܕܚܝ̈ܘܬܐ܀ ܐܚܪ̈ܢ ܕܥܢܘܝܬܐ ܆ ܐܝܬܝܗܿ ܠܗܿܝ ܕܡܫܼܬܩܠܐ ܡܢ ܒܝܬ []ܝ̈ܬܐ: ܗ݀ܝ ܕܠܥܠ ܡܼܢ ܐܠܝܼܬܐ ܩܦܠܝܼܠ []ܡܐ܀ ܠܐ ܢܫܼܬܟܚ ܒܟ ܐܢܫ ܕܡܿܥܒܪ [] ܒܢܘܼܪܐ ܗ̄ ܐܟܡܐ ܕܥܿܒܕܝܼܢ ܚܢ̈ܦܐ [] ܫ̈ܐܕܐ܇ ܠܘ ܟܕ ܡܿܘܩܕ ܠܗ܇ ܐܠܐ []ܡܕܟܝܘܼ ܠܡ ܡܿܕܟܐ ܠܗ ܘܨܪܦ ܡܼܢ []ܘܼܚܬܐ ܘܝܬܝܼܪܘܼܬܐ ܕܟܘܼܪ̈ܗܢܐ ܟܕ ܡܥܒܪ [] ܠܥܠ ܡܼܢ ܢܘܼܪܐ ܫܒܥ ܙܒܢ̈ܬܐ܀","english":"Do not multiply horses for him. It is said causally: the multitude of horses did not prevent him from turning to Egypt, but he said that it was not by the great burden of horses that they enslaved the people, that harsh servitude of the Egyptians, as Solomon did later, so that each of the tribes would be compelled for one month for his cattle and horse. This greatly displeased the people, and concerning this they said to him, \"Your father's son has made the yoke heavy for us.\" Do not again turn to Egypt, that harsh servitude, he calls the way. It is written for him its interpretation, that is, its explanation, clearly, and the addition of the law of nature, the law of interpretation, explanation, and addition. From here they began: at the sacrifice of Samuel they sought a king for themselves; they did not object to his governance, for he was a just man, but in their wickedness they rejected him and sought another, and because they did not repent, he commanded that a king be given to them. There shall be no portion for priests and Levites, because the Levites have their tithes from the people, and the priest has firstborns, firstfruits, the shoulder, the jaw, and the maw, that is, the shoulder is the arm, and it is also called the hand. The jaw and the cheek, that is, the jawbone. The maw, the stomach, or clearly the stomachs that receive food. Others say that the maw is the part that is between the bones of animals. Others say that the maw is that which is taken from between the ribs, that which is above with the tail, the spleen. Let there not be found in you a man who passes through fire, that is, as the pagans do for demons, not when he burns it, but purifies you, he purifies it and refines with water and the excess of diseases when he passes over with fire seven times.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ܫܠܝܡܘܿܥ","severity":"info","text":"Solomon is invoked as a typological figure of oppressive taxation, a common trope in Syriac exegesis linking biblical kings to later political grievances.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܪܫܓܢܐ","severity":"info","text":"The term 'interpretation' (ܦܪܫܓܢܐ) is paired with 'explanation' (ܨܚܚܐ) and 'addition' (ܘܼܣܟܐ), indicating a threefold hermeneutical method: literal, explanatory, and supplementary.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܒܙܒܥܗ ܕܫܡܘܐܝܠ","severity":"info","text":"The reference to Samuel's sacrifice alludes to 1 Samuel 7–8, where the people demand a king after Samuel's leadership, a key moment in Israelite monarchy narratives.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܝܬܐ","severity":"info","text":"The term 'maw' (ܥܘܝܬܐ) is glossed with multiple interpretations: stomach, part between bones, or part from between the ribs above the tail (spleen), reflecting exegetical diversity.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܢ̈ܦܐ ܠܫ̈ܐܕܐ","severity":"info","text":"The prohibition of passing through fire alludes to pagan purification rites for demons, a common polemic in Syriac Christian literature against Zoroastrian or local cultic practices.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[]","severity":"caution","text":"Several lacunae in the Syriac text (marked by []) obscure the precise ritual actions described, particularly the purification process involving fire and water.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'him' in 'do not multiply horses for him' is ambiguous; possibly referring to a king or official.","The phrase 'your father's son' could be a generic insult or a specific reference to Solomon's son Rehoboam."],"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":20,"ref":"p20","source":"ܐܘܿ []ܩܿܨܡ ܩܨܡܐ ܗ̄ ܠܗܿܘ ܕܡܼܢ ܦܘܼܡ ܩܨܘܿܡܐ []ܥܐ ܕܢܐܠܦ ܐܢܘܿܢ ܡܼܢ ܫ̈ܐܕܐ܇ ܥܠ ܟܣܝܘܼܬܐ []ܡ ܕܣܘܼܥܪ̈ܢܐ܀ ܘܕܡܐܼܚܕ ܥܝ̈ܢܐ ܗ̄ ܠܗܿܘ ܒܡܥܒܕܢܘܼܬܐ ܕܫ̈ܐܕܐ ܕܩܕܡ ܚܙܬܐ ܐܚܪ̈ܢܐ ܩܿܐܡ܀ ܘܡܿܚܘ ܩܕܡ ܥܝ̈ܢܐ ܙܘܘ̈ܓܐ ܠܐ ܐܝܬܝܗܘܿܢ܀ ܕܡܢܚܫ ܗ̄ ܠܘ ܕܒܕܘܡܝܐ ܟܠܕܝܘܼܬܐ ܢ݀ܛܪܝܼܢ ܝܘ̈ܡܐ ܘܫܥ̈ܐ ܘܪ̈ܦܦܐ ܐܦ ܡܗܝܡܢܝܼܢ ܠܩܠܐ ܕܦܪ̈ܚܬܐ ܕܐܘܿ []ܒ̈ܬܐ ܡܘܕܥܝܼܢ ܐܘܿ ܒܝܼܫ̈ܬܐ܇ ܕܐܫܿܦ ܐܫܦܐ ܗ̄ ܠܐ ܫܘܿܦܐ ܕܒܚܝܠܐ ܕܫ̈ܐܕܐ ܟ݀ܠܐ ܠܚܘ̈ܘܬܐ ܚܪ̈ܡܢܐ ܘܡܟܝ̈ܢܐ ܒܩܛܝܼܪܐ []ܠܗܘܿܢ ܕܫ̈ܐܕܐ ܕܠܐ ܢܟܘܿܢ ܠܐܢܫ̈ܐ ܘܟܡܿܐ []ܢ̈ܝܼܢ ܠܦܟܝܼܢ ܠܗܘܿܢ ܒܐܝܼܕ̈ܝܗܘܿܢ ܡܬܼܦܪܟܠܝܼܢ ܒܗܘܿܢ܀ ܘܕܫܐܠ ܡܼܢ []ܘܪ̈ܐ ܝܕܘ̈ܥܐ ܗ̄ ܫܡܐ ܕܙܟܘܪ̈ܐ ܡܘܕܥ: []ܠ ܙܢܐ ܡܚܝܼܠܐ ܕܡܡܠܠܐ ܕܒܢܘܼܨܪ̈ܬܐ: ܗ݀ܝ ܕܒܕܡܘܼܬܐ ܕܟܪ̈ܝܼܗܐ ܐܘܿ ܕܡܝܼ̈ܬܐ: ܡܚܘܝܢ ܕܝܘ̈ܐ ܕܡܘ̈ܬܐ ܘܩ̈ܠܐ ܩܛܝܼ̈ܢܐ: ܡܝܼܬ̈ܝܗܘܢ ܕܐܝܠܝܢ ܕܫܿܐܠܝܼܢ ܠܗܘܿܢ ܘܒܗ ܒܐܣܟܡܐ ܕܡܝܼـܐ ܟܕ ܪܡܝܢ ܥܠ ܚܨ̈ܝܗܘܿܢ ܡܣܼܬܒܪܝܼܢ ܕܡܬܼܥܠܝܢ ܠܦܘܼܡܐ ܕܩܒܪܐ ܒܫܪܓܪ̈ܓܝܬܐ ܕܡܼܢ ܕܝܘ̈ܐ ܝܕܘ̈ܥܐ ܩܿܪܐ: ܠܗܿܠܝܢ ܕܡܫܬܪܓܪܓܝܼܢ ܠܡܓܼܠܐ ܠܐܝܠܝܢ ܕܠܐ ܝܼܕܝܼ̈ܥܢ ܠܒܢܝ̈ܢܫܐ ܘܢܨܪܝܼܢ ܘܢ݀ܗܡܝܼܢ ܡܼܢ ܟܪܣܗܘܿܢ܀ ܛܡܐ ܗܼܘ ܩܕܡ ܡܪܝܐ ܗ̄ ܐܬܪܚܩ ܡܼܢ ܚܘܼܠܛܢܐ ܕܗܿܠܝܢ܀ ܗܘܼܝܬ ܬܡܝܼܡ ܩܕܡ ܡܪܝܐ ܗ̄ ܗܘܝܼ ܪܚܝܼܩ ܡܼܢ ܡܦܬܠܘܼـܐ ܘܢܟܝܼܠܘܼܬܐ ܗ̄ ܝܘܢܝܐ ܐ݀ܡܪ ܗܘܼܝܬ ܓܡܝܼܪ܀","english":"…the practice of divination. He who consults a diviner or a sorcerer, concerning hidden things or future events, is like one who consults the dead. And he who consults the dead, by means of the sorceries that are performed before the vision of the dead, stands. And before the dead, pairs of animals are not brought. For he thinks that by the likeness of Chaldean astrology, days, hours, and moments are observed, and even the voices of birds, whether of good or evil omen, are heeded. For he who practices divination has no power over the demons, but all the serpents, creeping things, and vermin are bound by the incantations of the demons, so that they do not harm men. And how many are bound by the incantations, so that they are held in their hands and are handled by them. And he who consults the dead, the names of the male ones are made known: the weak one who speaks through the ventriloquists; that which, in the likeness of the sick or the dead, shows the forms of the dead and harsh voices, the dead of those who were consulted. And in this manner, when water is poured upon their loins, they are thought to be raised to the mouth of the tomb by means of the lamps which are with the known dead. He calls to those who are illuminated to reveal to those who do not know the secrets, and they are pressed and they groan from their bellies. Unclean is he before the Lord; he is far from the mixture of these. Be perfect before the Lord; be far from deceit and guile. For John said, I am perfect.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܨܡܐ","severity":"info","text":"The Syriac term ܩܨܡܐ (qṣāmā) denotes divination or the practice of a diviner, a key concept in this passage's critique of pagan and Chaldean practices.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܠܕܝܘܼܬܐ","severity":"info","text":"Chaldean astrology (ܟܠܕܝܘܼܬܐ) is referenced as a system of observing days, hours, and moments, reflecting a common Syriac Christian polemic against Babylonian astral divination.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܥܘܼܨܪ̈ܬܐ","severity":"info","text":"The term ܒܥܘܼܨܪ̈ܬܐ (bʿūṣrātā) refers to ventriloquists, literally 'those in the bellies,' describing a technique of necromantic speech, a specific practice condemned here.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John said, I am perfect","severity":"info","text":"The closing phrase echoes 1 John 1:9 or a similar Johannine exhortation to perfection, though the exact verse is not cited; it serves as a moral summation against divination.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a narrative of prohibitions to a detailed exposition of necromantic practices, concluding with a direct moral injunction and a scriptural allusion.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܡܼܢ ܦܘܼܡ ܩܨܘܿܡܐ","severity":"caution","text":"The Syriac phrase ܕܡܼܢ ܦܘܼܡ ܩܨܘܿܡܐ is partially corrupt; the reading 'practice of divination' is conjectural, as the text may have lacunae affecting the precise sense.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains several lacunae (marked by []), making the exact sequence of clauses uncertain; the English draft fills these gaps based on context but the original may have variant readings.","The identity of 'John' in the final line is ambiguous—possibly John the Baptist or John the Evangelist—and the phrase 'I am perfect' may be a paraphrase rather than a direct quotation."],"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":21,"ref":"p21","source":"ܢܒܝܐ ܡܼܢ ܓܘܟ ܡܼܢ ܐܚ̈ܝܟ ܗ̄ ܐܢܫܝܼ̈ܢ ܐܡܿܪܝܼܢ ܕܥܠ ܝܫܘܿܥ ܒܪܢܘܿܢ ܘܫܪܟܐ ܕܢܒܝ̈ܐ ܕܘܝܕ ܘܐܫܝܥܐ ܘܐܪܡܝܐ ܘܫܪܟܐ ܕܩܡܼܘ ܒܥܡܐ ܐܡܝܼܪܐ܇ ܡܛ݀ܠ ܕܩܼܡ ܒܿܬܪ ܡܘܫܐ܇ ܐܠܐ ܫܪܪܗܿ ܕܡܠܼܬܐ ܚܬܝܼܬܐܝܬܼ: ܥܠ ܡܫܝܼܚܐ ܪܡܿܙ ܕܐܝܼܬ̄ܘ ܡܪܐ ܕܢܒܝ̈ܐ: ܕܐܟܙܢܐ ܕܡܘܫܐ ܣܼܡ ܕܝܬܝܩܝ܇ ܗ݀ܟܼܘܬ ܡܫܝܼܚܐ ܠܕܝܬܝܩܝ ܚܿܕܬܐ܇ ܘܗܿܘ ܛܟܼܣ ܢܡܘܿܣܐ ܘܡܫܝܼܚܐ ܛܟܼܣ ܦܘܼܩ̈ܕܢܐ ܐܘܢܓ̈ܠܝܐ: ܘܗܿܘ ܐܥܒܪ ܠܥܡܐ܇ ܘܐܦܼܩ ܐܢܘܿܢ ܡܼܢ ܡܨܪܝܢ ܘܡܫܝܼܚܐ ܝܗܼܒ ܠܢ ܡܥܡܘܕܝܬܐ܆ ܐܦܩ ܠܢ ܡܼܢ ܚܛܝܼܬܐ ܘܝܼܕܝܼܥܐ ܬܘܼܒ ܡܼܢ ܗ݀ܝ ܕܫܐܠܘܼܗܝ ܝܘܕ̈ܝܐ ܠܝܘܿܚܢܢ ܕܐܢܬ ܐܝܬܝܟ ܗܿܘ ܢܒܝܐ: ܡܛ݀ܠ ܕܥܕܟܝܼܠ ܠܗ ܡܿܣܟܝܢ ܗܼܘܘ܆ ܘܠܘ ܝܫܘܿܥ ܒܪܢܘܿܢ ܐܝܼܬ̄ܘ: ܘܝܫܘܿܥ ܒܗܿܘ ܙܒܢܐ ܩܼܡ ܗܼ،ܐ ܥܠ ܥܡܐ܇ ܘܡܘܿܫܐ ܐܡܼܪ: ܢܩܝܼܡ ܠܟܘܿܢ ܐܝܟ ܡܕܡ ܕܥܕܟܝܼܠ ܥܬܝܼܕ ܠܡܗܼܘܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܡܛ݀ܠ ܕܠܐ ܣܿܦܩ ܟܬܒܐ ܘܦܘܼܩ̈ܕܢܐ ܡܼܢ ܕܚܼܠܬ ܦܬܟܪ̈ܐ ܢܬܘܿܦ ܐܢܘܿܢ܇ ܥܠܗ݀ܝ ܐܡܿܪ ܢܒܝܐ ܢܩܝܼܡ ܠܟܘܿܢ ܟܕ ܪܡܿܙ ܥܠ ܢܒ̈ܝܐ ܕܫܪܟܐ ܕܠܐ ܥܿܢܕܝܼܢ ܡܼܢ ܒܝܢܬܗܘܿܢ ܕܡܬܼܢܒܝܢ ܐܠܗܝ̈ܬܐ ܘܡܚܦܛܝܼܢ ܥܠ ܢܛܘܪܘܬ ܦܘܼܩ̈ܕܢ: ܘܝܼܕܝܼܥܐ ܬܘܼܒ ܕܥܠ ܢܒ̈ܝܐ ܡܬܼܢܣܒܐ ܡܼܢ ܗ݀ܝ ܕܐܡܼܪ ܠܥܠ ܕܥܡܡ̈ܐ ܕܝܪܬ ܐܢܬ ܠܩܨܘ̈ܡܐ ܘܙܟܘܪ̈ܐ ܫܿܡܥܝܼܢ: ܐܢܬ ܕܝܢ ܠܘ ܗܿܟܢܐ܇ ܐܠܐ ܢܒܝܐ ܡܼܢ ܐܚܝ̈ܟ ܝܿܗܒ ܠܟ ܡܪܝܐ ܘܓܒܪܐ ܕܠܐ ܢܫܡܥ ܠܦܬܓܡܝ ܕܢܡܠܠ ܒܫܡܝ ܗ̄ ܪܡܙ ܠܡ ܥܠ ܝܫܘܿܥ ܕܣܥܪ ܚܝ̈ܠܐ ܐܝܟ ܡܘܿܫܐ܀ ܘܥܒܪ ܒܪ ܟܪܡܝ ܕܠܐ ܫܡܼܥ: ܬܒܼܥ ܡܢܗ ܐܠܗܐ ܟܕ ܐܬܪܓܡ܀","english":"…ed over the dead. Some say that this refers to Joshua son of Nun and the rest of the prophets, David, Isaiah, Jeremiah, and the others who arose among the people of Israel, because they came after Moses. But the true meaning of the word is more precise: it hints at the Messiah, who is the Lord of the prophets. For just as Moses gave the Old Covenant, so the Messiah gave the New Covenant; and just as Moses established the Law, the Messiah established the evangelical commandments; and just as Moses led the people and brought them out of Egypt, so the Messiah gave them baptism and brought them out of sin. It is also known, from what the Jews asked John, \"Are you the prophet?\" because they were still expecting him, and it was not Joshua son of Nun. And Joshua arose at that time over the people, and Moses said, \"I will appoint for you one like myself, who is yet to come.\" Others say that because the book and the commandments were not sufficient to turn the people away from the fear of idols, the prophet said concerning them, \"I will appoint for you,\" hinting at the other prophets who did not cease from their house, who were called divine and who strove for the perfection of the commandments. It is also known that the prophet is occupied with what he said above, that the peoples who inherited you listened to augurs and soothsayers, but you are not so. Rather, the prophet says, \"From among your brothers the Lord gives you a man who does not listen to the words spoken in my name,\" hinting at Joshua, who performed deeds like Moses. And the son of Charmi passed by and did not listen; God pursued him when he translated.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܢܒܝܐ","severity":"info","text":"The Syriac term ܢܒܝܐ (nby’) is ambiguous, meaning both “prophet” and “diviner.” Bar Salibi exploits this double sense to contrast true prophecy with divination.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܫܝܼܚܐ","severity":"info","text":"The term ܡܫܝܼܚܐ (mšīḥā) is the standard Syriac designation for the Messiah, here identified as the Lord of the prophets and the antitype of Moses.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deuteronomy 18:15","severity":"info","text":"The phrase “I will appoint for you one like myself, who is yet to come” echoes Deuteronomy 18:15, where Moses promises a prophet from among the people. Bar Salibi applies it typologically to Joshua and the Messiah.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"John the Baptist","severity":"info","text":"The reference to the Jews asking John “Are you the prophet?” (John 1:21) reflects a Jewish expectation of a prophet like Moses, which Bar Salibi uses to argue that the true prophet is the Messiah, not Joshua.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Moses and Messiah","severity":"info","text":"Bar Salibi draws a series of typological parallels: Moses gave the Old Covenant, the Messiah the New; Moses gave the Law, the Messiah the evangelical commandments; Moses led Israel out of Egypt, the Messiah leads out of sin through baptism.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"son of Charmi","severity":"caution","text":"The identity of “the son of Charmi” (ܒܪ ܟܪܡܝ) is uncertain; it may refer to Achan (Joshua 7:1) or an otherwise unknown figure. The text’s allusion is obscure and may be corrupt.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܢܒܝܐ can mean either 'prophet' or 'diviner'; the commentary plays on this ambiguity. The identity of 'the son of Charmi' is unclear and may be a textual corruption or a reference to an obscure 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":22,"ref":"p22","source":"ܘܢܒܝܐ ܕܢܡܪܚ ܠܡܡܠܠܘܼ ܘܫܪܟܐ܇ ܪܡܿܙ ܥܠ ܢܒ̈ܝܐ ܕܓ̈ܠܐ ܕܩܡܼܘ ܒܥܡܐ ܘܐܡܿܪܝܼܢ ܬܘܼܒ ܕܠܘ ܥܠ ܡܫܝܼܚܐ ܪܡܙܐ ܗܿܝ ܕܢܒܝܐ: ܡܛ݀ܠ ܕܒܙܒܢܗ ܕܡܫܝܼܚܐ ܠܐ ܦܼܫ ܗܼܘܐ ܒܥܡܐ ܢܒܝܐ: ܠܐ ܕܓܠܐ ܘܠܐ ܫܪܝܪܐ ܘܗܪܟܐ ܒܿܬܪ ܗܿܢܐ ܙܒܢܐ ܡܠܠ ܥܠ ܢܒ̈ܝܐ ܫܪܝܪ̈ܐ ܘܕܓ̈ܠܐ܆ ܡܕܝܢ ܗܢܐ ܢܒܝܐ ܐܝܟ ܚܝܪܐ ܕܟܬܒܐ ܢܒܝܐ ܗܿܘ ܕܒܟܿܠ ܙܒܢܐ ܩܿܐܡ ܗܼܘܐ ܒܝܣܪܐܝܠ: ܘܠܐ ܥܿܢܕ ܡܢܗ ܥܕܡܐ ܕܢܐܼܬܐ ܡܪܝܐ ܕܢܒ̈ܝܐ܀ ܛܝܒ ܐܘܪܚܐ ܘܬܠܼܬ ܬܚܘܼ̈ܡܐ ܗ̄ ܠܐ ܬܒܼܣܐ ܒܫܪܟܐ ܕܩܘܼܪ̈ܝܐ ܕܒܝܬ ܓܘܣܐ ܐܠܐ ܠܟܿܠ ܩܪܝܼܬܐ ܬܠܬܐ ܫܒܝܼ̈ܠܐ ܛܝܒ: ܕܠܐ ܡܫܓܢܝܼܢ ܣܟ ܡܼܢ ܗܿܠܝܢ ܩܘܼܪ̈ܝܐ: ܐܠܐ ܕܠܝܼܠܐܝܬ ܡܘܒܠܝܼܢ ܠܗ ܠܥܪܘܩܐ ܠܗܝܢ܀ ܘܢܐܡܪܘܢܼ ܣܦܪ̈ܐ ܠܥܡܐ ܗ̄ ܣܦܪ̈ܐ ܩܿܪܐ ܠܡܛܟܣ̈ܢܐ ܘܠܡܢ̈ܝܐ܆ ܐܘܿ ܠܟܗ̈ܢܐ ܘܠ̈ܠܘܝܐ܇ ܡܛ݀ܠ ܕܐܦ ܟܗ̈ܢܐ ܘܠ̈ܘܝܐ: ܐܙܿܠܝܼܢ ܗܼܘܘ ܠܩܪܒܐ ܥܡܗܘܿܢ ܐܝܟ ܕܠܠܘܒܒܗܘܿܢ܀ ܒܝܬ ܚܼܕܬܐ ܘܠܐ ܚܕܬܗ ܗ̄ ܟܕ ܠܐ ܝܼܬܒ ܒܒܝܬܐ ܘܫܩܼܠܗܿ ܠܚܕܘܬܗ܀ ܠܐ ܬܚܼܐ ܟܿܠ ܢܫܡܐ ܗ̄ ܠܟܿܠ ܕܒܐܪܥܐ ܕܡܘܼܠܟܢܐ ܦܩܼܕ ܕܢܬܩܛܠܘܢܼ܇ ܡܛ݀ܠ ܣܓܐܝܘܬ ܪܘܼܫܥܐ ܘܡܛ݀ܠ ܕܠܐ ܢܬܚܠܛܘܢܼ ܒܗܘܢܿ ܘܢܐܠܦܘܢܼ ܥܝ̈ܕܝܗܘܢ: ܘܕܠܐ ܟܕ ܢܗܘܘܿܢ ܠܗܘܿܢ ܥܒ̈ܕܐ: ܟܣܝܐܝܬ ܢܩܛܠܘܢܼ ܠܡܪ̈ܝܗܘܢ: ܘܒܢܝܼ ܩܠܩܘ̈ܡܐ ܗ̄ ܩܠܩܘ̈ܡܐ ܩܿܪܐ ܠܒܢܝܿܢܐ ܡܕܡ ܕܡܬܼܒܢܐ ܩܕܡ ܡܕܝܢܬܐ ܠܘܼܩܒܠ ܫܘܼܪ̈ܐ: ܐܝܬ ܕܒܩܝ̈ܣܐ ܒܿܢܝܢ ܠܗ: ܘܐܝܬ ܕܟܕ ܪܡܝܢ ܥܦܪܐ ܘܛܝܼܢܐ ܣܓܝܐܐ܇ ܡܬܼܩܪܝܢ ܕܝܢ ܐܦ ܟܘܕܢ̈ܘܬܐ ܡܛ݀ܠ ܕܐܦ ܟܢܝܼܫܘܼܬܗܘܿܢ ܕܡܝܐ ܠܟܘܕܢܬܐ ܪܒܬܐ ܘܥܠܝܗܿ ܩܿܝܡܝܼܢ ܟܪ̈ܒܬܢܐ ܘܫ̈ܕܝܢ ܓܐܪ̈ܐ ܒܗܿܢܘܿܢ ܕܡܕܝܢܬܐ܀ ܘܟܕ ܢܫܼܬܟܚ ܩܛܝܼܠܐ ܒܐܬܪܐ: ܗܿܢܘ ܡܿܦܩܕ ܡܛ݀ܠ ܩܛܠܐ: ܐܝܢܐ ܕܠܐ ܢܕܥ ܣܥܘܪܗ܀","english":"…aning of the passage is that the prophet who speaks presumptuously and the rest, it hints at the false prophets who arose among the people, and it says again that this is not a reference to the Messiah, because at the time of the Messiah there was no prophet among the people, neither false nor true. And after this time it speaks about true and false prophets. So this prophet is like a watchman of the book, a prophet who at all times stood in Israel, and did not cease from him until the Lord of the prophets came. A good road and three boundaries: do not trust in the rest of the villages of the house of Gausa, but for every village three paths are good, so that they are not confused with those villages, but secretly they lead him to flee to them. And the scribes say to the people: the scribes call the tax collectors and the poll tax, or the priests and the Levites, because also the priests and the Levites used to go to war with them as they wished. A new house and he did not renew it: when he does not sit in the house and takes its renewal. Do not let any name live: he commanded that all in the land of the kingdom be killed, because of the abundance of wickedness and so that they would not mix with them and learn their customs, and so that when they were their servants, they would secretly kill their masters. And ballistae: ballistae are called the things that are thrown before a city opposite the walls; some are made of wood, and some when earth and much clay are thrown, they are also called mounds, because their depression is like a great mound, and upon it stand the archers and shoot arrows at those in the city. And when a corpse is found in a place, that one is condemned because of the murder, even if he does not know who did it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܢܒܝܐ ܕܢܡܪܚ ܠܡܡܠܠܘܼ ܘܫܪܟܐ","severity":"info","text":"The phrase 'the prophet who speaks presumptuously and the rest' is interpreted as referring to false prophets, not the Messiah, because no prophet existed in the Messiah's time.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܝܒ ܐܘܪܚܐ ܘܬܠܼܬ ܬܚܘܼ̈ܡܐ","severity":"info","text":"The 'good road and three boundaries' likely refers to a strategic or legal principle, advising against trusting certain villages while allowing three secret paths for escape.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܠܩܘ̈ܡܐ","severity":"info","text":"The term 'ballistae' (ܩܠܩܘ̈ܡܐ) is explained as siege engines or mounds (ܟܘܕܢ̈ܘܬܐ) used to attack city walls, with archers positioned on them.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܝܬ ܓܘܣܐ","severity":"info","text":"The 'house of Gausa' may refer to a specific location or family in the region, possibly a village or clan known to the commentator's audience.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܕ ܢܫܼܬܟܚ ܩܛܝܼܠܐ ܒܐܬܪܐ","severity":"caution","text":"The final statement about condemning a person when a corpse is found, even if the killer is unknown, is ambiguous; it may reflect a legal principle or a moral teaching, but the exact context is unclear.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'house of Gausa' is not specified; it may be a place or a family.","The legal or moral force of the corpse-finding rule is left open; it could be a local custom or a scriptural interpretation."],"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":23,"ref":"p23","source":"ܥܓܠܬܐ ܕܬܘܪ̈ܐ ܗ̄ ܕܠܐ ܥܕܟܝܼܠ ܐܬܕܒܪ ܒܗܿ ܦܕܢܐ ܘܐܬܬܣܝܼܡ ܢܝܼܪܐ ܒܨܘܪܗܿ܀ ܘܢܚܬܘܼܢܗܿ ܠܥܠܓܬܐ ܠܢܚܠܐ ܒܝܪܐ ܗ̄ ܒܗܿܝ ܕܒܕܘܼܟ̈ܝܬܐ ܕܐܝܟ ܗܿܠܝܢ ܡܥܕܝܼܢ ܠܡܩܼܛܠ ܩܛ̈ܘܿܠܐ ܒܝܪܬܐ ܠܐܪܥܐ ܕܠܐ ܦܠܝܼܚܐ ܘܡܙܼܕܪܥ ܒܗܿ ܩܿܪܐ܀ ܢܟܼܣܢܘܿܢܗܿ ܬܡܢ ܠܥܓܠܬܐ ܗ̄ ܒܕܡܘܼܬܗ ܕܩܛܝܼܠܐ ܗܿܘ ܕܐܬܩܼܛܠ܀ ܘܥܠ ܡܠܼܬ ܦܘܼܡܗܘܿܢ ܢܗܼܘܐ ܗ̄ ܒܡܨܥܿܝܘܼܬܗܘܿܢ ܕܟܗ̈ܢܐ ܢܬܼܒܚܢ ܣܘܼܥܪܢܗ ܕܩܛܝܼܠܐ ܢܫܝܼܓܘܢܼ ܐܝܼܕ̈ܝܗܘܿܢ ܠܥܠ ܡܼܢ ܥܓܠܬܐ ܗ̄ ܐܝܟ ܕܢܚܘܘܿܢ ܟܐܡܬ ܒܫܝܓܬܐ: ܕܠܐ ܚܝܿܒܝܼܢ ܒܩܼܛܠܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܐܟܼܙܢܐ ܠܡ ܕܗܕܐ ܐܪܥܐ ܠܐ ܟܪܝܼܒܐ ܘܠܐ ܚܿܫܚܐ ܠܙܪܥܐ ܘܐܦܠܐ ܗܕܐ ܥܓܠܬܐ ܐܙܿܠܐ ܘܚܿܫܚܐ ܠܥܒܿܕܐ: ܗܟܼܢܐ ܐܦ ܚܢܢ ܐܢܫ̈ܝ ܩܪܝܼܬܐ ܗܕܐ: ܠܐ ܪܓܫܝܼܢܢ ܒܗܕܐ ܨܒܘܼܬܐ ܘܠܐ ܣܥܝܼܪܐ ܠܢ܀ ܘܟܕ ܬܚܼܙܐ ܐܢܬܬܐ ܒܫܒܝܼܬܐ ܠܐ ܬܣܒܝܗܿ ܥܕܡܐ ܕܬܓܪܘܿܥܝ ܪܝܫܗܿ܀ ܥܒܪܝܐ ܬܪܒܐ ܐܡܿܪ ܗ̄ ܒܝܕ ܓܪܥܐ ܕܪܝܫܐ ܡܒܕܩܐ: ܐܝܟ ܗ݀ܝ ܕܟܦܼܪܬ݀ ܒܛܥܝܘܼܬܐ ܕܐ̈ܠܗܝܗܿ ܘܒܥܝ̈ܕܐ ܕܐܒܗ̈ܝܗܿ: ܘܬܣܼܒܝ ܐܦ ܛܦܪ̈ܝܗܿ ܗ̄ ܒܝܕ ܡܣܟܐ ܕܛܦܪ̈ܐ ܪܡܿܙ: ܕܫܼܕܬ݀ ܡܢܗܿ ܠܣܘܼܥܪ̈ܢܐ ܒܝܼܫ̈ܐ ܕܣܿܥܪܐ ܗܼܘܬ݀ ܒܚܢܦܘܼܬܐ܀ ܡ݀ܦܩܕ ܡܛ݀ܠ ܒܘܼܟܪ̈ܐ ܐܦܢ ܒܪ ܣܝܒܘܼܬܐ ܢܗܘܐ ܒ̄ ܡܢ̈ܘܬܐ ܢܣܼܒ: ܐܘܟܝܼܬ ܡܢܬܐ ܫܪܝܼܪܬܐ ܡܛ݀ܠ ܒܘܼܟܼܪܘܼܬܗ ܘܩܫܝܼܫܘܼܬܗ ܝܬܝܼܪ ܡܼܢ ܒܪ ܪܚܡܼܬܐ܀ ܠܐ ܬܒܘܼܬܝ ܫܠܕܗ ܥܠ ܩܝܣܐ ܗ̄ ܠܐ ܫܦܝܼܪܐ ܒܥܝܢ̈ܝ ܐܠܗܐ ܕܗܿܘ ܕܥܒܼܪ ܥܠ ܢܡܘܿܣܐ ܘܐܙܕܩܦ: ܢܦܘܼܫ ܘܢܡܚܐ ܪܝܚܐ ܕܣܪܝܘܼܬܗ: ܐܘܿ ܢܬܐܼܟܠ ܡܼܢ ܚܝ̈ܘܬܐ ܘܦܪ̈ܚܬܐ܀ ܒܗܿܝ ܕܟܿܠ ܕܡܙܼܕܩܦ܀ ܥܠ ܐܦܝ̈ ܓܘܼܕܦܐ ܕܥܠ ܐܗܠܐ ܡܙܼܕܩܦ: ܘܦܿܩܕ ܕܠܐ ܬܒܘܼܬܝ ܫܠܕܗ. ܕܠܐ ܢܐܬܘܿܢ܀ ܘܐܚܪ̈ܢܐ ܘܢܐܡܪܘܢܼ ܕܗܿܢܘ ܩܠܢ ܕܨܚܝܼ ܠܐܠܗܐ܀","english":"The heifer of the oxen that has not yet been yoked with a plow and had a yoke placed upon its neck. And they bring the heifer to a valley where, in places like these, it is customary to slaughter murderers, a valley of uncultivated land, and they sow in it barley. And they burn the heifer in the likeness of that slain one. And concerning the word of their mouth, it was in the midst of the priests that the deed of the slain one was cut off, and they raised their hands over the heifer, as they show, saying in the song: \"They are not guilty of the murder.\" Others say, \"Behold, is not this land barren and unfit for sowing, and is not this heifer going and fit for work? So also these men of this village: they do not perceive this matter, nor do they engage in it.\" And when you see a captive woman, do not take her until you shave her head. The Hebrew, the teacher, says, \"By the scraping of the head, it is examined, as if she has renounced the error of her gods and the customs of her fathers; and you may also take her nails,\" by the nail file he hints, \"that she has cast away from her the evil deeds that she used to do in impudence.\" He commands concerning the firstborn, also the son of old age, that he takes in the place of the firstborn, that is, a true firstborn, because of his primogeniture and his seniority more than the son of love. Do not let his corpse hang on a tree; it is not good in the eyes of God that he who transgressed the law and was crucified should remain and give off the odor of his putrefaction, or be eaten by beasts and birds, because of that which is crucified. Upon the face of the blasphemy that is against God, he is crucified, and he commands that you do not let his corpse hang, lest it come. And others said that that voice is pleasing to God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܓܠܬܐ ܕܬܘܪ̈ܐ","severity":"info","text":"The phrase 'heifer of the oxen' likely refers to a young cow not yet broken for plowing, used in a ritual slaughter context. The Syriac distinguishes between a heifer (ܥܓܠܬܐ) and oxen (ܬܘܪ̈ܐ), emphasizing its untrained state.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܝܪܐ","severity":"info","text":"The 'valley of uncultivated land' (ܒܝܪܐ) where murderers are slain reflects a known practice in Syriac legal tradition: execution sites were often in desolate areas to avoid pollution. This aligns with Jewish and early Christian customs of burial outside city limits.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܐܡܬ ܒܫܝܓܬܐ","severity":"info","text":"The phrase 'saying in the song' (ܟܐܡܬ ܒܫܝܓܬܐ) likely quotes or alludes to a liturgical or biblical canticle, possibly from the Psalms or a Syriac hymn, though the exact source is not identified in the passage.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܥܒܪܝܐ ܬܪܒܐ","severity":"info","text":"The 'Hebrew teacher' (ܥܒܪܝܐ ܬܪܒܐ) is a reference to a Jewish exegetical tradition, possibly a rabbinic source, explaining the shaving of a captive woman's head as a sign of renouncing idolatry. This shows Bar Salibi's engagement with Jewish interpretation.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܚܪ̈ܢܐ ܘܢܐܡܪܘܢܼ","severity":"caution","text":"The final clause 'And others said that that voice is pleasing to God' is textually uncertain; the Syriac ܘܐܚܪ̈ܢܐ ܘܢܐܡܪܘܢܼ may be a scribal addition or a variant reading. The sense is ambiguous, possibly referring to a divine voice or a legal pronouncement.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡ݀ܦܩܕ ܡܛ݀ܠ ܒܘܼܟܪ̈ܐ","severity":"info","text":"The passage shifts from ritual slaughter to legal commands (ܡ݀ܦܩܕ) concerning the firstborn and the corpse of a crucified person, indicating a structural division in the commentary where Bar Salibi moves from narrative to halakhic instruction.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'others' (ܐܚܪ̈ܢܐ) who offer alternative interpretations is not specified; they may be earlier commentators or contemporary interlocutors.","The phrase 'that voice is pleasing to God' (ܗܿܢܘ ܩܠܢ ܕܨܚܝܼ ܠܐܠܗܐ) is ambiguous: it could refer to a divine voice, a legal ruling, or a liturgical response."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"ܟܿ ܕܡܨܿܚܐ ܠܐܠܗܐ ܢܙܕܩܦ: ܗܢܘ ܥܒܪܝܐ ܡܛ݀ܠ ܕܨܥܪܐ ܗܿܘ ܠܐܠܗܐ ܕܬܿܠܐܼ ܐܡܿܪ܀ ܠܐ ܢܗܘܘܿܢ ܡܐܢ̈ܐ ܕܓܒܪܐ ܥܠ ܐܢܬܬܐ ܘܠܐ ܢܠܒܫ ܓܒܪܐ: ܗ̄ ܠܐ ܬܬܼܚܙܐ ܢܬܬܐ ܒܐܣܝܡ ܓܒܪܐ ܘܐܦܠܐ ܓܒܪܐ ܒܐܣܟܝܡ ܐܢܬܬܐ: ܕܠܐ ܒܝܕ ܗܕܐ ܬܣܼܩܝ ܦܚܙܘܼܬܐ ܥܠ ܠܒܐ: ܡܛܥܝܢ ܒܐܣܟܡܐ ܠ̈ܚܕܕܐ ܘܓܿܡܪܝܼܢ ܪܓܬܗܘܿܢ ܟܣܝܐܝܬ܀ ܘܟܕ ܬܫܼܟܚ ܩܢܐ ܕܨܦܪܐ ܒܐܘܪܚܐ܇ ܠܐ ܬܣܼܒ ܠܐܡܐ ܥܡ ܒܢܝ̈ܗܿ: ܗ̄ ܒܗܿܠܝܢ ܥܠ ܡܪܚܡܢܘܼـܐ ܡܿܦܩܕ ܠܗܘܿܢ܀ ܐܡܐ ܩܦܝܼܦܐ ܥܠ ܦܪ̈ܘܓܝܗܿ ܗ̄ ܡܚܦܝܐ ܠܦܪ̈ܘܓܝܿܗ ܘܡܪܚܦܐ ܥܠܝܗܘܿܢ܇ ܦܪ̈ܘܓܐ ܩܿܪܐ: ܠܒܢ̈ܬܐ ܙܥܘܪ̈ܝܬܐ ܕܚܕܬܐܝܬ ܡܘܥ̈ܝܢ ܓܦ̈ܐ ܒܢ̈ܬܐ ܠܒܝ̈ܥܐ ܩܿܪܐ ܬܢܢ: ܐܢܕܝܢ ܗܕܐ ܡܪܚܡܢܘܼـܐ ܐܝܬ ܠܗ ܠܐܠܗܐ ܥܠ ܦܪܚܬܐ: ܟܡܐ ܝܬܝܪܐܝܬ܆ ܥܠ ܒܪܢܫܐ ܕܡܛܠܬܗ ܐܬܒܪܝܼܘ ܗܿܠܝܢ܀ ܠܐ ܬܙܪܘܿܥ ܟܪܒܟ ܚܠܼܛܐ ܗ̄ ܚܛ̈ܐ ܘܣܥܪ̈ܐ ܘܚܠܼܛܐ ܘܥܡ ܫܪܒܐ ܫܘܝܐܝܬ܀ ܠܐ ܬܬܩܼܕܫܝ ܥܠܠܬܐ ܕܙܪܥܟ ܗ̄ ܕܐܢܗܘܼ ܕܡܿܡܪܚ ܐܢܬ ܘܙܪܥ ܐܢܬ ܠܙܪ̈ܥܘܢܐ ܚܠܝܼܛܐܝܬ܀ ܠܐ ܡܬܼܦܪܫ ܡܢܗܘܿܢ ܡܕܡ ܠܒܝܬܗ ܕܐܠܗܐ ܟܕ ܩܕܝܼܫܘܼـܐ ܠܦܘܼܪܫܢܐ ܩܿܪܐ܀ ܕܠܐ ܬܬܩܼܕܫܝ ܗ̄ ܠܐ ܬܣܼܬܪܩܝ ܥܠܠܬܗ ܕܙܪܥܟ ܗ̄ ܬܐܒܕ ܟܿܠܗܿ ܥܠܠܬܟ ܒܥܠܬ ܗܢܐ ܚܘܼܠܛܢܐ ܘܝܼܕܝܼܥܐ ܕܗ݀ܝ ܕܬܬܼܩܕܫܝܼ ܕܬܣܼܬܪܩܝ ܐܝܬܝܗܿ: ܡܼܢ ܗ݀ܝ ܕܐܬܪ ܕܠܝܬ ܬܘܪ̈ܐ ܕܟܝ̈ܢ ܬܘܪ̈ܬܐ ܗ̄ ܡܣܪܩܝܼܢ ܡܼܢ ܬܪܢܐ.. ܐܪܙܢܐܝܬ ܕܠܐ ܠܡ ܬܚܠܛܘܢܼ ܥܡ ܕܚܠܬ ܐܠܗܐ ܦܘܼܠܚܢܐ ܕܫ̈ܐܕܐ܀ ܠܐ ܬܕܒܪ ܟܕܢܐ ܒܬܘܪܐ ܘܒܚܡܪܐ ܗ̄ ܬܘܼܒ ܥܠ ܡܪܚܡܢܘܼܬܐ ܡܿܠܦ.","english":"When he offers a sacrifice to God, the Hebrew is because the offering is to God who is called El. No man's garments are upon a woman, nor does a man wear a woman's attire, so that a woman is not seen in a man's adornment, nor a man in a woman's style, lest through this vanity arise in the heart, being led astray by the styles of one another, and they conceal their desires secretly. And when you find a bird's nest on the road, do not take the mother with her young; for by this he commands mercy. A mother hen over her chicks, she covers her chicks and hovers over them; he calls them chicks: the small young that have newly grown feathers; he calls them young birds. For this mercy belongs to God over creation, how much more over the human being for whose sake these were created. Do not sow your field with mixed seed, that is, wheat and barley and mixed seed, and with another kind equally. Do not dedicate the produce of your seed, that is, that which you have sown and planted, to mixed seeds. Nothing is separated from them for the house of God when holiness is called for separation. Do not dedicate, that is, do not waste the produce of your seed, that is, all your produce will be lost because of this mixture, and it is known that to dedicate is to waste. With that which is a place where there are no pure oxen, cows are wasted with the gate... secretly, so that the worship of demons does not mix with the worship of God. Do not lead a mule with an ox and an ass; again, he teaches about mercy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܠܗܐ ܕܬܿܠܐܼ ܐܡܿܪ","severity":"info","text":"The Syriac glosses the Hebrew divine name El (ܐܠ) as ܐܠܗܐ ܕܬܠܐ ܐܡܪ, 'God who is called El', showing the commentator's awareness of Hebrew etymology.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Do not sow your field with mixed seed","severity":"info","text":"This prohibition echoes Leviticus 19:19 (LXX) and Deuteronomy 22:9, which forbid mixing seeds in a field, a law the commentator interprets allegorically as a warning against religious syncretism.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"worship of demons","severity":"info","text":"The reference to mixing demon worship with the worship of God reflects late antique Syriac Christian polemics against pagan or heretical practices, common in monastic and liturgical contexts.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"mercy","severity":"info","text":"The passage frames two distinct legal topics—cross-dressing and animal care—under the theme of mercy (ܡܪܚܡܢܘܼـܐ), linking them as ethical rather than merely ritual prohibitions.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cows are wasted with the gate","severity":"caution","text":"The Syriac phrase ܡܣܪܩܝܼܢ ܡܼܢ ܬܪܢܐ is obscure; the English draft renders it as 'cows are wasted with the gate', but the text may be corrupt or elliptical, possibly referring to a ritual gate or threshold.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'cows are wasted with the gate' is unclear; the Syriac may be corrupt or refer to an unknown ritual practice.","The identity of 'the Hebrew' in the opening gloss is ambiguous—it may refer to the Hebrew language or a Hebrew source."],"confidence":"medium","notes":[]},{"i":25,"ref":"p25","source":"ܡܛ݀ܠ ܠܡ ܕܡܚܝܼܠ ܚܡܪܐ ܡܼܢ ܬܘܪܐ: ܠܐ ܬܟܕܘܢܼ ܐܘܿܢ ܐܟܚܕܐ ܐܢ ܕܝܢ ܥܿܒܕ ܐܢܬ ܗܿܟܢ: ܡܬܼܥܠܒ ܡܚܝܼܠܐ ܒܩܛܝܼܪܐ ܕܚܝܠܬܢܐ܇ ܘܐܢ ܨܝܕ ܠܐ ܡܠ̈ܝܼܠܐ ܗܕܐ ܒܛܝܼܠܘܼܬܐ ܚܘܝܼ: ܟܡܐ ܙܕܩ ܕܢܚܘܘܿܢ ܡܪܚܡܢܘܼܬܐ ܨܝܕ ܡܚܝܼ̈ܠܐ ܕܝܢ ܘܠܐ ܢܬܥܠܒܘܢܼ ܡܚܝܼ̈ܠܐ ܒܩܛܝܼܪܐ ܡܼܢ ܚܝ̈ܠܬܢܐ܀ ܠܐ ܬܠܒܼܫ ܟܬܢܼܐ ܕܥܡܪܐ ܘܕܟܬܢܐ ܗ̄ ܒܿܥܐ ܕܢܪܚܩ ܐܢܘܿܢ ܡܼܢ ܕܠܩܘܼܒ̈ܠܝܬܐ ܘܚܘܼܠܛܢܐ ܕܫ̈ܐܕܐ܇ ܦܬܟܼܐ ܩܿܪܐ ܠܨܘܪ̈ܬܐ ܕܟ݀ܠ ܓܘ̈ܢܝܼܢ ܕܒܟܘܼܬܝܢ̈ܝܬܐ ܘܡܪ̈ܛܘܛܐ ܒܝܕ ܗܕܐ ܟܦܪܓܠ ܠܗܘܿܢ ܕܢܪܚܩܘܢܼ ܡܼܢ ܐܣܟ̈ܡܐ ܘܥ̈ܝܕܐ ܕܚܢ̈ܦܐ ܐܟܡܢ ܕܐܦ ܒܠܒܘ̈ܫܐ ܢܗܘܐ ܦܪܼܫ ܥܡܐ ܡܼܢ ܥܡܡ̈ܐ ܓܕܝܼܠ̈ܬܐ ܥܿܒܕ ܠܟ ܥܠ ܐܪܒܥ ܟܢܦܘ̈ܗܝ ܕܡܪܛܘܛܟ ܗ̄ ܚܘܼܛܐ ܠܡ ܩܛܘܿܪ ܒܐܪܒܥ ܓܘܢܘ̈ܬܗ ܕܡܪܛܘܛܟ ܐܝܟܢܐ ܕܒܟܿܠܙܒܢ ܟܕ ܚܿܙܐ ܐܢܬ ܠܗܘܿܢ: ܡܬܼܥܗܕ ܐܢܬ ܠܐܠܗܐ܀ ܘܟܕ ܢܣܼܒ ܓܒܪܐ ܐܢܬܬܗ ܘܢܣܢܝܗܿ ܘܢܓܘܼܪ ܒܬܪܗܿ ܥܠܬܐ ܒܡ̈ܠܐ ܗ̄ ܘܐܢ ܡܬܼܦܛܪܓ ܓܒܪܐ ܒܐܢܬܬܐ ܕܢܣܼܒ: ܐܟܡܿܢ ܕܠܐ ܐܫܟܼܚܗܿ ܒܬܘܼܠܬܐ ܥܫܘܿܩܐ ܢܬܼܠ ܚܘܼܣܪܢܐ ܡܐܐ ܙܘ̈ܙܐ܇ ܗ݀ܝ ܕܢܓܘܼܪ ܒܬܪܗܿ ܥܠܬܐ ܒܡ̈ܠܐ ܗ̄ ܢܓܪܓ ܐܢܬܬܐ ܐܚܪܬܐ ܕܬܗܼܘܐ ܠܗ ܐܢܬܬܐ ܒܥܼܠܬܐ ܠܡ ܕܠܐ ܐܫܟܼܚ ܒܐܢܬܬܗ ܒܬ̈ܘܼܠܐ܀ ܗ݀ܝ ܕܢܓܘܼܪ ܐܡܿܪܝܼܢ ܐܢܫ̈ܝܼܢ ܙܢܝܼܬܐ ܐܝܬܝܗܿ܀ ܐܚܪ̈ܢܐ ܢܓܘܼܪܐ ܢܓܪܓ ܟܐܡܬ ܘܠܘ ܕܟܐܢܐ܀ ܠܐ ܢܥܘܿܠ ܓܝܪܐ ܠܟܢܘܼܫܬܗ ܡܪܝܐ ܗ̄ ܘܐܝܢܘ ܓܝܪܐ ܕܠܐ ܥܿܐܠ ܠܟܢܘܼܫܬܐ: ܟܕ ܢܡܘܣܐ ܪܓܡ ܠܓܝܪ̈ܬܐ܀ ܘܐܡܿܪܝܢܢ ܕܗܿܘ ܠܡ ܒܝܣܪܠܝܬܐ ܓܼܪ ܐܠܐ ܡܼܢ ܢܫ̈ܐ ܕܥܡܡ̈ܐ ܘܗܿܘ ܕܚܼܛܦ ܒܬܘܼܠܬܐ ܘܙܢܝܼ ܒ݀ܬܪܟܢ ܢܣܼܒܗܿ ܠܗ ܐܢܬܬܐ܆ ܟܕ ܠܝܬ ܠܗ ܐܢܬܬܐ ܠܐ ܢܥܘܿܠ ܒܪ ܓܘܪܐ܀","english":"because the ox is weaker than the bull; do not plough together or separately, nor if a woman does this: the weak one is mocked by the strength of the strong one. And if this is not said in vain, how much more should mercy be shown toward the weak, and the weak should not be mocked by the strong. Do not wear the garments of a man and of a woman; he desires to separate you from the opposites and the mixture of demons; he calls the forms of all bodies that are in nature and mixed, by this he rejects them so that you separate from the forms and customs of the pagans, just as also in garments there is a distinction between a people and other peoples. Make for yourself a fringe on the four corners of your cloak, or tie a thread on the four corners of your cloak, so that whenever you see it, you remember God. And when a man takes his wife and has relations with her and then slanders her with words, or if a man divorces the wife he took, so that he does not find her a virgin, the oppressor shall pay a hundred zuzi in damages. She who slanders her with words incites another woman to become his wife in her place, so that he does not find his wife a virgin. She who slanders, the sages say, is a wicked woman. Others, a slanderer incites a priest and not a priest. For the Lord does not enter his sanctuary, and is there anyone who does not enter the sanctuary? When the law stones the proselytes. And they say that he does not dwell with Israelites except with the women of the nations, and he who kidnaps a virgin and rapes her and then takes her as his wife, when he has no wife, the son of a man does not enter.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܚܝܼܠ ܚܡܪܐ ܡܼܢ ܬܘܪܐ","severity":"info","text":"The Syriac contrasts a weak donkey (ܚܡܪܐ) with a strong bull (ܬܘܪܐ), but the English draft renders both as 'ox' and 'bull', losing the distinction. The donkey symbolizes the weaker animal in the analogy.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܐ ܬܠܒܼܫ ܟܬܢܼܐ ܕܥܡܪܐ ܘܕܟܬܢܐ","severity":"info","text":"This prohibition echoes Deut 22:5, which forbids cross-dressing. Bar Salibi interprets it as a safeguard against pagan customs and demonic mixture, expanding the biblical law into a moral and ritual boundary.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܪܛܘܛܟ","severity":"info","text":"The instruction to attach a fringe (ܡܪܛܘܛܟ) to the four corners of a cloak reflects the Jewish practice of tzitzit, which Bar Salibi adapts as a mnemonic for remembering God. This shows Syriac Christian engagement with Jewish ritual customs.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܙܘ̈ܙܐ","severity":"info","text":"The Syriac term ܙܘ̈ܙܐ (zuzi) refers to a silver coin, likely the drachma or denarius, used in late antique Syriac legal contexts. The fine of one hundred zuzi for a slanderer reflects a specific monetary penalty.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܡܿܪܝܼܢ ܐܢܫ̈ܝܼܢ ܙܢܝܼܬܐ","severity":"info","text":"Bar Salibi cites 'the sages' (ܐܡܿܪܝܼܢ ܐܢܫ̈ܝܼܢ) as an authority, likely referring to Jewish rabbinic tradition. This indicates that Syriac commentators sometimes incorporated non-Christian sources into their exegesis.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܡܿܪܝܢܢ ܕܗܿܘ ܠܡ ܒܝܣܪܠܝܬܐ","severity":"caution","text":"The Syriac phrase 'he does not dwell with Israelites' is ambiguous: it may refer to a proselyte (ܓܝܪ̈ܬܐ) or a slanderer. The English draft's rendering 'the law stones the proselytes' is unclear; the Syriac likely means the law punishes such offenders by stoning.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he' in the final clauses (proselyte, slanderer, or kidnapper) is unclear; the Syriac shifts between subjects without clear antecedents.","The phrase 'the law stones the proselytes' may be a misreading; the Syriac could mean the law stones those who act like proselytes (i.e., converts to pagan ways)."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":"ܘܠܐ ܣܝܼܡܐ ܗܼܘܬ݀ ܗܕܐ ܒܪܥܝܢܗ ܕܢܬܝܼܠܕ ܡܼܢ ܓܝܪ̈ܐ܆ ܐܠܐ ܕܠܕܚܼܠܬܐ ܣܝܼܡܐ ܗܕܐ ܕܐܢ ܥܠ ܒܪܐ ܕܐܬܝܼܠܕ ܠܐ ܨܒܝܿܢܐܝܬ ܡܼܢ ܓܘܪܐ ܦܿܩܕ ܕܠܐ ܢܥܘܿܠ ܠܟܢܘܫܬܐ ܟܡܐ ܝܬܝܼܪ ܢܕܝܼܪܕ ܓܝܪܐ܇ ܘܒܝܕ ܨܥܪܐ ܕܥܦܐ ܒܪ ܓܘܪ ܢܙܕܗܪܘܢܼ ܗܢܘܿܢ ܕܠܐ ܢܣܒܠܘܢܼ ܒܒܝܬܗܘܿܢ ܘܒܗܿܘ ܕܡܬܝܼܠܕ ܘܒܐܚܝ̈ܢܝܗܘܢܿ ܘܐܦ ܗܿܘ ܕܐܬܝܼܠܕ ܬܘܼܒ: ܢܙܕܗܪ ܡܼܢ ܗܢܐ ܚܛܗܐ: ܕܐܢ ܟܕ ܠܐ ܢܚܼܛܐ ܗܿܟܢ ܐܣܼܬܓܦ ܒܝܼܠܝܼܕܘܼـܐ ܕܡܼܢ ܚܛ̈ܝܐ܇ ܟܡܐ ܝܬܝܼܪܐܝܬ ܡܼܣܬܓܦ ܗܿܘ ܕܚܿܛܐ܀ ܠܐ ܢܥܘܼܠ ܥܡܘܢܝܐ ܘܡܘܐܒܝܐ ܗ̄ ܒܝܕ ܦܘܼܩܕܢܐ ܗܢܐ܆ ܛܢܢܐ ܐܦ ܐܝܼܩܪܐ ܡܿܪܡܐ ܒܥܡܐ܀ ܕܐܢ ܗܿܠܝܢ ܕܐܚܝ̈ܢܐ ܐܢܘܿܢ ܕܝܼܠܗܘܿܢ. ܡܛ݀ܠ ܣܢܼܐܬܐ ܕܣܼܢܘ ܐܢܘܿܢ: ܗܟܢ ܣܼܢܐ ܐܢܘܿܢ ܐܠܗܐ ܟܕ ܠܓܡܪ ܠܐ ܡܿܩܒܠ ܠܗܘܿܢ ܠܩܪܝܼܒܘܼـܐ܆ ܟܡܐ ܝܬܝܪܐܝܬ ܠܒܥ̈ܠܕܒܒܐ ܢܘܼܟܪ̈ܝܐ ܣܿܢܐ܀ ܐܙܕܗܪ ܡܼܢ ܟ݀ܠ ܕܒܝܼܫ ܗ̄ ܗܿܠܝܢ ܦܿܩܕ ܠܐܝܠܝܢ ܕܐܙܿܠܝܼܢ ܠܩܪܒܐ: ܕܢܙܕܗܪܘܢܼ ܡܼܢ ܒܙܼܬܐ ܕܩܘܼܪ̈ܝܐ ܕܠܐ ܚܝܿܒܝܼܢ ܘܡܼܢ ܙܢܝܘܼܬܐ ܕܢܫܝ̈ܗܘܿܢ ܕܥܡ̈ܡܐ܀ ܠܐ ܬܫܼܠܡ ܥܒܕܐ ܠܡܪܗ ܕܥܿܪܩ ܠܘܬܟ ܗ̄ ܥܒܕܐ ܕܡܼܢ ܥܡܡ̈ܐ ܕܐ݀ܬܐ ܠܘܬܟ ܘܡܬܓܼܘܣ ܒܟ. ܒܗ݀ܝ ܕܐܟܢ ܕܗܼܘ ܐܝܼܬܘ̄ ܨܐܕܝܟ ܩܿܢܐ ܡܼܢ ܥܝ̈ܕܐ ܕܕܚܼܠܬ ܐܠܗܐ: ܕܦܿܢܐ ܡܼܢ ܛܥܝܘܼܬܗ܀ ܠܐ ܬܥܼܠ ܐܓܪ ܙܢܝܼܬܐ ܘܕܡ̈ܝ ܟܠܒܐ ܠܒܝܬܗ ܕܡܪܝܐ ܗ̄ ܟܕ ܙ݀ܢܝܼܬܐ ܠܐ ܦܿܩܕ ܕܬܗܼܘܐ ܒܝܼܣܪܐܝܠ ܡܼܢ ܠܥܠ: ܐܝܟܢ ܠܐ ܫܿܒܩ ܢܕܪܗܿ ܕܢܥܘܿܠ ܠܒܝܬ ܐܠܗܐ܇ ܘܐܡܿܪܝܼܢܢ ܕܒܬܠܬܐ ܙܢܝ̈ܐ ܡܬܼܝܕܥܐ ܙܢܝܼܬܐ: ܗ݀ܝ ܕܒܦܓܪܗܿ ܡܙܢܝܐ܆ ܘܗܕܐ ܦ݀ܩܕ ܕܬܬܪܓܡܝ܀ ܕܒ̄: ܙܢܝܼܬܐ ܗ݀ܝ ܕܡܙܢܝܐ ܒܦܬܟܪ̈ܐ ܗ̄ ܘܣܿܓܕܐ ܠܗܿܠܝܢ ܘܡܿܙܢܝܐ ܒܗܘܿܢ ܘܡܿܫܡܫܐ ܠܗܘܿܢ ܐܘܿ ܩܨܡܐ ܐܘܿ ܡܘܿܢ ܕܗܼܘ ܣܿܥܪܐ ܘܐܦ ܠܗܕܐ ܦܿܩܕ ܕܬܬܼܪܓܡܝ܀","english":"and this was not placed in the thought of the one who gave birth with men, but it was placed for the sake of worship, that if a son is born, not willingly with a man, he commands that he not enter the sanctuary, just as the man is more worthy, and by the smallness of the infant, the son of a man is warned that they not cause him to err in his house and in that which is born and in his brothers, and also that which is born again: he is warned from this sin, that if when he does not sin, he is thus defiled by the birth of those who sin, how much more is he defiled who sins. Do not let an Ammonite or a Moabite enter by this commandment, for a mystery also raises a high honor among the people. For if these are brothers or their own, because of the measure of their hatred: thus God hates, when he does not at all accept them for approach, how much more does he hate enemies and strangers. Be warned from all evil, for these he commands to those who go to war: that they be warned from the booty of the villages that are not guilty and from the spoil of the women of the peoples. Do not return a slave to his master who has fled to you, a slave who with the peoples has come to you and is baptized among you. In this, as that one stands before you with the customs of the worship of God, he separates from his error. Do not bring the wage of a harlot and the price of a dog into the house of the Lord, for a harlot does not command that she be in Israel at all: just as he does not allow her shame to enter the house of God, and they say that a harlot is known by three things: that which is defiled in her body, and this he commands to be interpreted. A harlot is that which is defiled by idols and worships them and is defiled by them and serves them, whether by divination or by the death of that which is a sorcerer, and also for this he commands that it be interpreted.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage interprets purity laws as applying to the sanctuary, extending the logic from physical birth to moral and cultic defilement.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܙܢܝܼܬܐ","severity":"info","text":"The Syriac term ܙܢܝܼܬܐ (zāʿyūṯā) is rendered 'harlot' but carries the sense of a woman who is defiled or profane, linked to idolatry and sorcery in the commentary.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The prohibition against Ammonites and Moabites entering the assembly echoes Deuteronomy 23:3, where such exclusion is commanded.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to a slave who flees and is baptized reflects early Christian practice of asylum and conversion, likely in a Syriac context.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from purity laws for birth and sanctuary access to prohibitions against foreign nations, then to moral warnings about war booty, slaves, and temple offerings.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains ambiguous phrasing regarding the 'three things' by which a harlot is known; the commentary's interpretation may reflect later ecclesiastical concerns rather than the original biblical sense.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who gave birth with men' is unclear; it may refer to a woman who bore a child through intercourse, but the syntax is ambiguous.","The phrase 'by the smallness of the infant' could be read as a warning against infant exposure or as a metaphor for moral vulnerability."],"confidence":"medium","notes":[]},{"i":27,"ref":"p27","source":"ܕܬܠܬ ܕܡܬܼܩܪܝܐ ܙܢܝܼܬܐ ܦܘܼܬܩܝܬܐ. ܐܟܙܢܐ ܕܐܝܬܝܗܿ ܗܼܘܬ݀ ܪܚܒ[] ܕܗܿܠܝܢ ܕܣܿܥܪܝܼܢ ܓܒܪ̈ܐ ܣܿܥܪܐ܆ ܘܥܠ ܗܢܐ ܙܒܢܐ ܐܚܪܢܐ ܦܿܩܕ ܕܠܐ ܢܬܼܩܒܠ ܦܘܼܪܒܢܗ܀ ܡܘܓܪܝܢ ܗܼܘܘ ܠܒܢ̈ܬܗܘܿܢ ܘܠܐܡܗ̈ܬܗܘܿܢ ܠܦܘܼܠܦܚܢܐ ܕܐܝܟ ܗܿܢܐ܀ ܬܘܼܒ ܡܣܠܐ ܠܐܓܪ ܙܢܝܬܐ ܘܛܝܼܡ̈ܝ ܟܠܒܐ ܟܬܒܐ܇ ܡܛ݀ܠ ܕܣܘܼܥܪ̈ܢܝܗܘܢ ܠܚ̈ܕܕܐ ܕܡܿܝܢ܇ ܐܓܪܐ ܓܝܪ ܕܙܢܝܼܬܐ ܡܼܢ ܛܢܦܘܼܬܐ ܡܟܢܫ ܘܟܠܒܐ ܢܕܝܼܕ ܠܢܡܘܿܣܐ ܘܠܐ ܡܬܼܐܟܠ ܡܼܢ ܐܫܢ ܐܡܬܝ ܕܡܿܙܒܢ܀ ܬܘܼܒ ܡܛ݀ܠ ܐܚܪ̈ܢܐ ܕܠܐ ܢܬܟܫܠܘܢܼ ܐ݀ܡܪ܇ ܕܥܕܡܐ ܠܫܘܼܚܕܐ ܕܙܢܝܘܼܬܐ ܘܥܕܡܐ ܠܕܡ̈ܝ ܟܠܒܐ: ܒܿܥܐ ܘܬ݀ܒܥ ܐܠܗܐ܀ ܐܢ ܢܫܪܐ ܓܒܪܐ ܠܐܢܬܬܗ ܘܬܗܼܘܐ ܠܐܚܪܢܐ ܘܢܣܢܝܗܿ ܓܒܪܐ ܐܚܪܢܐ܇ ܐܘܿ ܢܡܘܼܬ ܓܒܪܐ ܐܚܪܢܐ܆ ܠܐ ܫܠܝܼܛ ܥܠܝܗܿ ܩܕܡܝܐ ܕܢܣܒܝܗܿ ܒ݀ܬܪ ܕܐܬܛܡܼܐܬ݀ ܡܛܠ ܕܛܡܐܐ ܗܿܝ ܩܕܡ ܡܪܝܐ: ܘܠܐ ܬܚܼܛܐ ܠܐܪܥܐ ܕܝܗܼܒ ܠܟ ܡܪܝܐ ܐܦ ܒܐܪܡܝܐ ܟܬܝܼܒܐ ܗܕܐ܇ ܘܡܼܢ ܡܘܫܐ ܩܒܼܠܗܿ܀ ܠܐ ܬܪܒܐ ܥܠ ܐܚܘܼܟ ܪܒܝܼܬܐ ܕܟܣܦܐ ܘܫܪܟܐ ܗ̄ ܪܒܝܼܬܐ ܕܥܒܘܼܪܐ ܩܿܪܐ ܠܗܘܿ ܕܝܿܗܒܝܼܢ ܒܝܼܙܦܬܐ ܘܡܩܝܼܡܝܼܢ ܬܢܘܝ ܕܐܢ ܦܿܐܫ ܠܥܠ ܡܼܢ ܝܪܚܐ ܫܿܩܠ ܡܢܗ ܝܬܝܼܪܐ ܠܗܘܿܢ܀ ܘܡܐ ܕܥܿܐܠ ܐܢܬ ܠܩܝܡܬܐ ܕܚܒܪܟ ܡܠܘܿܟ ܗ̄ ܩܝܡܬܐ ܩܿܪܐ: ܠܙܪܥܐ ܐܝܢܐ ܕܗܼܘ ܕܙܪܥ ܘܩܿܐܡ ܐܢ ܕܚ̈ܛܐ ܘܐܢ ܕܣܥܪ̈ܐ܀ ܘܡܓܠܐ ܘܬܘܒܠ ܠܒܝܬܟ:̰ ܐܠܐ ܡܣܬ ܣܘܼܢܩܢܟ ܡܠܐ ܐܝܼܕܟ ܫܩܘܿܠ ܘܙܠ܀ ܘܟܕ ܢܣܼܒ ܓܒܪܐ ܐܢܬܬܐ ܚܿܕܬܐ ܠܐ ܢܦܘܿܩ ܒܚܝܠܐ ܘܫܪܟܐ ܗ̄ ܢܓܪ ܫܢܬܐ ܚܕܐ: ܒܥܢܝܿܢܐ ܕܐܢܬܬܗ܇ ܐܝܟ ܕܢܬܐܣܪܘܢܼ ܒܚܘܼܒܐ ܘܢܩܘܼܡܘܢܼ ܥܠ ܥܝܕܐ ܕܚ̈ܕܕܐ: ܕܐܢ ܓܕܫܐ ܠܚܪܬܐ ܥܠܬܐ ܕܦܘܼܪܫܢܐ܇ ܠܐ ܢܗܼܘܐ ܦܫܝܼܩ ܫܪܝܐ ܡܼܢ ܥܠܼܬ ܚܘܼܒܐ ܕܐܥܬܼܩ܀ ܠܐ ܬܣܼܒ ܪܝܚܐ܆ ܘܪܟܒܗܿ ܡܫܟܢܐ ܗ̄ ܪܝܚܐ ܠܕܩܒܝܼܥ ܐܡܿܪ.","english":"of the third, which is called the \"Zāʿūthā Puthqīthā.\" Likewise, that she was the wife of Helios, whom men call the sun, and concerning this other matter, he commands that his offering not be accepted. They were accustomed to their daughters and their mothers to the worship of this kind. Again, he rejects the wage of a harlot and the price of a dog, because their actions are similar to each other; for the wage of a harlot, along with filth, is shameful, and a dog is abominable to the law and is not eaten with fire when it is sacrificed. Again, for other reasons, that they may not stumble, he says: \"Until the price of a harlot and until the price of a dog, God seeks and demands.\" If a man divorces his wife and she becomes another's, and another man has relations with her, or if another man dies, the first is not permitted to take her back after she has been defiled, because she is defiled before the Lord; and it shall not be a sin for the land that the Lord gave you; this is also written in the Aramaic, and Moses received it. Do not increase upon your brother the interest of money and the rest; he calls the increase of grain that which is given in lending, and they establish a condition that if it remains beyond the month, he takes from him more for it. And when you enter into the standing of your companion, \"king\" he calls the standing: for seed, whatever it is that is sown and stands, whether of wheat or of barley. And reveal and bring to your house; but fill your sack, your hand, take and go. And when a man takes a new wife, do not go out by force and the rest; he confines one hour, at the request of his wife, as they are bound in love and stand upon the custom of each other, so that if a cause of separation occurs later, it will not be easy to dissolve with the bond of love that has been established. Do not take a scent, and its rider is possible; he says \"scent\" to the fixed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Zāʿūthā Puthqīthā","severity":"info","text":"The Syriac term ܙܢܝܼܬܐ ܦܘܼܬܩܝܬܐ (Zāʿūthā Puthqīthā) likely refers to a specific legal or liturgical category, possibly a type of offering or decree. The precise meaning is uncertain.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Helios","severity":"info","text":"The reference to Helios (the sun) as a deity reflects Hellenistic influence in Syriac culture, where pagan solar worship was sometimes polemically invoked. Bar Salibi uses this to critique non-Christian practices.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"wage of a harlot and the price of a dog","severity":"info","text":"This phrase echoes Deut 23:18 (LXX/MT 23:19), which prohibits bringing the wages of a prostitute or the price of a dog into the temple. Bar Salibi interprets this as a moral and ritual prohibition.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Aramaic","severity":"info","text":"Bar Salibi notes that the law about a defiled wife is also written in Aramaic and received by Moses, suggesting a tradition of a parallel Aramaic version or targumic interpretation of the Pentateuch.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage moves from ritual prohibitions (harlot's wage, dog's price) to marital law (divorce, remarriage) and economic regulations (usury, grain loans), reflecting a topical arrangement typical of legal commentary.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"scent","severity":"caution","text":"The final clause 'Do not take a scent, and its rider is possible' is obscure. The Syriac ܪܝܚܐ (rīḥā) may mean 'scent' or 'spirit,' and the text may be corrupt or lacunose, leaving the sense uncertain.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term Zāʿūthā Puthqīthā is not clearly defined; it may be a technical legal or liturgical term.","The final sentence about 'scent' is ambiguous and possibly corrupt; the intended meaning 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":28,"ref":"p28","source":"ܪܟܒܐ ܕܝܢ ܠܗܿܘ ܕܥܠ ܪܝܚܐ ܡܬܼܟܪܟ ܕܟܐܡܬ ܟܕ ܢܫܬܼܩܠ ܪܟܒܐ ܕܪܝܚܐ ܒܠܚܘܕܘܗܝ ܡܨܝܐ ܕܢܬܼܦܪܣ ܡܪܗܿ ܕܪܝܚܐ ܠܪܟܒܐ ܐܚܪܢܐ܆ ܘܢܚܐ ܒܗܿܘ ܕܦܼܫ. ܒܗܿܘ ܕܒܿܥܐ ܪܟܒܐ ܐܚܪܢܐ܇ ܡܼܢ ܐܚܪܢܐ ܘܡܿܡܠܐ ܚܫܚܬܗ܀ ܠܐ ܡܬܼܦܪܥ ܒܪܐ ܚܛ̈ܗܐ ܕܐܒܘܼܗܝ ܗ̄ ܥܠ ܟܐܢܘܼܬ ܕܝܼܢܗ ܪܡܿܙ ܬܢܢ: ܠܐ ܢܬܬܒܥܘܢܼ ܚܠܦ ܚܕ̈ܕܐ: ܡܿܘܕܥ ܥܠܗ݀ܝ ܕܐܡܼܪ ܕܦܿܪܚ ܚܘ̈ܒܐ ܕܐܒܗ̈ܐ ܥܠ ܒܢ̈ܝܐ܀ ܡܐ ܕܚܿܨܕ ܐܢܬ ܚܨܕܐ܀ ܕܚܩܠܟ ܘܛܥܿܐ ܐܢܬ ܟܦܐ ܗ̄ ܥܠ ܡܪܚܡܢܘܼܬܐ ܡܿܠܦ ܬܘܼܒ܆ ܟܦܐ ܩܿܪܐ܇ ܠܗ݀ܝ ܕܡܐ ܕܡܬܼܡܠܝܐ ܐܝܼܕܐ ܕܚܨܘܿܕܐ ܐ݀ܣܪ ܠܗ ܒܩܛܪܐ ܚܕ܀ ܡܐ ܕܛܥܝܬ ܟܦܐ܇ ܬܗܼܘܐ ܠܥܡܘܪܐ ܘܠܝܬܡܐ܀ ܘܡܐ ܕܚܿܒܛ ܐܢܬ ܙܝܬܟ ܠܐ ܬܦܠܐ ܒܣܬܪܟ ܗ̄ ܐܝܟ ܐܢܫ ܕܦܿܠܐ ܘܡܿܒܥܪ ܚܬܝܼܬܐܝܬ: ܠܐ ܠܡ ܬܗܼܦܘܿܟ ܣܘ̈ܟܬܐ ܠܗܢܐ ܓܒܼܐ ܘܠܗܿܘ: ܐܝܟ ܕܠܐ ܬܪܦܐ ܒܗ ܡܕܡ܀ ܘܐܢ ܚܝܒ ܡܪܕܘܼܬܐ ܚܝܿܒܐ ܢܪܡܝܘܗܝ ܕܝܿܢܐ ܗ̄ ܦܿܩܕ ܘܡܘܬܒܝܼܢ ܠܗ ܒܐܪܥܐ ܘܐܣܿܪܝܼܢ ܐܝܼܕܐ ܚܕܐ ܥܠ ܪܓܠܐ ܚܕܐ ܬܪ̈ܬܝܗܝܢ ܐܟܚܕܐ ܘܟܢ ܡܿܚܝܢ ܠܗ ܒܐܣܩܝܼܛܝܼ ܒܡܢܝܿܢܐ ܐܪܒܥܝܼܢ܀ ܘܠܐ ܢܘܣܦܘܢܼ ܥܠ ܗܢܐ ܢܓܕܐ ܗ̄ ܥܠ ܐܪܒܥܝܼܢ ܐܣܩܝܼܛܝܼ܀ ܢܬܼܩܦܠܐ ܐܚܘܼܟ ܠܥܝܢ̈ܝܟ ܗ̄ ܩܠܝܐ ܚܫܐ ܗܿ، ܪܒܐ ܕܗܕܡܐ ܓܘܝܐ܀ ܥܒܪܝܐ: ܠܐ ܢܬܩܠܘܠ ܐܡܿܪ ܗ̄ ܠܐ ܢܬܒܼܙܚ ܘܢܨܛܥܪ܀ ܘܠܐ ܬܒܠܘܿܡ ܬܘܪܐ ܒܕܪܟܬܐ ܗ̄ ܥܠ ܚܘܣܢܐ ܪܡܿܙ ܗ̄ ܕܡܼܢ ܥܡܠܗ ܕܢܬܬܪܣܐ ܘܿܠܐ܇ ܐܢܕܝܢ ܥܠ ܒܥܝܼܪܐ ܗܿܟܢ: ܟܡܐ ܝܬܝܼܪܐ ܒܪܢܫܐ: ܠܐ ܙܿܕܩ ܕܢܬܛܠܡ ܡܼܢ ܥܡܠܗ܀ ܘܢܡܘܼܬ ܚܕ ܡܢܗܘܿܢ ܕܠܐ ܒܢ̈ܝܐ܀ ܥܡܐ ܩܿܪܐ ܠܐܚܐ ܕܓܒܪܐ ܕܐܢܬܬܐ܀","english":"ed to riding the chariot of the sun, which is called the \"Zāʿūthā Puthqīthā.\" Likewise, that she was the wife of Helios, whom men call the sun, and concerning this other matter, he commands that his offering not be accepted. They were accustomed to riding the chariot of the sun, and when the chariot of the sun was taken alone, it was possible for the master of the sun to be spread to another chariot, and he lives in that which remains. In that which seeks another chariot, with another and fills its need. A son is not punished for the sins of his father; he hints at the sorrow of his hand: \"They shall not be sought one for another.\" He makes known concerning them that he said that the debts of the fathers fly upon the sons. When you reap, you reap the harvest. \"Your field and you shall go astray,\" he teaches again concerning mercy. He calls \"stone\" that which, when the hand of the reaper is filled, he binds it with one knot. When you have gone astray with the stone, it shall be for the inhabitant and the orphan. And when you beat your olive tree, do not throw behind you like a man who throws and burns carefully: \"Do not turn the branches to this side and to that,\" as if nothing remains in it. And if he is liable for rebellion, the guilty one, throw him down; he commands and places him on the ground and binds one hand to one foot, both together, and he beats him with forty stripes. And do not add to this number, that is, to forty stripes. \"Your brother shall be a key to your eyes,\" that is, a slight pain, a great one of the internal organ. Hebrew: \"Do not be light,\" he says, that is, do not be contemptible and be diminished. And do not yoke the ox with the donkey; that is, concerning loss he hints that his labor is in vain and not, as it were, concerning the beast: how much more the rational being: it is not right that he be wearied with his labor. And one of them dies without sons. The people call the brother of the man of the woman.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Zāʿūthā Puthqīthā","severity":"info","text":"The Syriac phrase ܙܵܥܘܼܬܵܐ ܦܘܼܬܩܝܼܬܵܐ (Zāʿūthā Puthqīthā) likely refers to a specific chariot or vehicle in a solar cult context, possibly a technical term for a ritual object.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Helios","severity":"info","text":"The mention of Helios and the sun chariot reflects Hellenistic syncretism, where Syriac commentators engaged with Greco-Roman mythology to interpret biblical prohibitions against pagan worship.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deuteronomy 24:16","severity":"info","text":"The phrase 'A son is not punished for the sins of his father' echoes Deuteronomy 24:16, which states that children shall not be put to death for their parents' crimes, though the commentary applies it to cultic offenses.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from legal commentary to a series of moral and agricultural analogies, including reaping, olive beating, and animal yoking, illustrating the commentator's method of linking biblical law to daily life.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"forty stripes","severity":"info","text":"The specification of forty stripes as a maximum punishment reflects early Syriac Christian reception of Mosaic law, possibly influencing later penitential practices in Syriac monasticism.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Your brother shall be a key to your eyes","severity":"caution","text":"The phrase 'Your brother shall be a key to your eyes' is obscure; the commentary interprets it as 'a slight pain,' but the Syriac may be corrupt or idiomatic, requiring further textual comparison.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Zāʿūthā Puthqīthā' is uncertain; it may be a proper name or a descriptive term for a chariot.","The phrase 'Your brother shall be a key to your eyes' is ambiguous; the commentary's gloss as 'a slight pain' may not capture the original sense.","The reference to 'the people call the brother of the man of the woman' is unclear; it may indicate a kinship term or a social custom."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"ܘܐܢ ܠܐ ܨ݀ܒܐ ܕܢܣܝܒܗܿ ܬܫܼܪܐ ܡܣܐܢܐ ܚܕ ܡܼܢ ܪܓܠܗ ܗ̄ ܟܕ ܒܝܕ ܫܪܝܐ ܕܡܣܐܢܐ ܗܕܐ ܪܡܿܙ܇ ܘܐܝܟ ܗܿܘ ܕܗܕܐ ܐ݀ܡܪܐ ܠܗ܇ ܕܐܠܐ ܠܡ ܐܝܟ ܐܡܬܐ ܡܫܬܡܥܢܝܼܬܐ ܕܡܫܝܼܓܐ ܪ̈ܓܠܐ܇ ܐܬܛܝܒܿܬ ܕܐܗܿܘܐ ܠܟ ܗܿܫܐ ܕܝܢ ܡܛ݀ܠ ܕܠܐ ܐܬܬܦܝܼܣܬ ܠܐ ܚܿܫܒܐ ܐܢܼܐ ܠܟ ܒܡܕܡ܇ ܘܠܝܬ ܠܟ ܥܠܝ ܫܘܼܠܛܢܐ܀ ܘܬܪܘܿܩܝ ܒܐܦܘ̈ܗܝ ܗ̄ ܕܡܣܐܢܐ܀ ܕܚܠܦ ܠܡ ܗܘܿ ܐܝܩܪܐ ܨܥܪܐ ܕܐܝܟ ܗܢܐ ܡܨܪܥܐ ܐܢܼܐ܀ ܗ̣ܿܢܐ ܢܬܼܥܒܕ ܠܓܒܪܐ ܕܠܐ ܢܒܼܢܐ ܒܝܬܐ ܗ̄ ܗܿܟܢܐ ܢܒܼܗܬ ܟܿܠ ܕܥܿܒܪ ܥܠ ܟܿܠ ܢܡܘܿܣܐ ܘܠܐ ܒܿܢܐ ܒܝܬܐ ܠܐܚܘܼܗܝ܇ ܠܙܪܥܐ ܓܝܪ ܩܿܪܐ ܒܢܝܿܢܐ ܒܕܗܼܘ ܡܩܝܼܡ ܒܝܬܐ ܘܩܢܝܢܐ ܘܓܢܣܐ܀ ܘܟܕ ܢܨܘܢ ܬܪܝܢ ܘܬܡܪܚ ܐܢܬܬ ܚܕ ܡܢܗܘܿܢ ܐܝܟ ܕܬܦܼܨܐ ܒܟܿܠܗ ܘܬܐܚܘܿܕܝ ܒܚܢܗ ܗ̄ ܚܢܐ ܠܗܕܡܐ ܕܓܒܪܘܼـܐ ܐܘܿ ܠܡܦܪܝܢܐ ܩܿܪܐ܇ ܠܐ ܢܗܘܐ ܒܡܪܣܘܦܐ ܡܬܩܠܐ ܪܒܐ ܗ̄ ܡܬܪܣܘܦܐ ܩܿܪܐ: ܠܡܐܢܐ ܕܩܝܣܐ ܢܩܝܼܪܐ ܕܡܬܬܣܝܼܡ ܒܗ ܡܬ̈ܩܐ܀ ܡܬܩܠܐ ܫܠܡܐ ܕܙܕܝܩܘܼـܐ ܗ̄ ܫܠܡܐ ܬܢܢ ܠܬܪܝܼܨܐ ܩܿܪܐ܀ ܘܣܝܼܡ ܒܡܣܐܢܬܐ ܗ̄ ܡܣܐܢܬܐ ܩܿܪܐ ܠܩܪܛܠܐ ܐܘܿܟܝܼܬ ܟܦܦܬܐ ܕܚܘܨܐ܀ ܗܿܕܐ ܕܒܗܿ ܡܿܝܬܝܢ ܦܐܪ̈ܐ ܕܐܝܼܠ̈ܢܐ܀ ܚܘܝ݀ܬ ܝܘܡܢܐ ܠܡܪܝܐ ܐܠܗܟ ܗ̄ ܕܐܢܿܐ ܠܡ ܦܠܢ ܕܐܝܬܝܿܬ ܠܟ ܗܕܐ ܪܝܫܝܬܐ ܒܡܣܐܢܬܐ܀ ܚܘܝܿܬ ܩܕܡܐ ܡܪܝܐ ܕܐܬܝܿܬ ܠܐܪܥܐ ܕܝܡܐ ܠܐܒܗ̈ܝܢ ܠܡܬܼܠ ܠܢ ܗ̄ ܕܐܢܿܐ ܠܡ ܒܝܕ ܗܿܠܝܢ ܕܐܬܝܿܬ ܚܘܝܿܬ: ܕܐܝܟ ܕܐܫܬܡܠܝܼܘ ܫܘܼ̈ܘܕܝܐ ܕܐܫܬܘܕܝܼ ܐܠܗܐ ܠܐܒܗ̈ܝܢ ܕܢܥܘܿܠ ܘܢܐܪܬ ܐܪܥܐ ܗܕܐ: ܘܗܐ ܥܠܼܢܢ ܘܝܼܪܬܢܗܿ܇ ܘܗܿܠܝܢ ܦܐܪ̈ܝܗܿ ܕܐܝܬܝܼܢܢ܇ ܘܗܼܘ ܬܘܼܒ ܟܕ ܡܿܘܕܐ ܘܐܡܿܪ܀","english":"and if he does not wish that his offering be accepted, one of his feet is loosed from the bond of the offering; this is a sign, and it is as if it said to him: \"If not, how is the obedience of the Messiah's feet prepared, that it might be for you now?\" But because you were not persuaded, no account is taken of you, and you have no authority over me. And spit in the face of the offerer. For perhaps this is a slight honor, like a leprous spot. This is done to a man who does not seek a house; thus he shames all who transgress every law and does not seek a house for his brother. For he calls seed to the house, by which he establishes house, family, and lineage. And when he commands two and is arrogant, one of his wives, as if she were adorned in all things and took hold of his hand, calls him to the member of manhood or to the fruit. It is not in the furnace that the great balance is called, but the furnace is called the \"iron\" of the wood, which is heavy and placed in it for weights. The balance of the righteousness of peace is called the peace of the straight. And placed in the measure is the measure called the basket, or like the basket of the outside. This is that by which the fruits of the trees are brought. You showed the day to the Lord your God, that it is fitting that you bring this first in the measure. You showed first to the Lord that you came to the land of the sea to your fathers to give to him that it is fitting that by those you came, you showed: that as the promises were fulfilled which God promised to your fathers, that you would enter and inherit this land, and behold you have entered and inherited it, and these are its fruits which you have brought, and he again when confessing and saying.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes ritual actions involving the loosening of a foot from an offering bond, interpreted as a sign of rejection, and includes a command to spit in the face of the offerer, which is compared to a slight honor or a leprous spot.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܣܐܢܐ","severity":"info","text":"The Syriac term ܡܣܐܢܐ (msāʿā) is rendered as 'offerer' or 'offering' in the English draft; it likely derives from the root ܣܥܐ (sʿā), 'to offer,' and is a technical term in Syriac liturgical contexts.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܬܩܠܐ","severity":"info","text":"The Syriac ܡܬܩܠܐ (matqālā) means 'balance' or 'scale,' and is used here in a metaphorical sense for 'balance of righteousness' (ܡܬܩܠܐ ܕܙܕܝܩܘܬܐ), a concept found in Syriac moral and legal discourse.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The reference to 'the land of the sea' (ܐܪܥܐ ܕܝܡܐ) likely alludes to the Promised Land, echoing biblical language of inheritance and fulfillment of divine promises to the patriarchs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'the promises which God promised to your fathers, that you would enter and inherit this land' echoes Deuteronomy 1:8 and 1:21, where Moses recounts God's promise of the land to the Israelites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or corrupt readings, such as 'ܘܐܢ ܠܐ ܨ݀ܒܐ' (possibly 'and if he does not wish'), and the phrase 'ܕܐܢܿܐ ܠܡ ܦܠܢ' (perhaps 'that it is fitting that you bring'), which may reflect scribal errors or dialectal variations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the offerer' and the precise ritual context remain unclear; the loosening of a foot may be a symbolic act of rejection, but its exact significance is not fully explained.","The phrase 'the obedience of the Messiah's feet' is obscure and may be a corrupt or metaphorical reference to Christ's humility or discipleship."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"ܠܐܪܡ ܐܬܕܒܪ ܐܒܝ ܘܢܚܼܬ ܠܡܨܪܝܢ ܗ̄ ܠܐܪܡ ܕܗܝܼ ܚܪܢ ܐܬܕܒܪ ܐܒܝ ܝܥܩܘܿܒ ܡܼܢ ܡܥܒܕܢܘܼܬܐ ܐܠܗܝܬܐ: ܘܟܕ ܩܢܼܐ ܬܡܢ ܩܢܝܿܢܐ ܣܓܝܐܐ܇ ܢܚܼܬ ܠܡܨܪܝܢ ܡܛ݀ܠ ܟܦܢܐ: ܘܥܡܼܪ ܬܘܼܒ ܙܒܢܐ ܙܥܘܪܐ ܗ̄ ܡܐܬܝܢ ܘܥܣܪܝܼܢ ܘܚܡܫ ܫܢ̈ܝܼܢ ܕܝܼܬܒܘ ܒܡܨܪܝܢ ܘܦܼܪܩܢ ܡܪܝܐ ܒܚܝ̈ܠܐ ܪܘܪ̈ܒܐ ܘܝܡܢ ܒܐܪܥ ܛܒܬܐ ܐܥܡܼܪܢ ܘܠܗܿ ܩܿܪܐ ܕܡܪܕܝܐ ܚܠܒܐ ܘܕܒܫܐ܀ ܘܡܐ ܕܫܠܼ̱ܬ ܠܡܥܣܪܘ ܟܿܠܗܘܿܢ ܡܥܣܪ̈ܐ ܕܥܠܠܬܐ ܗ̄ ܡܿܚܦܛ ܥܠ ܡܥܣܪ̈ܐ ܕܒܫܢ̱ܬܐ ܬܠܝܼܬܝܬܐ ܕܒܗܿ ܦܩܝܼܕ ܕܢܬܟܢܫܘܢܼ ܡܥܣܪ̈ܐ܇ ܟܕ ܓܠܝܐ ܕܒܟܿܠ ܫܢܐ ܝܿܗܒܝܼܢ ܗܼܘܘ ܡܥܣܪ̈ܐ ܠܟܗ̈ܢܐ܇ ܐܠܐ ܬܢܢ ܠܣܢܝܼ̈ܩܐ ܦܿܩܕ ܕܢܬܠܘܢܼ ܠܡ ܡܥܣܪ̈ܐ ܕܟܗ̈ܢܐ. ܒܗܕܐ ܫܢ̱ܬܐ ܬܠܝܼܬܝܬܐ: ܬܪܝܢ ܡܥܣܪ̈ܐ ܦܩܼܕ ܕܢܬܠܘܢܼ: ܚܕ ܕܟܗ̈ܢܐ ܘܐܚܪܢܐ ܕܣܢ̈ܝܼܩܐ܀ ܘܐ݀ܡܪ ܩܕܡ ܡܪܝܐ ܒܨܝܿܬ ܩܘܼܕܫܐ ܡܼܢ ܒܝܬܐ: ܗ̄ ܚܠܦ ܕܒܨܝ݀ܬ ܒܥܪܐ ܐܡܿܪ ܥܒܪܝܐ ܗ̄ ܥܩܒܿܬ ܠܡ ܥܠ ܩܘܼܕܫܐ ܕܒܒܝܬܝ: ܘܡܠܝܿܬ ܣܘܼܢܩܢܐ ܕܣܢ̈ܝܼܩܐ ܐܝܟ ܕܐܬܦ݀ܩܕܬ: ܘܠܐ ܐܟܠܿܬ ܒܐܒܠܝ ܡܢܗ ܗ̄ ܠܐ ܡܿܦܩ ܠܝܼܡܢܗ ܡܕܡ܇ ܠܐ ܒܐܒܼܠܐ ܕܥܠ ܡܝܼـܐ ܛܡܐܐ: ܘܐܦܠܐ ܒܨܝܿܬܗܿ ܟܕ ܛܡܐܐ ܐܢܼܐ܆ ܕܠܐ ܠܡ ܒܨܝܿܬܗ ܒܛܡܐܘܬܝ ܘܦܪܫܿܬܗܿ ܟܕ ܐܝܿܬܝ ܒܐܬܪܐ ܕܛܡܐ: ܘܠܐ ܠܡܝܼ̈ܬܐ ܝܗܒܿܬ ܡܢܗ ܐܝܟ ܛܘܼܥܝܝ ܕܐܚܪ̈ܢܐ܇ ܐܠܐ ܟܿܠܡܕܡ ܥܒܿܕܬ ܐܝܟ ܙܘܼܗܪܟ ܒܟܐܦ̈ܐ ܫܠܡ̈ܠܡܬܐ ܒܢܝܼ ܡܕܒܚܐ ܗ̄ ܫܠܡܠ̈ܡܬܐ ܩܿܪܐ ܠܗܿܠܝܢ ܕܠܐ ܦܠ̈ܝܼܚܢ ܘܠܐ ܩܪܒ ܠܗܝܢ ܦܪܙܠܐ܇ ܐܠܐ ܡܼܢ ܟܝܢܗܝܢ ܡܟܝ̈ܢܢ ܠܥܒܿܕܐ܀","english":"and if he does not wish that his offering be accepted, one of his feet is loosed from the bond of the offering; this is a sign, and it is as if it said to him: \"If not, how is the obedience of the Messiah's feet prepared?\" For Abraham went down to Egypt because of the famine, and again Jacob went down because of the divine economy. And when a great famine occurred there, he went down to Egypt because of hunger, and he dwelt there again a little time, one hundred and thirty-five years that they dwelt in Egypt, and the Lord redeemed them with great armies, and he brought them into a good land, and he settled them, and he called it the land of milk and honey. And when he had finished tithing all the tithes of the produce, he hastens to the tithes of the third year, in which he commanded that the tithes be brought, for it is evident that in every year they used to give tithes to the priests, but he commanded that the tithes be brought to the poor. In this third year, he commanded that two tithes be brought: one for the priests and another for the poor. And he says before the Lord: \"With the sanctity of the house,\" that is, instead of \"with the sanctity of the cattle,\" the Hebrew says, \"the heels of my house,\" and the fullness of the baskets of the poor as was commanded, and I did not eat in my mourning with it, that is, I did not take out to the sea anything, not in the mourning over the impure water, nor in its sanctity when it was impure, so that not in my sanctity with my impurity and its separation when I was in a place of impurity, nor did I give to the dead with it like the error of others, but I did everything according to your warning with unhewn stones, that is, with unhewn stones, he calls those that are not hewn and to which no iron has approached, but with their own stones they are hewn for the work.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Abraham went down to Egypt","severity":"info","text":"The reference to Abraham and Jacob going down to Egypt alludes to Genesis 12:10 and 46:1-7, but the specific detail of 135 years in Egypt is not biblical and may reflect a tradition from Pseudo-Jonathan or other Jewish sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܡܪܕܝܐ ܚܠܒܐ ܘܕܒܫܐ","severity":"info","text":"The phrase 'land of milk and honey' (ܐܪܥ ܛܒܬܐ ܐܥܡܼܪܢ ܘܠܗܿ ܩܿܪܐ ܕܡܪܕܝܐ ܚܠܒܐ ܘܕܒܫܐ) is a Syriac idiom for a land of abundance, echoing Exodus 3:8 and Deuteronomy 26:9, but here applied to the promised land after the exodus.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"tithes of the third year","severity":"info","text":"The command to bring tithes in the third year and to give two tithes (one for priests, one for the poor) reflects Deuteronomy 14:28-29 and 26:12-13, but the specification of a triennial cycle is a rabbinic interpretation (m. Ma'aser Sheni 5:1).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܩܒܿܬ ܠܡ ܥܠ ܩܘܼܕܫܐ ܕܒܒܝܬܝ","severity":"info","text":"The phrase 'heels of my house' (ܥܩܒܿܬ ܠܡ ܥܠ ܩܘܼܕܫܐ ܕܒܒܝܬܝ) is a Syriac rendering of a Hebrew idiom, possibly from a variant reading of Deuteronomy 26:13, where 'heels' (ʿāqēb) is interpreted as a metaphor for the foundation or sanctity of the house.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"unhewn stones","severity":"caution","text":"The phrase 'unhewn stones' (ܟܐܦ̈ܐ ܫܠܡ̈ܠܡܬܐ) is ambiguous: it may refer to stones not cut by iron, as in Exodus 20:25, or to a specific halakhic requirement for the altar. The text's explanation that they are 'hewn with their own stones' is obscure and may reflect a textual corruption or a lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative transition","severity":"info","text":"The passage shifts from a legal discussion of tithes to a narrative about Abraham and Jacob, then back to tithing regulations, using the phrase 'and when he had finished tithing' (ܘܡܐ ܕܫܠܼ̱ܬ ܠܡܥܣܪܘ) as a structural marker to return to the legal topic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he' in 'he went down to Egypt' is ambiguous: the text first mentions Abraham, then Jacob, but the subsequent 'he' may refer to Jacob or to a collective patriarch. The reading taken is that it refers to Jacob, based on the context of the divine economy.","The phrase 'unhewn stones' is ambiguous: it may be a literal description of altar stones or a metaphor for unworked material. The reading taken is that it refers to stones not cut by iron, as per the text's own explanation."],"confidence":"medium","notes":[]},{"i":31,"ref":"p31","source":"ܨܘܼܬ ܘܫܡܼܥ ܝܼܣܪܐܝܠ ܗ̄ ܟܕ ܨ݀ܒܐ ܕܢܚܦܛ ܐܢܘܿܢ ܥܠ ܢܛܘܪܘܼܬ ܦܘܼܩ̈ܕܢܐ ܘܓܙܪ ܕܝܼܢܐ ܣܼܕܪ ܒܝܕ ܬܒܥܬܐ ܘܠܘܛܬܐ ܐܟܝܼܦܐܝܬ ܠܡ ܫܡܥ ܝܣܪܐܝܠ: ܝܘܡܢܐ ܗܿܘܐ ܐܢܬ ܥܡܐ ܠܡܪܝܐ ܗ̄ ܝܘܡܢܐ ܠܡ ܗܿܘܐ ܫܘܼܝܐ ܕܒܝܬܝܘܼܬܟ ܕܠܘܬܗ܀ ܠܝܼܛ ܗܼܘ ܟܿܠ ܕܢܥܒܼܕ ܓ̈ܠܝܼܦܐ ܗ̄ ܠܡܣܡ ܒܪܝܫܐ ܘܫܿܘܐ ܘܡܫܬܠܡ܇ ܐܝܢܐ ܕܠܓܠ̈ܝܼܦܐ ܐܘܿ ܠܢܣܝܼ̈ܟܐ ܥܿܒܕ ܬܘܼܟܠܢܗ܀ ܘܢܣܝܼܡ ܒܬܣܪܐ ܗ̄ ܒܘܫܼܪܝܐ ܡܼܢ ܕܚܠܼܬܐ ܐܘܿ ܡܼܢ ܒܗܼܬܬܐ ܒܛܘܼܫܝܐ ܣܿܓܕܝܼܢ ܗܼܘܘ ܠܦܬܟܪ̈ܐ ܒܚܪܬܐ ܓܠܝܐܝܬ ܘܕܠܐ ܟܘܼܚܕ܀ ܠܝܼܛ ܡܿܢ ܕܢܫܢܐ ܬܚܘܼ̱ܐ ܗ̄ ܬܚܘܼܡܐ ܕܐܪܥܐ ܕܡܼܢ ܐܠܗ ܕܒܝܕ ܝܫܘܿܥ ܡܬܼܦܠܓ: ܘܡܬܼܦܪܣ ܘܥܿܠܒ ܠܚܒܪܗ܀ ܠܝܼܛ ܗܼܘ ܡܿܢ ܕܡܛܥܐ ܥܘܝܼܪܐ ܒܐܘܪܚܐ ܗ̄ ܐܢ ܠܥܘܝܼܪܐ ܕܦܓܪܐ. ܘܐܢ ܠܐ ܝܕܘܥܐ ܘܒܨܝܼܪ ܟܘܼܝܢܐ ܘܕܥܘܝܼܪ ܒܡܕܥܗ ܢܛܥܝܘܗܝ ܠܘܬ ܡܣܓܦ̈ܢܝܬܐ܀ ܘܒ݀ܬܪ ܠ̈ܘܛܬܐ ܣܿܕܪ ܒܘܼܪ̈ܟܬܐ ܕܐܝܬܝܗܝܢ ܦܘܼܪܥܢܐ ܕܥܒ̈݀ܕܐ ܛܒ̈ܐ܀ ܕܢܐܼܬܝ̈ܢ ܥܠܝܟ ܗܿܠܝܢ ܟ݀ܠܗܝܢ ܒܘܼܪ̈ܟܬܐ ܗ̄ ܢܩܘ̈ܝܢ ܠܡ ܠܘܬܟ܀ ܘܢܕܪ̈ܟܢܟ ܗ̄ ܡܕܪܟܢܘܼܬܐ ܩܿܪܐ ܠܡܟܬܪܢܘܼܬܐ ܕܠܘܬܟ ܘܡܩܘܝܿܢܘܼܬܐ܀ ܒܪܝܟ ܣܐܠܟ ܘܐܨܘܬܟ ܗ̄ ܥܠ ܒܘܼܪܟܬܐ ܕܒܒܝܬܐ ܡܒܕܘ. ܐܟܡܿܢ ܕܩܢ̈ܝܢ ܟܗܝܼܢܘܼܬܐ ܗܿܠܝܢ ܕܒܒܝܬܟ ܢܥܒܕܟ ܪܝܫܐ ܘܕܘܢܒܬܐ ܕܚܝܘܬܐ ܡܼܢ ܓܫܘܼܫܡܗܿ܀ ܦܐܪ̈ܐ ܕܟܪܣܐ ܠ̈ܒܢܝܐ ܩܿܪܐ܀ ܘܒܿܬܪ ܒܘܼܪ̈ܟܬܐ ܡܿܫܪܐ ܒܠ̈ܘܛܬܐ ܕܐܝܼܬܝܗܝܢ ܐܦ ܗܼܢܝܢ ܦܘܼܪܥܢܐ ܕܥܒܿܕ̈ܐ ܒܝܼܫ̈ܐ܀ ܠܘܛܬܐ ܕܝܢ ܠܡܓܙܝܘܼܬܐ ܕܟܿܠ ܛܒ̈ܬܐ ܡܫܡܗ܀ ܡܫܕܪ ܥܠܝܟ ܚܘܼܣܪܢܐ ܘܕܠܘܼܚܝܐ ܘܟܐܬܐ܀ ܗ̄ ܟܿܐܐ ܒܟ ܒܝܕ ܡܪܕܘܬܐܕ ܚܘܼܣܪܢܐ ܘܡܿܕܠܚ ܠܗ ܠܪܥܝܢܟ ܒܐܡܝܼܢܘ܀","english":"Hear, O Israel! When he wishes to hasten to the mountain of the commandments and to decree the covenant, he arranges by means of reproach and curse firmly that Israel does not hear. That day you were a people for the Lord; that day the equality of your household with him was not. Cursed is everyone who makes engravings, to set up a head and an equal and a completion, whether he places his trust in engravings or in stones. And he sets in the flesh the good news with fear or with shame; in secret they used to worship idols, later openly and without denial. Cursed is he who moves the boundary, the boundary of the land which is divided by means of Joshua, and it is divided and distributed and he wrongs his companion. Cursed is he who leads a blind man astray on the road, whether a blind man of the body, or one who is ignorant and deficient in knowledge and blind in his mind, leading him astray towards pitfalls. And after the curses he arranges blessings, which are the reward of good deeds. \"May all these blessings come upon you,\" he says, \"they are established for you.\" And your ways, he calls the ways of righteousness to the abundance and stability that are with you. Blessed is your asking and your listening, upon the blessing of the house from the beginning. Just as these priestly portions in your house make you head and leader of the living with their corporeal nature. He calls the fruits of the womb \"the firstborn.\" And after the blessings he begins with the curses, which are also the reward of evil deeds. The curse, moreover, is named for the cutting off of all good things. He sends upon you lack, poverty, and affliction. He afflicts you by means of rebellion, lack, and he causes your shepherd to wander in blindness.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠ̈ܘܛܬܐ ... ܒܘܼܪ̈ܟܬܐ","severity":"info","text":"The passage alternates between curses and blessings, a structural pattern that mirrors the covenantal form of Deuteronomy 27–28, where blessings and curses follow the proclamation of the law.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓ̈ܠܝܼܦܐ","severity":"info","text":"The Syriac ܓ̈ܠܝܼܦܐ (gəlīpē) means 'engravings' or 'carved images,' referring to idolatrous cult objects. The commentary condemns those who trust in such objects, linking to the biblical prohibition of graven images.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܚܘܼܡܐ ܕܐܪܥܐ ܕܡܼܢ ܐܠܗ ܕܒܝܕ ܝܫܘܿܥ ܡܬܼܦܠܓ","severity":"info","text":"The reference to the boundary of the land divided by Joshua alludes to the division of Canaan among the tribes (Joshua 13–21). The curse on moving boundaries echoes Deuteronomy 27:17, which curses anyone who moves a neighbor's landmark.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܘܼܪ̈ܟܬܐ ܕܒܒܝܬܐ ܡܒܕܘ","severity":"info","text":"The phrase 'blessing of the house from the beginning' likely refers to the priestly blessing of the household, a liturgical practice in Syriac Christianity. The mention of 'priestly portions' (ܩܢ̈ܝܢ ܟܗܝܼܢܘܼܬܐ) suggests a context of temple or church offerings.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܒ݀ܬܪ ܠ̈ܘܛܬܐ ܣܿܕܪ ܒܘܼܪ̈ܟܬܐ","severity":"caution","text":"The sequence of curses followed by blessings, then blessings followed by curses, may reflect a textual corruption or a deliberate chiastic structure. The Syriac text is ambiguous about the order, and the English draft smooths it over.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'that day the equality of your household with him was not' is obscure; it may refer to a loss of covenantal status or a theological point about divine-human hierarchy.","The identity of 'Joshua' (ܝܫܘܿܥ) is ambiguous: it could refer to Joshua son of Nun or to Jesus (the same Syriac spelling), though the context of land division favors the biblical Joshua."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"ܘܢܡܚܝܟ ܡܪܝܐ ܒܬܡܼܗܐ ܗ̄ ܕܡܐ ܕܐܬܝ̈ܢ ܥܠܝܟ ܥܩ̈ܬܐ ܕܐܘܠܨܢܐ܇ ܒܬܡܼܗܐ ܡܩܝܼܡܝܼܢ ܠܟ: ܬܡܼܗܐ ܓܝܪ ܩܿܪܐ ܠܗ݀ܘ ܕܦܬܝܼܚ̈ܢ ܥܝܢ̈ܘܗܝ ܕܐܢܫ ܘܚܿܙܐ ܘܬܡܿܗ܀ ܝܩܕܢ ܓܝܪ ܩܿܪܐ ܠܐܫܬܐ ܒܝܼܫܬܐ ܕܡܿܘܩܕܐ ܘܡܚܪܟܐ ܐܝܟ ܕܒܢܘܼܪܐ ܠܒܣܪܗ ܐܘܿ ܠܫܘܒܐ ܩܧܪܐ ܗ݀ܟܢ ܕܒܝܩܕܢܗ ܡܬܚܒܠܝܼܢ ܦܐܪ̈ܐ ܘܝ݀ܩܕܝܼܢ ܘܡܫܬܠܗܒܝܼܢ ܐܝܟ ܕܒܝܕܩܢܐ ܕܢܘܼܪܐ܀ ܝܪܩܢܐ ܐ݀ܡܪ: ܥܠ ܗܿܘ ܕܗܿܘܐ ܡܼܢ ܥܝܡܐ ܥܡܘܼܣܛ ܘܡܚܒܠ ܐܦ ܗܼܘ ܦܐܪ̈ܐ ܒܚܪܒܐ܇ ܗ̄ ܚܪܒܐ ܠܣܝܦܐ ܩܿܪܐ ܐܝܟ ܕܒܣܝܦܐ ܒܪܘܚܐ ܕܫܘܒܐ ܪܕܐ ܠܓܘܼܡܕܢܘܼܬܗܘܿܢ܀ ܢܗܘܘܿܢ ܫܡ̈ܝܐ ܕܠܥܠ ܡܢܟ ܢܚܫܐ ܘܐܪܥܐ ܗ̄ ܕܒܡܓܙܝܘܼܬܐ ܘܝܒܝܼܫܘܼܬܐ ܕܩܿܢܝܢ ܠܐ ܗܘ̈ܝܢ ܦܪ̈ܝܫܢ ܡܼܢ ܢܫܚܐ ܘܦܪܙܠܐ: ܫܡܝܐ ܓܝܪ ܡܬܓܼܙܝܐ ܡܼܢ ܡܛܪܐ ܘܐܪܥܐ ܡܼܢ ܙܪܥܐ ܘܦܐܪ̈ܐ܀ ܡܛܪܐ ܕܐܪܥܟ ܐܒܩܐ ܗ̄ ܐܒܩܐ ܐܝܼܬ̄ܘ ܚܠܐ ܕܩܝܼܩܐ ܗܿܘ ܕܫܿܩܠ ܠܗ ܪܘܼܚܐ ܠܥܠ: ܘܢ݀ܚܬ ܒ݀ܬܪܟܢ ܐܝܟ ܡܛܪܐ ܒܬܚܬ ܘܐܟܘܬܗܿ ܐܝܬܝܗܿ ܗ݀ܝ ܕܒܬܪܗܿ܆ ܕܥܦܪܐ ܡܼܢ ܫܡܝܐ ܢܚܿܬ ܥܠܝܟ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܐܒܩܐ ܩܿܪܐ ܠܫܘܼܚܬܐ ܕܢܚܫܐ ܕܕܡܿܠ ܠܥܦܪܐ܇ ܗܿܝ ܕܢ݀ܬܪ ܒܐܡܝܼܢܘܼ ܡܼܢ ܢܚܫܐ܇ ܗ݀ܝ ܕܩܪܣܐ ܘܐܦ ܗܝ ܝܒܝܼܫܐ ܘܒܢܚܒܐ ܗ̄ ܢܚܒܐ ܩܿܪܐ ܠܗ݀ܝ ܕܚܿܐܟ ܐܢܫ ܒܣܪܗ ܘܠܐ ܡܿܡܕ: ܐܠܐ ܠܗܿܘ ܕܝܒܝܼܫ ܓܠܝܗ܇ ܘܢ݀ܦܠ ܡܢܗ ܡܕܡ ܐܝܟ ܩܠ̈ܦܐ ܐܦ ܟ݀ܢܫ ܡܝ̈ܐ: ܢܚܦܐ ܡܬܼܩܪܐ܀ ܚܠܦ ܢܚܒܐ ܥܒܪܝܐ ܚܙܙܝܼܬܐ ܐܡܿܪ ܗ̄ ܚܘܪ ܘܢܚܘܼܒ܀ ܢܡܼܚܟ ܡܪܝܐ ܒܟܡܗܘܼܬܐ ܗ̄ ܟܡܗܘܼܬܐ ܗܿܘܝܐ ܡܼܢ ܕܘܘ̈ܢܐ ܕܥܿܕܝܢ ܥܠ ܐܢܫ ܟܡܐ ܙܒܢ̈ܝܼܢ ܟܕ ܦܬܝܼܚ̈ܢ ܥܝܢܘ̈ܗܝ ܠܐ ܚܿܙܐ ܐܝܠܝܢ ܕܩܕܡܘܗܝ܀","english":"And He strikes you, O Lord, with astonishment, that is, the blood of the plagues that came upon you, the afflictions of oppression; with astonishment He establishes you. For \"astonishment\" refers to that which opens the eyes of a man, and he sees and is amazed. For \"burning\" refers to a bad fire that burns and scorches, like a fire that consumes his flesh, or to a \"shouting\" that calls out such that by its burning, fruits are destroyed and burn and are inflamed, like the burning of a fire. \"Greenness\" means: concerning that which is with the people, violent and destructive, and it also destroys fruits by the sword; that is, it calls the sword a \"sword,\" as with a sword, by the spirit of shouting, it drives away their pride. The heavens above are mixed with darkness, and the earth is that which, by drought and dryness, is not separated from darkness and iron; for the heavens are mixed with rain, and the earth with seed and fruits. \"The rain of your land is dust\"; that is, \"dust\" is the salt of the hail, that which the wind takes upward, and it descends after you like rain below, and it is like that which follows it, that is, the dust with the heavens that fell upon you. Others say that \"dust\" refers to the filth of darkness that resembles dust, that which remains in the ground with darkness, that which is scabrous and also dry, and with \"scab\" it calls that which a man's flesh itches and does not heal; but to that which is dry and bare, and from which something falls like scales, and also water is pressed out, it is called \"scab.\" Instead of \"scab,\" the Hebrew says \"hizzayon,\" meaning \"vision\" and \"scab.\" And He strikes you, O Lord, with blindness; that is, blindness occurs with the visions that pass over a man; how many times, when his eyes are open, he does not see those that are before him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܡܼܗܐ","severity":"info","text":"The Syriac ܬܡܼܗܐ (tamhā) is rendered 'astonishment' in the English draft. Bar Salibi glosses it as that which opens a man's eyes so that he sees and is amazed, linking it to a revelatory or punitive divine act.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܝܩܕܢ","severity":"info","text":"The Syriac ܝܩܕܢ (yaqdā) is translated 'burning'. Bar Salibi explains it as a bad fire that burns and scorches, or as a 'shouting' (ܩܧܪܐ) that destroys fruits, showing a polysemous reading of the root.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܒܩܐ","severity":"info","text":"The Syriac ܐܒܩܐ (ʾabqā) is translated 'dust'. Bar Salibi identifies it as the salt of hail taken up by wind and falling like rain, while others interpret it as the filth of darkness that remains in the ground, showing exegetical variation.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܙܙܝܼܬܐ","severity":"info","text":"Bar Salibi notes that the Hebrew equivalent of Syriac ܢܚܒܐ (scab) is ܚܙܙܝܼܬܐ (ḥizzāyōn), meaning 'vision' and 'scab'. This reflects a bilingual wordplay between Hebrew and Syriac, typical of Syriac exegetical method.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܢܡܚܝܟ ܡܪܝܐ ܒܬܡܼܗܐ","severity":"info","text":"The passage opens and closes with the formula 'And He strikes you, O Lord, with X', framing a series of glosses on terms (astonishment, burning, greenness, dust, scab, blindness). This repetitive structure organizes the commentary as a lexical chain.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܚܒܐ","severity":"caution","text":"The Syriac ܢܚܒܐ (ʿaḥbā) is rendered 'scab' in the English draft, but Bar Salibi distinguishes it from a condition that itches and does not heal, applying it instead to dry, bare skin that flakes. The Hebrew variant ܚܙܙܝܼܬܐ adds ambiguity, as it can mean 'vision'.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܝܩܕܢ (yaqdā) is ambiguous between 'burning' and 'shouting', and Bar Salibi entertains both readings. The Hebrew gloss ܚܙܙܝܼܬܐ (ḥizzāyōn) for 'scab' introduces a possible double meaning of 'vision', which the commentary does not fully resolve."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"ܥܘܪܐ ܗ̄ ܠܡܚܘܿܬܐ ܕܡܼܢ ܐܠܗܐ ܒܬܡܼܗܐ ܕܠܒܐ ܗ̄ ܕܚܘܼܫ̈ܒܐ ܗܘܼܝܬ ܡܿܐܫ ܒܛܗܪܐ ܐܝܟ ܥܘܝܼܪܐ ܡܼܢ ܥܩ̈ܬܐ ܕܣܡ̈ܝܼܟܢ ܥܠܝܟ ܘܡܪ̈ܢܝܬܐ ܕܗܘ̈ܝܢ ܥܠܝܟ ܡܬܼܦ̈ܬܚܢ ܥܝܢ̈ܝܟ: ܘܠܐ ܚܿܙܐ ܐܢܢܬ ܡܕܡ܀ ܗ̄ ܙܢܐ ܕܥܘܪܐ܀ ܬܘܕܐ ܥܠܝܗܘܿܢ ܟܿܠܗ ܙܒܢܐ ܗ̄ ܬܒܼܥܐ ܠܡ ܘܬܠܐܐ ܥܠ ܫܒܼܝܐ ܕܒܢ̈ܝܟ ܟܿܠܗ ܝܘܡܐ: ܘܠܐ ܡܿܘܬܪ ܐܢܬ ܠܗܘܿܢ ܡܕܡ ܒܗ݀ܝ ܕܠܝܬ ܒܟ ܚܝܠܐ ܘܠܐ ܣܿܦܩܐ ܒܐܝܼܕ̈ܝܟ ܠܡܥܕܪܘܼ ܐܢܘܿܢ܀ ܘܗܘܼܝܬ ܟܡܞ ܡܼܢ ܚܙܼܘܐ ܗ̄ ܕܡܼܢ ܣܘܧܓܐܐ ܕܕܘܼܘ̈ܢܐ ܕܥܿܕܝܢ ܥܠܝܟ܀ ܐܚܪ̈ܢܝܬܐ ܚܠܦ ܐܚܪ̈ܢܝܬܐ ܚܿܙܐ ܐܢܬ܀ ܢܐܟܼܘܿܠ ܐܢܘܿܢ ܨܪܨܘܪܐ ܗ̄ ܨܪܨܘܪܐ ܐܝܼܬܘܗܝ ܪܝܫܐ ܒܝܼܫܐ ܕܡܿܚܐ ܘܡܿܘܒܫ ܥܩܪܐ ܡܼܢ ܚ̈ܝܐ܀ ܘܡܐܬܪ ܛܪ̈ܦܐ ܘܦܐܪ̈ܐ܀ ܓܒܪܐ ܕܡܥܕܢ ܘܡܿܦܢܼܩ ܒܟ ܗ̄ ܡܥܕܢܐ ܩܿܪܐ ܠܗܿܘ ܕܣܒܝܼ̈ܣܢ ܛܒ̈ܬܗ܀ ܡܦܢܩܐ ܕܝܢ ܠܗܿܘ ܕܡܦܪܦܥ܆ ܡܫܪܬܚܐܝܬ ܒܟܿܠ ܢܝܚܝܼ̈ܢ܀ ܬܚܘܪܝ ܥܝܢ̈ܝܗܿ ܒܐܚܘܼܗܝ ܗ̄ ܚܘܪܘܼܬܐ ܬܢܢ ܠܣܓܝܐܘܬ ܝܥܢܘܼܬܐ ܩܿܪܐ ܐܝܟ ܗ݀ܝ ܕܥܡ ܓܒܪܐ ܚܘܪܐ ܠܐ ܬܚܫܼܡ ܐܡܼܪܗܿ ܠܗܕܐ ܡܼܢ ܕܡܘܼܬܐ ܕܟܠ̈ܒܐ ܝܥ̈ܢܐ ܕܟܕ ܐܟܿܠܝܼܢ ܫܠܕܐ ܐܘܿ ܡܕܡ ܐ̱ܚܪܝܢ܇ ܡܬܼܟܣܝܐ ܐܘܟܡܘܼـܐ ܕܥܝܢ̈ܝܗܘܿܢ܇ ܗ̣ܿܢܐ ܐܦ ܠܡ ܐܒܐ ܐܟܼܿܠ ܠܒܪܗ ܡܼܢ ܟܦܢܐ܀ ܝܥܢܐܝܬ ܟܕ ܚܘܪܐ ܥܝܢܗ ܒܐܚܘܼܗܝ ܘܒܐܢܬܬܗ ܕܠܐ ܢܐܟܠܘܢܼ ܥܡܗ܀ ܐܝܕܐ ܕܡܥܕܢܐ ܒܟ ܘܡܦܢܩܐ ܗ̄ ܗ݀ܟܘܬ ܐܦ ܐܢܬܬܐ ܕܡܦܪܦܥܐ ܒܦܘܼ̈ܢܩܐ. ܬܚܘܼܪܝ ܥܝܢܗܿ ܒܒܥܠܗܿ ܘܒܒܪܗܿ ܘܒܒܪܬܗܿ ܘܟ ܡܥܿܫܢ ܠܗܿ ܠܗܕܐ ܡܿܘܣܦ܀ ܕܠܐ ܟܣܼܝܬܜ ܦܼܣܬܐ ܕܪܓܠܗܿ ܗ̄ ܕܠܐ ܕܪܟܼܬ݀ ܦܣܬܐ ܕܪܓܠܗܿ ܥܠ ܐܪܥܐ ܡܼܢ ܐܝܼܩܪܗܿ ܐܠܐ ܡܼܢ ܐܚܪ̈ܢܐ ܡܬܼܛܥܢܐ ܗܼܘܬ݀܀ ܘܒܫܠܝܬܗܿ ܕܢܿܦܩܐ ܗܼܘܬ݀ ܡܼܢ ܗܞ ܡܼܢ ܟܪܣܗܿ ܕܠܘ ܠܡ ܒܠܚܘܕ ܒܣܪܗ ܕܡܠܗܿ ܘܕܒܢܘ̈ܗܝ ܐܟܿܪܠܐ܇ ܐܠܐ ܐܦ ܫܠܝܬܗܿ܀","english":"the blind man, to strike the blood of God with astonishment of heart, that is, of thoughts, I was the head in the morning like a blind man from the afflictions of your blindness that are upon you and the diseases that are upon you, your eyes are opened, and you see nothing. This is the blind man. Thanks for all of them, all the time, it seeks for you and wearies over the captivity of your sons all day, and you do not leave them anything, because there is no power in you, nor is there sufficiency in your hands to help them. And I was like one who sees from the multitude of the evils that pass over you. You see one after another. The locust devours you, the locust is an evil head that strikes and dries up the root from life, and destroys leaves and fruits. The man who helps and brings forth in you, the helper is called the one who surrounds his goods. The bringer forth, however, is the one who scatters, spreading out in all his limbs. She looks with her eyes at her brother, the look does to the multitude of the foolish, she calls like this, that with a free man she does not serve, she said this from the likeness of foolish dogs, that when they eat a corpse or something else, the blackness of their eyes is covered. This also for us, a father ate his son from hunger. Foolishly, when a free man looks with his eye at his brother and at his wife, that they do not eat with him. The hand that helps in you and brings forth, thus also the wife who scatters in the streets. She looks with her eye at her husband and at her son and at her daughter, and she does to her this addition, that she did not cover the sole of her foot, that is, she did not place the sole of her foot on the ground with her honor, but with others she was led astray. And in her garment she was going out with them, with her belly, not only for him alone, for the flesh of her husband and of his sons she was a glutton, but also her garment.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܪܐ","severity":"info","text":"The Syriac ܥܘܪܐ (ʿwārā) means 'blind man,' not 'the blind man' as a generic; the passage uses it as a figure for spiritual blindness.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܨܪܨܘܪܐ","severity":"info","text":"The term ܨܪܨܘܪܐ (ṣarṣūrā) is glossed as 'locust' but also as 'evil head' that destroys roots, leaves, and fruits, likely a metaphorical plague.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܥ̈ܢܐ ܕܟܠ̈ܒܐ","severity":"info","text":"The comparison to 'foolish dogs' that cover the blackness of their eyes when eating carrion draws on a common ancient trope of canine shamelessness, used here to illustrate moral degradation.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܚܘܪܝ ܥܝܢ̈ܝܗܿ ܒܐܚܘܼܗܝ","severity":"caution","text":"The phrase 'she looks with her eyes at her brother' is ambiguous: it may refer to incestuous desire or simply to a social transgression; the context of 'foolish dogs' suggests the former.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts abruptly from a second-person address ('you') to a series of third-person vignettes (blind man, locust, helper, wife), suggesting a loose associative structure typical of commentary.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܒܐ ܐܟܼܿܠ ܠܒܪܗ ܡܼܢ ܟܦܢܐ","severity":"info","text":"The image of a father eating his son from hunger echoes a motif found in later Syriac moralizing literature, possibly derived from classical exempla of extreme famine.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'blind man' (ܥܘܪܐ) is unclear: it may be a specific biblical figure or a generic symbol of ignorance.","The phrase 'she did not cover the sole of her foot' (ܕܠܐ ܟܣܼܝܬܜ ܦܼܣܬܐ ܕܪܓܠܗܿ) is obscure; it may refer to a ritual or social impropriety."],"confidence":"medium","notes":[]},{"i":34,"ref":"p34","source":"ܢܦܪܘܿܫ ܡܪܝܐ ܡܚܘ̈ܬܟ ܗ̄ ܦܘܼܪܫܢܐ ܠܡܕܡ ܕܡܫܚܠܦ ܘܪܒ ܡܼܢ ܐܚܪܢܐ ܩܿܪܐ ܬܢܢ ܡܚ̈ܘܬܐ ܠܡ ܚܕ̈ܬܬܐ ܘܡܫܚ̈ܠܦܬܐ ܢܬܼܝܒ̈ܠܢ ܥܠܝܟ ܘܥܠ ܙܪܥܟ܀ ܡܚܘ̈ܬܐ ܕܪܘܪ̈ܒܢ ܘܡܗܝ̈ܡܢܢ ܗ̄ ܡܚܘ̈ܬܐ ܥܠ ܕܡܚܫܝܼܢ ܣܿܓܝܼ܇ ܕܪܘܪ̈ܒܢ ܐܡܿܪ܀ ܥܠ ܡܫܢ̈ܝܢ ܡܼܢ ܚܠܐ ܕܐܢܫ̈ܐ ܒܡܗܝ̈ܡܢܢ ܥܠ ܕܡܣ̈ܬܬܢ ܘܠܐ ܡܫܢ̈ܝܢ ܘܠܝܬ ܕܡܿܨܐܼ ܘ[] ܠܗܝܢ܀ ܟܐܒ̈ܐ ܕܩܫܝܢ ܘܡܗܝܡܢܝܼܢ ܗ̄ ܟܐܒ̈ܐ ܐܡܿܪ: ܟܕ ܡܟܪܗܝܼܢ܀ ܒܝܼܫ̈ܐ ܥܠ ܕܡܥܝܼܩܝܼܢ ܘܡܒܐܫܝܼܢ ܡܗܝܡܢܝܼܢ ܥܠ ܕܫܪܝܼܪܝܼܢ ܘܠܐ ܡܫܼܬܪܝܢ܀ ܘܢܒܕܪܟ ܡܪܝܐ ܒܟܠܿܗܘܢ ܥܡܡ̈ܐ ܡܼܢ ܣܘܦ̈ܝܗܿ ܗ̄ ܒܫܘܼܠܡ ܒܪ̈ܝܬܐ ܕܣܿܒܠ ܐܢܬ ܡܿܦܩ ܡܿܒܕܪ ܠܟ ܡܪܝܐ ܒܟܿܠ ܕܘܼܟ܀ ܡܿܦܩ ܡܿܒܕܪ ܠܟ ܡܪܝܐ ܒܟ݀ܠ ܕܘܟ ܘܠܐ ܢܗܼܘܐ ܢܝܿܚܐ ܠܦܣܬ ܪܓܠܟ ܗ̄ ܟܕ ܒܚܕܐ ܦܣܬ ܪܓܠܐ ܥܠ ܢܝܿܚܐ ܙܥܘܪܐ ܪܡܿܙ: ܕܐܦܠܐ ܩܠܝܼܠ ܢܦܐܫܐ ܩܿܢܐ ܐܢܬ ܬܡܢ܀ ܘܢܗܘܘܿܢ ܚܝ̈ܝܟ ܬܠܝܢ ܡܼܢ ܩܒܘܿܠ ܗ̄ ܠܐ ܬܫܪ ܕܡܩܘܝܢ ܚܝܝ̈ܟ܇ ܐܠܐ ܡܼܢ ܦܣܩ ܣܒܪܐ ܣܓܝܐܘܬ ܐܘܠ̈ܨܢܐ ܐܝܟ ܗܿܘ ܕܡܼܢ ܟܕܘܼ ܫܢܝܼܘ ܚܝܝ̈ܟ ܡܬܼܚܙܐ ܐܢܬ ܘܕܡܼܢ ܩܒܘܿܠ ܐܘܿܟܝܼܬ ܡܼܢ ܪܘܼܚܩܐ ܢܬܚܫܒܘܢܼ ܡܢܟ܀ ܘܢܗܼܦܟܟ ܡܪܝܐ ܠܡܨܪܝܢ ܒܐ̈ܠܦܐ: ܐܘܿ ܡܛ݀ܠ ܕܫܿܒܝܢ ܠܗܘܿܢ ܘܡܘܒܠܝܼܢ ܠܗܘܿܢ ܒܝܡܐ ܘܒܐ̈ܠܦܐ ܠܬܡܢ܇ ܐܘܿ ܕܡܼܢ ܕܚܠܼܬܐ ܕܒܥܠܕܒ̈ܒܐ܆ ܥܪܩܝܼܢ ܗܢܘܿܢ ܒܐ̈ܠܦܐ ܠܡܨܪܝܢ ܠܡܬܓܘܣܘܼ܀","english":"Separate, O Lord, your blows. The distinction is for something that changes and is great. With another, he calls blows new and changing, which are brought upon you and upon your seed. The blows of the great and the faithful are blows upon those who are sick a great deal. The great said: Upon the sick, with what but fire, in the faithful, upon those who are silent and do not speak, and there is no one who can [ ] them. The pains of the hard and the faithful are pains, he said, when they are afflicted. The evil upon those who are distressed and cause pain; the faithful upon those who are true and are not loosed. And your way, O Lord, among all the peoples, with their ends, is at the end of the creations which you bear; you go out, you scatter for yourself, O Lord, in every place. You go out, you scatter for yourself, O Lord, in every place, and there is no rest for the sole of your foot, that is, when with one sole of the foot upon a small rest he hints: that not even a little remainder stands, that you are there. And your life is suspended with acceptance, that is, do not let your life be established, but with the cutting off of hope, a multitude of afflictions, like that which, when your life is already finished, you appear, and with acceptance, perhaps, with distance, they are reckoned with you. And he turned you, O Lord, to Egypt in ships: either because they were captive and were brought to that place by sea and in ships, or because of the fear of enemies, they fled in ships to Egypt to be saved.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܚܘ̈ܬܐ","severity":"info","text":"The Syriac term ܡܚܘ̈ܬܐ (maḥwāṯē) means 'blows' or 'strokes', often with a punitive or afflictive sense. Bar Salibi uses it to denote divine chastisements, distinguishing between blows for the 'great and faithful' and those for the 'sick'.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܨܪܝܢ ܒܐ̈ܠܦܐ","severity":"info","text":"The reference to Egypt and ships likely alludes to the flight of the Holy Family into Egypt (Matthew 2:13–15) or to the Israelites' flight from enemies. Bar Salibi offers two interpretations: captivity or fear of enemies.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܣܬ ܪܓܠܐ","severity":"info","text":"The phrase 'sole of the foot' (ܦܣܬ ܪܓܠܐ) is a Syriac idiom for a place of rest or foothold. Bar Salibi uses it to emphasize the Lord's relentless wandering, with no rest even for a moment.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of a narrative section in Bar Salibi's commentary, where he interprets the Lord's afflictions and movements allegorically. The repeated address 'O Lord' (ܡܪܝܐ) structures the text as a series of apostrophes.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘ[] ܠܗܝܢ","severity":"caution","text":"The Syriac text has a lacuna: ܘ[] ܠܗܝܢ, likely missing a verb such as 'heal' or 'help'. The English draft supplies 'can [ ] them', but the original is uncertain.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the great' (ܕܪܘܪ̈ܒܢ) and 'the faithful' (ܡܗܝ̈ܡܢܢ) is ambiguous: they may refer to specific biblical figures or to categories of believers. The lacuna in ܘ[] ܠܗܝܢ leaves the action unclear."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":35,"ref":"p35","source":"ܢܣܝ̈ܘܢܐ ܘܐܬܘ̈ܬܐ ܘܬܕܡܪ̈ܬܐ ܗ̄ ܐܬܘ̈ܬܐ ܘܬܕܡܪ̈ܬܐ ܗܢܝܢ ܟܕ ܗܢܝܢ ܡܬܼܩܪ̈ܝܢ ܒܟ݀ܠܕܘܼܟ ܐܦ ܬܢܢ ܐܬܘ̈ܬܐ ܠܡܥܝܼܩ̈ܢܝܬܐ ܐܦ ܠܡܞܕܝܢ̈ܝܬܐ ܩܿܪܐ ܒܙܒܢ ܬܕܡܪ̈ܬܐ ܒܗ ܒܙܢܐ: ܕܠܡܐ ܐܝܬ ܒܟܘܿܢ ܥܩܪܐ ܕܡܘܥܐ ܡܪܬܐ ܗ̄ ܡܼܢ ܣܓܼܕܬ ܦܬܟܪ̈ܐ ܡܪܝܼܪ ܡܼܢܟ݀ܠ ܡܪܪ̈ܝܼܢ܇ ܡܛ݀ܠ ܕܡܕܡ ܕܡܼܢ ܗܢܐ ܦܘܼܠܚܢܐ ܡܬܝܼܠܕ܆ ܡܣܡ ܒܪ̈ܝܫܐ ܕܥܿܒܕܝܼܢ ܕܘܼܘ̈ܢܐ ܕܠܗܘܿܢ ܩܿܪܐ ܡܪܬܐ ܘܓܕ̈ܕܐ ܕܡܘܕܥܝܼܢ ܥܠ ܚܫܐ ܕܡܨܪܦ ܣܓܝܼ ܗܿܠܝܢ ܐܦ ܠܛܥܡ̈ܬܐ ܡܫܚܠܦܝܼܢ ܐܝܟܐܢ ܕܚܠ̈ܝܬܐ ܡܪܝܼܪ̈ܬܐ ܢܣܼܬܒܪ̈ܢ ܡܼܢ ܥܩ̈ܬܐ܀ ܡܪܬܐ ܐܝܬܝܗܿ ܙܗܪܐ ܩܿܛܘܿܠܐ܀ ܕܢܘܣܦ ܪܘܝܘܼܬܐ ܥܠ ܨܗܝܘܼܬܐ ܗ̄ ܪܘܝܘܼܬܐ ܠܡܣܡ ܒܪܝܫܐ ܩܿܪܐ. ܘܨܗܝܘܼܬܐ ܠܠܗܝܼܩܘܼـܐ ܕܫܘܼܡܠܝ ܛܠܝܘܼـܗ ܕܚܠܦܝܗܿ ܡܬܼܓܠܙ ܡܼܢ ܛܒ̈ܬܐ: ܘܟܿܦܢ ܘܨܿܗܐ ܠܛܒ̈ܬܐ ܘܡܨܛܕܪ ܒܡܣܡ ܒܪܝܫܐ܀ ܥܠܡܢܐ ܥܒܼܕ ܗ̣ܿܢܐ ܠܐܪܥܐ ܗ̄ ܡܬܼܠܚܡ ܠܐܪܥܐ ܒܙܒܢ ܫܒܼܝܐ: ܕܠܐ ܬܙܕܪܥܝ ܘܠܐ ܬܘܥܐ ܡܼܢ ܥܠܼܬ ܚܛ̈ܗܐ ܕܥܡܘܪ̈ܝܗܿ܀ ܐ̈ܠܗܐ ܕܠܐ ܬܘܥ ܝܼܕܥܘ ܐܢܘܿܢ ܘܠܐ ܐܬܦܠܓܼܘ ܠܗܘܿܢ ܗ̄ ܠܘ ܗܕܐ ܐܡܿܪ ܕܐ̈ܠܗܐ ܕܥܡ̈ܡܐ ܗܼܘ ܦܠܓܼ ܐܢܘܿܢ ܠܗܘܿܢ: ܘܗܘܼ ܝܗܼܒ ܘܥܒܼܕ ܐܢܘܿܢ ܕܢܣܓܕܘܢܼ ܠܗܘܿܢ ܐܠܐ ܕܢܐܡܪ܆ ܕܠܐ ܠܡ ܐܫܬܒܼܩܘ ܝܣܪ̈ܠܝܐ ܕܢܣܓܕܘܢܼ ܠܬܟܪ̈ܐ ܐܝܟ ܫܪܟܐ ܕܥܡ̈ܡܐ: ܗܿܢܘܿܢ ܕܐܝܟ ܝܪܬܘܬܐ ܘܦܠܓܘܼܬܐ ܡܕܡ ܓܒܼܘ ܠܗܘܿܢ ܣܓܼܕܬܐ ܕܦܬܟܪ̈ܐ ܒܨܒܝܢܗܘܿܢ: ܕܡܝܐ ܗܕܐ ܠܗ݀ܝ ܕܫܠܝܼܚܐ ܕܐܡܼܪ ܕܫܒܼܩ ܐܢܘܿܢ ܠܟܿܠܗܘܿܢ ܥܡܡ̈ܐ ܕܢܐܙܠܘܢܼ ܒܐܘܼܪܚܐ ܕܢܦܦܫܗܘܿܢ. ܕܣܬܝܼܪ̈ܬܐ ܕܡܪܝܐ ܐܢܝܢ ܗ̄ ܥܬܝܼ̈ܕܬܐ ܕܡܪܝܐ ܐܠܗܐ ܐܢܝܢ ܠܡܓܼܠܐ ܘܠܡܒܕܩܘܼ: ܕܐܝܠܝܢ ܕܥܬ̈ܝܼܕܢ ܠܡܗܼܘܐ ܠܘܬܢ: ܐܢ ܡܥܝܼܩ̈ܢܝܬܐ ܘܢ ܡܚܕܝ̈ܢܝܬܐ܀","english":"Signs and wonders and marvels. Signs and wonders are called such when they are called in your language also signs for afflictions and for joys. He calls marvels at the time of a wonder: lest there be in you a root of bitterness, a bitter thing, or a bitter food, because whatever is bitter in this service is born. He places at the heads of those who perform works of woe, which he calls a bitter thing, and bands that indicate pain that tests many. These also change tastes, as bitter things are interpreted from afflictions. A bitter thing is a deadly warning. He adds intoxication to thirst. Intoxication he calls placing at the head, and thirst the eagerness for completion, whose substitute is circumcised from good things. And hunger and thirst for good things, and he arrays himself in placing at the head. The world did this to the land, that is, he fought against the land at the time of captivity, that it might not be sown and not produce from the causes of the sins of its inhabitants. The gods that did not produce, they knew their signs, and they were not divided for them. He does not say this, that the gods of the nations divided their signs among themselves, and that he gave and made signs for them to worship, but rather he says that the Israelites did not cease to worship idols like the rest of the nations, those who, as an inheritance and a division, chose for themselves the worship of idols by their own will. This is similar to what the apostle said, that he left all the nations to go in the way of their own error. The mysteries of the Lord are the future things of the Lord God to reveal and to examine, that which is destined to happen to you, whether afflictions or joys.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܪܬܐ","severity":"info","text":"The Syriac term ܡܪܬܐ (marrtā) is glossed as 'bitter thing' and then interpreted as 'a deadly warning' (ܙܗܪܐ ܩܛܘܿܠܐ). This lexical move links the literal bitterness of the plant to a moral or spiritual admonition.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪܘܝܘܼܬܐ / ܨܗܝܘܼܬܐ","severity":"info","text":"The pair ܪܘܝܘܼܬܐ (intoxication) and ܨܗܝܘܼܬܐ (thirst) are treated as allegorical opposites: intoxication is 'placing at the head' (i.e., pride or excess), while thirst is 'eagerness for completion' whose substitute is 'circumcised from good things'.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"the apostle said","severity":"info","text":"The phrase 'the apostle said, that he left all the nations to go in the way of their own error' echoes Paul's language in Romans or Galatians about gentile error, though no exact verse is cited. The reference is likely to a Pauline passage on idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"gods of the nations","severity":"info","text":"The commentary distinguishes between the one God and the 'gods of the nations' (ܐ̈ܠܗܐ ܕܥܡ̈ܡܐ), clarifying that the Israelites did not cease idol worship but chose it by their own will. This reflects a common Syriac polemic against polytheism and Jewish apostasy.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Signs and wonders and marvels","severity":"info","text":"The passage opens with a triadic formula (ܐܬܘ̈ܬܐ ܘܬܕܡܪ̈ܬܐ) that is then broken down: 'signs' (ܐܬܘ̈ܬܐ) are linked to afflictions and joys, while 'marvels' (ܬܕܡܪ̈ܬܐ) are reserved for wondrous events. This lexical division structures the ensuing allegorical interpretation.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"mysteries of the Lord","severity":"info","text":"The closing phrase 'mysteries of the Lord are the future things of the Lord God to reveal and to examine' frames the entire passage as an eschatological revelation, aligning with Dionysius bar Salibi's broader typological method.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings (e.g., ܗܢܝܢ, ܡܬܼܩܪ̈ܝܢ) that may affect the parsing of 'signs' and 'wonders'. The translation assumes a consistent orthography for ܐܬܘ̈ܬܐ and ܬܕܡܪ̈ܬܐ.","The phrase 'the apostle said' is not explicitly attributed to a specific epistle; the reference is inferred from context."],"confidence":"medium","notes":[]},{"i":36,"ref":"p36","source":"ܓܠ̈ܝܬܐ ܕܝܼܠܢ ܘܕܒܢ̈ܝܢ ܗ̄ ܕܚܢܢ ܘܒܢ̈ܝܢ ܓܠ̈ܝܬܐ ܡܬܬܒܥܝܼܢܢ ܕܢ݀ܒܕ܇ ܕܐܝܬܝܗܿ ܢܛܘܪܘܼܬܐ ܕܢܡ̈ܘܿܣܐ܇ ܗ݀ܝ ܕܟܣܝܐܝܬ ܘܓܠܝܐܝܬ ܐܬܦܼܩܕܢ ܕܢ݀ܛܪ܀ ܢܓܙܘܪ ܡܪܝܐ ܐܠܗܟ ܠܒܟ ܘܠܒܐ ܗ̄ ܢܩܢܝܟ ܡܪܝܐ ܐܠܗܐ ܠܒܐ ܫܪܝܼܪܐ ܕܐܝܬܘܗܝ ܐܬ݀ܐ ܕܒܝܬܝܘܼܬܐ. ܕܡܘܕܥܐ ܐܦ ܗܝܼ ܓܙܘܪܬܐ: ܪܡܿܙ ܗܪܟܐ ܕܓܙܘܪܬܐ ܕܒܣܪܐ ܡܛ݀ܠ ܡܪܘܕܐ ܝܼܗܝܼܒܐ܀ ܡܛܠ ܦܘܼܩܕܢܐ ܕܡܿܦܩܕ ܐܢܼܐ ܠܟ ܗ̄ ܥܠܦܫܝܼܩܘܼܬ ܩܢ̈ܝܢܐ ܕܢܡܘ̈ܣܐ ܐܡܿܪ܀ ܠܐ ܗܼܘܐ ܟ݀ܣܐܼ ܡܢܟ ܗ̄ ܕܬܐܼܡܪ ܕܠܐ ܝܿܕܥ ܐܢܼܐ ܠܗ: ܘܐܦܠܐ ܪܚܝܼܩ ܣܓܝܼ܀ ܕܡܿܢܘܼ ܢܣܩ ܠܢ ܠܫܡܝܐ ܗ̄ ܠܐ ܐܣܢܩܟܘܿܢ ܐܠܗܐ ܥܠ ܥܡܠܐ ܐܠܐ ܗܼܘ ܒܛܝܒܘܼܬܗ ܐܬܼܢܚܬ ܡܼܢ ܫܡܝܐ ܘܐܝܬܝܗܿ ܠܟܘܿܢ܀ ܠܐ ܗܼܘܐ ܒܥܒܪܐ ܕܝܡܐ ܗ̄ ܒܗܿܘ ܐܘܩܝܐܢܘܿܣ ܪܒܐ܀ ܐܠܐ ܩܪܝܼܒ ܠܟ ܦܬܓܡܐ ܛܒ ܗ̄ ܦܬܓܡܐ ܕܠܡ̈ܠܝ ܢܡܘܿܣܐ ܩܧܪܐ ܗ̄ ܦܫܝܼܩ ܠܟ ܠܡܬܢܐ ܒܦܘܼܡܐ܀ ܣܗܕܬ݀ ܒܟܘܿܢ ܫܡܝܐ ܘܐܪܥܐ ܗܞ ܫܡܝ̈ܢܐ ܘܐܪ̈ܥܢܝܐ܀ ܘܚ̈ܝܐ ܘܡܘܬܐ ܗ̄ ܟܕ ܡܿܦܫܩ ܐܡܿܪ ܒܘܼܪ̈ܟܬܐ ܘܠܘ̈ܛܬܐ ܘܒܘܪ̈ܟܬܐ ܠ̈ܚܝܐ: ܠܘܛ̈ܬܐ ܠܡܘܬܐ܀","english":"The revelations of the Lord and the signs of the covenant, the fear and the signs, the revelations are required to be made known, that it is the mountain of the law, which was commanded secretly and openly to be kept. Circumcise the Lord your God your heart, and the heart, that is, your reins, the Lord God, a true heart, which is the sign of the household. For it also indicates circumcision: here it hints that circumcision of the flesh is given because of rebellion. Because of the commandment that commands you, that is, concerning the simplicity of the precepts of the law, it says: Let it not be hidden from you, that you might say that you did not know it, and let it not be far from you greatly. For if you had ascended to heaven, God would not have brought you up to toil, but in his goodness he descended from heaven and brought it to you. It was not across the sea, that is, in that great ocean. But near to you is a good word, that is, the word of the words of the law, which is simple for you to put in your mouth. Heaven and earth bear witness for you, that is, the heavenly and earthly ones. And life and death, that is, when he interprets, he speaks blessings and curses, and blessings for life, curses for death.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܠ̈ܝܬܐ","severity":"info","text":"The Syriac term ܓܠ̈ܝܬܐ (gelyātā) means 'revelations' or 'unveilings,' here linked to the mountain of the law (Sinai) and the public proclamation of the covenant.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܙܘܪ ܡܪܝܐ ܐܠܗܟ ܠܒܟ","severity":"info","text":"The phrase 'Circumcise the Lord your God your heart' echoes Deuteronomy 10:16 (Peshitta), where circumcision of the heart is a metaphor for spiritual obedience, distinct from physical circumcision.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܘܪܘܼܬܐ ܕܢܡ̈ܘܿܣܐ","severity":"info","text":"The 'mountain of the law' refers to Mount Sinai, where the Torah was given. Bar Salibi interprets the dual command (secret and open) as the law's esoteric and exoteric dimensions, a common Syriac exegetical trope.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܣܗܕܬ݀ ܒܟܘܿܢ ܫܡܝܐ ܘܐܪܥܐ","severity":"info","text":"The passage shifts from allegorical interpretation (heart circumcision) to a rhetorical appeal: heaven and earth bear witness, framing the law's simplicity as universally accessible, not requiring ascetic toil.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܐ ܗܼܘܐ ܒܥܒܪܐ ܕܝܡܐ","severity":"caution","text":"The phrase 'not across the sea' may be a textual corruption or a deliberate contrast to the crossing of the Red Sea in Exodus; the Syriac ܐܘܩܝܐܢܘܿܣ (ōqyānōs) suggests a Greco-Syriac loanword for 'ocean,' possibly indicating a later gloss.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'the heart, that is, your reins' is ambiguous: 'reins' (ܩܢ̈ܝܢܐ) may be a metaphor for the seat of emotion or a literal anatomical term, and the relationship to circumcision is unclear.","The phrase 'because of rebellion' (ܡܛ݀ܠ ܡܪܘܕܐ) could refer to the rebellion of Israel (e.g., the golden calf) or a general human sinfulness; the text does not specify."],"confidence":"medium","notes":[]},{"i":37,"ref":"p37","source":"ܒ݀ܬܪܟܢ ܥܬܕ ܡܘܫܐ ܠܡܐ ܠܡܫܟܢܙܒܢܐ ܐܝܟ ܕܠܡܼܫܡܥ ܦܘܼܩ̈ܕܢܐ ܕܡܪܝܐ ܘܦܬܓܡ̈ܘܗܝ ܕܬܫܒܘܿܚܬܐ ܠܡܐܼܡܪ ܩܕܡ ܥܡܐ ܕܡܝܐ ܓܝܪ ܕܟܬܝܼܒܐ ܗܼܘܬ݀ ܠܗ ܥܿ ܓܠܬܐ: ܡܛ݀ܠ ܕܫܠܼܡ ܠܬܢܝܢ ܢܡܘܿܣܐ ܕܒܗ ܡܣܝܟ ܗܼ،ܐ ܒܦܣܝܼܩ̈ܬܐ ܟ݀ܠܡܐ ܕܟܬܝܼܒ ܒܬܠܬܐ ܣܦܿܪܐ ܘܝܼܕܥ ܕܟ݀ܘܙ ܥܡܐ ܕܢܩܪܝܘܗܝ ܡܛ݀ܠ ܚܒܢܢܘܼܬܗ ܐܬܼܚܟܡ ܡܼܢ ܐܠܗܐ ܘܠܬܢܝܢ ܢܡܘܿܣܐ ܣܝܟܗ ܒܬܫܒܘܿܚܬܐ ܗܕܐ: ܐܝܟ ܕܗܘܼܬ݀ ܦܫܝܼܩܐ ܠܬܢܝܐ ܪܟܒܼܗ ܕܝܢ ܒܡܘܼܫ̈ܚܬܐ: ܐܝܟ ܕܬܗܼܐܘ ܗܢܝܐܐ ܘܡܼܙܕܡܪܐ ܒܟܢܪ̈ܐ ܘܒܩܝܬܪ̈ܐ ܐܟܡܿܢ ܕܬܓܪܓܝ ܠܥܡܐ ܠܗܪܓܐ ܕܒܗܿ܇ ܣܟ ܒܗܿ ܡܕܒܪܢܘܼܬܐ ܕܡܼܢ ܗܿܘ ܙܒܢܐ ܥܠܕܡܐ ܠܡܐܬܝܼܬܗ ܕܡܪܢ܇ ܘܚܘܝܼ ܒܗܿ ܡܦܩܬܗ ܕܥܡܐ ܕܡܼܢ ܕܚܠܼܬ ܐܠܗܐ ܘܡܥܠܬܗܘܿܢ ܕܥܡܡ̈ܐ܀ ܨܘܼܬܝ ܫܡܝܐ ܘܐܡܿܠܠ ܗ̄ ܚܕܐ ܗ݀ܝ ܕܒܣܘܼܟܠܐ܇ ܗ݀ܝ ܕܨܘܼܬܝ܇ ܘܗ݀ܝ ܕܫܡܥ ܘܐܦ ܗ݀ܝ ܕܐܡܿܠܠ ܘܡܐܡܪܐ: ܘܒܿܥܐ ܕܢܐܡܪ ܕܐܢܬܘܿܢ ܫܡܝ̈ܢܐ ܘܐܪ̈ܥܢܝܐ܆ ܚܘܼܪܘ ܘܫܡܥܘ ܡܠ̈ܝ ܗܿܠܝܢ ܕܗܐ ܡܿܣܗܕ ܐܢܼܐ ܠܥܡܐ ܩܕܡܝܟܘܿܢ ܥܠ ܒܛܝܼܠܘܼܬܗ ܕܐܠܗܐ ܕܥܠܘܗܝ ܘܥܠ ܛܠܘ݀ܡܘܼܬܐ ܕܥܡܐ ܕܠܘܬܗ: ܬܘܼܒ ܨܘܼܬ ܘܫܡܥ ܡܢܐ ܡܛܝܒ ܥܡܐ ܕܢܥܒܼܕ: ܫܡܝܐ ܘܐܪܥܐ ܩܿܪܐ ܠܣܗܕܘܼܬܐ܇ ܡܛ݀ܠ ܕܣܟܼܐ ܐܢܘܿܢ ܕܟ݀ܠ ܘܐܚܪܬܐ ܕܟ݀ܠ ܡܐ ܕܣܥܼܪ܇ ܡܢܗܘܿܢ ܘܩܕܡܝܗܘܿܢ ܥܒܼܪ ܐܢ ܛܒ̈ܬܐ ܠܥܡܐ ܘܐܢ ܡܪ̈ܕܘܬܐ ܠܒܥ̈ܠܕܒܒܐ: ܐܘܿ ܡܼܢ ܠܥܠ ܐܘܿ ܡܼܢ ܠܬܚܬ ܗܘܼ̈ܝ܀ ܬܘܼܒ ܩܿܪܐ ܠܣܗܕܘܼܬܐ ܥܠ ܝܣܪ̈ܝܠܐ ܒܝܕ ܫܡܝܐ ܘܐܪܥܐ ܠܥܠܝܐ ܘܠܬܚܿܬܝܐ ܘܡܚܿܘܐ ܕܡܢܐ ܣܥܼܪ ܐܠܗܐ ܠܝܣܪܐܝܠ ܘܡܢܐ ܦܪܥܼܗ܀","english":"After this, Moses prepared to speak, as if to hear the commands of the Lord and his words of glory, to say before the people. For the water that was written for him was in the open, because the law of the covenant was completed, by which it was concluded in the sections. Everything that was written in the third book, and the people who heard it knew, because of his zeal he was made wise with God, and he concluded the law of the covenant with this glory. As it was easy for the covenant, its rider was in the measures, as if it were a hymn and a canticle to be sung with lyres and citharas, so that it might stir the people to meditation upon it. He set in it the governance of that time until the coming of the Lord, and he showed in it the departure of the people from the fear of God and the entry of the nations. \"Hear, O heavens, and I will speak.\" This is one thing in meaning: that which hears, and that which hears and also that which speaks and the speech. And he wishes to say that the hearers are heavenly and earthly. \"Look and hear these words of mine, for I am testifying before you against the people concerning the vanity of the God above them and concerning the tyranny of the people with him.\" Again, \"Hear and listen, what the people have done well.\" He calls heaven and earth to witness, because the beginning of all and the end of all is what he has done, with them and before them, whether good things for the people or rebellions for the enemies, whether above or below, have passed. Again, he calls to witness concerning Israel by means of heaven and earth, the upper and the lower, and he shows what God did for Israel and what he repaid.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒ݀ܬܪܟܢ","severity":"info","text":"The passage opens with a temporal transition ('After this'), linking the present narrative to the preceding discussion of circumcision and covenant signs.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܫܒܘܿܚܬܐ","severity":"info","text":"The Syriac term teshboḥtā ('glory') here refers to a liturgical doxology or hymn, consistent with its use in Syriac hymnography and commentary traditions.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܨܘܼܬܝ ܫܡܝܐ ܘܐܡܿܠܠ","severity":"info","text":"The phrase 'Hear, O heavens, and I will speak' echoes the poetic invocation in Deuteronomy 32:1 (LXX: Προσέχετε, οὐρανοί), where Moses calls heaven and earth as witnesses to his song.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܟܢܪ̈ܐ ܘܒܩܝܬܪ̈ܐ","severity":"info","text":"The mention of lyres (kinnārē) and citharas (qīṯārē) reflects the use of musical instruments in Syriac liturgical practice, possibly alluding to the performance of canticles in the East Syrian tradition.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܛ݀ܠ ܕܫܠܼܡ ܠܬܢܝܢ ܢܡܘܿܣܐ","severity":"caution","text":"The phrase 'the law of the covenant was completed' is ambiguous: it may refer to the completion of Deuteronomy (the 'third book' of the Torah) or to the covenant ceremony itself. The Syriac allows both readings.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the water that was written for him' (ܕܡܝܐ ܕܟܬܝܼܒܐ ܗܼܘܬ݀ ܠܗ) is unclear; it may be a corrupt or metaphorical reference to a lost textual tradition.","The phrase 'its rider was in the measures' (ܪܟܒܼܗ ܕܝܢ ܒܡܘܼܫ̈ܚܬܐ) is obscure; possibly a scribal error or a technical term for a metrical or musical setting."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":"ܢܪܣܡ ܐܝܟ ܡܛܪܐ ܝܘܼܠܦܢܝ ܘܢܘܿܬ ܐܝܟ ܛܠܐ ܗ̄ ܡܥܝܼܪ ܘܡܿܥܕܬ ܠܗܘܿܢ ܠܡܫܼܡܥ: ܕܐܝܟ ܠܡ ܕܗܢܝܼ ܪܣܡܐ ܘܛܐܠܐ ܘܡܛܪܐ ܘܪܘܼܚܐ ܪܟܝܼܟܬܐ ܠܥܣ̈ܒܐ ܘܡܿܓܝܢ ܘܡܿܪܒܝܢ ܠܗܘܿܢ܇ ܗܿܟܢܐ ܡܿܪܒܝܐ ܘܡܪܓܝܐ ܬܫܒܘ̄ ܗܕܐ ܠܢܦܫܐ ܕܗܪܓܐ ܒܗܿ܀ ܪܣܡܐ ܩܿܪܐ ܠܪܣܣܐ ܕܡܛܪܐ ܕܪ̈ܩܝܼܩܢ ܢܘܼܛ̈ܦܬܗ ܟܕ ܢ݀ܚܬ܀ ܐܝܟ ܪܘܼܚܐ ܕܥܠ ܬܕܐܐ ܘܐܝܟ ܪ̈ܣܝܼܣܐ ܗ̄ ܐܝܟ ܕܬܪܝܼܨܝܼܢ ܘܡܬܚܝܨܝܼܢ ܘܒ݀ܫܠܝܢ ܦܐܪ̈ܐ ܘܙܪ̈ܥܐ ܒܝܕ ܡܫ̈ܒܐ ܗܢ̈ܝܐܐ ܘܪ̈ܣܝܼܣܐ ܒܝܕ ܛܠܐ ܘܪܛܝܼܒܘܼܬܐ ܠܥܣܒܐ ܝܘܼܪܩܐ ܡܪܓܝܢ ܘܡܫܡܢܼܝܢ܀ ܗܿܟܢܐ ܡ݀ܗܢܐ ܗܿܢܐ ܝܘܼܠܦܢܐ ܠܕܫ݀ܡܥܝܼܢ ܠܗ܆ ܡܛ݀ܠ ܕܒܫܡܗ ܕܡܪܝܐ ܐܩܿܪܐ ܗ̄ ܕܗܿܢܘ ܠܡ ܢܝܫܗܿ ܕܬܫܒܘ̄ ܗܕܐ: ܕܠܫܡܐ ܕܐܠܗܐ ܢ݀ܩܪܐ ܘܠܗ ܢ݀ܕܥ ܒܠܚܘܕܘܗܝ܀ ܚܒܠ ܘܠܐ ܠܗ ܒܢ̈ܝܐ ܕܡܘܼܡܐ ܗ̄ ܒܿܥܐ ܕܢܚܘܐ ܡܡܪܡܪܢܘܼܬܗܘܿܢ ܕܠܘܼܩܒܠ ܐܠܗܐ ܐܡܿܪ ܕܐܬܼܚܒܠܘ ܠܡ ܒܢܦܫܐ: ܟܕ ܢܦܼܩܘ ܠܗܘܿܢ ܡܼܢ ܚܘܼܠܡܢܐ ܕܐܝܼܬܘ̄ ܝܘܼܠܦܢܐ ܕܫܪܪܐ ܕܕܚܼܠܬ ܐܠܗܐ: ܐܡܿܪ ܕܝܢ ܠܘ ܥܠ ܐܝܠܝܢ ܕܥܒܼܪ̈ܝ܇ ܐܠܐ ܥܠ ܐܝܠܝܢ ܕܥܬܝܼܕ̈ܢ ܡܛ݀ܐ ܕܡܬܼܚܒܠܝܼܢ ܒܦܘܼܠܚܢܐ ܕܦܬܟܪ̈ܐ: ܡܛܝܠ ܠܐ ܗܿܘܝܢ ܒܢ̈ܝܐ ܕܝܼܠܟ ܟܕ ܗܘܼܢ ܡܘܼܡ̈ܬܢܐ ܘܡܚ̈ܒܠܐ: ܡܘܼܡܐ ܥܿܒܕ ܚܒܠܐ ܐܦ ܫܝܼܛܘܼܬܐ܀ ܕܪܐ ܡܩܡܐ ܘܡܦܬܠܐ ܗܿܠܝܢ ܠܡܪܝܐ ܗ̄ ܡܿܘܕܥ ܚܘܼܒܠܗܘܿܢ܀ ܫܪܒܬܐ ܠܡ ܕܪܚܡܐ ܠܦܬܟܪ̈ܐ: ܡܥܩܡܘܼܬܐ ܠܣܘܼܥܪ̈ܢܐ ܡܕܘ̈ܕܐ ܩܿܪܐ ܡܦܬܠܘܼܬܐ ܠܗܦܝܼܟܘܼܬܐ ܕܚܘܼܫ̈ܒܐ ܕܪܘܫܥ ܕܣܿܛܝܢ ܡܼܢ ܐܘܪܚܐ ܦܫܝܼܛܬܐ ܕܫܪܪܐ܀ ܗܿܠܝܢ ܘ݀ܠܐ ܠܟܘܿܢ ܕܬܦܪܥܘܢܼ ܠܥ݀ܒܕ ܛܒ̈ܬܟܘܢܿ܀ ܐܦܢ ܚܕܢܐܝܬ ܐܡܼܪ ܕܪܐ: ܐܠܐ ܥܠ ܟܿܠܗܘܿܢ ܕܪ̈ܐ ܕܒܙܒܢ ܣܛܼܘ ܡܼܢ ܕܚܠܬ ܐܠܗܐ ܪܡܿܙ܀","english":"The pattern is like rain that waters, and like dew that moistens and refreshes, so that it may be heard: for just as the pattern, the dew, the rain, and the gentle wind cause the plants to grow and flourish and increase, so too does this praise cause the soul to grow and flourish in its thought. The pattern calls to the falling of the drops of rain, while its branches are moist. Like the wind that blows upon the earth, and like the drops, as they are directed and strike, and by means of the winds and drops, fruits and seeds are brought to completion, and by means of dew and moisture, green plants are made to flourish and to be heard. Thus this teaching benefits those who hear it, because in the name of the Lord he recites, so that this praise is his: for he recites to the name of God and knows him alone. He corrupts, and not for himself, the children of the wicked one seek to show their bitterness against God, saying that they were corrupted in themselves, when they departed from the health that is the teaching of the truth of the fear of God. He says, moreover, not concerning those who have passed away, but concerning those who are destined to be corrupted by the service of idols, because they are not your children when there are plagues and corruptions; the wicked one makes corruption, even madness. The generation that stands and turns away from the Lord reveals their corruption. The generation that loves idols, the perversities of the deeds of the beloved, he calls the turning away from the simple path of truth. These and not for you to reward for doing your good deeds. Moreover, he said in one place: \"The generation,\" but concerning all generations that in time strayed from the fear of God, he hints.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܣܡܐ","severity":"info","text":"The Syriac term ܪܣܡܐ (rēšāmā) can mean 'pattern' or 'type', and here it introduces an extended metaphor for the effect of praise on the soul.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܚܠܬ ܐܠܗܐ","severity":"info","text":"The phrase 'fear of God' (ܕܚܠܬ ܐܠܗܐ) echoes a common biblical expression, e.g., in Proverbs and Wisdom literature, emphasizing piety as a safeguard against corruption.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܬܟܪ̈ܐ","severity":"info","text":"The reference to 'service of idols' (ܦܘܼܠܚܢܐ ܕܦܬܟܪ̈ܐ) reflects the Syriac Christian polemic against pagan worship, a common theme in patristic commentaries.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܦܢ ܚܕܢܐܝܬ","severity":"info","text":"The phrase 'moreover, in one place' (ܐܦܢ ܚܕܢܐܝܬ) signals a shift to a summarizing statement, tying the preceding warnings to a broader generational scope.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܘܼܡܐ","severity":"caution","text":"The Syriac ܡܘܼܡܐ (mawmā) is ambiguous, meaning both 'blemish' and 'wicked one'; the context supports the latter as a personification of evil, but the reading is not certain.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term ܡܘܼܡܐ could be read as 'blemish' or 'wicked one'; the translation opts for 'wicked one' based on the contrast with 'fear of God'.","The phrase 'children of the wicked one' (ܒܢ̈ܝܐ ܕܡܘܼܡܐ) may refer to idolaters or to a specific group, but the text does not specify."],"confidence":"medium","notes":[]},{"i":39,"ref":"p39","source":"ܟܕ ܡܿܦܠܓ ܡܪܝܡܐ ܥܡܡ̈ܐ ܗ̄ ܥܠ ܐܝܠܝܢ ܕܗܘܼ̈ܝ ܒܦܘܼܠܓ ܠ̈ܫܢܐ ܪܡܿܙ: ܕܟܕ ܐܬܚܙܝܼ ܠܐܠܗܐ ܕܥܿܕܪ ܠܗܘܿܢ ܦܘܼܠܓܐ ܦܼܪܫ ܐܢܘܿܢ ܡܼܢ ܚ̈ܕܕܐ ܒܠ̈ܫܢܐ ܘܒܐܬܪ̈ܘܬܐ: ܟܕ ܗܼܢܘܿܢ ܨܒܼܘ ܕܢܡܪܕܘܢܼ ܥܠ ܐܠܗܐ܀ ܐܩܝܼܡ ܬܚܘܼܡܐ ܕܥܡܡ̈ܐ ܠܡܢܝܿܢܐ ܗ̄ ܕܐܟܙܢܐ ܕܟܿܠܗܘܢܿ ܥܡܡ̈ܐ ܠܐ ܢ݀ܦܠܝܼܢ ܡܢܝ̈ܢܝܗܘܢܿ ܬܚܝܬ ܟܡܝܘܼܬܐ: ܘܡܼܢ ܣܓܝܐܘܬ ܒܢܝ̈ܢܫܐ ܠܐ ܡܬܡܼܢܝܢ ܗܿܟܘܬ ܐܦ ܠܥܡܐ ܕܝܼܠܗ ܥܒܼܕ ܣܓܝܐܐ ܐܟܡܿܢ ܕܠܐ ܡܿܨܐܼ ܐܢܫ ܕܢܡܼܢܐ ܐܢܘܿܢ ܡܼܢ ܣܘܿܓܐܗܘܿܢ ܠܡܢܝܿܢܐ ܕܒܢ̈ܢܫܐ ܝܘܢܝܐ ܚܠܦ ܒܢ̈ܝ ܝܣܪܐܝܠ ܡ̈ܠܐܟܐ ܐܡܪ܀ ܘܕܡܝܐ ܗܕܐ ܒܪܥܝܢܐ ܠܗܘܿ ܕܣܘܪ̈ܝܝܐ ܘܐܡܿܪ ܕܒܗܿܘ ܙܒܢܐ ܟܕ ܦܠܓ ܐܢܘܿܢ ܐܠܗܐ ܠܥܡ̈ܡܐ ܒܝܕ ܒܘܼܠܒܠ ܠܫܢ̈ܐ ܠܫܪܒܬܐ ܕܒܝܬ ܫܝܬ ܓܒܐ ܕܡܢܗܿ ܗܘܼܐ ܐܒܪܗܡ ܕܐܝܼܬܘܗܝ ܐܒܐ ܕܥܒܪ̈ܝܐ ܕܠܗܘܿܢ ܩܿܪܐ ܡ̈ܠܐܟܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܥܠ ܡ̈ܠܐܟܐ ܐܡܝܼܪܐ ܫܪܝܪܐܝܬ: ܘܗܕܐ ܨܒܼܘ ܠܡܘܕܥܘܼ ܕܟܿܠܗܘܿܢ ܒܢܝ̈ܢܫܐ ܠܟܡܝܘܼܬܐ ܕܡܝܿܢܐ ܕܡ̈ܠܐܟܐ ܐ݀ܬܝܢ ܠܚܪܬܐ܇ ܘܒܿܬܪܟܢ ܗܿܘܐ ܫܘܼܠܡܗ ܕܥܠܡܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܠܘ ܥܠ ܗܿܠܝܢ ܪܡܿܙ ܡܘܫܐ: ܐܠܐ ܗ݀ܝ ܕܐܩܝܼܡ ܘܣܼܡ ܐܝܼܬܝܗܿ ܕܟܐܡܬ ܕܣܼܡ ܠܡ ܠܣܓܝܐܘܬܐ ܥܡܡ̈ܐ. ܠܘܼܩܒܠ ܙܥܘܪܘܼܬܐ ܥܡܐ ܘܠܗܿܢܘܿܢ ܐܪܦܝܼ. ܘܠܗܿܢܐ ܓܒܼܐ ܕܢܗܼܘܐ ܡܢܬܗ. ܬܘܼܒ ܟܕ ܡܿܦܠܓ ܡܪܝܡܐ ܥܡܡ̈ܐ ܘܫܪܟܐ ܗ̄ ܕܟܕ ܟ݀ܠܗܘܢܿ ܥܡܡ̈ܐ ܡܼܢ ܡ̈ܠܐܟܐ ܡܬܼܕܒܪܝܼܢ ܐܠܐ ܝܣܪܐܝܠ ܡܪܝܐ ܐܝܼܬ̄ܘ ܕܡܿܕܒܪ ܠܗ ܘܐܦܢ ܒܡܨܥܝܘܼܬܐ ܕܡ̈ܠܐܟܐ: ܠܐ ܦܪܼܫ ܗܼܘ ܡܼܢ ܥܡܡ̈ܐ܆ ܘܦܠܓܘܼܬܐ ܕܡܪܝܐ ܐܝܼܬܘ̄: ܘܗܢܐ ܝܕܥܗ ܒܝܕ ܐܒܗ̈ܬܐ ܘܢܒ̈ܝܐ ܥܡܡ̈ܐ ܠܐ ܐܬܩܪܝܼܘ ܒܟ ܢܡܘܿܣܐ ܘܗܢܐ ܐܬܩܪܝܼ܀","english":"When the Most High divided the nations, he set them over the angels who were in the division of languages: for when it seemed good to God that he should help them, he separated them from one another in languages and in regions, when they desired to rebel against God. He established the boundary of the nations for the angels, so that all the nations would not fall from their angels under compulsion, and from the multitude of evils they would not be destroyed. Thus also for his own people he did many things, so that no one could overcome them, either from their multitude, for the angels of the righteous ones came in place of the sons of Israel, the angels said. And this resembles in thought that of the Syrians, and he says that at that time, when God divided the nations by means of the confusion of languages, he chose for the lineage of the house of Sheth that from which Abraham came, who is the father of the Hebrews, whom the angels called. Others said that it was truly about the angels that it was said, and this they intended to show that all the righteous ones, for the compulsion of the water of the angels, came at the end; and after that was the end of the world. Others said that Moses did not hint at these, but this which he established and set is the likeness of the priest who set for you for the multitude of nations. Against the smallness of the people he let them go, and for this he chose that which would be his. Again, when the Most High divides the nations and the rest, that when all the nations are governed by angels, but Israel the Lord himself governs it, and also through the mediation of angels: he did not separate it from the nations, and the division of the Lord it is; and this is known through the fathers and the prophets, the nations were not called in the law, and this was called.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ܡܿܦܠܓ ܡܪܝܡܐ ܥܡܡ̈ܐ","severity":"info","text":"The division of languages at Babel (Gen 11:1–9) is here interpreted as a divine act assigning angels to oversee nations, a theme found in Syriac exegetical tradition.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡ̈ܠܐܟܐ","severity":"info","text":"The term 'angels' (ܡ̈ܠܐܟܐ) is used here to denote guardian angels assigned to nations, a concept distinct from biblical angelology and reflecting later Syriac speculation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deuteronomy 32:8","severity":"info","text":"The passage echoes the Song of Moses (Deut 32:8) where the Most High divides nations, but Bar Salibi reinterprets it through angelic mediation and linguistic confusion.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܣܘܪ̈ܝܝܐ","severity":"info","text":"Bar Salibi references a Syrian tradition that Abraham, from the lineage of Sheth, was called by angels, linking the division of languages to the election of Israel.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗܕܐ ܨܒܼܘ ܠܡܘܕܥܘܼ","severity":"caution","text":"The phrase 'this they intended to show' introduces a contested interpretation: some read the angels as literal, others as metaphorical for divine governance; the Syriac syntax is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ","severity":"info","text":"The repeated formula 'Others said' (ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ) marks a shift to alternative exegetical opinions, a common feature in Syriac commentary literature.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the angels of the righteous ones' is unclear: possibly guardian angels or personified virtues.","The phrase 'compulsion of the water of the angels' is obscure; may refer to a flood or ritual purification.","The final sentence is syntactically broken; the referent of 'this was called' is ambiguous."],"confidence":"medium","notes":[]},{"i":40,"ref":"p40","source":"ܐܫܟܼܚܗ ܒܐܪܥܐ ܕܡܕܒܪܐ ܘܒܚܘܼܪܒܐ ܗ̄ ܒ݀ܥܐ ܕܢܚܘܐ ܕܡܼܢ ܐܝܟܐ ܫܪܝܼ ܐܠܗܐ ܕܢܬܼܒܛܠ ܠܗ܇ ܥܠ ܥܡܐ܀ ܡܕܒܪܐ ܘܚܘܼܪܒܐ ܕܐܫܝܼܡܘܢ ܩܿܪܐ ܗܪܟܐ ܠܡܨܪܝܢ ܘܠܓܫܢ: ܘܡܛ݀ܠ ܕܡܼܢ ܬܡܢ ܐܦܩܼܗ ܠܥܡܐ ܟܕ ܐܝܼܬܘܗܝ ܒܫܘܼܥܒܿܕܐ ܘܐܝܟ ܕܒܚܘܼܪܒܐ ܨܕܝܝܟ ܗܼܘܐ ܡܼܢ ܟ݀ܠܗܝܢ ܛܒ̈ܬܐ܀ ܢܛܪܗ ܐܝܟ ܕܒܒܬܐ ܕܥܝܢܐ ܗ̄ ܕܐܟܙܢܐ ܕܒܒܬܐ ܕܥܝܢܐ ܐܬܩܢܗܿ ܒܪܘܝܐ ܕܠܐ ܬܬܢܼܟܐ: ܟܕ ܚܿܕܪ ܠܗܿ ܫܘܼܪܐ ܪܒܐ ܓܒ̈ܝܼܢܢܐ: ܘܐܥܛܦܗܿ ܟܘܼܬܝܢ̈ܝܬܐ܀ ܕܡܬܼܚܙ̈ܝܢ ܥܠܝܗܿ ܥܡ ܬܡܪ̈ܐ ܘܬܠ̈ܝܼܦܐ: ܕܟ݀ܠܝܢ ܡܢܗܿ ܟܿܠ ܢܟܝܢ̈ܝܼܢ ܗܼܘ ܝܿܨܦ ܐܦ ܕܝܼܠܗ ܕܥܡܐ܀ ܐܝܢܩܼܗ ܕܒܫܐ ܡܼܢ ܟܐܦܐ: ܘܡܫܚܐ ܗ̄ ܡܫܿܪܐ ܕܢܬܢܒܐ ܥܠ ܘܡܠܬܗܘܿܢ ܕܠܦܠܣܛܝܢܝ: ܒܟܐܦܐ ܡܿܬܠ ܠܗܿ ܠܐܪܥܐ: ܘܡܛ݀ܠ ܩܫܝܘܼܬ ܥܡܐ ܕܒܗܿ: ܐܘܿ ܡܛ݀ܠ ܕܣܓ̈ܝܐܢ ܒܗܿ ܕܘܼܟ̈ܝܬܐ ܟܐܦܝ̈ܬܐ: ܘܒܝܢܬ ܟܐܦ̈ܐ ܕܒܗܿܘ ܛܘܼܪܐ ܥܒ̈ܕܢ ܕܒܘܼܪ̈ܝܬܐ ܕܒܫܐ܀ ܘܡܫܚܐ ܡܼܢ ܟܐܦܐ ܗ̄ ܡܼܢ ܛܘܼܪܐ ܕܙܝ̈ܬܐ ܕܒܗ ܢܨܝܼܒܝܼܢ ܗܼܘܘ ܙܝ̈ܬܐ ܕܥܨܪܝܼܢ ܡܢܗܘܿܢ ܡܫܚܐ܀ ܬܘܼܒ ܐܟܙܢܐ ܕܡܼܢ ܣܘܼܥܪ̈ܢܐ ܥܣ̈ܩܐ ܕܠܐ ܡܿܣܒܪ ܐܢܫ ܕܗܿܘܝܢ: ܐܟܡܐ ܕܐܦܠܐ ܡܼܢ ܟܐܦܐ ܕܒܫܐ ܘܛܪܢܐ ܡܫܚܐ ܗܿܟܢܐ ܐܠܗܐ ܕܠܐ ܣܘܼܟܝ ܐܪܕܝܼ ܠܗܘܿܢ ܛܒ̈ܬܐ ܫܦܝܼܥܐܝܬ: ܐܢ ܕܗܝܼ̈ܢܬܐ ܘܐܢ ܚܠ̈ܝܬܐ܀ ܟܐܦܐ ܩܿܪܐ ܬܢܢ ܠܛܘܼܪܐ ܘܐܢ ܚܠ̈ܝܬܐ܀ ܟܐܦܐ ܩܿܪܐ ܬܢܢ ܠܛܘܼܪܐ ܕܦܠܣܛܝܢܝ: ܐܟܡܿܢ ܕܒܟܪ̈ܝܬܐ ܣܓܝ̈ܐܬܐ ܡܫܬܼ̈ܟܚܢ ܒܗܘܢܿ܀ ܘܡܫܼܚܐ ܡܼܢ ܟܐܦܐ ܗ̄ ܠܗܘܿܢ ܠܛܘܼܪ̈ܐ ܩܿܪܐ ܕܐܝܼܬ ܗܼܘܐ ܒܗܘܿܢ ܪܥܝܐ ܣܓܝܐܐ܇ ܘܒܗܘܿܢ ܪܥܝܢ ܗܼܘܘ ܬܘܪ̈ܐ ܘܥ̈ܢܐ ܘܙܝ̈ܬܐ ܕܡܢܗܘܿܢ ܡܫܚܐ ܒܗ ܒܛܘܼܪܐ܀ ܚܐܘܬܐ ܕܬܘܪ̈ܐ ܘܚܠܒܐ ܕܥ̈ܢܐ ܗ̄ ܒܿܥ ܕܢܪܡܘܿܙ ܥܠ ܡܫܚܐ܀","english":"He found him in the land of the desert and in the wilderness, seeking a place where God might cause him to settle, over the people. The desert and wilderness which they set are called here Egypt and Goshen. And because he found there a people, he brought them out while they were in servitude, and as in a wilderness they were thirsty, with all good things. He guarded it as a house of clay, that is, as a house of clay which was established on a foundation so that it might not be shaken, when a great wall of hewn stones surrounded it, and it was covered with vaults. Which are seen upon it with dates and clusters, of which all the fruits stand from it, that same care also belongs to the people. Its stone is of basalt, and oil is a type of that which is pressed upon it, and its word is of Palestine: with stone he cast it to the ground, and because of the hardness of the people in it, or because there are many stony places in it, and among the stones of that mountain they make presses of basalt. And oil with stone is like the Mount of Olives, in which olives were pressed, from which oil was produced. Again, just as with difficult labors which no man can believe could happen, as even with stone of basalt and flint, oil is produced, so God, without limit, poured out upon them abundant good things, whether of life or of milk. Stone he calls again the mountain, or milk. Stone he calls again the mountain of Palestine, as it is found in many writings. And oil with stone is for those mountains which he calls, because there was much pasture in them, and in them oxen and sheep and olives grazed, from which oil was produced in that mountain. The life of oxen and the milk of sheep are what he intends to signify by oil.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܐܦܐ ܕܒܫܐ","severity":"info","text":"The Syriac term ܟܐܦܐ ܕܒܫܐ (kēpā d-ḇaššā) is rendered 'stone of basalt' in the English draft. Bar Salibi uses it to denote a hard, volcanic stone, linking it to the physical geography of Palestine and to the metaphorical 'hardness' of the people.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܫܚܐ","severity":"info","text":"The Syriac ܡܫܚܐ (mšḥā) means 'oil'. Bar Salibi interprets it typologically, equating it with 'the life of oxen and the milk of sheep' (ܚܐܘܬܐ ܕܬܘܪ̈ܐ ܘܚܠܒܐ ܕܥ̈ܢܐ), thus reading oil as a symbol of sustenance and divine provision.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܠܣܛܝܢܝ","severity":"info","text":"Bar Salibi identifies the 'desert and wilderness' (ܡܕܒܪܐ ܘܚܘܼܪܒܐ) as Egypt and Goshen, and later mentions 'the mountain of Palestine' (ܛܘܼܪܐ ܕܦܠܣܛܝܢܝ). This reflects a Syriac exegetical tradition that locates the wilderness wandering in the Egyptian Delta and Sinai.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a geographical identification (Egypt/Goshen) to a metaphorical description of divine protection (house of clay, wall, vaults), then to a series of analogies linking stone, oil, and the people's condition. The repetition of 'stone he calls again' (ܟܐܦܐ ܩܿܪܐ ܬܢܢ) signals a deliberate exegetical pattern.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a likely scribal duplication: 'Stone he calls again the mountain, or milk. Stone he calls again the mountain of Palestine' appears twice in succession. The second instance may be a dittography, though the repetition could also be intentional for emphasis.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'its word is of Palestine' (ܘܡܠܬܗܘܿܢ ܕܠܦܠܣܛܝܢܝ) is ambiguous: it may mean 'its name is Palestine' or 'its matter concerns Palestine'. The reading taken follows the latter, as Bar Salibi is explaining the geographical referent.","The final clause 'the life of oxen and the milk of sheep are what he intends to signify by oil' could be read as Bar Salibi's own typological gloss or as a citation of an earlier source; the text does not clarify."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"ܚܐܘܬܐ ܠܡ ܩܿܪܐ ܠܗܿܘ ܪܝܫܝܐ ܕܡܫܬܩܠ ܡܼܢ ܚܠܒܐ ܘܡܫܚܐ ܕܬܘܪ̈ܐ ܕܠܗ ܩܿܪܐ ܚܐܘܬܐ܇ ܘܚܠܒܐ ܫܦܝܼܥܐ ܕܥܢ̈ܐ: ܥܡ ܬܪܒܐ ܕܡܦܛ̈ܡܐ ܗ̄ ܡܫܪܬܚܐܝܬ ܟ݀ܠܡܕܡ ܝܿܗܒ ܠܗ ܡܦܛ̈ܡܐ ܠܡܬܪ̈ܣܝܐ ܩܿܪܐ ܘܫܡ̈ܝܼܢܐ܀ ܕܟܪ̈ܐ ܒܢ̈ܝ ܕܝ̈ܨܐ ܘܓܕ̈ܝܐ ܗ̄ ܕܟܪ̈ܐ ܕܡܼܢ ܫܘܼܡܢܐ ܣܓܝܐܐ ܕܝܨܝܼܢ ܘܡܪܩܕܝܼܢ܀ ܗ݀ܝ ܕܒܢ̈ܝ ܐܝܟ ܥܝܕܐ ܐܡܝܼܪܐ ܐܝܟ ܕܒܢ̈ܝ ܡ̈ܠܐܟܐ: ܟܕ ܠܗܘܿܢ ܠ̈ܡܠܐܟܐ ܩܿܪܐ ܗܿܟܢ܆ ܗܿܟܢܐ ܐܦ ܗ݀ܝ ܕܒܢ̈ܝ ܚܼܛܐ ܠܚܛܝ̈ܐ܀ ܕܝܨܐ ܚܝܘܬܐ ܐܝܬܝܗܿ ܕܕܡܝܐ ܠܥܙܠܐ ܘܒܡܕܒܪܐ ܗܿܘܝܐ܀ ܫܘܼܡܢܐ ܕܚ̈ܛܐ ܗ̄ ܠܣܡܝܼܕܐ ܘܪܡܘܬ ܕܗ݀ܘܐ ܡܢܗܘܿܢ ܩܿܪܐ܀ ܫܡܢ ܝܣܪܐܝܠ ܘܒܥܼܛ܀ ܥܒܪܝܐ ܫܡܼܢܬ ܘܥܒܼܝܬ ܘܩܼܢܝܬ ܢܟܣ̈ܐ ܗ̄ ܐܬܥܒܝܼ ܠܡ ܘܫܡܼܢ ܡܼܢ ܦܘܼܪ̈ܦܩܥܐ ܘܐܬܕܡܝܼ ܠܣܘܼܣܝܐ ܫܡܝܼܢܐ ܕܒܿܥܛ ܠܡܬܪܣܝܢܗ܀ ܘܛܥܼܐ ܠܐܠܗܐ ܕܥܒܼܕܗ ܗ̄ ܟܕ ܕܒܿܚ ܠܫ̈ܐܕܐ ܘܣܿܓܕ ܠܦܬܟܪ̈ܐ܀ ܘܨܚܝܼ ܠܬܩܝܼܦܐ ܕܝܠܕܟ ܛܥܝܬ ܥܒܪܐ ܐܡܿܪ ܕܫܘܼܒܚܟ ܛܥܝܬ ܕܐܢ ܛܒܝܼܠܘܼܬܗ ܕܥܠ ܓܘܐ܇ ܘܐܢ ܗ݀ܝ ܕܝܼܠܟ ܝܼܚܝܼܕܐܝܬ ܕܡܼܢ ܥܒܕܘܼܬܐ ܠܚܐܪܘܬܐ ܛܥܿܝܬ ܠܟܿܠܗܝܢ ܒܝܕ ܥܒܪ ܦܘܼܩ̈ܕܢܝܟ ܕܥܠ ܢܡܘܣ̈ܘܗܝ܀ ܡܛ݀ܠ ܕܕܪܐ ܐܢܘܿܢ ܗܦܝܼܟܐ ܗ̄ ܡܦܬܠܐ ܘܥܩܝܼܡܐ ܘܠܐ ܦܫܝܼܛܐ ܘܬܪܝܼܨܐ܀ ܐܦ ܐܢܿܐ ܚܠܦ ܕܡܪܡܪܡܘܼܢܝ ܒܥܒ̈ܕܝܿܗܘܿܢ ܘܐܪܓܙܘܼܢܝ ܐ݀ܛܢ ܒܠܐ ܥܡܝ ܗ̄ ܒܐܬܘܪ̈ܝܐ ܘܒܒ̈ܠܝܐ ܕܫܘܝܢ ܠܗܘܿܢ܇ ܦܘܠܘܿܣ ܥܠ ܥܡ̈ܡܐ ܕܐܬܩܪܝܼܘ ܒܿܬܪ ܕܢܚܗ ܕܡܫܝܼܚܐ ܡܿܦܫܩ ܠܗܿ ܒܐܓܪܬܐ ܕܠܘܬ ܪ̈ܘܡܝܐ܀ ܘܒܥܡܐ ܣܟܠܐ ܐܪܓܙ ܐܢܘܿܢ ܗ̄ ܩܿܪܐ ܠܗܘܿܢ ܣܟ̈ܠܐ ܠܐܬܘܪ̈ܝܐ܇ ܡܛ݀ܠ ܚܢܦܘܼܬܗܘܿܢ ܘܒܝܼܫܘܼܬܗܘܿܢ ܡܛ݀ܠ ܕܢܘܼܪܐ ܩܿܕܚܐ ܒܪܘܓܙܝ ܗ̄ ܠܘ ܠܡ ܒܠܚܘܕ ܠܩܘܼܪ̈ܝܐ ܘܠܒ̈ܬܐ ܡܿܘܩܕܢܐ ܢܘܼܪܗܘܿܢ ܕܐܬܘܪ̈ܝܐ ܘܕܒܒ̈ܠܝܐ܇ ܐܠܐ ܐܦ ܥܕܡܐ ܠܩܒܪ̈ܐ ܕܡܝܼ̈ܬܐ ܡܘܩܕܝܼܢ܀","english":"He calls the first one that is taken from the milk and fat of oxen \"beast,\" and the common milk of goats, with the fat of fatted animals, is spread out; everything gives fattening to the fattened ones, which he calls \"rams\" and \"lambs.\" Male goats and kids are males that, with much leaping, dance and skip. This is \"goats,\" as is customary, said to be like \"goats of angels.\" When he calls them \"angels\" there, so also here \"goats\" are called \"sinners.\" The goat is a beast that resembles a goat and is in the desert. The leaping of sinners is to the abyss and the height of that which he calls \"leaping.\" Hear, O Israel, and be silent. Hebrew: \"Hear and be silent and stand and cover your ears.\" It was done for him, and he heard from the partridges and resembled a heard horse that is silent for its fattening. And he erred from the God who made him, when he sacrificed to demons and worshipped idols. And he inclined to the strong one of your birth; you erred, O Hebrew, he says, \"your glory erred,\" whether the worldliness of the one over the interior, or that which is yours alone, from servitude to freedom you erred for all of them by means of the crossing of your commandments over his laws. Because the generation was perverse, twisted, and crooked, and not simple and straight. Also you, instead of exalting me in your deeds and angering me, you have sinned against me with the Assyrians and Babylonians, whom Paul interprets concerning the peoples who were called after the coming of Christ in the Epistle to the Romans. And with the foolish people he angered you; he calls them \"fools\" to the Assyrians, because of their hardness and their evil, because fire blazes in my anger, not only for the villages and houses burning their fire of the Assyrians and Babylonians, but even to the tombs of the dead they burn.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܐܘܬܐ","severity":"info","text":"The Syriac term ܚܐܘܬܐ (ḥāwṯā) is here translated 'beast', but it also carries the sense of 'wild animal' or 'serpent', possibly echoing the Eden serpent. Bar Salibi uses it to denote the first animal taken from milk and fat of oxen.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܡܥ ܝܣܪܐܝܠ ܘܒܥܘܛ","severity":"info","text":"The phrase 'Hear, O Israel, and be silent' echoes Deuteronomy 27:9 (Peshitta: ܫܡܥ ܝܣܪܐܝܠ ܘܒܥܘܛ). Bar Salibi then glosses it with a Hebrew-like expansion: 'Hear and be silent and stand and cover your ears', which is not a direct biblical citation but a midrashic elaboration.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܘܠܘܣ","severity":"info","text":"Bar Salibi invokes Paul's Epistle to the Romans to interpret the Assyrians and Babylonians as peoples called after Christ's coming. This likely refers to Romans 9–11, where Paul discusses the inclusion of gentiles; the specific connection to Assyrians and Babylonians is Bar Salibi's own typological reading.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܬܘܪ̈ܝܐ ܘܒܒ̈ܠܝܐ","severity":"info","text":"The mention of Assyrians and Babylonians burning tombs reflects later Syriac Christian polemic against Zoroastrian or pagan practices, possibly referencing Sasanian persecution of Christians. Bar Salibi uses this to illustrate the 'foolish people' who anger God.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܒܥ̈ܝ ܐܝܟ ܥܝܕܐ ܐܡܝܪܐ ܐܝܟ ܕܒܥ̈ܝ ܡ̈ܠܐܟܐ","severity":"caution","text":"The phrase 'goats of angels' is obscure. It may be a corruption or a rare idiom; the text seems to equate goats with sinners via a pun (ܕܒܥ̈ܝ / ܚܛܝ̈ܐ). The sense is contested: the English draft reads 'goats of angels' but the Syriac may intend 'goats like angels' or a scribal error.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the first one' (ܪܝܫܝܐ) taken from milk and fat is unclear; it may refer to a specific sacrificial animal or a typological figure.","The phrase 'goats of angels' (ܕܒܥ̈ܝ ܡ̈ܠܐܟܐ) is ambiguous; it may be a textual corruption or a deliberate paradox.","The Hebrew gloss 'Hear and be silent and stand and cover your ears' is not a direct biblical quote; its source is uncertain."],"confidence":"medium","notes":[]},{"i":42,"ref":"p42","source":"ܠܗܕܐ ܓܝܪ ܩܿܪܐ ܫܝܘܿܠ ܬܚܬܝܬܐ ܘܐܝܟ ܕܠܝܬܝܼܪܘܬ ܕܘܼܚܠܦܐ ܐܡܼܪܗܿ ܠܗܕܐ: ܬܘܼܒ ܢܘܼܪܐ ܩܿܕܚܐ ܒܪܘܓܙܝ ܗ̄ ܥܠ ܒܘܼܕܪܗܘܿܢ ܐ̱ܚܪܝܐ ܘܒܘܼܛܠܐ ܕܗܿܠܝܢ ܕܝܼܠܗܘܿܢ ܡܣܟ̈ܠܢ ܐܝܟ ܪܥܝܢܐ ܫܠܝܼܚܝܐ܀ ܘܬܘܩܕ ܫܬܐܣ̈ܐ ܕܛܘܼܪ̈ܐ ܗ̄ ܛܘܼܪ̈ܐ ܬܢܢ ܩܿܪܐ: ܠܐܦܕ̈ܢܐ ܘܗܝ̈ܟܠܐ ܕܝܼܠܗܘܿܢ܇ ܕܐܝܟ ܛܘܼܪ̈ܐ ܡܫܪܪܝܼܢ ܗܼܘܘ ܒܒܢܝ̈ܢܝܗܘܿܢ ܘܫܬ̈ܐܣܐ: ܠܥܩܪ̈ܐ ܩܿܪܐ: ܘܓܙܪ̈ܝ ܐܘܒܠ ܒܗܘܿܢ ܕܡܛ݀ܠ ܚܡܼܬܐ ܣܓܝܐܬܐ ܕܡܚܡܬ ܐܢܼܐ ܥܠܗܘܢܿ܇ ܟ݀ܠܗܘܿܢ ܓܙܪ̈ܝ ܐܘܿܒܠ ܠܗܘܿܢ ܗ̄ ܢܐܟܠܘܢܼ ܠܒܣܪܗܘܿܢ ܓܙܪ̈ܐ ܕܒܥ̈ܠܕܒܒܐ ܐ݀ܡܪ܀ ܢܬܛܪܦܘܢܼ ܠܟܦܢܐ ܗ̄ ܟܕ ܡܬܼܚ̈ܫܒܢ ܒܡܕܝܢ̈ܬܗܘܢܿ ܢܫܬܠܡܘܢܼ ܠܗܘܿܢ ܪ̈ܘܚܐ ܒܝܼܫ̈ܬܐ ܗ̄ ܕܐܝܬܝܗܝܢ ܡܫܪ̈ܝܬܐ ܕܐܬܘܪ̈ܝܐ: ܘܕܒܒ̈ܠܝܐ ܕܡܫܼܬ̈ܠܡܢ ܠܗܘܿܢ: ܡܛ݀ܠ ܕܩܿܢܝܢܼ ܨܒܝܢܐ ܒܝܼܫܐ: ܘܠܝܬ ܒܗܘܿܢ ܙܗܪܐ ܕܡܪܚܡܢܘܼـܐ܀ ܥܒܪܝܐ ܢܦܝܼܚ̈ܝ ܟܪܣܐ ܘܐܟܠ̈ܝ ܥܩܒܬܐ܇ ܘܥܘܼܩܣܐ ܡܪܝܪܐ ܐܡܼܪ ܟܕ ܢܦܝܼܚ̈ܝ ܟܪܣܐ ܩܿܪܐ ܠܕܡܫܼܬܕܝܢ ܕܠܐ ܩܒܘܼܪܬܐ܀ ܐܚܪ̈ܢܐ ܪ̈ܘܚܐ ܠܡ ܒܝܼܫ̈ܬܐ ܩܼܪܐ ܐ݀ܡܪܝܼܢ ܠܫ̈ܐܕܐ ܕܡܕܝܒܝܢ ܠܗܘܿܢ܀ ܘܠܛܝܪܐ ܐܫܠܡ ܐܢܘܿܢ ܗ̄ ܠܒܥ̈ܠܕܒܒܐ ܡܪܝܪ̈ܐ ܡܿܫܠܡ ܐܢܼܐ ܠܗܘܿܢ: ܗܿܠܝܢ ܕܐܝܟ ܛܝܪܐ ܐ݀ܬܝܢ ܘܡܓܡܪܝܼܢ ܛܒܬ̈ܗܘܿܢ܀ ܚܘ̈ܘܬܐ ܕܚܿܠܕܝܼܢ ܒܥܦܪܐ ܩܿܪܐ܆ ܠܗܿܢܘܢ ܕܚܿܠܕܝܼܢ ܬܚܝܬ ܫܘܼܪ̈ܐ: ܘܣܿܠܩܝܼܢ ܥܠܝܗܘܿܢ܀ ܐܠܘܼܠܐ ܪܘܓܙܐ ܕܒܥ̈ܠܕܒܒܐ ܕܥܫܢ܀ ܥܒܪܝܐ ܚܠܦ ܪܘܓܙܐ ܓܘܼܕܦܐ ܐܡܿܪ ܗ̄ ܒܿܥܐ ܕܢܚܞܘܐ ܬܢܢ ܠܡܪܚܡܢܘܼـܐ ܕܥܬܝܼܕ ܢܫܦܥ ܥܠܝܗܘܿܢ ܒܦܘܼܢܝܐ ܕܐܠܘ ܠܡ ܐܘܒܼܕܬ ܠܓܡܪ ܠܟܿܠܗܘܿܢ: ܡܓܕܦܝܼܢ ܗܼܘܘ ܥܠܝܗܘܿܢ ܒܥܠ̈ܕܒܒܝܗܘܿܢ ܘܡܬܬܪܝܼܡܝܼܢ ܘܐ݀ܡܪܝܼܢ܀","english":"For this he calls the lower Sheol, and as if by way of excess he said this to it. Again, a fire blazes in his wrath upon their last threshing-floor, and the cessation of those who are their own is hindered, like apostate shepherds. And the foundations of the mountains burn; he calls the mountains \"fortresses\" and \"temples\" of their own, which, like mountains, were established in their buildings and foundations. He calls the roots, and the torrents of the river in which, because of the great wrath that burns upon them, all the torrents of the river, he says, ate their own flesh, the torrents of enemies. They were dashed against the rocks when they were reckoned in their cities, and they were delivered over to the evil spirits, which are the camps of the Assyrians and Babylonians, who were delivered over to them, because evil will prevails, and there is in them no caution of mercy. The Hebrews call \"those with swollen bellies\" and \"heel-eaters,\" and he says \"bitter oppression,\" when he calls \"those with swollen bellies\" those who are cast out without burial. Others call them \"evil spirits,\" they say, to the demons that drive them mad. And he delivered the bird to bitter enemies; he delivers them to those who, like a bird, come and consume their goods. He calls \"serpents that burrow in the dust\" those that burrow under the walls and climb up over them. \"Alas!\" is the wrath of the enemies that oppress. The Hebrew, instead of \"wrath,\" says \"blasphemy,\" meaning that he wishes to show that the mercy that is about to pour out upon them in the destruction of \"Alas!\" would not have utterly destroyed them all; they would have blasphemed against them in their enemies and been exalted and spoken.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܝܘܿܠ ܬܚܬܝܬܐ","severity":"info","text":"The phrase 'lower Sheol' (šəyol taḥtaytā) distinguishes a deeper level of the underworld, a concept found in Syriac eschatological tradition.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܬܘܪ̈ܝܐ ܘܕܒܒ̈ܠܝܐ","severity":"info","text":"The reference to 'Assyrians and Babylonians' as evil spirits reflects a common Syriac typology identifying historical enemies with demonic forces, likely drawn from biblical and post-biblical tradition.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܒܪܝܐ","severity":"info","text":"The term 'Hebrew' (ʿebrāyā) here introduces an alternative reading or interpretation, possibly from a Hebrew source or a Syriac tradition claiming Hebrew origin, as Bar Salibi often does.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܠܘܼܠܐ","severity":"info","text":"The exclamation 'Alas!' (alwālā) may echo a biblical lament formula, though no specific verse is cited; it functions as a rhetorical marker of divine judgment.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܘܼܕܪܗܘܿܢ ܐ̱ܚܪܝܐ","severity":"caution","text":"The phrase 'their last threshing-floor' (būdrhōn aḥrāyā) is ambiguous; it may refer to a final harvest or a place of judgment, but the exact referent is unclear without a parallel.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those with swollen bellies' and 'heel-eaters' is unclear; they may be epithets for specific groups or generic terms for the damned.","The relationship between the 'bird' and the 'bitter enemies' is ambiguous; it may be a simile or a reference to a specific mythological or biblical figure."],"confidence":"medium","notes":[]},{"i":43,"ref":"p43","source":"ܕܐܝܼܕܢ ܗܼܘ ܐܬܬܪܝܼܡܬ݀ ܗ̄ ܥܠܝܗܘܿܢ ܘܠܘ ܐܠܗܐ ܐܫܠܼܡ ܐܢܘܿܢ ܠܢ܆ ܘܒܚܝܠܢ ܟܒܼܫܢ ܐܢܘܿܢ: ܘܠܘ ܐܠܗܐ ܝܗܼܒ ܠܢ ܚܝܠܐ܆ ܡܛ݀ܠ ܕܥܡܐ ܕܐܒܝܼܕܐ ܬܪܥܝܼܬܗ ܗ̄ ܨ݀ܒܐ ܕܢܘܕܥ ܥܠ ܕܫܿܘܝܢ ܠܡܣܡ ܒܪܝܫܐ: ܫܒܼܩ ܕܢܬܡܣܪܘܢܼ ܥܡܐ ܗܢܐ ܒܝܕ ܠܠܘܼܬܗ ܘܣܟܠܘܼܬܗ ܐܘܒܕ ܐܝܼܩܪܗ܆ ܘܒܘܼܝܢܗ ܘܝܘܼܟܠܗ ܘܗܘܼܘ ܥܠܼܬܐ ܕܐܗܡܐ ܒܗܘܿܢ ܐܝܟ ܕܢܐܬܘܿܢ ܒܥ̈ܠܕܒܒܐ ܠܗܢܐ ܓܘܼܕܦܐ܀ ܐܠܘܼ ܚܟܡܼܗ ܐܣܬܟܠܘ ܒܗܕܐ ܗ̄ ܐܠܘܼ ܐܪܓܫܘ ܒܡܛܒܢܘܼܬܝ܇ ܪܕܦ ܗܼܘܐ ܚܕ ܐܠܦܐ܆ ܘܬܪܝܢ ܡܥܪܩܝܼܢ ܗܼܘܘ ܪܒܘܼܬܐ ܗ̄ ܪܒܘܼـܐ ܥܣܪܐ ܐ̈ܠܦܝܐ ܗܿܘܝܐ܀ ܡܛ݀ܠ ܕܠܐ ܗܼܘܐ ܐܝܟ ܬܘܼܩܦܢ ܬܘܼܦܩܗܘܿܢ ܗ̄ ܘܗܐ ܠܡ ܣܿܗܕܝܼܢ ܣܘܼܥܪ̈ܢܐ ܕܨܐܕܝܗܘܿܢ ܡܣܬܥܪܝܼܢ ܠܗܘܿܢ܀ ܘܠܛܝܪܐ ܐܫܠܡ ܐܢܘܿܢ ܗ̄ ܠܒܥ̈ܠܕܒܒܐ ܡܪܝܪ̈ܐ ܡܿܫܠܡ ܐܢܼܐ ܠܗܘܿܢ܇ ܗܿܠܝܢ ܕܐܝܟ ܛܝܪܐ ܐ݀ܬܝܢ ܘܡܓܡܪܝܼܢ ܛܒ̈ܬܗܘܿܢ܀ ܚܘ̈ܘܬܐ ܕܚܿܠܕܝܼܢ ܒܥܦܪܐ ܩܿܪܐ܆ ܠܗܿܢܘܿܢ ܕܚܿܠܕܝܼܢ ܬܚܝܬ ܫܘܼܪ̈ܐ: ܘܣܿܠܩܝܼܢ ܥܠܝܗܘܿܢ܀ ܐܠܘܼܠܐ ܪܘܓܙܐ ܕܒܥ̈ܠܕܒܒܐ ܕܥܫܢ܀ ܥܒܪܝܐ ܚܠܦ ܪܘܓܙܐ ܓܘܼܕܦܐ ܐܡܿܪ ܗ̄ ܒܿܥܐ ܕܢܚܘܐ ܬܢܢ ܠܡܪܚܡܢܘܼܬܐ ܕܥܬܝܼܕ ܢܫܦܥ ܥܠܝܗܘܿܢ ܒܦܘܼܢܝܐ ܕܐܠܘ ܠܡ ܐܘܒܼܕܬ ܠܓܡܪ ܠܟܿܠܗܘܢ: ܡܓܕܦܝܼܢ ܗܼܘܘ ܥܠܝܗܘܿܢ ܒܥܠ̈ܠܕܒܒܝܗܘܿܢ ܘܡܬܬܪܝܼܡܝܼܢ ܘܐܡܿܪܝܼܢ܀ ܕܐܝܼܕܢ ܗܼܘ ܐܬܬܪܝܼܡܬ݀ ܗ̄ ܥܠܝܗܘܿܢ ܘܠܘ ܐܠܗܐ ܐܫܠܼܡ ܐܢܘܿܢ ܠܢ܆ ܘܒܚܝܠܢ ܟܒܼܫܢ ܐܢܘܿܢ: ܘܠܘ ܐܠܗܐ ܝܗܼܒ ܠܢ ܚܝܠܐ܆ ܡܛ݀ܠ ܕܥܡܐ ܐܒܝܼܕܐ ܬܪܥܝܼܬܗ ܗ̄ ܨ݀ܒܐ ܕܢܘܕܥ ܥܠ ܕܫܿܘܝܢ ܠܡܣܡ ܒܪܝܫܐ: ܫܒܼܩ ܕܢܬܡܣܪܘܢܼ ܥܡܐ ܗܢܐ ܒܝܕ ܠܠܘܼܬܗ ܘܣܟܠܘܼܬܗ ܐܘܒܕ ܐܝܼܩܪܗ܆ ܘܒܘܼܝܢܗ ܘܣܘܼܟܠܗ ܘܗܘܼܘ ܥܠܼـܐ ܕܐܗܡܐ ܒܗܘܿܢ ܐܝܟ ܕܢܐܬܘܿܢ ܒܥ̈ܠܕܒܒܐ ܠܗܢܐ ܓܘܼܕܦܐ܀","english":"whose hand was raised against them, and not God delivered them to him; and by force he subdued them: and not God gave him strength, because the people whose reason was lost wanted to know what is fitting to put at the head; he left this people to be handed over to his folly and foolishness, lost his honor, and his shame and his consumption became the cause of this in them, as if enemies came to this blasphemy. If they had understood with this wisdom, if they had perceived my nature, one thousand would have pursued, and two hundred thousand would have fled, ten thousand thousands. Because their strength was not like his strength, and behold, the testimonies of the deeds that are done against them are not yet accomplished. And he handed them over to the mountain, to bitter enemies, handing them over, those who like the mountain come and finish their good things. Serpents that dwell in the dust he calls, those that dwell under the walls: and they climb upon them. If not for the wrath of the enemies that pressed. The Hebrew, instead of wrath, says blasphemy, he wants to show that the mercy that is about to pour upon them in the salvation of if not yet destroyed completely, they would blaspheme against them, their enemies would be raised up and say: whose hand was raised against them, and not God delivered them to him; and by force he subdued them: and not God gave him strength, because the people whose reason was lost wanted to know what is fitting to put at the head; he left this people to be handed over to his folly and foolishness, lost his honor, and his shame and his consumption became the cause of this in them, as if enemies came to this blasphemy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܘܼܕܦܐ","severity":"info","text":"The Syriac term guddāpā (blasphemy) is used here to render the Hebrew word for 'wrath' (as the text notes), indicating a deliberate interpretive shift by the commentator.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܝܪܐ","severity":"info","text":"The 'mountain' (ṭūrā) is interpreted as a symbol of fortresses or temples, consistent with Dionysius bar Salibi's allegorical reading of Deuteronomy.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deuteronomy 32:22","severity":"info","text":"The imagery of serpents dwelling under walls and climbing upon them echoes the curse language of Deuteronomy 32:22, where fire blazes in the lower Sheol.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"repetition","severity":"info","text":"The passage repeats the phrase 'whose hand was raised against them' verbatim, framing the commentary as a chiastic reflection on divine vs. human agency.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Hebrew","severity":"info","text":"Dionysius explicitly contrasts the Syriac reading with the Hebrew text, noting that the Hebrew uses 'blasphemy' where the Syriac has 'wrath', showing awareness of textual variants.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܗܡܐ","severity":"caution","text":"The word ʾahmā (consumption) is ambiguous; it may refer to physical decay or moral corruption, and the English draft's 'consumption' may not capture the full range.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ten thousand thousands' (ܪܒܘܼـܐ ܥܣܪܐ ܐ̈ܠܦܝܐ) is ambiguous: it could mean 10,000,000 or be a rhetorical hyperbole for an immense number.","The identity of 'the mountain' (ܛܝܪܐ) is unclear: it may refer to a specific location or be a symbolic reference to enemy strongholds."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"ܐܠܘܼ ܚܟܡܼܗ ܐܣܬܟܠܘ ܒܗܕܐ ܗ̄ ܐܠܘܼ ܐܪܓܫܘ ܒܡܛܒܢܘܼܬܝ܇ ܪܕܦ ܗܼܘܐ ܚܕ ܐܠܦܐ܆ ܘܬܪܝܢ ܡܥܪܩܝܼܢ ܗܼܘܘ ܪܒܘܼܬܐ ܗ̄ ܪܒܘܼܬܐ ܥܣܪܐ ܐ̈ܠܦܝܐ ܗܿܘܝܐ܀ ܡܛܜܠ ܕܠܐ ܗܼܘܐ ܐܝܟ ܬܘܼܩܦܢ ܬܘܼܩܦܗܘܿܢ ܗ̄ ܘܗܐ ܠܡ ܣܿܗܕܝܼܢ ܣܘܼܥܪ̈ܢܐ ܕܨܐܕܝܗܘܿܢ ܡܣܬܥܪܝܼܢ: ܕܠܐ ܡܬܼܦܚܡ ܚܝܠܐ ܘܬܘܼܩܦܐ ܕܠܿܘܐܼ ܠܢ ܠܚܝܪܐ ܣܪܝܼܩܐ ܕܥܡ̈ܡܐ: ܘܟܕ ܗܿܟܢܐ ܚܠܬܢܝܼܢܢ܇ ܕܡܛ݀ܠ ܚܛܗ̈ܝܢ ܢܦܼܿܠܢܢ ܩܕܡ ܒܥܠ̈ܕܒܒܝܢ ܒܕܐܗܡܝܼ ܐܠܗܐ ܡܼܢ ܥܘܪܕܢܢ܀ ܡܛ݀ܠ ܕܡܼܢ ܓܦܬܐ ܕܣܕܘܡ ܗ̄ ܓܦܬܐ ܫܬܠܬܐ ܩܿܪܐ: ܠܢܨܒ̈ܬܐ ܗܿܠܝܢ ܕܡܼܢ ܟܪܡܐ܇ ܟܕ ܪܡܿܙ ܥܠ ܥܩܪ̈ܐ: ܡܼܢ ܥܩܪܐ ܠܡ ܕܣܕܘ̈ܡܝܐ ܐܫܬܼܟܚܘ ܕܐܝܬܝܗܘܿܢ ܒܝܕ ܐܚܝܿܢܘܼܬܐ ܕܥ݀ܒ̈ܕܐ ܘܥܝ̈ܕܐ ܘܣܓܘ̈ܠܐ: ܠܥܒܿܕ̈ܐ ܘܡ̈ܠܐ ܘܚܘܼܫ̈ܒܐ ܪܡܿܙ: ܠܘ ܚܠ̈ܝܐ ܐܝܟ ܕܓܦܬܐ܇ ܐܠܐ ܡܪܝܼܪܝܢ܀ ܚܡܼـܐ ܕܬܢܝܼܢܐ ܚܡܬܗܘܿܢ ܗ̄ ܒܝܕ ܬܢܝܼܢܐ ܘܦܬܢܐ: ܥܠ ܒܝܼܫܘܼܬܗܘܿܢ ܡܿܘܕܥ ܕܐܝܼܬܝܗܘܿܢ ܡܡܝܼ̈ܬܢܐ ܕܐܒܗ̈ܝܗܘܿܢ ܘܕܢܒܝ̈ܝܗܘܿܢ: ܦܬܢܐ ܕܡܼܢ ܓܢܣܐ ܕܚܘ̈ܘܬܐ ܐܝܼܬ̄ܘ: ܒܝܼܫܐ ܩܿܪܐ ܠܗ: ܥܠ ܕܡܿܒܐܫ ܡܐ ܕܐ݀ܫܕ ܡܪܬܗ ܥܠ ܐܢܫ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܐܦܢ ܚܘܝܐ ܐܝܼܬܘܗܝ ܦܬܢܐ ܐܘܟܝܼܬ ܐܣܦܣ܇ ܐܠܐ ܠܥܓܠܐ ܕܡܿܐ: ܗܐ ܓܢܝܼܙ ܥܡܝ ܘܚܬܝܼܡ ܒܐܘܨܪ̈ܐ ܗ̄ ܡܣܡ ܒܪܝܫܐ ܕܐܡܪܬ ܠܥܠ. ܡܕܡ ܗܿܘ ܕܡܿܛܝܒܼ ܘܢܛܝܼܪ ܐܝܟ ܕܒܐܘܨܪ̈ܐ ܘܒܙܒܢܗ ܡܿܦܩ ܐܢܼܐ ܠܗ ܠܐܝܠܝܢ ܕܫܘܿܝܢ܀ ܐܘܨܪ̈ܐ ܗ̄ ܠܒܝܬ ܩܦܣ̈ܐ ܘܚܡ̈ܠܐ ܘܬܘ̈ܢܐ ܩܿܪܐ܀ ܗ݀ܝ ܕܚܬܝܼܡ ܐܟܡܿܢ ܕܢܛܝܼܪ ܒܓܙܐ ܘܦܫܝܼܩܐܝܬ ܡܬܼܬܝܬܐ܀ ܒܙܒܢܐ ܕܬܡܘܼܛܝ ܪܓܠܗܘܿܢ ܗ̄ ܒܙܒܢܐ ܕܡܛ݀ܠ ܚܛܗ̈ܝܗܘܿܢ ܡܬܚܡܠܝܼܢ: ܘܒܿܨܪ ܚܝܠܗܘܿܢ ܐܝܟ ܐܢܫ ܕܡܿܝܛܐ ܪܓܠܗ ܘܦܫܝܼܩ ܠܐܢܫ ܕܢܣܼܚܦܗ: ܡܿܕܪܟ ܠܗܘܿܢ ܡܣܡܒܪܝܫܐ ܗܢܐ܀","english":"If they had understood this wisdom, if they had perceived my nature, one would have pursued a thousand, and two fleeing would have put to rout ten thousand myriads. Because their strength was not like his strength, and behold, the deeds done against them bear witness that the power and might of the Lord are not for the empty freedom of the peoples. And when they thus become weak, because of their sins they fall before their enemies, since God is with the righteous. Because the vine of Sodom is called a planted vine, for those clusters which, like a vineyard, when it hints at the roots, are like the roots of the Sodomites, which were found to be through the brotherhood of deeds, customs, and possessions; it hints at servants, words, and thoughts, not sweet like a vine, but bitter. The anger of the foolish is their anger through folly and simplicity; their wickedness shows that they are the heirs of their fathers and their masters. Simplicity, like the species of serpents, is evil; he calls it evil, because it harms when it casts its poison upon a man. Others say that also the serpent is simplicity, like asp, but for the calf of what? Behold, it is hidden with me and sealed in the treasuries, placed at the head of what I said above. That which is prepared and guarded as in treasuries, and at its time is brought out and given to those who are worthy. Treasuries are called chests, stores, and figs. This which is sealed as it is guarded in the treasury, and simply given. At the time when their foot stumbles, at the time when because of their sins they are carried, and their strength diminishes like a man whose foot is injured, and it is simple for the man who overcomes him; he overtakes them, as I placed at the head of this.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage argues that if the people had understood divine wisdom, a single pursuer could rout vast numbers, but because they rejected God's order, their strength failed and they fell to enemies.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܓܦܬܐ ܕܣܕܘܡ","severity":"info","text":"The 'vine of Sodom' (ܓܦܬܐ ܕܣܕܘܡ) is a biblical symbol for something outwardly attractive but inwardly bitter, used here to characterize the people's corrupt nature.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deuteronomy 32:32","severity":"info","text":"The 'vine of Sodom' alludes to Deuteronomy 32:32 (Peshitta), where Israel is compared to a vine whose fruit is bitter due to disobedience.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'treasuries' (ܐܘܨܪ̈ܐ) refer to storehouses for sacred or royal goods, a common metaphor in Syriac exegesis for hidden divine truths revealed only to the worthy.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The image of a serpent's poison (ܚܘ̈ܘܬܐ) and the 'simplicity' (ܦܬܢܐ) that harms parallels Ephrem's Hymns on Faith, where simplicity without wisdom is dangerous.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'calf of what?' (ܠܥܓܠܐ ܕܡܿܐ) is obscure; it may be a textual corruption or a lost reference, possibly to a biblical or patristic exemplum.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'calf' (ܥܓܠܐ) is unclear; it may be a textual error or a reference to an unknown tradition.","The phrase 'placed at the head of what I said above' suggests a cross-reference to an earlier passage not fully preserved in this excerpt."],"confidence":"medium","notes":[]},{"i":45,"ref":"p45","source":"ܡܛ݀ܠ ܕܕܐܢܿ ܡܪܝܐ ܠܥܡܗ ܗ̄ ܡܟܝܠ ܡܿܠܒܒ ܠܗܘܿܢ ܕܠܐ ܢܦܣܩܘܢܼ ܣܒܪܐ܆ ܘܐܡܿܪ ܥܠ ܦܘܼܢܝܐ: ܥܿܒܕ ܠܗܘܢܿ ܬܒܥܬܐ ܡܐܕܪܕܐ ܐܢܘܢ: ܐܝܟ ܒܢ̈ܝܐ ܣܢܼܘ ܬܘܼܪܨܐ܆ ܒܝܕ ܡܪܕܘܼـܐ ܕܡܢܗ܀ ܘܒܥܒܿ̈ܕܘܗܝ ܡܬܼܒܝܐ ܗ̄ ܡܬܒܝܐ ܒܗܘܿܢ ܟܕ ܐܝܬܝܗܘܿܢ ܥܒܕ̈ܘܗܝ ܘܒܢ̈ܝ ܒܝܬܗ܀ ܡܛ݀ܠ ܕܚܙܐ ܕܫܠܼܛܬ݀ ܐܝܼܕܐ ܗ̄ ܐܬܬܪܝܼܡܬ݀ ܐܝܼܕܐ ܕܒܥ̈ܠܕܒܒܐ ܥܠܝܗܘܿܢ ܟܕ ܠܝܬ ܠܗܘܿܢ ܐܢܫ ܕܡܿܥܪܕ ܠܗܘܿܢ܀ ܘܢܐܡܪ ܐܝܟܐ ܐܢܘܿܢ ܐܠܗ̈ܝܗܘܢ ܗ̄ ܒܝܕ ܢܒ̈ܝܐ ܟܿܐܐ ܒܒܥ̈ܠܕܒܒܐ ܕܥܡܐ ܘܐܡܿܪ: ܕܐܝܟܐ ܐܢܘܿܢ ܐ̈ܠܗܐ ܣܪ̈ܝܼܩܐ ܩܿܪܝܢ ܐܢܬܘܿܢ ܐܬܬܼܟܠܬܘܿܢ ܥܠܝܗܘܿܢ ܐܝܟ ܕܥܠ ܬܩܝܼܦ̈ܐ ܘܩܪܒܬܘܿܢ ܠܗܘܿܢ ܕܒ̈ܚܐ܀ ܢܐܬܘܿܢ ܗܿܫܐ ܘܢܦܨܘܿܢܟܘܿܢ ܡܼܢ ܐܝܼܕ̈ܝ܀ ܬܐܚܘܿܕܝ ܒܕܝܼܢܐ ܐܝܼܕܝ ܗ̄ ܡܛ݀ܠ ܚܝܠܬܢܘܼܬܝ ܡܿܦܨܐ ܐܢܼܐ ܠܗܘܿܢ ܡܼܢ ܥܡ̈ܡܐ܇ ܐܠܐ ܒܕܝܼܢܐ ܟܐܢܐ ܕܐܢܿ ܐܢܼܐ ܠܗܘܿܢ ܠܣܘܼܥܪ̈ܢܐ ܘܐܝܟ ܕܥܒܼܕܘ ܟܐܢܐܝܬ ܦܿܪܥ ܐܢܼܐ ܠܗܘ܇ ܠܒܥܠ̈ܕܒܒܝ ܐ݀ܫܠܡ ܗ̄ ܕܗܿܟܢ ܪܕܐ ܐܢܼܐ ܠܗܘܿܢ ܟܐܢܐܝܬ܀ ܟܕ ܠܐ ܦܿܠܛ ܚܕ ܡܢܗܘܿܢ ܡܼܢ ܐܝܼܕܝ܀ ܐ݀ܫܠܡ ܗ̄ ܐܓܿܡܪ ܐ݀ܛܠܩ ܐܢܘܿܢ܆ ܘܐ݀ܣܝܼܦ ܐܢܘܿܢ܀ ܐܪܘܐ ܓܐܪ̈ܝ ܡܼܢ ܕܡܐ ܗ̄ ܡܼܢ ܣܘܼܥܪܢܐ ܕܥܝܕܐ ܫܩܼܠܗܿ: ܟܕ ܪܡܿܙ ܥܠ ܡܣܡ ܒܪܝܫܐ ܕܡܿܝܬܐ ܡܛ݀ܠ ܕܓܐܪܐ ܡܐ ܕܐܬܩܒܥ ܡܬܼܪܛܒ ܘܡܬܼܬܪܐ ܘܥܿܒܐ ܡܼܢ ܕܡܐ: ܪܝܫ ܬܓܐ ܕܒܥܠ̈ܕܒܒܐ ܗ̄ ܠܡܠܟܐ ܕܒܥ̈ܠܕܒܒܐ ܕܥܡܐ: ܕܡܿܘܒܕ ܠܗ ܡܕ̈ܝܐ ܘܦܪ̈ܣܝܐ: ܘܥܡܐ ܦܿܢܐ ܠܐܪܥܗ ܒܫܠܡܐ܀ ܒܿܬܪ ܗܢܐ ܦܬܓܡܐ ܡܿܘܣܦ ܝܘܢܝܐ ܚܕܘ ܫܡܝܐ ܥܡܗ ܕܢܓܕܘܢܼ ܠܗ ܗ̄ ܫܡ̈ܝܐ ܘܡ̈ܠܐܟܐ ܨ݀ܒܐ ܕܢܘܕܥ ܕܚܿܕܝܢ ܒܐܒܕܢܐ ܕܒܒ̈ܠܝܐ ܘܒܦܘܼܢܝܐ ܕܥܡܐ܀","english":"Because the Lord loved his people, therefore he encouraged them so that they would not lose hope, and he spoke concerning the victory: \"I will make for them a pursuit of ten thousand, like a flood that sweeps away a wall, by the hand of their Lord.\" And by his deeds it is shown that he is revealed in them, when his deeds and the sons of his house are his. Because he saw that the hand of the enemy had been raised over them, when there was no one to resist them. And he says, \"Where are your gods?\" by the mouth of the prophets, reproaching the enemies of the people, and he says, \"Where are the vain gods whom you called upon, in whom you trusted as if they were strong, and to whom you offered sacrifices? Now come and see my hands. Take hold of the hem of my hand, because my power is revealed to you among the nations, but by the hem of the garment I will reveal to you for deeds, and as they have done, so I will repay them, to my enemies I will deliver, that thus I will pursue them justly.\" When not one of them escaped from my hand, I will finish, I will destroy them, and I will add them. The sword is sated with blood, and with the deed of the one who took the customary offering, when he hinted at the placing of the heads of the dead, because when the sword is drawn, it is stained and becomes bloody, and it acts with blood. The head of the army of the enemies is for the king of the enemies of the people, who destroys the Medes and Persians, and the people return to their land in peace. After this word, John adds, \"The heavens rejoiced with him who conquered for him,\" that is, the heavens and the angels desired to make known that they rejoiced in the destruction of the Babylonians and in the victory of the people.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܿܠܒܒ","severity":"info","text":"The verb ܡܿܠܒܒ (from ܠܒܒ, 'heart') means 'to encourage' or 'to hearten'. Bar Salibi uses it to describe divine reassurance to Israel, a pastoral nuance typical of Syriac exegesis.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܒܥ̈ܝܐ ܣܥܼܘ ܬܘܼܪܨܐ","severity":"info","text":"The image of a flood sweeping away a wall (ܒܥ̈ܝܐ ܣܥܼܘ ܬܘܼܪܨܐ) echoes the Song of the Sea (Exodus 15:10) and prophetic descriptions of divine judgment, e.g., Isaiah 8:7–8.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܘܢܝܐ","severity":"info","text":"The reference to 'John' (ܝܘܢܝܐ) likely indicates John of Apamea or another Syriac commentator. Bar Salibi here attributes a gloss to John, showing the layered reception of the commentary tradition.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܒ̈ܠܝܐ","severity":"info","text":"The mention of 'Babylonians' (ܒܒ̈ܠܝܐ) as enemies of the people reflects a typological reading common in Syriac exegesis, where Babylon stands for any oppressor, here possibly the Persians or Medes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܿܬܪ ܗܢܐ ܦܬܓܡܐ","severity":"info","text":"The phrase 'After this word' (ܒܿܬܪ ܗܢܐ ܦܬܓܡܐ) marks a structural transition, introducing a quotation from John that serves as a concluding gloss on the preceding narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܪܘܐ ܓܐܪ̈ܝ ܡܼܢ ܕܡܐ","severity":"caution","text":"The phrase 'The sword is sated with blood' (ܐܪܘܐ ܓܐܪ̈ܝ ܡܼܢ ܕܡܐ) is ambiguous: it may be a literal description of battle or a metaphorical reference to ritual sacrifice. The text does not resolve the sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'John' (ܝܘܢܝܐ) is not specified; it may be John of Apamea or another Syriac author.","The phrase 'the sword is sated with blood' could be literal or metaphorical; the commentary does not clarify."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"ܡܟܝܠ ܫܒܚܘ ܥܡ̈ܡܐ ܥܡܗ ܗ̄ ܡܛ݀ ܠܕܝܼܕܥܬܘܢܿ ܡܼܢ ܐܝܠܝܢ ܕܗܘܼ̈ܝ ܐܘܿ ܕܗܘ̈ܝܢ ܕܟܡܐ ܬܩܝܼܦ ܚܝܠܝ ܘܟܡܐ ܡܚܝܼܠܝܼܢ ܐܠܗܝ̈ܟܘܢ: ܘܠܐ ܐܝܬܝܗܘܿܢ ܡܕܡ܆ ܐܠܐ ܩܪܘܿܒܘ ܘܫܒܚܘ ܐܟܚܕܐ ܐܢܬܘܿܢ ܥܡܡ̈ܐ ܥܡ ܥܡܐ ܕܝܼܠܝ܇ ܡܛ݀ܠ ܕܥܡܐܕܐܠܗܐ ܘܐܪܓܫ ܒܡܒܕܪܢܘܼܬܝ ܝܬܝܪ ܡܢܟܘܿܢ܀ ܡܛ݀ܠ ܕܕܡܐ ܕܥܒ̈ܕܘ̄ ܘܫܪܟܐ܀ ܩܕܡ ܗܢܐ ܦܬܓܡܐ ܐܡܿܪ ܝܘܢܝܐ܀ ܘܢܚܝܠܘܼܢܝܗܝ ܟ݀ܠܗܘܿܢ ܒܢ̈ܝ ܐ̈ܠܗܐ ܗ̄ ܐܘܿ ܠ̈ܡܠܐܟܐ ܩܿܪܐ ܒܢ̈ܝ ܐ̈ܠܗܐ ܕܡܚܝܠܝܼܢ ܠܥܡܐ ܠܡܼܦܢܐ܇ ܐܠܐ ܠܗ ܠܥܡܐ ܩܿܪܐ ܒܢ̈ܝ ܐ̈ܠܗܐ܀ ܒܿܬܪ ܬܫܒܘ̄ ܐܡܼܪ ܠܗ ܐܠܗܐ ܕܢܣܩ ܠܛܘܼܪܐ ܘܢܚܙܐ ܠܐܪܥܐ ܡܼܢ ܩܒܘܿܠ ܗ̄ ܡܼܢ ܪܘܼܚܩܐ ܡܛ݀ܠ ܕܡܼܛܬ݀ ܠܗܿ ܦܪܘܬܣܡܝܐ ܕܚܝ̈ܘܗܝ܀ ܒܿܬܪ ܗܿܠܝܢ ܡܫܿܪܐ ܒܒܘܼܪ̈ܟܬܐ: ܐܝܟ ܕܥܒܼܕ ܝܥܩܘܿܒ ܘܒܚܝܠܐ ܕܪܘܼܚܐ ܐܡܿܪ ܠܒܘܼܪ̈ܟܬܐ ܘܒܙܢܐ ܕܢܒܝܘܼܬܐ ܟܕ ܥܠ ܥܬܝܼܕ̈ܬܐ ܒܕܩ ܒܗܝܢ܇ ܘܐܟܙܢܐ ܕܒܪܟ ܐܝܣܚܩ ܠܝܥܩܘܿܒ ܩܕܡ ܡܘܬܗ: ܘܩܕܝܼ̈ܫܐ ܠܒܢ̈ܝܗܘܢ܇ ܗܿܟܢ ܒܪܝܟ ܐܢܘܿܢ ܡܘܫܐ ܩܕܡ ܥܘܼܢܕܢܗ܀ ܡܪܐ ܡܼܢ ܣܝܼܢܝ ܐ݀ܬܐ ܘܕܿܢܚ ܠܢ ܡܼܢ ܣܥܝܼܪ ܗ̄ ܒܗܿܠܝܢ ܕܘܼܟܝ̈ܬܐ ܐܬܓܠܝܼ ܒܙܒܢ ܙܒܢ ܐܠܗܐ܇ ܗ݀ܝ ܕܡܼܢ ܣܝܼܢܝ ܐܬܼܐ: ܥܠ ܓܠܝܢܗ ܕܒܛܘܼܪ ܣܝܼܢܝ ܪܡܿܙ܇ ܘܗ݀ܝ ܕܡܼܢ ܣܥܝܪ: ܥܠ ܛܘܼܪܐ ܕܒܝܬ ܥܣܪܘ ܪܡܿܙ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܠܘ ܥܠ ܛܘܼܪܐ ܕܥܣܘ ܪܡܿܙ ܒܗ݀ܝ ܕܣܥܝܼܪ: ܐܠܐ ܥܠ ܛܘܼܪܐ ܐܝܢܐ ܕܗܼܘ ܕܒܡܕܒܪܐ ܕܗܠܟ ܒܗ ܥܡܐ ܐܝܼܬ̄ܘ ܡܢܗ ܐܬܓܠܝܼ ܥܠܗܘܢܿ ܐܠܗܐ܀ ܘܦܪܢ ܬܘܼܒ ܕܘܼܟܬܐ ܐܝܬܝܗܿ ܒܡܕܒܪܐ: ܘܥܡܗܿ ܪ̈ܒܘܬܐ ܕܩܕܝܼܫ̈ܐ ܡܼܢ ܝܡܝܼܢܗ ܘܡܼܢ ܣܡܠܗ ܗ̄ ܐܘܿ ܥܠ ܡ̈ܠܐܟܐ ܕܐܝܼܬ ܗܼܘܐ ܥܡ ܥܡܐ ܐܝܟ ܕܠܐܝܩܪܗ ܪܡܿܙ܆ ܐܘܿ ܠܗ ܠܥܡܐ ܩܿܪܐ ܪ̈ܒܘܬܐ ܕܩܕܝܼܫ̈ܐ܀","english":"Now, the nations praised him, because they knew that he was the one who would be, or who would be, how strong his power and how weak your gods. And there is nothing, but they approached and praised together, those nations with my own people, because the people were baptized and felt my desertion more than you. Because of the blood they shed and the rest. Before this word, John said. And all his strength is in the sons of gods, or he calls the sons of gods angels who are weak to make the people go out, but he calls the people themselves sons of gods. After the praise, God said to him, \"Go up to the mountain and see the land from near or from far, because the prospect of his life has reached him.\" After these things, he begins with blessings, as Jacob did, and with the power of the Spirit he spoke the blessings, and with the zeal of piety, when he examined the future in it, and as Isaac blessed Jacob before his death, and the saints their sons, so Moses blessed you before his passing. The Lord from Sinai came and appeared in the bush, from what was done in those places, God appeared at each time, this which came from Sinai: it hints at the revelation on Mount Sinai, and this which was done: it hints at the mountain of Beth Esro. Others say that it does not hint at the mountain of Esau in what was done, but at the mountain where the people walked with him in the desert, where God appeared to them. And again, he explains that the place is in the desert, and with it are multitudes of saints on its right and left, or he hints at the angels who were with the people, as for his honor, or he calls the people themselves multitudes of saints.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܢ̈ܝ ܐ̈ܠܗܐ","severity":"info","text":"The phrase 'sons of gods' (bənay ʾalāhē) is ambiguous: it may refer to angels or to the people of Israel. Bar Salibi explicitly notes both possibilities.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John said","severity":"info","text":"The reference to 'John said' likely alludes to John 1:1 or a Johannine passage, but the specific verse is not identified in the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"mountain of Beth Esro","severity":"info","text":"Beth Esro (Beṯ ʿEsrō) is a toponym in Syriac tradition, possibly associated with a mountain in the desert where a theophany occurred. Its exact location is uncertain.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Isaac blessed Jacob","severity":"info","text":"Bar Salibi draws a parallel between Isaac's blessing of Jacob (Gen 27:27–29) and Moses' blessing of the people before his death, a typological reading common in Syriac commentary.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"the blood they shed and the rest","severity":"caution","text":"The phrase 'because of the blood they shed and the rest' is obscure; the Syriac may be corrupt or elliptical, and the intended referent (sacrifice, covenant, or violence) is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the nations' and 'my people' is not specified; they may refer to Israel and surrounding peoples in the wilderness narrative.","The phrase 'sons of gods' is ambiguous between angels and the people of Israel, as Bar Salibi himself notes.","The location of 'the mountain of Beth Esro' is uncertain; it may be a variant of Mount Esau or another site."],"confidence":"medium","notes":[]},{"i":47,"ref":"p47","source":"ܗܿܝܕܝܢ ܕܥܡܗ ܥܠ ܐܠܗܐ ܐܡܿܪ ܕܐܝܼܬܘܗܝ ܥܡ ܥܡܗ ܩܕܝܼܫ̈ܐ ܩܪܐ ܐܢܘܿܢ܇ ܡܛ݀ܠ ܕܦܪܝܼܫܝܼܢ ܠܐܠܗܐ܀ ܗܿܝܕܝܢ ܕܪ̈ܒܘܬܐ ܗ̄ ܕܡܼܢ ܙܥܘܼܪ̈ܐ ܗܘܼܘ ܠܐܠ̈ܦܐ ܘܠܒܪ̈ܒܘܬܐ ܗ݀ܝ ܕܡܼܢ ܝܡܼܢܗ ܥܠ ܐܝܼܩܪܗ ܘܐܦ ܥܠ ܥܘܼܕܪܢܐ ܕܢ݀ܩܦ ܠܗ ܪܡܙܐ ܬܘܼܒ ܗܿܠܝܢ ܪ̈ܡܙܢ ܥܠ ܡܬܼܒܪܢܫܢܘܼܬܐ ܕܡܫܝܼܚܐ ܘܕܢܚܗ܀ ܘܝܗܼܒ ܠܗܘܿܢ ܐܦ ܐܪܚܡ ܐܢܘܿܢ ܠܥܡ̈ܡܐ ܗ̄ ܕܡܘܗܒܬܐ ܠܡܡ ܕܢܡܘܣܐ ܝܗܼܒ܀ ܘܬܘܼܒ ܝܗܼܒ ܐܢܘܿܢ ܒܪ̈ܚܡܐ ܒܥܝ̈ܢܝ ܡܨܪ̈ܝܐ ܕܐܝܬܝܗܘܿܢ ܥܡܡ̈ܐ ܝܗܼܒ ܠܗܘܿܢ ܕܗܒܐ ܘܣܐܡܐ: ܟܕ ܢܦܼܩܘ ܡܼܢ ܠܘܬܗܘܿܢ܀ ܘܟܿܠܗܘܿܢ ܩܕܝܼܫ̈ܘܗܝ ܒܪܟ: ܥܒܪܝܐ ܚܠܦ ܒܪܟ ܒܐܝܼܕ̈ܘܗܝ܀ ܘܗܼܢܘܿܢ ܡܕܪܟܝܼܢ ܪܓܠܟ ܘܡܩܒܠܝܼܢ ܡܼܢ ܡܠܬܼܟ ܗ̄ ܢܡܘܿܣܟ: ܘܗܐ ܪܚܫܝܼܢ ܘܡܗܠܟܝܼܢ܇ ܒܥܩܒܐ ܕܗܠ̈ܟܬܟ ܫܦܝܼܪ̈ܬܐ ܕܚܘܝܼܬ ܠܗܘܿܢ܀ ܢܡܘܿܣܐ ܐܫܠܡ ܠܗܘܿܢ ܡܘܫܐ ܘܝܗܒܼܗ܀ ܕܗܢܐ ܠܡ ܢܡܘܿܣܐ ܒܝܕ ܡܘܫܐ ܐܬܝܼܗܒ܇ ܝܪܬܘܬܐ ܠܒܢ̈ܝ ܝܥܩܘܿܒ܀ ܘܢܗܼܘܐ ܒܝܣܪܐܝܠ ܡܠܟܐ ܗ̄ ܪܡܿܙ ܥܠ ܡܠܟܐ ܕܗܿܘܐ ܠܗܘܿܢ ܒ݀ܬܪܟܢ܀ ܘܡܐ ܕܐܬܟܼܢܫܘ ܪ̈ܝܫܐ ܕܥܡܐ ܗ̄ ܥܠ ܝܣܪܐܝܠ ܥܬܝܼܕ ܕܢܩܘܼܡ܇ ܟܕ ܡܿܘܕܥ ܥܠ ܕܘܝܕ܆ ܕܠܘܬܗ ܗܘܼܘ ܡܘܼܠ̈ܟܢܐ܀ ܗܿܕܝܢ ܕܡܐ ܕܐܬܼܟܢܫܘ ܗ̄ ܐܘܿ ܥܠ ܟܢܘܼܫܝܐ ܕܒܗ ܐܩܝܼܡ ܠܕܘܝܕ ܡܠܟܐ ܐܡܿܪ ܐܘܿ ܥܠ ܟܢܘܼܫܝܐ ܕܡܼܢ ܡܒܕܪ̈ܐ ܕܫܒܝܐ ܕܡܼܢ ܒܒܠ ܕܒܗ ܐܩܝܼܡܘ ܠܙܘܪܒܒܠ ܡܠܟܐ܇ ܐܠܐ ܫܘܼܡܠܝܐ ܫܩܼܠܬ݀ ܒܡܫܝܼܚܐ ܕܡܠܟܘܼܬܗ ܠܐ ܥܿܒܪܐ܇ ܘܟܕ ܡܫܿܪܐ ܒܒܘܼܪ̈ܟܬܐ ܘܐܡܿܪ܀","english":"Then, concerning the people, he says of God that he is with his people; he calls the holy ones \"fathers,\" because they were separated for God. Then, the great ones, how small they were compared to the thousands and the great ones, how he placed his honor and also the help that adhered to him; again, these hints indicate the incarnation of the Messiah and his church. And he also gave them mercy, the fathers, to the nations, that gift of the law he gave. And again, the fathers gave, through the mercy of the prayers of the Egyptians, who were nations, he gave them gold and silver when they went out from them. And he blessed all his holy ones; the Hebrews, instead of blessing, blessed with his hands. And they are those who direct your feet and receive your word, your law; and behold, they move and walk in the footsteps of your beautiful ways, which you showed them. Moses delivered the law to them and gave it; for this law was given through Moses, an inheritance to the sons of Jacob. And in Israel there was a king, which hinted at the king who would be for them afterwards. And when the heads of the people were disturbed concerning Israel, which was destined to arise, when he made known concerning David, that the kingdoms were with him. Then, when they were disturbed, either concerning the disturbance in which he established David as king, or concerning the disturbance of the exiles from Babylon, in which they established Zerubbabel as king, but the completion was taken in the Messiah, whose kingdom does not pass away; and when he begins with blessings and says.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܢܘܿܢ","severity":"info","text":"The Syriac term ܐܢܘܿܥ (ʾabbāhē) is a plural form meaning 'fathers', here used as a title for the holy ones, likely referring to the patriarchs or ancestors of Israel.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܪ̈ܡܙܢ","severity":"info","text":"The word ܪ̈ܡܙܐ (remzē) means 'hints' or 'types', indicating that the preceding details about honor and help are typological foreshadowings of the incarnation of the Messiah and the church.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܫܐ","severity":"info","text":"The reference to Moses delivering the law (ܢܡܘܿܣܐ) alludes to the giving of the Torah at Sinai, a foundational event in the Pentateuch (Exodus 19–20).","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܘܪܒܒܠ","severity":"info","text":"Zerubbabel (ܙܘܪܒܒܠ) is a post-exilic figure who led the return from Babylon and is associated with the rebuilding of the Temple; his mention here connects the commentary to the restoration period.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܟܕ ܡܫܿܪܐ ܒܒܘܼܪ̈ܟܬܐ","severity":"info","text":"The phrase 'when he begins with blessings' marks a transition in the commentary, introducing a new section that likely contains a blessing formula or doxology.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܫܝܼܚܐ","severity":"info","text":"The commentary interprets the historical kings David and Zerubbabel as types of the Messiah, whose eternal kingdom is the 'completion' (ܫܘܼܡܠܝܐ) of these earlier figures, reflecting a Christological reading of Israel's history.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains several uncertain readings, such as the exact referent of 'the great ones' and 'the thousands and the great ones', which may be corrupt or elliptical. The interpretation of the 'disturbance' (ܟܢܘܼܫܝܐ) is ambiguous: it could refer to a historical event involving David or Zerubbabel, or to a typological foreshadowing of the Messiah. The reading adopted here follows the Chris"],"confidence":"medium","notes":[]},{"i":48,"ref":"p48","source":"ܢܚܐ ܪܘܒܝܠ ܘܠܐ ܢܡܘܼܬ ܡܛ݀ܠ ܕܝܥܩܘܿܒ ܐܡܼܪ ܕܛܥܝܬ ܠܡ ܐܝܟ ܡܝ̈ܐ ܠܐ ܬܦܘܼܫ: ܡܘܬܐ ܦܣܼܩ ܥܠܝܟ ܡܛ݀ܠ ܣܘܼܥܪܢܐ ܕܣܥܼܪܬ ܒܕܪܡܼܬܗ ܡܛ݀ܠ ܕܦܨܝܼܬ ܝܘܣܦ ܡܼܢ ܩܛܠܐ: ܦܪܩܬܟ ܛܝܒܘܼـܐ ܡܼܢ ܡܘܬܐ ܘܢܗܼܘܐ ܒܡܝܢܐ ܗ̄ ܐܬܝܼܗܒ ܠܟ ܡܢܝܿܢܐ ܣܓܝܐܐ ܕܝܘܼܒܠܐ ܕܡܩܝܼܡ ܫܒܛܟ ܐܝܟ ܐܚ̈ܝܟ܀ ܫܡܥܘܢ ܥܒܼܪܗ ܘܠܐ ܒܪܟܗ ܘܐܡܿܪܝܼܢ ܕܥܠ ܗܿܟܢ ܠܐ ܐܬܼܒܪܟܼ ܡܛܠ ܕܟܕ ܐܬܬܠܝܼܛ ܡܼܢ ܝܥܘܿܒ ܠܐ ܬܼܒ ܐܠܐ ܐܘܣܦ ܐܪܫܥ܇ ܒܥܠܬ ܙܡܪܝܼ ܕܡܢܗ ܙܢܝܼ ܘܒܥܠܼܬܗ ܐܒܼܕܘ ܟܕ̄ ܐܠܦ̈ܝܼܢ ܘܐܦܢ ܟ݀ܠܗ ܫܒܛܐ ܠܐ ܚܝܿܒ ܐܠܐ ܐܝܟ ܕܠܕܘܼܚܠܐ ܕܟ݀ܠܗܘܿܢ ܫܒ̈ܛܐ ܥܒܕܗܿ ܠܗܕܐ ܡܘܫܐ ܘܫܒܛܐ ܐܝܢܐ ܕܠܐ ܬܐܒ ܡܼܢ ܒܝܼܫܘܼܬܗ: ܠܘܛܬܗ ܕܝܥܩܘܿܒ ܬܩܘܐ ܥܠܘܗܝ ܒܿܬܪ ܪܒܘܝܠ ܡܿܡܠܠ ܥܠ ܝܗܘܕܐ܀ ܫܡܥ ܡܪܝܐ ܒܩܠܗ ܗ̄ ܒܐܣܝܡ ܨܠܘܼܬܐ ܐܡܼܪ ܠܗܿ: ܘܕܡܝܐ ܠܗ݀ܝ ܕܝܥܩܘܿܒ ܕܪܝܫܐ ܗܼܘܐ ܡܢܗܿ ܗ݀ܝ ܕܫܿܡܥ ܐܝܬܝܗܿ܇ ܫܡܥ ܐܢܬ ܐܘ̃ ܡܪܝܐ ܒܩܠܗ ܟܕ ܒܿܥܐ ܡܢܟ܀ ܘܠܥܡܗ ܐܝܬܘܗܝ ܗ̄ ܠܒܪܘܼـܐ ܘܠܫܘܼܠܛܢܐ ܕܡܠܟܘܼܬܐ ܘܠܡܫܪܬܚܘܼܬܐ ܫܦܝܼܥܬܐ ܘܫܒܪܐ ܗܘܼ̈ܝ ܗܿܠܝܢ ܠܘܬ ܗܢܐ ܫܒܛܐ܀ ܐܝܼܕ̈ܘܗܝ ܢܕܘܼ̈ܢܢ ܠܗ ܗ̄ ܡܢܗ ܩܿܝܡܐ ܪܝܫܢܘܼܬܐ ܘܕܝܿܢܘܼܬܐ ܘܗܼܘ ܠܗ ܢܕܒܪ ܘܠܐܚܪ̈ܢܐ܀ ܘܥܕܘܪܐ ܡܼܢ ܐܠܘܨ̈ܘܗܝ ܗܘܝܼ ܗ̄ ܡܼܢ ܐܝܠܝܢ ܕܣܿܢܝܢ ܠܗ: ܘܠܠܘܝܼ ܐܡܼܪ ܕܫܘܼܡܠܝܟ܀ ܘܢܣܝܿܬܗ ܒܢܣܝ̈ܘܢܐ ܘܒܚܿܪܬܗ ܒܡ̈ܝܐ ܕܡܨܘܬܐ ܗ̄ ܐܫܟܚܬܗ ܒܚܝܼܪܐ ܒܙܒܢܐ ܕܐܩܝܼܡ ܥܡܐ ܪܘܒܐ ܘܫܓܘܼܫܝܐ ܥܠ ܥܓܠܐ: ܡܝ̈ܐ ܕܡܨܘܼܬܐ ܩܿܪܐ ܠܗܿܢܘܿܢ ܕܒܕܪ ܒܗܘܿܢ ܕܩܬܐ ܕܩܛܡܗ ܕܥܓܠܐ܇ ܘܗܘܼܐ ܡܘܬܢܐ ܒܥܡܐ ܒܥܠܼܬܗ܀","english":"Reuben, and he did not die because Jacob said, \"I have erred; like water, do not remain.\" Death was decreed upon you because of the deed you committed against his bed, because you saved Joseph from death. Your life was spared by grace from death, and it was given to you in the waters, many years of the Jubilee that established your tribe like your brothers. Simeon passed by, and he did not bless him, and they said that over this he did not bless him, because when he was cursed with Jacob, he did not repent but added wickedness. The cause of Zimri, who with her sinned, and her husband perished, while thousands and even the whole tribe were not guilty, but as for the fear of all the tribes, Moses did this to them, and any tribe that did not repent of its evil. Jacob's curse remained upon him. After Reuben, he speaks about Judah. The Lord heard his voice; he placed prayer and said to him: And it is like that of Jacob, who was the first with her, that which heard is she. Hear, you, O Lord, with his voice when he seeks from you. And to his people, he is the son and the authority of the kingdom and the abundant service, and these were children with this tribe. His hands were stretched out to him with the covenant of headship and judgment, and he was to lead him and others. And help with his supporters was with those who helped him. And to Levi he said, \"May you be complete.\" And his help in fasts and his search in the waters of commandment found him chosen in the sacrifice that the great people established, and confusion over the calf. The waters of commandment he calls those that were scattered in the dust of the calf's ashes, and it was a plague among the people because of it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Reuben","severity":"info","text":"The reference to Reuben and Jacob's curse alludes to Genesis 49:3-4, where Jacob rebukes Reuben for his transgression with Bilhah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Simeon","severity":"info","text":"The mention of Simeon's curse and Zimri recalls Numbers 25:6-15, where Zimri's sin with a Midianite woman leads to a plague.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"waters of commandment","severity":"info","text":"The phrase 'waters of commandment' (ܡ̈ܝܐ ܕܡܨܘܬܐ) is a Syriac idiom for the water used in ritual purification, here linked to the ashes of the golden calf (Exodus 32:20).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Jubilee","severity":"info","text":"The 'Jubilee' (ܝܘܼܒܠܐ) refers to the fifty-year cycle of land and debt release in Leviticus 25, here applied typologically to Reuben's tribe.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"After Reuben, he speaks about Judah","severity":"info","text":"This phrase marks a transition in the commentary from the tribe of Reuben to that of Judah, following the order of Jacob's blessings in Genesis 49.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"he did not die because Jacob said","severity":"caution","text":"The Syriac text is ambiguous: it may mean Reuben did not die because Jacob's curse was averted, or that death was decreed but not executed. The translation follows the latter reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he did not die because Jacob said' could be read as either a positive outcome (Reuben spared) or a negative decree (death pronounced but not carried out).","The identity of 'she' in 'that which heard is she' is unclear; it may refer to Leah or to a personified prayer."],"confidence":"medium","notes":[]},{"i":49,"ref":"p49","source":"ܘܐܡܼܪ ܥܠ ܐܒܘܼܗܝ ܘܥܠ ܐܡܗ ܠܐ ܚܙܝܿܬܗ ܗ̄ ܕܗܿܟܢ ܐܬܓܼܘܙܠ ܥܠ ܡܪ̈ܚܐ ܕܠܐ ܚܫܼܒ ܠܐܒܗ̈ܘܗܝ ܘܠܐܚ̈ܘܗܝ ܡܕܡ܇ ܐܠܐ ܚܪܒ ܐܢܘܿܢ ܐܝܟ ܢܘܼܟܪ̈ܝܐ ܕܠܐ ܚܘܣܢ܇ ܘܗܿܠܝܢ ܠܡ ܥܒܼܕ ܡܛ݀ܠ ܡܐܡܪܟ܀ ܢܣܝܼܡܘܢܼ ܥܛܪܐ ܒܪܘܓܙܟ ܗ̄ ܕܡܿܪܥܝܢ ܠܟ ܒܙܒܢ ܪܘܓܙܟ ܘܡܢܝܼܚܝܼܢ ܠܨܒܝܿܢܟ ܘܡܚܣܝܢ ܥܠ ܥܡܟ܀ ܫܘܼܡܠܝܐ ܥܠ ܡܕܒܚܟ ܗ̄ ܒܝܨܝܼܦܘܼܬܐ ܢܫܡܥܘܢܼ ܬܫܡܼܫܬܐ ܥܠ ܡܕܒܚܟ ܠܐܝܩܪܟ܀ ܒܪܟ ܡܪܝܐ ܚܝܠܗ ܗ̄ ܠܚܦ ܗܿܠܝܢ ܐܘ̃ ܡܪܝܐ ܒܪܟ ܚܝܠܗ ܘܫܪܬܚܝܗܝ ܒܛܒ̈ܬܐ܀ ܐܛܥܝܼ ܒܥܒܿܕܐ ܗ̄ ܘܒܦܘܼܠܚܢܐ ܙܗܝܐ ܕܐܝܼܕ̈ܘܗܝ: ܨܒܝܼ ܚܒܝܼܒܗ ܕܡܪܐ ܢܫܪܐ ܗ̄ ܒܢܝܡܝܢ ܢܫܪܐ ܒܐܘܪܫܠܡ ܡܼܢ ܡܢܬܐ ܥܿܗܕ ܠܗ: ܡܛ݀ ܕܠܗ ܡܼܛܬ݀ ܐܘܪܫܠܡ ܗ݀ܝ ܕܐܬܓܼܒܝܬ݀ ܕܬܗܼܘܐ ܗܝܟܠܐ ܚܒܝܼܒܐ ܐܬܩܪܝܼ: ܡܛ݀ܠ ܕܐܘܪܫܠܡ ܕܡܛܠܬܗܿ ܪܚܡܼܗ ܐܠܗܐ܀ ܘܥܠܘܗܝ ܢܪܚܦ ܟܿܠܗ ܝܘܡܐ ܗ̄ ܒܝܕ ܕܒܩܪܝܼܒܘܼܬܗ ܕܐܠܗܐ ܥܿܡܪ: ܕܟܐܡܬ ܥܠܘܗܝ ܡܿܓܢ ܘܡܿܪܚܦ ܐܡܝܼܢܐܝܬ܀ ܘܒܝܬ ܟܬܦ̈ܬܗ ܢܫܪܗ ܗ̄ ܠܥܠ ܡܼܢ ܟܬܦ̈ܬܗ ܫܼܪܐ ܐܠܗܐ܀ ܒܗ݀ܝ ܕܒܝܬ ܟܬܦ̈ܬܐ ܫܼܪܐ ܐܠܗܐ܀ ܒܗ݀ܝ ܕܒܝܬ ܟܬܦ̈ܬܐ ܥܠ ܪܘܼܚܐ ܡܿܘܕܥ ܗܐ ܒܝܬ ܟܬܦ̈ܬܐ ܥܠ ܪܘܼܚܐ ܡܿܘܕܥ ܗܐ ܒܝܬ ܟܬܦ̈ܬܐ ܠܥܠ ܡܼܢ ܓܘܫܡܐ ܗܘ: ܕܢܐܡܪ ܕܬܡܢ ܡܿܢܛܪ ܠܗ܇ ܟܕ ܟܿܠܐ ܡܢܗ ܟܿܠ ܢܟܝ̈ܢܝܼܢ܇ ܗܪܟܐ ܡܘܫܐ ܠܦܘܼܬ ܡܫܪܗ ܕܒܐܘܪܫܠܡ ܩܠܣܼܗ ܝܥܩܘܿܒ ܒܒܘܼܪ̈ܟܬܗ ܠܕܘܒܪܗ ܛܡܐܐ ܨܚܝܼ܇ ܘܠܝܘܣܦ ܐܡܼܪ. ܡܒܪܟܬܐ ܗܿܝ ܕܡܪܐ ܐܪܥܼܗ ܗ̄ ܒܝܕ ܗܕܐ ܡܘܕܥ ܥܠ ܟܗܝܼܢܘܬܗ ܐܘܿ ܥܠ ܬܘܼܩܢܐ ܘܥܘܼܫܢܐ ܕܫܒ̈ܛܐ ܕܡܢܗ܀ ܬܘܼܒ ܥܠ ܛܒ̈ܬܐ ܕܐܪܥܗ ܪܡܿܙ ܕܡܫܪܬܚܐ ܒܒܛܝܼܠܘܼܬܐ ܐܠܗܝܬܐ܀ ܡܼܢ ܛܠܐ ܕܫܡܝܐ ܡܼܢ ܠܥܠ ܗ̄ ܪܡܿܙ ܥܠ ܛܝܒܘܼܬܐ ܕܡܼܢ ܠܥܠ ܕܡܓܢܐ ܘܦܪܩܐ ܠܗ ܡܼܢ ܐܘܼܠ̈ܨܢܐ܀","english":"He said concerning his father and his mother, \"I did not see him,\" that he was thus deceived concerning the matters which he did not consider for his fathers and his brothers at all, but he destroyed his brother like a wild beast without pity, and this one did not do because of your word. \"Place a crown in your anger,\" that he might appease you with the sacrifice of your anger and calm your desire and have mercy on your people. \"Complete upon your altar\" with diligence; \"hear the service upon your altar\" for your honor. \"Bless, Lord, his strength,\" that this one might be blessed; or \"Lord, bless his strength and spread him out in goodness.\" \"He erred in service\" and in the splendid work of his hands: \"desire, beloved of the Lord, dwell in Jerusalem\" with the city that remembers him, because Jerusalem is the one that was chosen to be called the beloved temple, because Jerusalem, for her sake, God loved. And upon him the whole day hovers by means of his dwelling near God, as a cloud hovers over him gently and peacefully. And between his shoulders he placed above; with his shoulders God placed. In this, that between the shoulders God placed. In this, that between the shoulders upon the spirit he indicates; behold, between the shoulders upon the spirit he indicates; between the shoulders above the body it is, that he says that there he restrains him, while all his limbs are restrained. Here Moses, according to his dwelling in Jerusalem, Jacob praised in his blessings his pure conduct, and to Joseph he said. That blessing which the Lord showed by this indicates concerning his priesthood or concerning the hope and wealth of the tribes from him. Again, concerning the goodness of his land he hints that it spreads out in divine leisure. With a lamb of heaven above he hints concerning the grace that is above that covers and saves him from afflictions.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܐܡܼܪ ܥܠ ܐܒܘܼܗܝ ܘܥܠ ܐܡܗ ܠܐ ܚܙܝܿܬܗ","severity":"info","text":"The commentary interprets a speech act attributed to Joseph, where he claims not to have seen his father and mother, as a sign of deception regarding family matters.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܪ̈ܚܐ","severity":"info","text":"The term ܡܪ̈ܚܐ (mrḥˀ) means 'matters' or 'affairs,' here referring to the circumstances of Joseph's deception.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܟ ܡܪܝܐ ܚܝܠܗ","severity":"info","text":"The phrase 'Bless, Lord, his strength' echoes a blessing formula found in the Syriac Old Testament, possibly from the patriarchal narratives.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܘܪܫܠܡ","severity":"info","text":"Jerusalem is identified as the chosen temple and beloved of God, reflecting a theological emphasis on Jerusalem's sanctity in Syriac tradition.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܥܠܘܗܝ ܢܪܚܦ ܟܿܠܗ ܝܘܡܐ","severity":"info","text":"The passage shifts from direct speech to a descriptive image of divine hovering, marking a structural transition from narrative to symbolic interpretation.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܝܥܩܘܿܒ ܒܒܘܼܪ̈ܟܬܗ","severity":"info","text":"Jacob's blessings are interpreted as praising Joseph's pure conduct and hinting at his priestly role, reflecting later Syriac exegetical traditions linking Joseph to priesthood.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains repetitions and possible scribal errors (e.g., 'between the shoulders' repeated), making the exact syntactic structure uncertain. The reading taken follows the English draft's division into discrete interpretive units."],"confidence":"medium","notes":[]},{"i":50,"ref":"p50","source":"ܘܡܼܢ ܬܗܘܡܐ ܕܪܒܝܼܥܐ ܡܼܢ ܠܬܚܬ: ܐܦ ܗܕܐ ܥܠ ܛܒ̈ܬܐ ܐܪ̈ܥܢܝܬܐ ܪܡܙܐ܇ ܘܬܗܘܡܐ ܠܥܘܼܡܩܐ ܩܿܪܐ: ܕܡܝ̈ܐ ܘܐܢ ܕܐܪܥܐ܇ ܒܦܚܼܡܐ ܕܪܘܡܐ ܘܕܫܡܝܐ܀ ܪ̈ܒܝܼܥܐ ܩܿܪܐ ܠܡܛܪܐ ܒܟܝܼܪܝܐ ܐܘܟܝܼܬ ܩܕܡܝܐ: ܗܜܝ ܕܡܼܢ ܠܬܚܬ: ܠܬܗܘܡܐ ܢ݀ܩܦܐ ܘܠܘ ܠܡܛܪܐ: ܕܡܐ ܠܡ ܕܩܒܼܠܗ ܥܘܼܡܩܐ ܕܠܗ ܩܿܪܐ ܬܗܘܡܐ ܠܡܼܛܪܐ ܒܟܝܼܪܝܐ܇ ܗܿܝܕܝܢ ܡܿܦܪܐ ܟܿܠ ܛܒ̈ܢ܀ ܡܼܢ ܐܒܐ ܕܥ̈ܠܠܬܐ ܕܫܡ̈ܢܝܢ ܘܡܬܓܪ̈ܢ ܡܼܢ ܬܫܡܼܫܬܐ ܕܫܡܫܐ ܘܕܣܗܪܐ: ܡܫܪܬܚ ܠܗ ܐܠܗܐ ܘܡܢܗܘܢ ܠܐܪܥܗ܀ ܡܼܢ ܪܝܫ ܛܘܼܪ̈ܝ ܡܕܢܚܐ ܗ̄ ܪܝܫ ܛܘܪ̈ܐ ܥܠ ܪܝܫܝܼܬܐ ܕܛܘܼܪ̈ܐ ܐ݀ܡܪ܀ ܡܕܢܚܐ ܥܠ ܢܨܝܼܚܘܼܬܐ܆ ܘܐܡܿܪ ܕܡܪܝܼܡ ܠܟ ܐܠܗܐ ܠܥܠ ܡܼܢ ܪ̈ܝܫܝ ܛܘܼܪ̈ܐ ܐܘܿܟܝܼܬ ܠܥܠ ܡܼܢ ܒܥܠ̈ܕܒܒܝܟ ܘܡܿܚܘܐ ܠܟ ܡܦܪܓܐ ܘܢܗܝܼܪܐ ܐܝܟ ܕܢܚܼܗ ܕܫܡܫܐ܀ ܘܡܼܢ ܐܒܐ ܕܪ̈ܡܬܐ ܕܡܼܢ ܥܠܡ ܗ̄ ܐܒܐ ܥܠ ܛܒ̈ܬܐ ܐܪ̈ܥܢܝܬܐ ܪܡܿܙ܀ ܪ̈ܡܬܐ ܥܠ ܝܕܥܘܼܬܗܝܢ ܕܡܝܬܪ̈ܬܐ: ܗ݀ܝ ܕܡܼܢܥܠܡ ܥܠ ܩܕܡ̈ܝܬܐ ܘܐܚܪ̈ܝܬܐ ܡܿܘܕܥ܀ ܡܼܢ ܐܒܐ ܕܐܒܥܐ ܘܡܠܐܗܿ ܗ̄ ܕܥܿܬܪ ܠܡ ܡܼܢ ܐܕܫ̈ܐ ܕܐܪܥܐ ܕܡܠܝܐ ܟܿܠ ܛܒ̈ܢ܀ ܨܒܝܢܗ ܕܡܿܢ ܕܫܼܪܐ ܒܣܢܝܐ ܗ̄ ܕܥܠܬܐ ܕܗܿܠܝܢ ܛܒ̈ܬܐ: ܨܒܝܿܢܐ ܐܝܼܬ̄ܘ ܕܐܠܗܐ ܗܿܘ ܕܐܬܼܢܚܬ ܘܫܼܪܐ ܒܣܢܝܐ ܫܝܼܛܐ ܡܛ݀ܠ ܦܘܼܪܩܢܟ: ܗܼܘ ܠܡ ܒܚܝܠܗ ܓܿܡܪ: ܗܿܠܝܢܕ ܐܫܬܘܕܝܼ ܘܡܿܫܟܠܠ ܠܗܝܢ ܥܠ ܪܝܫܗ ܕܝܘܣܦ܇ ܕܐܝܼܬܘܗܝ ܫܘܼܡܠܝܐ ܕܪܝܫܢܘܼܬܗ: ܘܐܦ ܥܠ ܫܘܼܟܠܠܐ ܕܗܿܠܝܢ ܕܐܚ̈ܘ̄܀ ܒܘܼܟܪ̈ܐ ܕܬܘܪ̈ܐ ܗܕܪܐ ܠܗ ܗ̄ ܗܟܢ ܠܡ ܡܬܼܟܗܢ ܐܝܟܢܐ ܕܒܒܘܼܟܪ̈ܐ ܕܬܘܪ̈ܐ ܢܬܼܟܗܢ ܒܚܫܚܬܗ܇ ܘܩܪ̈ܢܬܐ ܕܪܝܡܐ܇ ܩܪ̈ܢܬܗ ܗ̄ ܐܩܢܼܝܗ ܐܠܗܐ ܚܝܠܐ ܘܥܘܼܫܢܐ ܐܝܟ ܩܪܢܐ ܕܪܝܡܐ ܕܙ݀ܟܝܐ ܠܟܿܠ ܒܥܝܼܪ̈ܐ: ܪܝܡܐܼ: ܚܕܐ ܩܪܢܐ ܠܚܘܕ ܐܝܬ ܠܗ: ܘܒܗܿ ܙܟܿܐ ܠܟܿܠ ܚܝܘܬܐ ܕܬܪܬܝܢ ܩܪ̈ܢܬܐ܀","english":"And the depth of the fourth to the lower: this also alludes to the earthly goods, and it calls the depth to the abyss, whether of waters or of earth, in the measure of height and of heaven. It calls the fourth to the rain in the first manner, that which is to the lower: it adheres to the depth and not to the rain, as if it had received the depth which it calls the depth to the rain in the first manner; then it produces all goods. The father of the causes of the heavens and the spheres, from the service of the sun and the moon, God spreads it out and makes it reach his land. The head of the eastern mountains—he says the head of the mountains concerning the beginning of the mountains. The east concerns the risings, and he says, \"I have raised you, O God, above the heads of the mountains,\" or above your enemies, and he shows you a plain and clear place like the light of the sun. And the father of the heights, from the world—the father alludes to the earthly goods. The heights concern the knowledge of the virtues, which from the world makes known concerning the first and the last. The father of the four and their fullness—that which enriches from the doors of the earth which are filled with all goods. His will, which dwelt in the flesh, is the cause of these goods; the will is that of God, which descended and dwelt in the flesh of the Messiah for your salvation; he completes it by his power, so that they might be confessed and perfected over the head of Joseph, who is the completion of his headship, and also over the perfection of these of his brothers. The firstborn of the oxen surround him—thus it is not known where, with the firstborn of the oxen, it is known in his need; and the horns of the wild ox—God gave his horns strength and power like the horn of the wild ox which conquers all beasts. The wild ox: it has one horn alone, and with it it conquers all animals that have two horns.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܗܘܡܐ","severity":"info","text":"The Syriac ܬܗܘܡܐ (təhōmā) can mean 'depth' or 'abyss'. Bar Salibi plays on this polysemy, linking it to both the cosmic abyss and the source of earthly goods.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪ̈ܒܝܼܥܐ","severity":"info","text":"The plural ܪ̈ܒܝܼܥܐ (rəḇīʿē) means 'fourths' or 'quarters', but here it is glossed as 'rain' (ܡܛܪܐ). Bar Salibi interprets the term allegorically, connecting it to the fourfold structure of creation.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܪܝܼܡ ܠܟ ܐܠܗܐ ܠܥܠ ܡܼܢ ܪ̈ܝܫܝ ܛܘܼܪ̈ܐ","severity":"info","text":"The phrase 'I have raised you, O God, above the heads of the mountains' echoes Psalm 95:4 (Peshitta), though the wording is adapted. Bar Salibi uses it to illustrate divine elevation over enemies.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܝܡܐ","severity":"info","text":"The 'wild ox' (ܪܝܡܐ, rēmā) is a mythical one-horned beast, often identified with the unicorn in Syriac bestiaries. Bar Salibi uses it as a symbol of unique strength, contrasting with two-horned animals.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the allegorical interpretation of the fourth day of creation, moving from cosmic elements (depth, rain) to earthly goods and concluding with a typological reference to Joseph and his brothers.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܝܘܣܦ","severity":"info","text":"Joseph (ܝܘܣܦ) is presented as the 'completion of his headship', a typological figure for Christ. This reflects a common Syriac exegetical tradition linking Joseph to the Messiah as a type of perfection.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the father of the causes of the heavens and the spheres' is obscure; it may refer to God as creator or to a cosmic principle. The reading taken follows the context of divine agency.","The reference to 'the firstborn of the oxen surround him' is syntactically unclear; it may be a corrupt or elliptical passage. The reading taken treats it as a description of Joseph's glorification."],"confidence":"medium","notes":[]},{"i":51,"ref":"p51","source":"ܗܿܠܝܢ ܪ̈ܒܘܬܐ ܕܐܦܪܝܡ ܘܗܿܠܝܢ ܐ̈ܠܦܐ ܗ̄ ܒܗܿܠܝܢ ܓܡܼܪ ܐܠܗܐ ܟ݀ܠ ܕܐܫܬܘܕܝܼ ܠܙܕܝܼܩ̈ܘܗܝ: ܘܗܘܼܘ ܠܐܠ̈ܦܐ ܘܪ̈ܒܘܬܐ: ܘܐܬܝܕܥܬ݀ ܒܗܘܿܢ ܒܘܼܪܟܬܐ܀ ܚܕܝܼ ܙܒܠܘܢ ܒܡܦܩܟ ܘܐܝܣܟܪ ܒܡܫܟ̈ܢܝܟ܆ ܗ̄ ܚܕܝܼ ܠܡ ܐܢܬ ܙܒܠܘܢ ܒܡܦܩܟ ܕܡܼܢ ܝܡܐ ܟܕ ܢ݀ܦܩ ܐܢܬ ܠܠܡܐܢܐ: ܘܡܬܼܒܣܡ ܐܢܬ ܒܬܓܪ̈ܬܟ: ܘܚܕܝܼ ܐܦ ܐܝܣܟܪ ܒܪ ܬܚܘܼܡܗ ܕܙܒܠܘܢ: ܒܡܫܟ̈ܢܝܟ ܕܐܝܬܝܗܘܿܢ ܥܘܼܡܪ̈ܝܟ ܟܗܝܼ̈ܢܐ܀ ܥܡܡ̈ܐ ܠܛܘܼܪܐ ܕܨܗܝܘܿܢ ܢܩܪܘܿܢ ܗ̄ ܕܐܦ ܥܡܡ̈ܐ ܒܢ̈ܝ ܬܓܘܼܪܬܗܘܿܢ ܩܿܪܝܢ ܘܡܿܝܬܝܢ ܠܗܘܢܿ. ܕܢܗܘܘܿܢ ܬܘܬܒ̈ܐ: ܒܗܿܠܝܢ ܡܿܚܘܐ ܥܠ ܝܘܼܬܪܢܐ ܕܡܼܢ ܡܦܩܬܗܘܿܢ ܕܒܝܡܐ܀ ܬܡܢ ܢܕܒܚܘܢܼ ܕܒܚ̈ܐ ܕܙܕܝܼܩܘܼܬܐ ܗ̄ ܥܠ ܛܘܼܪܐ ܕܨܗܝܘܿܢ܀ ܡܛ݀ܠ ܕܫܦ̈ܥܐ ܕܥܡܡ̈ܐ ܢܐܢܩܘܼܢ ܗ̄ ܫܦܝܼܥܐ ܘܢܩܝܼܡ ܛܒ̈ܬܐ ܡܼܢ ܝܡ̈ܡܐ ܕܥܠܝܗܘܿܢ ܥܿܒܪܝܼܢ܀ ܘܐܠܦ̈ܐ ܕܛܡܝܼܪ̈ܢ ܒܚܠܐ ܗ̄ ܥܒܪܝܐ ܚܠܦ ܐܠܦ̈ܐ ܡܛܫ̈ܝܬܐ ܐܡܿܪ: ܒܗܿܠܝܢ ܪܡܿܙ ܫܘܼܪܬܗܘܿܢ ܕܒܢ̈ܝ ܙܒܠܘܢ܇ ܡܿܙܒܢ ܙ݀ܒܢܝܼܢ ܠܥܘܼܬܪܐ: ܕܛܥܝܼ̈ܢܢ ܐ̈ܠܦܐ ܕܬܓܪ̈ܐ ܕܐܬܝܢ ܠܘܬܗܘܿܢ܇ ܘܡܕܡ ܠܐ ܡܙܒܢܝܼܢ ܗܼܢܘܿܢ ܠܗܘܿܢ ܡܼܢ ܕܝܼܠܗܘܿܢ܇ ܐܝܟ ܕܢܛܥܢܘܢܼ ܒܐܠܦܝ̈ܗܘܢܿ܇ ܘܥܠܗܕܐ ܡܼܢ ܐܢܢܩܝ ܪܡܝܢ ܒܐ̈ܠܦܝܗܘܿܢ ܚܠܐ ܐܝܟ ܕܢܬܼܐܣܪ̈ܢ: ܐܝܟܢܐ ܕܠܐ ܡܛ݀ܠ ܩܠܝܼܠܘܼܬܗܝܢ ܢܬܼܗ̈ܦܟܢ܀ ܒܪܝܼܟ ܡܿܢ ܕܐܪܘܚ ܠܓܕ ܗ̄ ܒܐܪܥܐ ܪܘܚܬܐ ܕܝܗܼܒ ܠܗ܇ ܒܗܢܐ ܓܒܗ ܕܝܘܪܕܢܢ: ܐܝܟ ܐܪܝܐ ܠܒܝܼܟܐ ܫܿܕܐܼ ܒܐܪܥܐ܀ ܬܒܪ ܕܪܥܐ ܥܡ ܪܝܫܐ ܗ̄ ܣܝܚܘܢ ܘܚܝܠ̈ܘܬܗ܀ ܘܚܼܙܐ ܩܕܡܐܝܬ ܗ̄ ܕܗܢܐ ܩܕܡܐܝܬ ܚܼܙܐ ܐܪܥܐ ܕܣܝܚܘܢ܆ ܘܩܒܼܠܗܿ ܝܪܬܘܬܐ ܡܼܢ ܐܠܗܐ܀ ܡܛܠ ܕܬܡܢ ܛܡܝܼܪܐ ܝܪܬܘܬܗ ܕܡܒܕܩܢܐ ܗ̄ ܥܠ ܡܘܫܐ ܪܡܙܐ ܗܕܐ ܡܠܼـܐ ܕܬܡܢ ܐܬܩܼܒܪ܀ ܡܒܕܩܢܐ ܗܼܘ ܡܘܫܐ ܐܝܬܘܗܝ ܕܒܿܕܩ ܟܣ̈ܝܬܐ܀","english":"These multitudes of Ephraim and these thousands, O Lord, complete all that was confessed to His righteous ones. And they were thousands and multitudes, and the blessing was known in them. \"Rejoice, Zebulun, in your going out, and Issachar, in your tents\" — O Lord, rejoice, Zebulun, in your going out to the sea when you go out to the harbor, and you are gladdened by your merchandise; and also rejoice, Issachar, within the border of Zebulun, in your tents, which are your healthy dwellings. \"The peoples to the mountain of Zion, call\" — that also the peoples, in the midst of their merchandise, are called and brought to it, so that they might be inhabitants. In these, it shows the profit of their going out to the sea. \"There, sacrifice the sacrifices of righteousness\" — on the mountain of Zion. Because the multitudes of the peoples, O Lord, are abundant, and the good things from the seas that pass over them are established. And \"the ships of the hidden ones in the sand\" — O Lord, it says \"passing\" instead of \"hidden ships.\" In these, it hints at the beginning of the sons of Zebulun: they sell their goods for wealth; the ships of the merchants that come to them are hidden, and they do not sell them anything of their own, as they are hidden in their ships, and upon this, when the wind blows, they throw sand into their ships like ballast, so that they do not turn over due to their lightness. \"Blessed is he who runs to Gad\" — O Lord, in the land, the spirit that was given to him, in this side of the Jordan, like a lion that casts itself into the land. \"He breaks the arm with the head\" — Sichon and his forces. \"And he sees first\" — O Lord, that this one first saw the land of Sichon, and received the inheritance from God. Because there, the hidden inheritance of the Inquisitor — O Lord, this word hints at Moses, that there he was buried. The Inquisitor is Moses, who investigates hidden things.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܦܪܝܡ","severity":"info","text":"Ephraim here refers to the tribe of Ephraim, one of the northern tribes of Israel, often associated with multitudes in biblical blessings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܕܝܼ ܙܒܠܘܢ ܒܡܦܩܟ ܘܐܝܣܟܪ ܒܡܫܟ̈ܢܝܟ","severity":"info","text":"This echoes the blessing of Zebulun and Issachar in Deuteronomy 33:18-19, where Zebulun is told to rejoice in his going out and Issachar in his tents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܘܼܪܐ ܕܨܗܝܘܿܢ","severity":"info","text":"Mount Zion is a central biblical symbol for Jerusalem and the Temple, often representing the gathering place for worship and sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܒܕܩܢܐ","severity":"info","text":"The term 'Inquisitor' (ܡܒܕܩܢܐ) is applied to Moses, meaning 'investigator' or 'searcher out of hidden things,' reflecting his role as revealer of divine mysteries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܠܦ̈ܐ ܕܛܡܝܼܪ̈ܢ ܒܚܠܐ","severity":"info","text":"The phrase 'ships of the hidden ones in the sand' is interpreted allegorically as a reference to the sons of Zebulun hiding their wealth, a common exegetical move in Syriac commentary.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܪܝܼܟ ܡܿܢ ܕܐܪܘܚ ܠܓܕ","severity":"info","text":"The blessing of Gad is introduced with 'Blessed is he who runs to Gad,' marking a shift to a new tribal blessing within the commentary's sequential structure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the hidden ones' (ܛܡܝܼܪ̈ܢ) is ambiguous; it may refer to merchants or to a specific group within Zebulun's narrative."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"ܗ݀ܝ ܕܛܡܝܼܪܐ ܦܠܓܘܼܬܗ ܗ̄ ܥܠ ܦܓܪܗ ܐܡܿܪ ܕܬܡܢ ܐܬܼܛܡܪ ܘܐܬܩܼܒܪ. ܬܡܢ ܡܛܼܬ݀ ܡܢܬܐ ܠܦܓܪܗ ܕܡܘܫܐ ܕܢܬܼܩܒܪ ܘܠܘ ܒܐܪܥܐ ܕܡܘܼܠܟܢܐ܀ ܐܝܟ ܕܐܬܦܼܩܕ ܠܡܥܒܼܪ ܥܡ ܐܚ̈ܘܗܝ ܗ̄ ܡܩܠܣ ܠܕܒܝܬ ܪܘܒܝܠ ܘܓܕ ܘܡܢܫܐ܇ ܡܛ݀ܠ ܕܒܕܝܼܢܐ ܣܡܼܘ ܬܢܘܝ ܕܥܡ ܐܚܝ̈ܝܗܘܢ ܢܥܒܪܘܢܼ܀ ܢܦܬܠܝܼ ܘܣܒܼܥ ܨܒܝܿܢܐ ܗ̄ ܕܣܒܼܥ ܛܒ̈ܬܐ܇ ܡܼܢ ܨܒܝܿܢܗ ܕܐܠܗܐ܀ ܠܡܥܪܒܐ ܘܠܬܝܡܢܐ ܢܐܪܬ: ܗܢܘ ܕܝܢ ܠܬܪ̈ܬܝܗܝܢ ܦܢܝ̈ܬܐ. ܗܿܠܝܢ ܕܠܦܘܼܬ ܬܚܘܼܡܗ ܣܝܼ̈ܡܢ܇ ܬܣܓܼܐ ܘܬܬܪܘܚܝ ܝܪܬܘܬܗ܀ ܐܫܝܪ ܢܗܘܐ ܨܒܝܿܢܐ ܠܐܚ̈ܘܗܝ ܗ̄ ܕܟܿܠܗܘܿܢ ܐܚ̈ܘܗܝ ܡܬܪܓܪܓܝܼܢ ܘܨ݀ܒܝܢ ܠܛܒ̈ܬܗ܀ ܢܨܒܥ ܒܡܫܚܐ ܪܓܠܗ ܗ̄ ܗܢܘ ܙܢܐ ܕܛܒ̈ܬܗ܆ ܡܼܢ ܪܓܠܗ ܓܝܪ ܥܠ ܟܠܿܗ ܐܡܿܪ ܡܬܼܒܣܡ ܠܡ ܒܟܿܠܗܘܿܢ ܐܕܫ̈ܐ ܕܥܠ ܐܪܥܐ܀ ܦܪܙܠܐ ܘܢܚܫܐ ܡܣܿܐܢܝܟ ܗ̄ ܕܗܿܟܢ ܕܐ݀ܫ ܐܢܬ ܠܒܥ̈ܠܕܒܒܝܟ ܚܝܠܬܢܐܝܬ܇ ܐܝܟ ܕܣܿܐܝܢ ܡܣ̈ܐܢܐ ܕܡܣܟܟܝܼܢ ܒܦܪܙܠܐ܀ ܘܐܝܟ ܝܘܡ̈ܬܐ ܕܝܼܠܟ ܥܘܼܫܢܟ ܗ̄ ܟܡܐ ܠܡ ܕܒܚ̈ܐ ܐܝܬܝܟ ܡܿܩܘܐ ܐܢܬ ܒܗ ܒܗܢܐ ܥܘܼܫܢܐ ܕܩܒܼܠܬ܀ ܡܪܟܒܬܗ ܒܫܡܝܐ ܗ̄ ܒܿܬܪ ܒܘܼܪ̈ܟܬܐ ܡܿܡܠܠ ܥܠ ܩܘܼܠܣܐ ܕܐܠܗܐ ܕܐܝܬܘܗܝ ܡܘܬܒܗ ܕܒܫܡܝܐ܀ ܐܝܬܘܗܝ ܒܥܕܪܟ ܘܒܓܐܝܘܼܬܗ ܗ̄ ܒܝܕ ܥܘܼܪܕܢܗ ܕܠܘܬܟ ܐܬܚܙܝܼ ܓܐܝܐ ܘܫܒܝܼܚܐ܀ ܡܒܘܼܥܗ ܕܝܥܩܘܿܒ ܒܐܪܥܐ ܕܥܒܘܼܪܐ ܗ̄ ܙܪܥܗ ܕܝܥܩܘܿܒ ܐܝܟ ܡܒܘܼܥܐ ܐܫܬܦܥ܀ ܡܐ ܕܡܢܝܚ ܠܗ ܐܠܗܐ ܘܝܿܬܒ ܒܫܠܼܝܐ: ܡܬܼܒܣܡ ܒܟܗܝܼܢܘܼܬܐ ܕܐܪܥܐ ܕܐܬܝܗܒܼܬ܆ ܠܗ܀","english":"...the hidden half of which he said was hidden and buried over his body. A hundred measures were added to the body of Moses, that it might be buried, and not in the land of the Moabites. As it was commanded to pass over with his brothers, he praises the house of Reuben and Gad and Manasseh, because they set a sign that they would pass over with their brothers. Naphtali and satisfied desires, that is, satisfied with good things, with the desire of God. To the west and to the south he bequeathed; that is, to both sides. These, according to the boundary of his borders, will increase and expand his inheritance. Asher was a desire for his brothers, that all his brothers were desirous and longing for his good things. He anoints his foot with oil, that is, the little one of his good things; for his foot, indeed, over all the land, is anointed to be delighted in all the regions that are upon the earth. Iron and bronze carry you, that is, as you consumed your enemies mightily, as burdens carry that are covered with iron. And like the days of your strength, how many sacrifices have you made, you are established in this strength that you received. His chariot in the heavens, after the blessings, speaks about the praise of God, which is his dwelling in the heavens. He is your helper and in his pride, that is, by his help to you, he is shown to be proud and glorious. The spring of Jacob in the land of the Hebrews, that is, the seed of Jacob flowed like a spring. When God finds him and he sits in peace, he is delighted in the fertility of the land that was given to him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"the hidden half of which he said was hidden and buried over his body","severity":"info","text":"The commentary interprets a cryptic phrase about a hidden half buried over Moses' body, likely referring to a tradition that part of Moses' remains was concealed.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"A hundred measures were added to the body of Moses","severity":"info","text":"The Syriac term 'mˁtˀ' (measures) may denote a unit of length or quantity; here it is used symbolically to indicate an addition to Moses' body for burial, possibly alluding to a legendary expansion.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Reuben and Gad and Manasseh","severity":"info","text":"These tribes are mentioned in the context of crossing the Jordan (Numbers 32) and receiving land east of the Jordan; the commentary praises them for setting a sign of solidarity.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"the land of the Moabites","severity":"info","text":"Moses was buried in a valley opposite Beth-peor in Moab (Deuteronomy 34:6), but the commentary insists his body was not left in Moabite territory, reflecting a tradition that his grave was hidden.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"He anoints his foot with oil","severity":"info","text":"This phrase echoes the anointing of the high priest's foot in Exodus 29:20 or the anointing of a king; here it symbolizes blessing and fertility over the land.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"The spring of Jacob in the land of the Hebrews","severity":"info","text":"This metaphor for the spread of Jacob's seed appears in later Syriac exegesis as a typological image of Israel's growth; Bar Salibi may be drawing on earlier Jewish or Christian traditions.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings (e.g., 'ܕܛܡܝܼܪܐ' may be corrupt for 'ܕܛܡܝܪܐ' 'the hidden one'); the translation assumes a consistent narrative about Moses' burial and tribal blessings."],"confidence":"medium","notes":[]},{"i":53,"ref":"p53","source":"ܛܘܼܒܝܟ ܝܣܪܐܝܠ ܡܿܢܘܼ ܐܟܘܬܟ ܥܡܐ ܕܦܘܼܪܩܢܗ ܡܪܝܐ ܗ̄ ܠܝܬ ܐܟܘܬܟ ܒܗ݀ܝ ܕܐܠܗܐ ܗܼܘ ܝܿܨܘܿܦܟ܇ ܦܘܼܪܩܢܟ ܓܝܪ ܩܕܡܝܐ ܘܐܚܪܝܐ ܠܘ ܒܚܝܠܐ ܐܢܫܐ ܐܝܬܘܗܝ ܐܠܐ ܒܥܘܼܕܪܢܐ ܕܐܠܗܐ: ܘܢܬܟܒܘܢܼ ܠܟ ܒܥ̈ܠܕܒܒܝܟ ܗ̄ ܕܗܿܟܢ ܠܡ ܗܿܘܐ ܐܢܬ ܡܠܥܝܐ: ܐܝܟܢܐ ܕܡܼܢ ܕܚܼܠܬܐ ܕܢ݀ܦܠܐ ܥܠ ܒܥ̈ܠܕܒܒܝܟ ܢܠܒܫܘܢܼ ܐܣܟܡܐ ܕܪ̈ܚܡܐ ܡܛ݀ܠ ܕܢܫܬܘܙܒܘܢܼ ܡܼܢ ܡܘܬܐ ܕܡܢܟ܀ ܚܙܼܐ ܡܘܫܐ ܠܟܿܠܗܿ ܐܪܥܐ ܗ̄ ܐܢܫܝܼ̈ܢ ܐܡܿܪܝܼܢ ܕܒܥܝܢܐ ܕܡܕܥܐ ܚܼܙܗܿ ܒܗܜܝ ܕܚܙܬܢ܇ ܬܚܝܬ ܡܫܘܼܚܬܐ ܣܝܼܡܐ܀ ܘܐܪܥ ܕܟܢܥܢ܆ ܛܘܼܪ̈ܐ ܘܥܘܼܡ̈ܩܐ ܐܝܬܝܗܿ܇ ܡܕܝܢ ܠܐ ܚܼܙܗܿ: ܒܥܝ̈ܢܐ ܕܦܓܪܐ: ܐܠܐ ܚܙܬܐ ܡܬܝܕܥܢܝܼܬܐ ܕܗܘܢܗ ܐܬܦܫܼܛܬ݀ ܘܚܼܙܗܿ ܠܟܿܠܗܿ ܐܪܥܐ ܕܡܘܼܠܟܢܐ ܒܗܘܢܐ ܡܬܝܕܥܢܐܝܬ ܐܝܟ ܕܚܼܙܐ ܐܠܝܫܥ ܠܢܥܡܢ ܘܠܓܚܙܝ܇ ܘܚܙܩܝܐܝܠ ܠܦܠ̈ܚܝ ܦܬܟܪ̈ܐ ܕܒܐܘܪܫܠܡ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܒܥܝܢ̈ܐ ܕܦܓܪܐ ܚܙܗܿ܇ ܐܬܝܼܗܒ ܠܗ ܡܼܢ ܐܠܗܐ ܒܗ݀ܝ ܫܥܬܐ ܚܝܠܐ ܠܥܠ ܡܼܢ ܟܝܿܢܐ܆ ܘܚܼܙܗܿ ܠܟܿܠܗܿ ܐܪܥ ܒܥܝ̈ܢܘܗܝ: ܘܡܝܼܬ ܡܘܫܐ ܗ̄ ܐܢܫܝܼ̈ܢ ܐܡܿܪܝܼܢ ܕܡܪܝܐ ܥܦܼܝܗ܀ ܐܚܪ̈ܢܐ ܐܡܼܪܘ܆ ܕܡ̈ܠܐܟܐ ܥܦܝܘܼܗܝ܀ ܐܚܪ̈ܢܐ ܕܟܗ̈ܢܐ ܘܝܣܪ̈ܠܝܐ ܥܦܝܘܼܗܝ܇ ܘܝܼܕܝܼܥܐ ܡܼܢ ܗ݀ܝ ܕܟܬܝܼܒܐ ܒܗܿܘ ܕܫܥܒܝܼܢ܇ ܕܟܕ ܫܠܡ ܡܘܫܐ ܩܒܪܘܼܗܝ ܒܐܪܥ ܕܡܘܐܒ܀ ܘܠܐ ܝܼܕܥ ܐܢܫ ܩܒܪܗ ܗ̄ ܥܠ ܕܡܠܐܟ̈ܐ ܥܦܝܘܼܗܝ܆ ܠܐ ܐܬܝܼܕܥ ܩܒܪܗ: ܘܐܚܪܬܐ: ܕܠܐ ܢܣܬܓܕܘܢܼ ܓܪ̈ܡܘܗܝ ܡܼܢ ܥܡܐ ܗܿܘ ܣܿܓܕ ܠܦܬܟܪ̈ܐ܇ ܐܘܿ ܕܟܕ ܢܫܐܠܘܢܼ ܡܼܢ ܓܪ̈ܡܘܗܝ ܐܣܝܘܼܬܐ ܘܠܐ ܬܬܝܼܗܒܝ ܠܗܘܿܢ: ܢܬܬܫܝܼܛ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܐܢܫ̈ܐ ܠ̈ܘܝܐ ܣܠܩܼܘ ܥܡܗ ܠܛܘܼܪܐ ܘܗܼܢܘܿܢ ܩܒܪܘܼܗܝ.","english":"Blessed are you, Israel; who is like you? A people whose Savior is the Lord; there is none like you in this, that God himself is your fashioner. For your first and last Savior is not by human power but by the help of God. And your enemies wrote concerning you that you were not a human being. For when fear of the sword fell upon your enemies, they put on the appearance of friends in order to be saved from the death of Moses. Moses saw the entire land of the Amorites with the eyes of the mind; he saw it in that vision, placed under measurement. And the land of Canaan—mountains and valleys it has—he did not see it with the eyes of the body, but a spiritual vision was extended and he saw the entire land of Moab spiritually, just as Elisha saw Gehazi and his servant, and Hezekiah saw the idol-priests in Jerusalem. Others said that with the eyes of the body he saw it; power beyond nature was given to him by God at that hour, and he saw the entire land with his eyes. And Moses died—the Amorites said that the Lord buried him. Others said that angels buried him. Others, that priests and Israelites buried him. And it is known from what is written in that passage, that when Moses died, they buried him in the land of Moab. And no one knows his grave. Because angels buried him, his grave was not known. And another reason: so that his bones might not be worshipped by that people who worshipped idols, or so that when they sought healing from his bones, it would not be given to them and they would be disappointed. Others said that Levites went up with him to the mountain and buried him there.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܛܘܼܒܝܟ ܝܣܪܐܝܠ","severity":"info","text":"The opening exclamation 'Blessed are you, Israel' echoes a liturgical or hymnic register, framing the following praise as a direct address to the people.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡܘܐܒ","severity":"info","text":"The reference to Moses' burial in the land of Moab alludes to Deuteronomy 34:6, which states he was buried in a valley in Moab, though the exact location is not specified.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܠܝܫܥ","severity":"info","text":"The comparison of Moses' spiritual vision to Elisha's sight of Gehazi and his servant (2 Kings 5) and Hezekiah's vision of idol-priests in Jerusalem (2 Kings 19) provides biblical parallels for prophetic insight beyond physical sight.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܠܐ ܢܣܬܓܕܘܢܼ ܓܪ̈ܡܘܗܝ","severity":"info","text":"The concern that Moses' bones might be worshipped reflects a common early Christian and Jewish polemic against relic veneration and idolatry, particularly relevant in Syriac contexts where such practices were debated.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ","severity":"info","text":"The multiple conflicting traditions about Moses' burial (by the Lord, angels, priests, or Levites) show Dionysius bar Salibi's awareness of diverse exegetical and hagiographic traditions, typical of Syriac commentary.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܥܝ̈ܢܐ ܕܦܓܪܐ","severity":"caution","text":"The phrase 'with the eyes of the body' is ambiguous: it may mean literal physical sight or a divinely enhanced physical vision. The text presents both interpretations without resolving them.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'your enemies' in the opening lines is unclear—possibly the Amorites or other nations hostile to Israel.","The phrase 'the death of Moses' could refer to the event of his death or the fear it inspired in enemies.","The location of the mountain where Levites buried Moses is not specified."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"ܗܿܟܢܐ ܘܟܕ ܐܬܩܼܒܪ ܐܗܪܘܿܢ܇ ܥܡ ܡܘܫܐ ܘܐܠܝܥܙܪ ܥܠ̈ܝܡܐ ܠ̈ܘܝܐ ܣܠܩܼܘ: ܕܥܿܗܢܝܼܢ ܠܣܘܼܥܪܢܐ ܕܥܘܼܦܝܐ܀ ܨܠܘܿܬܐ ܕܥܠ ܦܝܪ̈ܡܝܗܘܢܿ ܕܟܗ̈ܢܐ ܡܛ݀ܠ ܐܒܪܗܡ ܥܒܕܟ: ܘܡܛ݀ܠ ܐܝܼܣܚܩ ܚܒܝܼܒܟ܆ ܘܡܛ݀ܝ ܝܼܣܪܐܝܠ ܓܒܝܟ܇ ܐܬܪܥܐ ܡܪܝܐ ܠܥܡܟ ܘܚܣܐ ܠܗ ܟ݀ܠ ܡܐ ܕܚܼܛܐ ܠܟ܀ ܗ݀ܝ ܕܠܐ ܝܿܕܥ ܐܢܫ ܩܒܪܗ ܗ̄ ܡܛ݀ܠ ܕܒܢܚܠܐ ܕܡܘ̈ܐܒܝܐ ܥܦܝܘܼܗܝ ܘܠܘ ܒܛܘܼܪܐ܆ ܚܝܠܐ ܐܠܗܝܐ ܚܦܝܗܿ ܠܕܘܼܟܬܐ ܒܟܬܒܐ ܟܬܝܼܒ܆ ܕܩܒܪܗ ܠܡ ܒܢܚܠܐ ܒܐܪܥܐ ܕܡܘܐܒ: ܐܬܟܣܼܝܬ݀ ܕܘܼܟܬܐ ܡܢܗܘܿܢ: ܒܕܠܝܬ ܗܼܘܐ ܒܐܪܥܐ ܦܨܠܐ ܡܕܡ ܐܘܿ ܪܘܼܫܡܐ: ܐܝܟܢܐ ܕܠܐ ܬܼܣܬܓܕܝ ܫܠܕܗ܆ ܐܟܡܐ ܕܐܡܼܪܢܢ ܠܥܠ܀ ܗ݀ܝ ܕܠܐ ܝܼܕܥ ܐܢܫ ܩܒܪܗ ܘܫܪܟܐ: ܐܡܿܪܝܼܢ ܐܢܫ̈ܝܼܢ ܕܡܼܢ ܫܘܼܪܝ ܥܘܼܢܕܢܗ ܥܕܡܐ ܠܫܘܼܠܡ ܟܬܒܐ ܠܝܫܘܿܥ ܒܪܢܘܿܢ ܟܬܝܼܒ̈ܢ ܐܘܿ ܠܐܢܫ ܐ̱ܚܪܝܢ ܐܟܡܿܢ ܕܠܐ ܦܐܝܐ ܕܓܒܪܐ ܡܟܝܼܟܐ ܕܐܝܟ ܗܿܘ ܢܩܠܣ ܢܦܫܗ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܗܼܘ ܐܟܬܼܒ ܐܢܝܢ ܘܐܠܗܐ ܥܨܝܗܝ ܥܠܗܕܐ ܘܠܘ ܡܼܢ ܨܒܘܼܬ ܢܦܫܗ ܐܟܬܒ܇ ܩܘܼܠ̈ܣܘ̄܆ ܘܐܟܡܐ ܕܐܟܬܼܒ ܐܢܝܢ ܘܐܠܗܐ ܥܨܝܗܝ ܥܠܗܕܐ ܘܠܘ ܡܼܢ ܨܒܘܼܬ ܢܦܫܗ ܐܟܬܒ܇ ܩܘܼܠ̈ܣܘ̄܆ ܘܐܟܡܐ ܕܐܟܬܼܒ ܡܼܢ ܫܘܼܪܝ ܒܪܝܼܬܐ: ܗܿܟܢ ܟܬܼܒ ܘܥܠ ܥܘܼܢܕܢܗ ܟܕ ܐܬܼܚܟܡ ܡܼܢ ܐܠܗܐ: ܒܕܗܿܟܢ ܐܬܚܼܙܝܬ݀ ܡܼܢ ܐܠܗܐ ܕܢܟܠܠ ܠܒܪ ܒܝܬܗ ܒܗܿܠܝܢ ܩܘܼܠ̈ܣܐ܀ ܠܐ ܝܩܼܪܬ݀ ܥܝܢܗ ܘܠܐ ܐܬܩܼܡܛܘ ܗ̄ ܥܡ ܙܝܼܘܐ ܕܦܪܨܘܦܗ: ܘܢܓܝܼܪܘܼܬ ܚ̈ܝܐ ܕܚܝܼܐ: ܗܝܼ ܡܚܝܼܠܘܼܬܐ ܕܟܝܢܐ ܐܬܥܼܠܝܬ ܡܢܗ܆ ܒܗ݀ܝ ܕܠܐ ܚܫ̈ܟܝ ܥܝܢܘ̈ܗܝ ܘܠܐ ܐܬܩܼܡܛܘ ܦܟ̈ܘܗܝ ܐܝܟ ܣܒ̈ܐ ܥܠ̈ܝܼܠܝ ܒܫ̈ܢܝܐ: ܐܠܐ ܟܬܪ ܒܦܐܝܘܼܬܗ ܘܒܫܘܼܒܚܗ ܟܕ ܠܐ ܐܫܬܓܢܝܼ܀","english":"Thus, when Aaron was buried, the young Levites Moses and Eleazar went up, for they were concerned with the matter of the covering. The prayer upon the fringes of the priests on account of Abraham your servant, and on account of Isaac your beloved, and on account of Israel your chosen: the Lord had mercy on your people and covered for them all that they had sinned against you. This is that no one knows his grave, because it was covered by the valley of the Moabites and not by the mountain. A divine power hid the place; it is written in the book that his grave is not in the valley in the land of Moab. The place was concealed from them, because there was no distinct thing or sign in the land, so that his body would not be worshipped, as I said above. This is that no one knows his grave, and the rest: some say that from the beginning of his ministry until the end, Joshua son of Nun wrote the book, or some other person, as it is not fitting for a humble man like him to praise himself. Others say that he wrote it, and God commanded him concerning it, and not by his own will did he write the praises; and just as he wrote from the beginning of creation, so he wrote concerning his own ministry when he was instructed by God, because thus it was shown by God that he completed his house with these praises. His eye did not grow dim, nor were the features of his face contracted; and the vigor of the life of the living, that is, the weakness of nature, was removed from him, in that his eyes did not become dark and his features did not contract like old men who are weak with age, but he persisted in his beauty and his glory without being disturbed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܥܘܼܦܝܐ","severity":"info","text":"The term 'covering' (ʿuppāyā) refers to the burial of Aaron, whose grave was hidden to prevent veneration of his body.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܩܒܪܗ ܠܡ ܒܢܚܠܐ ܒܐܪܥܐ ܕܡܘܐܒ","severity":"info","text":"The statement that Aaron's grave is not in the valley of Moab echoes the biblical account in Numbers 20:22-29 and Deuteronomy 10:6, where Aaron dies on Mount Hor.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܢܫ̈ܝܼܢ ܕܡܼܢ ܫܘܼܪܝ ܥܘܼܢܕܢܗ ܥܕܡܐ ܠܫܘܼܠܡ ܟܬܒܐ ܠܝܫܘܿܥ ܒܪܢܘܿܢ","severity":"info","text":"The debate over the authorship of the Pentateuch—attributing it to Joshua or another—reflects a known Syriac exegetical tradition, as seen in earlier commentaries.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܐܠܗܐ ܥܨܝܗܝ ܥܠܗܕܐ","severity":"info","text":"The claim that God commanded Moses to write his own praises, preventing self-praise, is a distinctive Syriac interpretive move to resolve the humility problem.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܗܿܟܢ ܟܬܼܒ ܘܥܠ ܥܘܼܢܕܢܗ","severity":"caution","text":"The phrase 'he wrote concerning his own ministry' is ambiguous: it may refer to Moses writing about his own life or to the author of the book being Moses himself.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the author of the book (Moses, Joshua, or another) is left unresolved; the text presents two opinions without deciding.","The phrase 'his own ministry' could refer to Moses' ministry or to the ministry of the author, creating ambiguity in the referent."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"ܕܝܕܥܗ ܡܪܐ ܐܦܝܼ̈ܢ ܠܘܼܩܒܠ ܐܦܝܼ̈ܢ ܗ̄ ܠܐ ܐܬܝܗܒܼܬ ܡܘܗܒܬܐ ܬܘܼܒ ܠܐܚܪܝܢ ܒܥܒܪ̈ܝܐ: ܐܝܟ ܗ݀ܝ ܕܐܬܝܗܒܼܬ݀ ܠܡܘܫܐ܇ ܕܐܫܬܘܝܼ ܠܡܼܚܙܐ ܠܡܪܝܐ ܒܡܓܠܐ ܐܦ̈ܐ: ܒܕ ܗ݀ܝ ܐܦܝܼ̈ܢ ܠܘܼܩܒܠ ܐܦܝܼ̈ܢ ܥܠ ܩܪܝܼܒܘܼܬ ܝܬܝܼܪܬܐ ܘܪܒܘܼܬ ܓ̈ܠܝܢܐ: ܘܥܠ ܡܓܘܝܘܼܬܐ ܒܬܝܬܐ ܕܐܝܼـ ܗܼܘܬ݀ ܠܗ ܠܘܬ ܐܠܗܐ܇ ܡܿܘܕܥ ܒܝܕ ܗܿܠܝܢ ܟܿܠܗܝܢ܀ ܀ ܫܠܡ ܣܦܪܐ ܚܡܝܼܫܝܐ ܕܐܘܪܝܬܐ ܕܡܬܼܩܪܐ ܕܬܢܝܢ ܢܡܘܿܣܐ. ܘܥܠ ܚܛܝܐ ܝܘܿܚܢܢ ܨܠܘ","english":"that the Lord knew face to face. For the gift was not given to any other among the Hebrews, as it was given to Moses, that he might be worthy to see the Lord face to face. For this reason, face to face indicates a surpassing closeness and a great revelation, and the intimacy that he had with God. This is made known through all these things. The end of the fifth book of the Torah, which is called Deuteronomy. And upon the sinner John, pray.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܦܝܼ̈ܢ ܠܘܼܩܒܠ ܐܦܝܼ̈ܢ","severity":"info","text":"The Syriac phrase 'face to face' (literally 'faces opposite faces') is repeated to emphasize direct divine encounter, a motif unique to Moses in this commentary.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܘܗܒܬܐ","severity":"info","text":"The term 'gift' (mawhabtā) refers to the special privilege of seeing God, which the commentary asserts was not granted to any other Hebrew.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܡ ܣܦܪܐ ܚܡܝܼܫܝܐ ܕܐܘܪܝܬܐ","severity":"info","text":"The explicit colophon marks the end of the fifth book of the Torah, Deuteronomy, confirming the passage as the conclusion of the commentary.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܥܠ ܚܛܝܐ ܝܘܿܚܢܢ ܨܠܘ","severity":"info","text":"The final prayer 'upon the sinner John, pray' is a scribal or authorial addition, likely invoking John Chrysostom or another John, reflecting liturgical use.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܐܝܼـ ܗܼܘܬ݀ ܠܗ","severity":"caution","text":"The Syriac text has a lacuna or uncertain reading (ܕܐܝܼـ ܗܼܘܬ݀), possibly a scribal error; the English draft interprets it as 'that he had,' but the exact form is ambiguous.","cites":[{"key":"ed:dsc-232","label":"source edition: Literal Commentary on Deuteronomy","url":"https://syriaccorpus.org/232"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the sinner John' in the closing prayer is uncertain; it may refer to John Chrysostom or another figure, but the text does not specify.","The phrase ܕܐܝܼـ ܗܼܘܬ݀ ܠܗ contains a possible scribal corruption or abbreviation, making the precise verb form unclear."],"confidence":"high","notes":[]}]}