{"slug":"dsc-234","id":"syriac:dsc:dsc-234","title":"Literal Commentary on Joshua","author":"Dionysius bar Salibi","genre":"commentary","date":"Mid-12th century","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T00:59:17Z","cost_usd":0.004262},"source":{"registry_id":"syriac:dsc:dsc-234","work_id":"dsc-234","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/234"},"stats":{"passages":6,"english_words":1715,"coptic_letters":0,"commentary_units":34,"commentary_kinds":8,"derived_notes":0,"ambiguities":12,"work_notes":6,"external_links":0,"timeline":3},"summary":{"work":"dsc-234","abstract":"Dionysius bar Salibi's Literal Commentary on Joshua is a verse-by-verse exposition of the Book of Joshua, emphasizing historical and narrative sense over allegory. Written in Syriac within the West Syriac (Syrian Orthodox) tradition, the commentary survives in a single incomplete manuscript lacking its beginning and end. Bar Salibi, active in the late 12th to early 13th century, occasionally conflates biblical narrative with later Jewish traditions and employs Christological typology. The work reflects the exegetical practices of Syriac schools, though it is less cited than his commentaries on the Gospels or Psalms. The edition presents the Syriac text without critical apparatus or emendation.","historical_context":"Dionysius bar Salibi flourished in the late 12th to early 13th century within the West Syriac (Syrian Orthodox) Church, a community centered in the region of modern-day Syria, Turkey, and Iraq. This period saw a revival of Syriac literature and scholarship under the Crusader and Ayyubid states. Bar Salibi's commentaries were used in Syriac schools, reflecting a tradition of literal and historical exegesis alongside typological interpretation. The sole surviving manuscript of this commentary is incomplete, lacking its beginning and end, and is preserved in a single witness, limiting textual collation. The work's transmission is thus fragmentary, and its exact date of composition remains uncertain, though it likely belongs to the late 12th or early 13th century. The commentary's occasional conflation of Joshua's narrative with later Jewish traditions suggests engagement with extra-biblical sources.","significance":"This commentary is significant as a rare example of Syriac literal exegesis of the historical books, contrasting with the more common allegorical approaches. It provides insight into West Syriac hermeneutics and the use of typology, particularly Christological parallels between Joshua and Jesus. Its survival, though fragmentary, offers a window into the educational and scholarly practices of Syriac Christianity in the medieval period.","timeline":[{"date":"Late 12th–early 13th c.","event":"Dionysius bar Salibi active; likely composition of the Literal Commentary on Joshua."},{"date":"Medieval period","event":"Commentary used in West Syriac (Syrian Orthodox) schools."},{"date":"Modern era","event":"Single incomplete manuscript discovered and edited without critical apparatus."}],"relations":[{"work":"Commentary on the Gospels","relation":"Another work by Dionysius bar Salibi, more widely cited than the Joshua commentary.","key":"","label":null,"url":null},{"work":"Commentary on the Psalms","relation":"Another work by Dionysius bar Salibi, more widely cited than the Joshua commentary.","key":"","label":null,"url":null},{"work":"Book of Joshua","relation":"Biblical text that is the subject of the commentary.","key":"","label":null,"url":null},{"work":"Syriac exegetical tradition","relation":"Part of the broader tradition of Syriac biblical interpretation, including literal and typological methods.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The exact date of composition is uncertain; the commentary is attributed to the late 12th to early 13th century based on the author's floruit.","The sole surviving manuscript is incomplete, lacking the beginning and end, and is based on a single witness, limiting textual verification.","The edition lacks a critical apparatus, presenting the Syriac text without emendation or variant readings.","Bar Salibi occasionally conflates biblical narrative with later Jewish traditions; readers should distinguish biblical from extra-biblical material."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000432,"generated":"2026-11-15T00:56:58Z"},"checks":{"work":"dsc-234","status":"pass","blocking":[],"warnings":[],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":34,"english_words":1715,"source_letters":4705,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The commentary is a literal, verse-by-verse exposition of the Book of Joshua, focusing on historical and narrative sense rather than allegorical or typological interpretation.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Dionysius bar Salibi flourished in the late 12th to early 13th century; this commentary likely dates to that period, though no explicit date is given in the manuscript.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The sole surviving manuscript is incomplete, lacking the beginning and end; the edition reconstructs the text from a single witness, limiting collation.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Bar Salibi’s commentaries were used in West Syriac (Syrian Orthodox) schools; this Joshua commentary is less cited than his works on the Gospels or Psalms.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a critical apparatus for variant readings; the Syriac text is presented as found in the base manuscript without emendation.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Bar Salibi occasionally conflates Joshua’s narrative with later Jewish traditions; readers should distinguish biblical from extra-biblical material.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 6 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":6},"term_index":[],"citations":{"ed:dsc-234":{"label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}},"segments":[{"i":1,"ref":"p1","source":"ܬܘܼܒ ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ ܕܝܫܘܿܥ ܒܪܢܘܿܢ ܒܟܪ̈ܝܬܐ ܟܡܐ ܕܡܦܩܐ\nܘܗܼܘܐ ܡܼܢ ܒ݀ܬܪ ܕܡܝܼܬ ܡܘܫܐ ܘܫܪܟܐ ܗ̄ ܒܗ݀ܝ ܕܩܼܪܐ ܗܼܘ ܠܗ ܡܫܡܫܢܗ ܕܡܘܫܐ ܡܿܘܕܥ ܡܘܼܟܟܗ܆ ܘܥܠ ܕܐܫܼܘܝܗ ܐܠܗܐ ܥܡ ܡܘܫܐ܆ ܒܗ݀ܝ ܕܐܡܼܪ ܕܐܝܟܢ ܕܗܘܝܿܬ ܥܡ ܡܘܿܫܐ ܐ݀ܗܘܐ ܥܡܟ܇ ܗܘܼ ܡܟܟ ܢܦܫܗ: ܘܠܘ ܬܠܡܝܼܕܐ ܕܡܘܫܐ ܩܿܪܐ ܗܼܘ ܠܗ ܠܚܘܿܕ܇ ܐܠܐ ܐܦ ܡܫܡܫܢܗ܆ ܢܡܘܿܣܐ ܥܬܝܼܩܐ ܐܬܬܨܝܼܪ ܒܡܘܫܐ ܒܣܦܪܐ ܚܡܫܐ: ܠܝܫܘܿܥ ܕܝܢ ܨܪܬ ܒܝܫܘܥܿܡܫܝܼܚܐ܀ ܘܡܝܼܬ ܡܘܫܐ ܘܠܐ ܐܥܼܠ ܠܥܡܐ ܠܐܪܥܐ ܕܡܘܼܠܟܢ ܐܟܡܐ ܕܐܦܠܐ ܢܡܘܿܣܐ ܘܢܒ̈ܝܐ ܐܫܟܚܼܘ ܠܡܦܢܝܘܼ ܠܒܢܝ̈ܢܫܐ ܠܝܪܬܘܬܗܘܿܢ ܩܕܡܝܬܐ܇ ܥܿܐܠܝܼܢ ܓܝܪ ܘܡܩܒܠܝܼܢ ܝܪܬܘܬܐ ܒܝܕ ܡܫܝܼܚܐ܀ ܥܠܡܢܐ ܐܣܬܼܢܩ ܝܫܘܿܥ ܕܢܕܫܪ ܓܫ̈ܘܫܐ: ܟܕ ܐܠܗܐ ܦܩܼܕ ܠܗ ܕܢܥܘܿܠ ܘܢܐܪܬ ܐܪܥ ܘܐܡܿܪܝܼܢܢ ܕܠܘ ܐܟܡܿܢ ܕܠܐ ܬܟܝܼܠ ܫܕܪ ܠܓܫ̈ܘܿܫܐ ܐܠܐ ܕܢܪܝܼܡ ܕܚܠܼܬܐ ܡܼܢ ܥܡܐ ܡܚܝܼܠܐ ܘܕܠܐ ܥܕܟܝܼܠ ܡܫܪܪ ܗܼܘܐ ܒܡܪܝܐ ܘܐܝܟ ܥܝܕܐ ܕܐܚܝܼܕ ܒܥܠܡܐ ܕܡܼܢ ܓܫ̈ܘܿܫܐ ܡܬܼܒܨܝܢ ܐܬܪ̈ܘܬܐ: ܬܘܼܒ ܡܛ݀ܠ ܕܠܒܐ ܕܚܘܼܠܬܢܐ ܩܿܢܐܼ ܗܼܘܐ: ܘܣܿܓܝܼ. ܕܚܿܠ ܗܼܘܐ ܡܼܢ ܥܡܡ̈ܐ ܘܟܕ ܝ݀ܕܥ ܕܐܝܢܐ ܛܒܼܐ ܡܿܝܬܝܢ ܫܕܪ ܐܢܘܿܢ܀ ܐܝܟܢܐ ܕܢܬܼܠܒܒ ܥܡܐ܀ ܕܡܢܐ ܚܼܛܘ ܥܡ̈ܡܐ ܕܒܐܪܥܐܕܟܢܥܢ ܝܬܝܼܪ ܡܼܢ ܟ݀ܠܗܘܿܢ ܥܡܡ̈ܐ ܕܒܟܿܠܗ ܐܪܥܐ ܐܬܼܚܪܒܘ ܒܝܕ ܝܣܪܐܝܠ: ܘܐܡܿܪܝܼܢܢ ܕܟܒܪ ܐܪܫܼܥܘ ܝܬܝܼܪ ܡܼܢ ܟܿܠܗܘܿܢ ܥܡ̈ܡܐ ܕܬܝܚܬ ܫܡܝܐ: ܘܥܠܗܿܝ ܐܬܚܼܪܒܘ: ܬܘܼܒ ܡܛ݀ܠ ܗ݀ܝ ܕܫܡܼܥܘ ܥܡܡ̈ܐ ܚܝ̈ܠܐ ܕܣܥܼܪ ܐܠܗܐ ܒܡܨܪܝܢ ܠܘܬ ܥܡܐ܇ ܘܒܡܕܒܪܐ ܘܠܐ ܬܒܼܘ܆ ܐܒܼܕܘ܇ ܘܐܚܪܬܐ ܕܐܬܼܦܠܓ ܝܘܪܕܢܢ ܘܥܒܼܪ ܥܡܐ ܘܝܼܩܪܬܗ ܘܫܡܼܥܘ ܘܚܼܙܘ܆ ܘܠܐ ܩܪܒܘ ܬܝܒܘܼـܐ܀ ܐܣܼܩ ܝܫܘܿܥ ܝܒ̄ ܟܐܦ̈ܐ ܡܼܢ ܢܗܪܐ܀","english":"Again, the literal interpretation of Joshua son of Nun, as it emerges, and it was after the death of Moses and the rest, in that he called him the servant of Moses, indicating his humility, and that God equated him with Moses, in that he said, \"As I was with Moses, I will be with you.\" He humbled himself. And he did not call him merely the disciple of Moses, but also his servant. The Old Law was formed through Moses in the five books. For Joshua, however, it was formed through Jesus the Messiah. And Moses died and did not bring the people into the land of Canaan, just as the Law and the prophets were unable to bring the stubborn ones into their former inheritance. For they enter and receive the inheritance through the Messiah. On account of this, Joshua sent spies, when God commanded him to enter and inherit the land, and the Amorites, not because he did not trust, did he send spies, but to instill fear among the weak people, and because he was not yet established in the Lord, and as is the custom in the world, that lands are spied upon through spies. Again, because the heart of the Canaanites was hard, and very many. He was afraid of the peoples, and knowing that good would come, he sent spies, as he encouraged the people. Because the peoples of the land of Canaan sinned more than all the peoples of the entire earth, they were destroyed by Israel. And the Amorites, because they had become more wicked than all the peoples under heaven, were destroyed on account of it. Again, because the peoples heard of the mighty deeds that God performed in Egypt against the people, and in the desert, and they did not repent, they perished. And another reason: the Jordan was divided, and the people crossed over with their baggage, and they heard and saw, and they did not approach to repent. Joshua set up twelve stones from the river.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܫܡܫܢܗ","severity":"info","text":"The Syriac term 'mshmshaneh' (his servant) is used here to emphasize Joshua's humility, distinguishing him from a mere disciple (talmida). This lexical choice underscores a typological reading of Joshua as a type of Christ.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟܢ ܕܗܘܝܿܬ ܥܡ ܡܘܿܫܐ ܐ݀ܗܘܐ ܥܡܟ","severity":"info","text":"This phrase echoes God's assurance to Joshua in Joshua 1:5, though the wording is adapted. The commentary interprets it as a divine equating of Joshua with Moses.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܠܡܢܐ ܐܣܬܼܢܩ ܝܫܘܿܥ ܕܢܕܫܪ ܓܫ̈ܘܫܐ","severity":"info","text":"The commentary explains Joshua's sending of spies (Joshua 2) not as a lack of trust in God, but as a strategic act to instill fear in the weak people and as a customary practice in warfare. This reflects a rationalizing exegetical tradition.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܠܝܫܘܿܥ ܕܝܢ ܨܪܬ ܒܝܫܘܥܿܡܫܝܼܚܐ","severity":"info","text":"The commentary explicitly parallels the formation of Joshua through Jesus the Messiah, indicating a Christological typology common in Syriac exegesis. This aligns with Dionysius bar Salibi's broader hermeneutical approach.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒ","severity":"info","text":"The repeated use of 'tub' (again) marks a structural division in the commentary, introducing successive reasons or interpretations. This is a common rhetorical device in Syriac exegetical literature.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܗܼܘܐ ܡܼܢ ܒ݀ܬܪ ܕܡܝܼܬ ܡܘܫܐ ܘܫܪܟܐ' could be read as 'and it was after the death of Moses and the rest' or 'and it was after the death of Moses and the remainder (of the people)'. The translation takes the former, but the latter is possible.","The reference to 'twelve stones' (ܝܒ̄ ܟܐܦ̈ܐ) is obscure; it may allude to a tradition about Joshua setting up stones after crossing the Jordan, but no direct biblical parallel is given."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܘܐܚܼܬ ܝܒ̄ ܟܐܦ̈ܐ ܡܼܢ ܝܒܫܐ ܘܒܢܼܐ ܒܡܨܥܬ ܢܗܪܐ: ܐܟܡܿܢ ܕܬܗܼܘܐ ܗܕܐ ܠܕܪ̈ܐ ܕܐܠܘܼ ܠܐ ܐܬܦܼܠܓ ܝܘܪܕܢܢ ܠܐ ܡܫܟܚܐ ܗܼܘܬ݀ ܕܢܬܼܒܢ̈ܝܢ ܒܡܨܥܬ ܡܝ̈ܐ܀ ܘܓܙܪ ܐܢܘܿܢ ܬܢܝܿܢܘܼܬ ܗ̄ ܠܘ ܕܚܕܐ ܙܒܢ ܓܙܝܼܪܝܼܢ ܗܼܘܘ ܡܿܘܕܥܐ ܗ݀ܝܕ ܬܢܝܿܢܘܼܬ: ܐܠܐ ܕܒܝܕ ܝܫܘܿܥ ܐܬܚܕܬ ܢܡܘܿܣܐ ܕܓܙܘܪܬܐ ܐܟܡܐ ܕܫܪܝܼ ܡܼܢ ܐܒܪܗܡܢ: ܒܿܬܪ ܡܦܩܬܐ ܕܡܼܢ ܡܨܪܝܢ ܠܐ ܦܩܦܼܕ ܡܘܫܐ ܕܢܬܓܙܪܘܢܼ ܡܛ݀ܠ ܕܒܡܕܒܪܐ ܡܕܝܪܝܼܢ ܗܼܘܘ ܘܪܚܝܼܩܝܼܢ ܗܼܘܘ ܡܼܢ ܚܘܼܠܛܢܐ ܕܥܡ̈ܡܐ܆ ܒܡܨܪܝܢ ܡܬܓܙܪܝܼܢ ܗܼܘܘ: ܕܢܬܦܪܫܘܢܼ ܡܼܢ ܥܡ̈ܡܐ ܐܬܝܗܼܒܬ݀ ܓܙܘܪܬܐ܀ ܒܣܦܣܝܪܐ ܕܛܪܢܐ ܐܬܓܼܙܪܘ܇ ܡܛ݀ܠ ܕܚܠܝܐ ܡܚܘܿܬܗ ܘܦܫܝܼܩܐ ܐܣܝܘܼܬܗ: ܘܐܪܙ ܠܒܗܘܿܢ ܕܩܿܫܐܼ ܗܼܘܐ ܐܝܟ ܛܪܢܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܡܛ݀ܠ ܕܝܬܝܼܪ ܬܬܩܼܫܐ ܨܒܘܼܬܐ܇ ܓܙܼܪ ܐܢܘܿܢ ܒܛܪܢܐ: ܐܟܡܿܢ ܕܢܬܼܒܩܘܿܢ ܐܢ ܡܚܒܝܼܢ ܠܐܠܗܐ ܐܘܿ ܠܐ܀ ܝܘܡܢܐ ܐܥܒܿܪܬ ܚܣܕܗܘܿܢ ܕܡܨܪ̈ܝܐ ܗ̄ ܗܘܿ ܕܒܥܒܕܘܼܬܐ ܕܫܘܼܥܒܕܗܘܢ ܓܙܝܼܪܝܼܢ ܗܼܘܘ: ܡܼܢ ܝܘܡܢܐ ܕܝܢ ܘܠܗܠ: ܒܚܐܪܘܼܬܐ ܕܥܒܕܘܼܬܐ ܐܝܟ ܐܒܪܗܡ ܒܐܪܥܐ ܕܡܘܼܠܟܢܐ ܐܚܪܢܝܐܝܬ ܐܥܒܿܪܬ ܚܣܼܕܐ ܕܡܨܪ̈ܝܐ ܡܢܟܘܿܢ ܕܡܚܕܝܼܢ ܗܼܘܘ ܠܟܘܿܢ ܕܠܐ ܢܛܪܬܘܿܢ ܩܝܿܡܐ ܕܐܠܗܟܘܿܢ ܒܨܒܘܼܬܐ ܕܓܙܘܪܬܐ܀ ܫܪܝܼ ܡܣ̈ܐܢܝܟ ܡܼܢ ܪ̈ܓܠܝܟ ܗ̄ ܥܠ ܩܪܒܐ ܕܥܬܝܼܕ ܗܼܘ ܕܢܥܒܕ܀ ܬܘܼܒ ܡܛ݀ܠ ܕܡܼܢ ܡܝܼܬܐ ܢܣܝܼܒ ܓܠܕܐ ܘܥܠ ܗ݀ܝ ܛܡܐܐ ܗܿܘ܀ ܬܘܼܒ ܫܪܝܼ ܡܣ̈ܐܢܝܟ ܫܪܝܼ ܡܢܟ ܠܨܬܐ ܘܪܢܝܐ ܡܛ݀ܠ ܕܐܬܝܿܬ ܕܐܣܿܝܥܟ܀","english":"And he brought down twelve stones from the dry land and placed them in the middle of the river, so that this might be for the generations, for if the Jordan had not been divided, it would not have been possible for the tribes to cross through the water. And Joshua performed the act of circumcision, not that circumcision was not practiced before, for that act of circumcision was already known, but through Joshua the law of circumcision was renewed, as it had begun with Abraham. After the exodus from Egypt, Moses did not command that they be circumcised, because they were dwelling in the desert and were far from the mixture of the nations; in Egypt they were circumcised, so that they might be separated from the nations—circumcision was given. They were circumcised with a flint knife, because its cut is smooth and its healing is easy, and the mystery of its heart is that it was hard like flint. Others say that because the covenant is more firmly established, Joshua circumcised with a flint, so that they might remain whether they were hiding from God or not. The day removed the shame of the Egyptians, that which they had been circumcised in the servitude of their enslavement; from that day onward, in the freedom of servitude like Abraham in the land of the Moabites, the shame of the Egyptians was removed from you, who were rejoicing that you did not keep the covenant of your God in the covenant of circumcision. Loosen your sandals from your feet, for the battle that was about to take place. Again, because from the dead he took skin and it was upon that which is impure. Again, loosen your sandals, loosen from you the filth and the spittle, because you have come that I might help you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܐܚܼܬ ܝܒ̄ ܟܐܦ̈ܐ ܡܼܢ ܝܒܫܐ ܘܒܢܼܐ ܒܡܨܥܬ ܢܗܪܐ","severity":"info","text":"The twelve stones placed in the Jordan symbolize the twelve tribes crossing; the miracle of the divided river enables the crossing, echoing the earlier parting of the Jordan in the biblical narrative.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܙܘܪܬܐ","severity":"info","text":"The Syriac term gzurta (circumcision) is central; Bar Salibi argues Joshua renewed the practice, not initiated it, linking it to Abraham and distinguishing Israel from other nations.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܣܦܣܝܪܐ ܕܛܪܢܐ","severity":"info","text":"The use of a flint knife (sfsira d-ṭra) for circumcision reflects ancient practice; Bar Salibi explains its smooth cut and easy healing, and notes a symbolic hardness like flint, representing covenant firmness.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܪܝܼ ܡܣ̈ܐܢܝܟ ܡܼܢ ܪ̈ܓܠܝܟ","severity":"info","text":"The command 'loosen your sandals from your feet' echoes Exodus 3:5 (LXX) or Joshua 5:15, where removing sandals signifies readiness for holy ground or battle; Bar Salibi applies it to spiritual purification before conflict.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ","severity":"info","text":"Bar Salibi cites 'others' (aḥrāne) who interpret the flint knife as a sign of covenant firmness, showing awareness of alternative exegetical traditions within Syriac commentary.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܘܼܒ ܡܛ݀ܠ ܕܡܼܢ ܡܝܼܬܐ ܢܣܝܼܒ ܓܠܕܐ ܘܥܠ ܗ݀ܝ ܛܡܐܐ ܗܿܘ","severity":"caution","text":"The phrase 'from the dead he took skin and it was upon that which is impure' is obscure; it may refer to a ritual impurity or a textual corruption; the English draft interprets it as a moral or physical cleansing.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the dead' and 'the impure' in the final section is unclear; the reading assumes a reference to ritual impurity from contact with a corpse, but the Syriac syntax is ambiguous."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܐܫܬܼܩܠ ܡܢܝܐ܆ ܡܛ݀ܠ ܕܠܝܬ ܗܼܘܐ ܥܠܘܗܝ ܣܢܝܼܩܘܼܬܐ: ܟܕ ܚ̈ܛܐ ܘܥܣܪ̈ܐ ܫܟܝܼܚܝܼܢ ܗܼܘܘ ܓܥܼܨܐ ܡܣܼܬܒܥܢܐ ܗܿܘܐ ܗܼܘܐ ܐܠܘܼ ܦܼܫ܇ ܬܘܼܒ ܐܠܘܼ ܦܫܼ ܡܣܼܬܒܪ ܗܼܘܐ ܕܡܕܡ ܟܝܿܢܝܐ ܐܝܼܬܘܝܗ܇ ܘܒܝܕ ܡܨܥܝܘܼܬܐ ܕܐܐܪ ܗܿ،ܐ ܗܼܘܐ ܘܠܘ ܡܼܢ ܒܛܝܼܠܘܼܬܐ ܐܠܗܝܬܐ ܗܼܘܐ ܠܩܘܼܝܿܡܐ ܕܥܡܐ ܪܒ ܚܝ̈ܠܘܬܐ ܕܐܬܚܙܝܼ ܠܝܫܘܿܥ ܐܡܪܝܼܢ: ܕܚܕ ܡܼܢ ܡ̈ܠܐܟܐ ܐܝܬܘ̄ ܗܼܘܐ ܕܐܫܼܬܕܪ ܗܼܘܐ ܠܠܘܼܒܒܗ܀ ܘܗܜܝ ܕܐܬܚܙܝܼ ܟܕ ܫܡܝܼܛ ܣܝܦܗ܆ ܡܓܪܓ ܗܼܘܐ ܠܗ ܥܠ ܩܪܒܐ ܘܙܟܘܿܬܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܡܫܝܼܚܐ ܐܝܼܬܘ̄ ܗܼܘܐ ܕܐܬܓܠܝܼ ܥܠܘܗܝ ܒܕܡܘܼܬܐ ܕܡܠܐܟܐ܆ ܘܝܕܝܼܥܐ ܡܼܢ ܗ݀ܝ ܕܒ݀ܬܪܟܢ ܩܼܪܝܗܝ ܡܪܝܐ ܘܗܘܼ ܐܝܼܬܘܗܝ ܡܠܐܟܐ ܕܬܪܥܝܼܬܐ ܪܒܬܐ ܕܐܒܐ܀ ܡܚܼܐ ܝܫܘܿܥ ܠܪܚܒ ܙܢܝܼܬܐ ܘܠܘ ܢܟܦܬܐ. ܐܝܟܢܐ ܕܢܕܥܘܢܼ ܥܡ̈ܡܐ ܕܦܬܝܼܚ ܬܪܥܗ ܕܝܫܘܿܥ ܠܬܝܿܒܘܼܬܐ ܐܘܿܟܝܼܬ ܓܘܣܐ ܩܕܡܝܗܘܿܢ܀ ܡܬܦܼܬܚܐ ܐܝܪܝܚܘ ܒܠܥܕ ܩܪܒܐ: ܡܛ݀ܠ ܕܠܐ ܡܬܦܼܬܚܐ ܗܼ،ܬ݀ ܒܩܪܒܐ ܡܼܢ ܥܠܼܬ ܪܘܡܐ ܕܫܘܼܪ̈ܝܗܿ ܘܡܚܣܢܘܼܬܗܘܿܢ܀ ܘܐܚܪܬܐ ܕܠܐ ܢܣܼܒܪ ܥܡܐ ܕܒܚܝܠܐ ܒܝܬܝܐ ܟܫܒܘܼܗܿ ܠܡܕܝܢܬܐ ܘܥܠܗ݀ܝ ܚܘܝܼ ܠܗܘܿܢ ܬܕܡܪ̈ܬܐ ܕܠܒܪ ܡܼܢ ܟܝܿܢܐ܇ ܫܘܼܪ̈ܐ ܕܢ݀ܦܠܝܼܢ ܡܼܢ ܩܠܐ ܕܩܪ̈ܢܬܐ ܘܡܬܟܪܟܢܘܼܬܐ ܕܩܒܘܬܐ܀ ܫܬܐ ܝܘܡ̈ܝܼܢ ܐܓܪ ܐܠܗܐ ܥܠܝܗܘܿܢ ܪܘܼܚܐ ܐܟܡܿܢ ܕܢܕܚܠܘܢܼ ܘܢܬܘܼܒܘܢܼ ܥܡܘܪ̈ܐ ܕܐܝܪܝܚܘ ܦܩܼܕ ܗܼ،ܐ ܓܝܪ ܠܝܫܘܥ ܕܗܒ ܠܡ ܝܡܝܼܢ ܩܕܡܝܬ ܠܡܕܝܼܢ̈ܬܐ: ܘܡܫܼܬ̈ܡܥܢ ܠܐ ܢܬܼܚܪ̈ܒܢ܀ ܥܒܼܕ ܕܝܢ ܒܙܼܬܗܿ ܚܪܡܐ ܐܘܟܿܝܼܬ ܦܘܼܪܫܢܐ ܠܡܪܐ܇ ܡܛ݀ܠ ܕܢܬܘܼܒܘܢܼ: ܘܕܢܗܼܘܐ ܥܬܝܼܪ ܒܝܬ ܓܙܗ ܕܡܪܝܐ܆ ܘܗ݀ܝ ܕܠܒܪ ܡܼܢ ܟܝܿܢܐ ܒܚܝܠܐ ܕܡܪܝܐ ܐܬܦܬܼܚܬ݀ ܒܙܬܗܿ ܠܡܪܝܐ ܬܬܩܪܒܝ܀","english":"he water was drawn off, because there was no need for it. For the twelve stones were found to be a sufficient sign. If it had remained, again if it had remained, it would have been thought that something natural was there, and by the mediation of the earth it was, and not by the divine power, for the establishment of the people. The great powers that appeared to Joshua said: that one of the angels was sent to his heart. And this one appeared with his sword drawn, dragging him to war and victory. Others said that it was Christ who appeared to him in the form of an angel, and it is known that he who later called him Lord is the angel of the great mystery of the Father. Joshua spared Rahab the harlot and not the shame. So that the nations might know that Joshua opened the door of repentance to them, as a type before them. Jericho was opened without war, because it was not opened by war, on account of the height of its walls and their strength. And another reason, that the people might not think that by human force they had captured the city, and that they might show them wonders beyond nature, walls falling at the sound of trumpets and the circling of the ark. For six days God sent upon them a dark wind, so that the inhabitants of Jericho feared and repented. For he commanded Joshua: Give them first the oath of the cities, and those who obey will not be destroyed. But he made of it a curse, as a distinction for the Lord, because they repented, and because the treasury of the Lord became rich, and this, beyond nature, by the power of the Lord, was opened for the Lord to be offered to him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܫܬܼܩܠ ܡܢܝܐ","severity":"info","text":"The phrase 'the water was drawn off' refers to the removal of the Jordan's water after the crossing, a miraculous detail not in the biblical account.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܠܐܟܐ","severity":"info","text":"The term 'angel' (ܡܠܐܟܐ) is used ambiguously: some traditions identify the figure as an angel, others as Christ in angelic form, reflecting Christological debates.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܪܚܒ ܙܢܝܼܬܐ","severity":"info","text":"The reference to Rahab the harlot (Josh 2:1–21; 6:17–25) is expanded here: Joshua spares her as a type of repentance, a common patristic interpretation.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܒܘܬܐ","severity":"info","text":"The 'ark' (ܩܒܘܬܐ) circling Jericho is a non-biblical motif, likely drawn from later Jewish or Christian legend about the conquest.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܚܪܬܐ","severity":"info","text":"The passage uses 'and another reason' (ܘܐܚܪܬܐ) to introduce a second explanation for Jericho's fall, showing a layered exegetical structure.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܫܝܼܚܐ","severity":"info","text":"The identification of the angelic figure with Christ reflects Syriac Christological interpretation, possibly influenced by later liturgical or mystical traditions.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'great powers' (ܚܝ̈ܠܘܬܐ ܪܒ̈ܬܐ) is unclear: they may be angels or divine attributes.","The phrase 'he made of it a curse' (ܥܒܼܕ ܕܝܢ ܒܙܼܬܗܿ ܚܪܡܐ) is ambiguous: it could mean Joshua imposed a curse on Jericho or made a distinction (ܦܘܼܪܫܢܐ) for the Lord."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܬܘܼܒ ܒܝܘܡܐ ܕܫܒܥܐ ܠܛܼ ܝܫܘܿܥ ܠܡܿܢ ܕܙܒܢܼܐ ܠܐܝܪܝܚܘ܆ ܚܕܐ܆ ܥܠ ܕܐܡܼܪܚܬ݀ ܠܡܩܪܒܘܼ ܥܡܗܘܿܢ ܒ݀ܬܪ ܕܐܬܦܠܓ ܢܗܪܐ܇ ܘܐܚܪܬܐ ܕܫܒܥ ܝܘܡ̈ܝܼܢ ܐܓܪ ܠܗܘܿܢ ܕܢܬܘܼܒܘܢܼ ܘܠܐ ܬܒܼܘ܀ ܦܩܼܕ ܕܠܐ ܬܬܒܼܢܐ ܐܝܪܝܚܘ: ܡܛ݀ܠ ܕܡܪܝܐ ܐܚܪܒܗܿ: ܘܐܝܟ ܕܬܦܘܼܫܝ ܠܕܘܡܪܐ ܘܠܬܡܼܗܐ: ܘܢܙܘܼܥ ܥܡܐ ܘܠܐ ܢܣܼܛܐ ܡܼܢ ܡܪܝܐ܀ ܐܚܒ ܡܠܟܐ ܐܡܼܪܚ ܘܒܢܼܗܿ: ܘܩܒܼܠ ܠܘܛܬܐ ܕܝܫܘܿܥ܀ ܠܐ ܓܼܠܐ ܐܠܗܐ ܥܠ ܥܟܪ ܐܟܡܐ ܕܓܼܠܐ ܥܠ ܚܪܡܐ܇ ܡܛ݀ܠ ܕܨ݀ܒܐ ܗܼܘܐ ܕܢܚܼܐ ܘܢܐܬܼܐ ܠܬܝܿܒܘܬܐ܀ ܦܩܼܕ ܕܕܢܪܡܘܿܢ ܦ̈ܨܐ ܐܟܡܿܢ ܕܒܛܘܪ̈ܐ ܕܒܡܨܥܬܐ ܢܬܘܼܒ ܘܢܬܼܦܢܐ܀ ܗܒ ܬܘܕܝܼܬܐ ܠܐܠܗܐ ܗ̄ ܐܘܕܐ ܩܕܡ ܟ݀ܠܢܫ܇ ܕܝ݀ܕܥ ܟܿܠ ܐܝܼܬܘܗܝ ܐܠܗܐ܇ ܥܠ ܕܣܒܼܪܬ ܕܠܐ ܚܿܙܐ ܘܠܐ ܝܿܕܥ ܡܪܝܐ܀ ܦܩܼܕ ܥܠܘܗܝ ܪܓܘܼܡܝܐ ܥܠ ܒܢ̈ܘܗܝ ܘܒܝܬܗ ܘܩܢܝܿܢܗ: ܟܕ ܠܐ ܚܛܼܘ ܗܿܠܝܢ܇ ܐܝܟܢܐ ܕܢܪܡܐ ܕܚܠܼܬܐ ܥܠ ܥܡܐ: ܕܠܐ ܢܬܬܚܕܘܢܼ ܒܥܒܪ ܦܘܼܩܕܢܐ: ܕܐܢ ܡܿܢ ܘܡܬܼܬܛܥܐ ܚܕ ܡܢܗܘܿܢ ܘܡܿܡܪܚ ܥܠ ܩܼܛܠܐ ܡܛ݀ܠ ܡܘܼܠܝ ܪܓܬܗ: ܢܗܼܘܐ ܚܿܐܣ ܥܠ ܒܢ̈ܘܗܝ ܘܒܝܬܗ ܘܩܢܝܿܢܗ܇ ܟܕ ܠܐ ܚܼܛܘ ܗܿܠܝܢ: ܐܝܟܢܐ ܕܢܪܡܐ ܕܚܠܼܬܐ ܥܠ ܥܡܐ: ܕܠܐ ܢܬܬܚܕܘܢܼ ܘܢܬܪܓܡܘܢܼ ܐܝܟ ܒܢ̈ܝ ܥܟܪ܆ ܐܢܬܬܗ ܕܝܢ ܠܐ ܟܬܝܼܒ ܕܐܬܪܓܡܼܬ݀: ܐܘܿ ܟܒܪ ܡܝܝܬܐ ܗܼ،ܬ݀: ܐܘܿ ܡܛ݀ܠ ܕܠܐ ܨܒܼܬ݀ ܒܓܢܘܿܒܘܼܬܐ ܘܐܟܣܼܬܗ ܘܠܐ ܐܫܬܼܡܥ܆ ܘܩܢܼܛܬ݀ ܡܼܢ ܥܟܪ: ܘܠܐ ܐܘܕܥܬ݀ ܥܠܘܗܝ܀ ܩܢܝܿܢܗ ܟ݀ܠܗ ܘܟܿܠ ܕܐܝܬ ܠܗ ܢܐܩܼܕ ܒܢܘܼܪܐ܆ ܕܠܐ ܢܦܘܼܫ ܥܘܼܗܕܢܗ ܕܗܿܘ ܕܥܒܼܪ ܥܠ ܚܪܡܐ ܘܟ݀ܠܗ ܕܩܢܝܐ ܘܩܢܝܿܢܗ ܢܐܒ̈ܕܢ ܘܠܐ ܢܐܪܬܝܘܗܝ ܐܢܫ ܠܩܢܝܢܿܐ ܕܥܘܠܐ܀ ܥܒܼܕ ܠܓܒܥܘ̈ܢܝܐ ܠܩܛ̈ܝ ܩܝܣ̈ܐ ܘܠ̈ܝܝ ܡ̈ܝܐ܇ ܕܬܫܬܼܡܠܐ ܒܗܘܿܢ ܗ݀ܝܕ ܐܬܐܼܡܪܬ݀ ܕܢܗܘܐ ܟܢܥܢ ܥܒܕܐ ܠܗܘܿܢ ܗ̄ ܠܒܢܗܝ ܫܝܼܡ܀","english":"Again, on the seventh day, Joshua went around Jericho once, because it had been commanded to make war with them after the river had been divided. And the other seven days he granted them to turn back and not to fight. He commanded that Jericho not be rebuilt, because the Lord had destroyed it, and so that it might remain as a wonder and a marvel, and so that the people might fear and not rebel against the Lord. The king of Amraphel was caught in it and received Joshua's curse. God did not reveal the reason for the curse as he revealed the reason for the ban, because he wanted him to live and come to repentance. He commanded that the stones of the mountains in the middle be cast down and then covered. He gave thanks to God, confessing before all that God knows everything, because he had thought that the Lord neither saw nor knew. He commanded stoning upon him, upon his sons, his house, and his family, though they had not sinned, so that fear might fall upon the people, that they might not transgress the commandment, for if one of them were to act and rebel, he would be killed because of his own will, and he would have pity on his sons, his house, and his family, though they had not sinned, so that fear might fall upon the people, that they might not transgress and be translated like the sons of Akar. His wife, however, is not written as having been translated, either because she was already dead, or because she did not consent in the theft and hid it and did not listen, and was cut off with Akar, and did not inform on him. His entire family and all that he had were burned in fire, so that no memory of that one who transgressed the ban might remain, and all his family and his family's possessions were destroyed, and no one inherited his family's property of iniquity. He made mounds of hewn wood and flowing water, so that by them might be fulfilled what was said, that a servant would be a stumbling block to them, that is, to the sons of Shem.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܡܼܪܚ","severity":"info","text":"The name 'Amraphel' (ܐܡܼܪܚ) is a Syriac rendering of the biblical king of Shinar (Gen 14:1), here anachronistically associated with Jericho's king.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܪܡܐ","severity":"info","text":"The 'ban' (ܚܪܡܐ) echoes the herem of Jericho in Josh 6:17–18, where Joshua curses the city and forbids its rebuilding.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܟܪ","severity":"info","text":"Akar (ܥܟܪ) is the Syriac form of Achan (Josh 7), whose transgression of the ban led to his stoning and the destruction of his family.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܢ̈ܘܗܝ ܘܒܝܬܗ ܘܩܢܝܿܥܗ","severity":"info","text":"The punishment of the king's sons, house, and family mirrors the collective punishment of Achan's household in Josh 7:24–25, emphasizing deterrence.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܩܼܕ ܕܕܢܪܡܘܿܢ ܦ̈ܨܐ ܐܟܡܿܢ ܕܒܛܘܪ̈ܐ","severity":"info","text":"The command to cast down and cover stones from the mountains is a narrative insertion not found in the biblical account, likely a symbolic act to erase the site.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܒܢܗܝ ܫܝܼܡ","severity":"caution","text":"The final phrase 'to the sons of Shem' (ܠܒܢܗܝ ܫܝܼܡ) is ambiguous: it may refer to the Israelites as Shem's descendants or to a specific group; the text does not clarify.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the king of Amraphel' is unclear—whether a conflation with the biblical Amraphel or a separate figure.","The wife of Akar's fate is left ambiguous: either dead, complicit, or uninformed.","The phrase 'sons of Shem' may denote the Israelites or a subgroup; the commentary does not specify."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܒܡܥܪ̈ܒܝ ܫܡܫܐ ܡܚܬܝܼܢ ܗܼܘܘ ܠܫܠܕܐ ܡܼܢ ܩܝܣܐ܇ ܡܛ݀ܠ ܕܒܢܡܘܿܣܐ ܟܬܝܼܒ ܗܼܘܬ݀. ܘܕܐ ܢܬܐܟܠܘܢܼ ܡܼܢ ܚܝ̈ܘܬܐ܇ ܘܕܠܐ ܢܣܪܘܢܿ ܘܢܡܼܚܐ ܪܝܚ ܫܠ̈ܕܝܗܘܿܢ ܠܐܢܫ܀ ܦܿܩܕ ܗܼܘܐ ܬܘܼܒ ܕܢܘܩܕܘܢ ܠܩܘܼܪ̈ܝܐ: ܡܛ݀ܠ ܕܢܬܼܛܥܐ ܠܡ ܕܘܼܟܪܢܐ ܕܒܢܝ̈ܐ܇ ܐܦ ܕܒܢܝ̈ܢܐ ܘܕܐܢܠܘܿܢ ܗܼܢܘܿܢ ܘܢܥܡܠܘܢܼ ܒܒܢܝ̈ܢܐ ܘܟܒܪ ܐܝܬ ܗܼܘܐ ܒܒ̈ܬܐ ܕܩܘܼܪ̈ܝܐ ܘܨܘܪ̈ܬܐ ܕܐ̈ܠܗܐ: ܘܦܩܼܕ ܕܢܬܥܩܪܘܢܼ ܒ̈ܬܐ ܕܨܝܼܪܝܼܢ ܘܕܠܐ ܨܝܼܪܝܼܢ܇ ܡܛ݀ܠ ܕܦܿܩܕ ܗܼܘܐ ܕܠܐ ܢܬܚܠܛܘܢܼ ܒܥܡܡ̈ܐ ܡܛ݀ܠ ܕܛܡ̈ܐܐ ܐܢܘܿܢ ܐܦ ܠܒܬ̈ܝܗܘܢ ܦܩܼܕ ܕܢܬܼܥܩܪܘܢܼ ܒܗ݀ܝ ܕܐܟܘܬܗܘܢܿ ܛܡ̈ܐܐ ܗܼܘܘ܇ ܘܐܢ ܒܬ̈ܐ ܛܡ̈ܐܐ ܗܼܘܘ: ܟܡܐ ܝܬܝܪܐܝܬ ܥܡܘܪ̈ܝܗܘܿܢ܀ ܒܢ̈ܝ ܪܘܒܝܠ ܒܢܼܘ ܡܕܒܚܐ ܒܥܒܪܐ ܕܝܘܪܕܢܢ܇ ܟܕ ܠܐ ܡܦܣ ܗܼܘܐ ܕܢܗܼܘܐ ܡܕܒܚܐ܇ ܐܠܐ ܒܚܕ ܕܘܼܟܬܐ܇ ܒܢ̈ܝ ܝܣܪܐܝܠ ܟܠܘ ܐܢܘܿܢ ܕܠܐ ܢܒܢܘܿܢ ܢܕܒܚܘܢܼ ܥܠܘܗܝ ܘܬܗܼܘܐ ܠܗܘܢܿ ܥܠܬܐ: ܕܒܟܿܠܕܘܼܟ ܢܕܒܚܘܢܼ ܠܦܬܟܪ̈ܐ܇ ܘܟܗܢܘܼܬܐ ܕܠܘܝܼ ܐܝܬܝܗܿ ܗܼܘܬ: ܘܗܘܼ ܡܩܝܼܡ ܗܼܘܐ ܡܕܒܚ̈ܐ ܘܡܿܕܒܚ܇ ܘܠܘ ܫܒ̈ܛܐ ܐܚܪ̈ܢܐ܇ ܟܕ ܕܝܢ ܐܫܼܬܪܪ ܥܡܐ: ܕܠܘ ܡܛ݀ܠ ܕܒܚ̈ܐ ܘܩܘܼܪ̈ܒܢܐ ܘܟܗܢܘܼܬܐ ܒܢܼܘ ܡܕܒܚ̈ܐ: ܐܠܐ ܕܠܣܗܕܘܼܬܐ ܕܕܚܠܼܬܗ ܕܡܪܝܐ ܫܒܼܩ ܐܢܘܿܢ܀ ܦܩܕ ܝܫܘܿܥ ܕܠܐ ܢܬܚܬܢܘܢܼ ܥܡ ܥܡ̈ܡܐ ܕܐܫܼܬܚܪܘ ܒܝܢܬܗܘܿܢ܇ ܐܦܢ ܐܫܬܼܝܢܘ ܠܗܘܢܿ܇ ܕܠܡܐ ܢܛܥ̈ܝܢ ܒܢ̈ܬܗܝܢ ܠܒܢܝ̈ܗܘܿܢ ܒ݀ܬܪ ܐܠܗ̈ܝܗܘܢܿ ܘܥܝܕ̈ܝܗܘܢܿ ܐܝܟ ܕܓܕܫܬ݀ ܒܫܡܫܘܢ܀","english":"In the west of the sun they were throwing the corpses with a stick, because it was written in the law. And that they should be eaten by beasts, and that they should not be buried, and that the smell of their corpses should not reach men. He also commanded that they burn the villages, because the memory of the idols was lost, also of the idols and the altars that were and the images that were in the houses of the villages and the forms of the gods. And he commanded that the houses of the worshippers and of the non-worshippers be uprooted, because he had commanded that they should not mix with the nations because they were unclean. Also for their houses he commanded that they be uprooted, because they were unclean like them, and the houses were unclean, how much more so their inhabitants. The sons of Reuben built an altar on the bank of the Jordan, when it was not permitted that there be an altar except in one place. The sons of Israel all said that they should not do it, that they should sacrifice upon it, and that it would be a cause for them, that in every place they would sacrifice to idols, and the priesthood of Levi was that. And he was setting up altars and sacrificing, and not the other tribes. When, however, the people were established, it was not because of sacrifices and offerings and priesthood that altars were built, but for the testimony of the fear of the Lord he left them. Joshua commanded that they should not mix with the nations that remained in their places, even those that submitted to them, lest their daughters lead their sons astray after their gods and their customs, as happened with Samson.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܡܥܪ̈ܒܝ ܫܡܫܐ","severity":"info","text":"The phrase 'in the west of the sun' is a Syriac idiom meaning 'at sunset' or 'in the evening,' indicating the time of day for the disposal of corpses.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܢܡܘܿܣܐ ܟܬܝܼܒ ܗܼܘܬ","severity":"info","text":"The reference to the law (ܢܡܘܿܣܐ) likely alludes to Deuteronomy 21:23, which prescribes that executed criminals be buried on the same day, but here the command to leave corpses for beasts echoes a different legal tradition.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܒܢ̈ܝ ܪܘܒܝܠ ܒܢܼܘ ܡܕܒܚܐ","severity":"info","text":"The account of the Reubenites building an altar on the Jordan's bank is not in the biblical book of Joshua; it may reflect a later tradition or a conflation with the altar built by the Transjordanian tribes in Joshua 22.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܗܢܘܼܬܐ","severity":"info","text":"The term ܟܗܢܘܼܬܐ (priesthood) is a key Syriac term for the priestly office, here associated with Levi, reflecting the Syriac tradition's emphasis on Levitical authority.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܕܓܕܫܬ݀ ܒܫܡܫܘܢ","severity":"info","text":"The reference to Samson (ܫܡܫܘܢ) as an example of intermarriage leading to apostasy parallels the biblical narrative in Judges 14-16, where Samson's involvement with Philistine women leads to his downfall.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܦܩܼܕ ܕܢܬܥܩܪܘܢܼ ܒ̈ܬܐ ܕܨܝܼܪܝܼܢ ܘܕܠܐ ܨܝܼܪܝܼܢ","severity":"caution","text":"The phrase 'houses of the worshippers and of the non-worshippers' is ambiguous: it may distinguish between those who worship idols and those who do not, or between Israelites and Canaanites; the text does not clarify the referent.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'worshippers' and 'non-worshippers' is unclear; it may refer to idolaters versus monotheists, or to different ethnic groups.","The source of the Reubenite altar story is uncertain; it may be a non-biblical tradition or a misreading of Joshua 22."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܩܼܪܐ ܠܗܘܢܿ ܒܚܪܬܐ ܘܡܿܣܗܕܐ ܒܗܘܢܿ܇ ܐܢ ܡܫܟܚܝܼܢ ܠܡܦܼܠܚ ܠܡܪܝܐ ܐܘܿ ܠܐ܇ ܘܗܕܐ ܥܒܼܕ: ܡܛܠ ܩܫܝܘܼܬ ܠܒܗܘܢ ܘܪܟܝܼܢܘܬܗܘܿܢ ܕܒܿܬܪ ܐܠܗ̈ܐ ܢܘܼܟܪ̈ܝܐ ܘܥ̈ܝܕܐ ܕܥܡ̈ܡܐ ܐܝܟܢܐ ܕܗܼܢܘܿܢ ܨܒܝܢܐܝܬ ܢܦܠܚܘܢܼ ܠܐܠܗܐ: ܡܛ݀ܠ ܕܐܦܢ ܦܪܼܩ ܐܢܘܢ: ܐܠܐ ܠܘ ܒܩܛܝܼܪܐ ܨ݀ܒܐ ܕܢܓܼܕ ܐܢܘܿܢ ܠܣܓܕܬܗ ܘܐܦܢ ܨ݀ܒܐ ܕܟ݀ܠܗܘܢܿ ܒܢܝ̈ܢܫܐ ܢܚܘܿܢ܀ ܫܠܡ ܕܝܫܘܥ ܒܪܢܘܿܢ","english":"He called them to the end and testified among them, whether they were able to serve the Lord or not, and this he did because of the hardness of their hearts and their contempt for the gods of the foreigners and the customs of the peoples, as they had served God freely, because he also redeemed them; but he did not desire that their blood be shed for his worship, nor did he desire that all of them perish by the sword. The end of Joshua son of Nun.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܩܼܪܐ ܠܗܘܢܿ ܒܚܪܬܐ","severity":"info","text":"The phrase 'he called them to the end' likely refers to a final summons or exhortation before the conclusion of the narrative, not a geographical endpoint.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܿܣܗܕܐ","severity":"info","text":"The verb 'testified' (ܡܿܣܗܕܐ) carries a juridical or confessional sense, implying a solemn declaration or warning, not merely informal speech.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܠܗ̈ܐ ܢܘܼܟܪ̈ܝܐ","severity":"info","text":"The 'foreign gods' (ܐܠܗ̈ܐ ܢܘܼܟܪ̈ܝܐ) and 'customs of the peoples' reflect a Syriac Christian polemic against pagan practices, common in commentaries on the conquest narratives.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܡ ܕܝܫܘܥ ܒܪܢܘܿܢ","severity":"info","text":"The closing formula 'The end of Joshua son of Nun' marks the conclusion of the commentary on the book of Joshua, serving as a colophon.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܕܢܓܼܕ ܐܢܘܿܢ ܠܣܓܕܬܗ","severity":"info","text":"The statement that Joshua did not desire their blood to be shed for his worship reflects a later Syriac ethical concern with religious coercion, possibly influenced by monastic ideals.","cites":[{"key":"ed:dsc-234","label":"source edition: Literal Commentary on Joshua","url":"https://syriaccorpus.org/234"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܚܪܬܐ' could mean 'at the end' (temporally) or 'to the last' (of a group); the reading 'to the end' is taken as a final summons.","The referent of 'ܐܢܘܿܢ' (them) is ambiguous: it may refer to the Canaanites or to the Israelites; the context suggests the Canaanites."],"confidence":"high","notes":[]}]}