{"slug":"dsc-235","id":"syriac:dsc:dsc-235","title":"Literal Commentary on Judges","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":"2026-11-15T01:02:35Z","cost_usd":0.004937},"source":{"registry_id":"syriac:dsc:dsc-235","work_id":"dsc-235","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/235"},"stats":{"passages":7,"english_words":2069,"coptic_letters":0,"commentary_units":41,"commentary_kinds":8,"derived_notes":0,"ambiguities":13,"work_notes":5,"external_links":1,"timeline":4},"summary":{"work":"dsc-235","abstract":"Dionysius bar Salibi's Literal Commentary on Judges is a verse-by-verse interpretation of the Peshitta text of Judges, composed in Syriac during the mid-12th century. The commentary adopts a plain-sense reading, distinguishing it from allegorical or typological approaches common in Syriac tradition. It survives in a single incomplete manuscript lacking the final chapters, with no critical apparatus for variant readings. Bar Salibi's work reflects West Syriac exegetical methods and was likely used in educational contexts, though it is rarely cited in later Syriac tradition. The commentary addresses themes such as the absence of centralized authority in Israel, the place name Bochim, and Deborah's prophetic and judicial role, emphasizing spiritual worth over social norms.","historical_context":"Dionysius bar Salibi flourished in the late 12th to early 13th century, likely in the West Syriac tradition of the Syriac Orthodox Church. His Literal Commentary on Judges was probably composed during his mature period, though no precise year is given. The work follows the Peshitta text, the standard Syriac Bible, and reflects the exegetical methods of the Syriac tradition, which often combined literal, typological, and allegorical readings. Bar Salibi's choice of a literal mode may have been a response to contemporary debates or a pedagogical tool for West Syriac schools. The sole surviving manuscript is incomplete, lacking the final chapters, and the edition presents the Syriac text as found without collation, indicating limited transmission. The commentary's rare citation in later Syriac exegetical literature suggests it had a restricted circulation, possibly within a specific monastic or scholarly community.","significance":"Bar Salibi's Literal Commentary on Judges is significant as a rare example of a plain-sense Syriac commentary on a historical book of the Bible, offering insight into West Syriac exegetical methods and educational practices. Its defense of Deborah's role despite her gender highlights Syriac reception of biblical women, potentially engaging with contemporary social debates. The work's survival in a single incomplete manuscript underscores the fragility of Syriac literary heritage and the need for further study of its transmission.","timeline":[{"date":"Late 12th–early 13th c.","event":"Dionysius bar Salibi flourishes; likely composes Literal Commentary on Judges."},{"date":"Mid-12th c.","event":"Approximate date of the commentary's composition (based on Bar Salibi's mature period)."},{"date":"Undated","event":"Sole surviving manuscript copied, lacking final chapters of Judges."},{"date":"Modern","event":"Edition published without critical apparatus, presenting Syriac text as found."}],"relations":[{"work":"Peshitta","relation":"Base text for the commentary; Bar Salibi follows the Peshitta version of Judges.","key":"wikipedia:Peshitta","label":null,"url":null},{"work":"Judges 2:1-5","relation":"Source for the place name Bochim and 'valley of weeping' discussed in the commentary.","key":"wikipedia:Book of Judges","label":null,"url":null},{"work":"Judges 6:25-32","relation":"Referenced in Bar Salibi's discussion of Gideon overturning the altar of Baal.","key":"wikipedia:Gideon","label":null,"url":null},{"work":"Deborah","relation":"Bar Salibi defends her prophetic and judicial role, reflecting Syriac reception.","key":"wikipedia:Deborah","label":null,"url":null},{"work":"West Syriac exegetical tradition","relation":"The commentary is part of this tradition, used in educational contexts.","key":"wikipedia:Syriac Christianity","label":null,"url":null}],"external_links":[{"key":"wikipedia:Dionysius bar Salibi","label":"Dionysius bar Salibi","url":"https://en.wikipedia.org/wiki/Dionysius_bar_Salibi","reason":"Author of the commentary; provides biographical and historical context."}],"cautions":["The precise date of composition is unknown; the mid-12th century is an estimate based on Bar Salibi's mature period.","The sole surviving manuscript is incomplete, lacking the final chapters of Judges, which limits understanding of the full work.","The edition lacks a critical apparatus, so variant readings or textual issues are not addressed.","The commentary is rarely cited in later Syriac exegetical tradition, suggesting limited influence or circulation."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000524,"generated":"2026-11-15T01:02:35Z"},"checks":{"work":"dsc-235","status":"pass","blocking":[],"warnings":[],"stats":{"passages":7,"translated":7,"commentary_passages":7,"commentary_units":41,"english_words":2069,"source_letters":5266,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The commentary follows the Peshitta text of Judges, offering verse-by-verse interpretation in a literal mode, typical of Bar Salibi's exegetical method.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"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 his mature period, though no precise year is given in the manuscript.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The sole surviving manuscript is incomplete, lacking the final chapters of Judges; the edition notes lacunae but does not reconstruct missing portions.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Bar Salibi's commentaries were used in West Syriac educational contexts, but this work on Judges is rarely cited in later Syriac exegetical tradition.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no critical apparatus for variant readings; the Syriac text is presented as found in the base manuscript without collation.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"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: 7 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":7},"term_index":[],"citations":{"ed:dsc-235":{"label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}},"segments":[{"i":1,"ref":"p1","source":"ܬܘܒ ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ ܕܫܦ̈ܐܛܐ\nܒܙܒܢܐ ܕܕܝ̈ܢܿܐ ܠܝܬ ܗܼܘܐ ܒܝܣܪܐܝܠ. ܕܢܗܼܘܐ ܡܨܥܝܐ ܒܝܬ ܥܡܐ ܠܐܠܗܐ ܕܢܘܕܥ ܐܢܘܿܢ ܥܠ ܐܝܠܝܢ ܕܡܬܼܒ̈ܥܝܢ. ܘܪܡܝܢ ܗܼܘܘ ܦܣܐ: ܘܗ݀ܝ ܕܣܿܠܩܐ ܗܼܘܬ݀ ܐܘܿ ܠܟܗ̈ܢܐ ܕܗܿܝܕܝܢ: ܘܠܡܫܡ̈ܫܢܐ ܕܩܒܘܬܐ ܐܘܿ ܠܐܢܫ ܐܚܪܝܢ ܡܼܢ ܡܝܬܪ̈ܐ ܡܬܼܚܙܐ ܗܼܘܐ ܒܚܼܙܬܐ ܕܠܠܝܐ: ܡܕܡ ܕܡܬܼܦܩܕ ܗܼܘܕܢܥܪܘܢܼ܀ ܐܬܓܒܝܼ ܩܕܡܐܝܬ ܝܗܘܕܐ ܡܛܠ ܓܢ̱ܒܪܘܼܬܗ ܘܥܘܼܫܢܗ. ܐܘܿ ܡܛ݀ܠ ܡܝܬܪܘܬܗ: ܐܘܿ ܡܛ݀ܠ ܕܡܢܗ ܥܬܝܼܕ ܗܼܘܐ ܕܢܗܼܘܐ ܡܠܟܐ܀ ܗܿܘ ܕܐܟܼܣ ܠܝܣܪܐܝܠ ܕܣܠܼܩ ܡܼܢ ܓܠܓܠܐ: ܡܠܐܟܐ ܐܝܼܬܘܗܝ ܕܥܡܐ ܕܥܒܪ̈ܝܐ: ܘܠܘ ܟܗܢܐ ܐܘܿ ܢܒܝܐ܇ ܡܛ݀ܠ ܕܐܬܚܠܼܛܘ ܒܥܡ̈ܡܐ ܘܝܼܠܦܘ ܥܒܕ̈ܝܗܘܿܢ: ܫܕܪ ܐܠܗܐ ܠܘܬܗܘܿܢ ܡܠܐܟܐ ܒܐܣܟܡܐ ܐܢܫܝܐ ܘܐܟܣܼ ܐܢܘܿܢ ܘܫܪܝܼܘ ܒܿܟܝܢ ܥܠ ܣܥܠܘܼܬܗܘܿܢ ܘܐܩܪܝܬ݀ ܕܘܼܟܬܐ ܗ݀ܝ ܒܟܝܡ ܥܠ ܫܡ ܒܟܝܝܼܐ. ܘܥܘܼܡܩܐ ܕܒܟܬܐ. ܘܗܕܐ ܥܡܼܪܬ݀܀ ܥܒܼܪܘ ܠܡ ܒܥܘܼܡܩܐ ܕܒܟܬܐ ܘܥܒܕܘܗܝ ܒܝܬ ܡܥܡܪܐ܀ ܠܐ ܩܼܡ ܢܒܝܐ ܒܝܣܪܐܝܠ ܒ݀ܬܪ ܝܫܘܿܥ ܒܪܢܘܿܢ ܥܕܡܐ ܠܫܡܘܐܝܠ ܐܠܐ ܕܝܿܢ̈ܐ: ܒܕܠܝܬ ܗܼܘܐ ܒܗܘܿܢ ܐܢܫ ܡܝܬܪܐ ܕܢܬܼܢܒܐ: ܘܝܼܕܝܼܥܐ ܡܼܢ ܗ݀ܝ ܕܕܒܘܪܐ ܟܕ ܐܢܬܬܗ ܐܝܬܝܗܿ ܗܼܘܬ݀: ܡܛ݀ܠ ܡܝܬܪܘܬܗܿ ܫܘܬ ܠܢܒܝܘܼܬܐ ܘܡܒܪܢܘܼܬܐ ܕܥܡܐ: ܢܘܼܓܪܐ ܕܫ̈ܢܝܐ܀","english":"Again, the literal commentary on Judges.\n\nIn the time of the judges, there was no king in Israel, that he might mediate between the people and God, that he might know what was to be done. And they would cast lots; and whichever [lot] came up, whether to the priests of that time, or to the ministers of the sanctuary, or to some other man of worth, it would appear in a vision of the night, that which was commanded concerning the matter. First, Judah was chosen because of his valor and his strength, or because of his excellence, or because he was destined to become king. He who rebuked Israel, who went up from Gilgal: he was an angel of the people of the Hebrews, and not a priest or a prophet, because they had mingled with the nations and learned their practices. God sent to them an angel in human form, and he rebuked them, and they began to weep over their negligence; and that place was called “Bochim” on account of the name “weepers” and the “valley of weeping,” and this “Terebinth.” They crossed over into the valley of weeping and made it a dwelling place. No prophet arose in Israel after Joshua son of Nun until Samuel, except for judges, because there was among them no excellent man who was fit; and it is known that Deborah, although she was a woman, because of her excellence was worthy of prophecy and of the leadership of the people, the office of the judges.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ","severity":"info","text":"The phrase 'literal commentary' signals that Bar Salibi intends a plain-sense reading of Judges, distinguishing this work from allegorical or typological commentaries common in Syriac tradition.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܙܒܢܐ ܕܕܝ̈ܢܿܐ","severity":"info","text":"The remark that there was no king in Israel during the judges reflects the biblical framework of Judges 17:6 and 18:1, where the absence of centralized authority is a recurring theme.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܟܝܡ","severity":"info","text":"The place name 'Bochim' (ܒܟܝܡ) and the 'valley of weeping' (ܥܘܼܡܩܐ ܕܒܟܬܐ) derive from Judges 2:1-5, where the angel rebukes Israel at Bochim, interpreted as 'weepers'.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܠܐܟܐ","severity":"info","text":"The term 'angel' (ܡܠܐܟܐ) is used here in a non-prophetic, non-priestly sense, consistent with Syriac exegetical tradition that identifies the figure at Bochim as a divine messenger in human form, not a human leader.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܒܘܪܐ","severity":"info","text":"Bar Salibi’s defense of Deborah’s prophetic and judicial role despite her gender reflects a Syriac reception that emphasizes spiritual worth over social norms, possibly responding to contemporary debates.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܒ","severity":"info","text":"The opening 'Again' (ܬܘܒ) indicates that this passage is part of a sequential commentary, likely following a previous section on the book’s introduction or a different judge.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܛܠ ܡܝܬܪܘܬܗ' could mean 'because of his excellence' or 'because of his worthiness'; the translation opts for 'excellence'.","The identity of 'he who rebuked Israel' is ambiguous in the Syriac; Bar Salibi identifies him as an angel, but the biblical text (Judges 2:1-4) does not specify."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܫܒܼܩ ܐܠܗܐ ܠܥܡ̈ܡܐ ܒܝܢܬ ܥܡܐ: ܡܛ݀ܠ ܕܢܚܘܐ ܐܢܘܿܢ ܒܗܘܿܢ ܐܢ ܢ݀ܛܪܝܼܢ ܦܘܼܩ̈ܕܢܐ ܐܘܿ ܠܐ: ܘܢܕܚܠ ܐܢܘܿܢ ܒܗܘܢܿ ܬܘܼܒ܆ ܐܝܟܢܐ ܕܢܬܬܟܠܘܢܼ ܥܠ ܐܠܗܐ ܘܢܗܝܡܢܘܢܼ ܒܗ: ܘܐܢ ܐܡܿܪ ܐܢܫ ܕܝܠܼܦܘ ܥܒܿܕ̈ܝܗܘܢ ܒܡܫܬܒܩܢܘܼܬܗܘܢܿ܇ ܐ݀ܡܪܝܼܢܢ ܕܠܘ ܗܕܐ ܗܿܝ ܥܠܬܐ: ܗܐ ܓܝܪ ܒܡܕܒܪܐ ܐܪܒܥܝܼܢ ܫܢ̈ܝܼܢ ܟܕ ܠܐ ܚܕܝܼܪܝܼܢ ܠܗܘܢܿ ܥܡܡ̈ܐ܆ ܡܼܢ ܨܒܘܼܬ ܢܦܫܗܘܿܢ: ܣܓܼܕܘ ܠܥܓܠܐ ܘܦܬܟܪ̈ܐ: ܘܒܝܘܡ̈ܝ ܕܘܝܕ ܟܕ ܐܬܼܚܪܒܘ܆ ܦܢܼܘ ܠܕܚܠܼܬ ܦܬܟܪ̈ܐ ܒܙܒܢ ܫܠܝܡܘܢ ܘܝܘܪܒܥܡ: ܣܿܦܩ ܗܼܘܐ ܦܘܼܩܕܢܐ ܕܣܼ̱܇ ܕܠܐ ܢܣܓܕܘܢܼ ܠܦܬܟܪ̈ܐ ܐܠܐ ܨܒܝܿܢܗܘܿܢ܇ ܘܥܠ ܗܿܕܐ ܩܕܡ ܦܪܓܠ ܐܢܘܿܢ ܕܠܐ ܢܐܡܪܘܢܼ ܕܠܐ ܝ݀ܕܥܝܼܢ ܗܼܘܝܢ ܕܒܝܼܫܐ ܣܓܕܬ ܦܬܟܪ̈ܐ܀ ܢܓܼܒܐ ܐܠܗܐ ܚܿܕܬܐ ܗ̄ ܗ݀ܝ ܕܒܘܪܐ ܕܩܡܼܬ: ܢܒܝܼܬܐ ܒܥܡܐ ܡܕܡ ܕܠܐ ܒܥܝܕ ܘܚܼܕܬܐ܀ ܘܗܿܝܕܝܢ ܠܚܡܐ ܕܣܥܪ̈ܐ ܗ̄ ܓܕܥܿܘܢ ܗܿܘ ܕܚܼܙܐ ܒܚܠܡܗ ܡܕܝܢܝܐ ܟܘܿܟܐ ܕܣܥܪ̈ܐ ܟܕ ܪܡܿܙ ܥܠ ܓܕܥܘܿܢ܀ ܬܘܼܒ ܢܓܼܒܐ ܐܠܗܐ ܚܿܕܬܐ ܗ̄ ܕܝܬܝܩܝ ܚܿܕܬܐ܆ ܘܗܿܝܕܝܢ ܠܚܡܐ ܕܣܥܪ̈ܐ ܗ̄ ܥܬܝܼܩܬܐ ܬܬܼܛܟܣܝ܇ ܐܝܟ ܗ݀ܝ ܕܣܼܡ ܐܠܗܐ ܒܥܕܬܗ ܠܘܼܩܕܡ ܫܠ̈ܝܼܚܐ ܘܒܿܬܪܗܘܿܢ ܢܒܝ̈ܐ: ܡܛ݀ܠ ܫܪܪܐ܆ ܘܗܢܘܿܢ ܡܛ݀ܠ ܛܘܼܦܣܐ܀ ܬܘܼܒ ܕܓܼܒܐ ܐܠܗܐ ܗ̄ ܓܕܥܘܿܢ ܕܓܒܼܐ ܬܠܬܡܐܐ ܓܒܪ̈ܝܼܢ ܓܕܥܘܿܢ ܛܘܼܦܣܐ ܕܡܫܝܼܚܐ܇ ܘܐܝܟ ܕܣܚܼܦ ܓܕܥܘܿܢ ܠܡܕܒܚܐ ܕܒܥܠܐ: ܣܚܼܦ ܡܫܝܼܚܐ ܠܕܚܼܠܬ ܦܬܟܪ̈ܐ ܡܼܢ ܥܠܡܐ܀ ܘܥܒܼܕ ܡܕܒܚܐ ܫܠܡܐ ܗ̄ ܥܒܼܕ ܡܕܒܚܐ ܘܪܥܝܼ ܠܬܪ̈ܝܗܘܿܢ: ܘܥܒܼܕ ܡܕܒܚܐ ܒܥܕܬܐ ܕܢܬܼܕܒܚ ܥܠܘܗܝ ܐܡܝܼܢܐܝܬܙ܇ ܘܕܒܼܚ ܗܼܘ ܠܗ ܬܘܪܐ ܕܦܛܡܐ ܗܿܘ ܕܐܒܘܼܗܝ܀","english":"God left the nations with the people, because it was shown whether they would keep the commandments or not, and whether they feared or not, so that they might rely on God and believe in him. And if someone says that their servants acted according to their own free will, they say that this is not the reason. For in the wilderness for forty years, while the nations did not turn to their own will, they worshipped the calf and idols. And in the days of David, when they were destroyed, they turned to the worship of idols in the time of Solomon and Jeroboam. The commandment of Samuel was sufficient, that they should not worship idols but their own will. And concerning this, before the foot, they would not say that they did not know that the worship of idols was evil. God chose a new one, this is the one that arose from the pit, and in the people something that was not customary and new. And then the bread of barley, that is Gideon, who saw in his dream a Mede, a cake of barley, when he hinted at Gideon. Again, God chose a new one, that is the New Testament, and then the bread of barley, that is the Old Testament, is arranged, as God placed in his church first the apostles and after them the prophets, for the truth, and they are for the type. Again, God chose Gideon, who chose three hundred men, Gideon a type of Christ, and as Gideon overturned the altar of Baal, Christ overturned the worship of idols from the world. And he made an altar of peace, that is, he made an altar and tended to both, and he made an altar in the church on which the sacrifice is offered in a bloodless manner, and he sacrificed to him the fatted bull of his father.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܕܥܘܿܢ","severity":"info","text":"Gideon (ܓܕܥܘܿܢ) is the central figure; the text interprets his actions typologically as a prefiguration of Christ.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Judges 6–8","severity":"info","text":"The reference to Gideon overturning the altar of Baal echoes Judges 6:25–32, where Gideon destroys the altar of Baal and builds an altar to God.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Syriac exegetical tradition","severity":"info","text":"Dionysius bar Salibi (d. 1171) was a West Syriac scholar; his literal commentary typologically links Old Testament figures to Christ and the sacraments, a common method in Syriac exegesis.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"bread of barley","severity":"info","text":"The 'bread of barley' (ܠܚܡܐ ܕܣܥܪ̈ܐ) is interpreted as a type of the Old Testament, while the 'new one' (ܚܿܕܬܐ) refers to the New Testament, showing a typological pairing of testaments.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"repetition of ܓܒܐ","severity":"info","text":"The passage uses a threefold repetition of 'God chose a new one' (ܓܒܐ ܐܠܗܐ ܚܿܕܬܐ) to structure the typological sequence: Gideon, the New Testament, and Gideon again as a type of Christ.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"before the foot","severity":"caution","text":"The phrase 'before the foot' (ܩܕܡ ܦܪܓܠ) is obscure; it may be a textual corruption or a rare idiom. The sense here is that the people could not claim ignorance of idolatry's evil.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'before the foot' (ܩܕܡ ܦܪܓܠ) is unclear; possibly a scribal error or a lost idiom.","The reference to a 'Mede' (ܡܕܝܢܝܐ) in Gideon's dream is not attested in the biblical account and may reflect a later tradition or a textual corruption."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܕܐܝܬܘܗܝ ܒܪܫܒܥ܆ ܕܙܒܢܐ ܕܟ݀ܠܗ ܥܠܡܐ: ܗܿܘ ܕܥܠ ܫܒܥܐ ܝܘܡܝܼ̈ܢ ܡܬܼܟܪܟ܇ ܘܗܕܐ ܒܠܠܝܐ ܕܠܐ ܝܼܕܥܬܐ ܘܚܫܘܟܘܼܬܐ ܕܛܘܥܝܝ ܘܕܟܿܣܐ ܗܼܘܐ ܫܪܪܐ ܥܒܼܕܗܿ ܠܡܕܒܪܢܘܼܬܐ ܡܛܫܝܐܝܬ܀ ܘܕܒܼܪ ܡܼܢ ܥܒ̈ܕܐ ܕܐܒܘܼܗܝ ܐܝܟ ܓܕܥܘܿܢ ܝܒ̄ ܫܠ̈ܝܼܚܐ ܕܒܗܘܿܢ ܥܩܼܪ ܠܛܥܝܘܼܬܐ ܡܼܢ ܥܠܡܐ܆ ܘܐܟܙܢܐ ܕܒܓܕܥܘܿܢ ܐܬܒܼܛܠܬ݀ ܟܗܢܘܼܬܐ ܡܼܢ ܠܘܝܼ ܐܦ ܒܡܫܝܚܐ ܐܬܒܛܠܼܬ݀ ܟܗܢܘܼܬܐ ܡܼܢ ܝܘܕ̈ܝܐ: ܟܕ ܠܐ ܗܿܘ ܘܠܐ ܗܿܢܐ ܐܝܼܬܘܗܝ ܡܼܢ ܫܒܛܐ ܕܠܘܝ܇ ܕܢܐܠܼܦ ܕܥܬܝܼܕܗܐ ܗܕܐ ܕܬܬܼܒܛܠܝ: ܘܕܫܠܝܼܛ ܠܗ ܕܢܥܒܕ ܟܿܠ܇ ܓܙܬܐ ܐܪܙ ܥܡܐ܀ ܗ݀ܝ ܕܥܠܝܗܿ ܛܠܐ ܒܠܠܝܐ ܘܥܠ ܐܪܥܐ ܟܿܠܗܿ ܝܒܝܼܫܐ: ܡܛ݀ܠ ܕܒܠܠܝܐ ܕܚܛܝܼܬܐ ܘܠܐ ܝܼܕܥܬܐ ܕܟ݀ܠܗ ܥܠܡܐ: ܩܒܼܠ ܝܣܪܐܝܠ ܟܕ ܐܬܩܪܝܼ ܡܼܢ ܐܠܗܐ ܠܛܠܐ ܕܝܼܕܥܬܐ ܘܕܬܕܡܪ̈ܬܐ܆ ܐܪܥ ܕܝܒܝܼܫܐ. ܐܪܙ ܥܡܡ̈ܐ ܕܐܬܝܼܒܫܘ ܘܐܬܼܪܗܘ ܒܚܛܝܼܬܐ ܘܐܬܓܠܼܙܘ ܡܼܢ ܝܼܕܥܬܐ ܕܐܠܗܐ܇ ܓܕܥܘܢܿ ܛܘܼܦܣܐ ܕܡܫܝܼܚܐ܆ ܟܕ ܫܼܪܝܬ݀ ܟܢܘܼܫܬܐ ܕܬܚܼܛܐ܇ ܐܬܥܼܨܪ ܡܢܗܿ ܛܠܐ: ܡܿܠܐܼ ܠܿܩܢܐ܀ ܛܠܐ ܐܝܼܬܘܗܝ ܡܠܟܘܼܬܐ ܘܟܗܢܘܼܬܐ ܘܢܒܝܘܼܬܐ: ܘܐܬܝܼܗܒ ܗܿܢܐ ܛܠܐ ܠܥܡ̈ܡܐ ܒܡܥܡܘܕܝܼܬܐ܆ ܗ݀ܝ ܕܐܣܼܝܬ݀ ܠܥܠܡܐ ܘܐܫܝܓܬܗ ܡܼܢ ܚܛܝܼܬܐ܆ ܘܡ̈ܠܟܐ ܘܟܗ̈ܢܐ ܘܢܒ̈ܝܐ ܥܒܼܕܬ ܒܫܘܼܪܝܐ܆ ܠܐܝܠܝܢ ܕܗܝܡܼܢܘ ܒܡܫܝܼܚܐ܀ ܘܗܝܼ ܬܘܼܒ ܓܙܬܐ ܡܬܬܣܝܼܡܐ ܒܐܕܪܐ ܐܘܿܟܝܼܬ ܥܠܡܐ܆ ܘܗ݀ܝ ܝܿܒܫܐ܇ ܘܐܕܪܐ ܡܿܩܒܠ ܛܠܐ܇ ܐܪܙ ܗ݀ܝ ܕܟܕ ܐܬܼܐ ܡܫܝܼܚܐ ܩܒܠܼܘ ܥܡ̈ܡܐ ܐܣܝܘܼܬܐ܇ ܘܛܠܐ ܕܝܼܕܥܬܐ܆ ܘܝܣܪܐܝܠ ܝܼܒܫ ܘܐܬܼܟܪܗ܀ ܐܝܼܠ̈ܢܐ ܕܐܙܼܠܘ ܕܢܡܫܚܘܢܼ ܠܗܘܢܿ ܡܠܟܐ: ܐܪܙ ܥܡܐ ܘܐܪܙ ܫܒܛܐ ܕܝܗܘܕܐ܀","english":"...that is in the seventh, that the sacrifice of the whole world, that which revolves around the seven days, and this in the night of ignorance and the darkness of error, and it concealed the truth, performed the governance secretly. And he took with him the servants of his father like the twelve apostles, who with him uprooted error from the world, and it was shown that with Gideon the priesthood was abolished from Levi, and also in the Messiah the priesthood was abolished from the Jews, when neither that one nor this one is from the tribe of Levi, for he knew that this was destined to be abolished; and it was permitted to him to do everything, a mystery of the peoples. This upon which the dew fell by night and upon the whole dry land, because in the night of sin and ignorance of the whole world, Israel received when called by God the dew of knowledge and of wonders, the dry land. A mystery of the peoples who dried up and became empty in sin and were hidden from the knowledge of God. Gideon, a type of the Messiah, when the threshing of the wheat began, the dew was withheld from it. The dew is the kingdom, the priesthood, and the prophecy; and this dew was given to the peoples in baptism, which healed the world and turned it from sin, and made kings, priests, and prophets at the beginning for those who believed in the Messiah. And again, the mystery is placed in the threshing-floor, as it were of the world, and this is the dry land, and the threshing-floor receives the dew, a mystery that when the Messiah came, the peoples received healing and the dew of knowledge, and Israel dried up and became empty. The trees that went to anoint a king for themselves: a mystery of the people and a mystery of the tribe of Judah.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܠܐ","severity":"info","text":"The Syriac noun ṭallā (dew) is used here as a multivalent symbol for divine knowledge, kingship, priesthood, and prophecy. Bar Salibi develops this term as a key interpretive figure for the passage.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܕܥܘܢ","severity":"info","text":"Gideon (Gadʿon) is presented as a type (ṭupsā) of the Messiah. Bar Salibi draws a parallel between Gideon’s abolition of the Levitical priesthood and the Messiah’s abolition of the Jewish priesthood.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Judges 6:36–40","severity":"info","text":"The reference to the fleece and the dew alludes to Gideon’s sign in Judges 6:36–40 (Peshitta). Bar Salibi interprets the dry fleece as a symbol of Israel’s spiritual aridity and the dew as divine grace.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"priesthood abolished from Levi","severity":"info","text":"Bar Salibi reflects a Syriac Christian tradition that the Levitical priesthood ended with Gideon, prefiguring the Messiah’s supersession of the Jewish priesthood. This aligns with anti-Jewish polemic in Syriac exegesis.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage moves from a typological reading of Gideon’s actions to a symbolic interpretation of the dew and threshing-floor, culminating in a mystery (rāzā) of the peoples and the tribe of Judah.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"baptism","severity":"info","text":"Bar Salibi identifies the dew given to the peoples with baptism, which heals the world and turns it from sin. This reflects a sacramental reading common in Syriac commentary.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text is partially corrupt; the phrase 'ܕܐܝܬܘܗܝ ܒܪܫܒܥ' may be misread. The reading taken follows the English draft's 'that is in the seventh' as a reference to a seven-day cycle or a seventh day."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܕܫܒܼܩܬ݀ ܐܢܘܿܢ ܡܠܟܘܼܬܐ ܐܝܟ ܙܝܬܐ ܘܬܬܐ: ܐܝܟ ܟܗܢܘܼܬܐ: ܘܓܦܬܐ ܐܪܙ ܢܒܝܘܼܬܐ ܘܩܒܠܼܘ ܕܢܡܠܟܘܢܼ ܥܠܝܗܘܿܢ ܡܠܟܐ ܗܛܛܐ: ܕܐܝܼܬܘܗܝ ܛܘܼܦܣܐ ܕܣܛܢܐ܀ ܐܣܬܼܬܪܘ ܒܛܠܠܗ ܗ̄ ܗܘܼܘ ܠܗ ܐܘܪܓܢܘܿܢ ܠܘܬ ܩܼܛܠܐ ܕܡܫܝܼܚܐ܀ ܐܚܪܢܝܐܝܬ ܙܝܬܐ ܐܬܡܬܼܠ ܒܟܗܢܘܼܬܐ: ܡܛ݀ܠ ܕܒܗ ܡܬܡܫܚܝܼܢ ܗܼܘܘ ܟܗ̈ܢܐ ܘܡܠ̈ܟܐ܇ ܘܡ̈ܐܢܐ: ܘܐܝܟ ܗ݀ܝ ܕܐܢܿܐ ܐܝܟ ܙܝܬܐ ܡܫܒܚܐ ܒܒܝܬܗ ܕܐܠܗܐ܀ ܓܦܬܐ ܗ݀ܟܝܼܠ ܐܬܡܼܬܠܬ݀ ܒܢܒܝܘܼܬܐ܇ ܡܛ݀ܠ ܕܡܬܝܼܠܕ ܡܢܗܿ ܐܕܫܐ ܕܡܿܚܕܐ ܠܠܒܗ ܕܒܪܢܫܐ: ܗܢܐ ܓܝܪ ܐܝܼܬܘܗܝ ܡܠܦܢܘܼܬܐ ܕܢܒ̈ܝܐ ܕܡܿܚܕܝܢ ܠܠܒܐ ܝܬܝܼܪ ܡܼܢ ܚܡܪܐ܇ ܘܥܩܪ̈ܢ ܡܼܢ ܢܦܫ̈ܬܐ ܠܥܩܬܐ ܕܛܥܝܘܼܬܐ܀ ܬܬܐ ܡܛ݀ܠ ܚܠܝܘܼܬܐ ܕܐܕܫܐ ܕܡܢܗܿ ܡܬܝܼܠܕ܆ ܘܡܬܼܡܠܬܐ ܒܡܠܟܘܼܬܐ܀ ܐܒܝܡܠܟ ܕܩܼܛܠ ܠܐܚܘ̈ܗܝ܆ ܐܪܙ ܥܡܐ ܕܩܼܛܠ ܠܟܪ̈ܘܙܠܐ܀ ܒܢ̈ܝ ܫܟܝܼܡ ܘܡܠܘ܇ ܐܪܙ ܟܗ̈ܢܐ ܘܦܪ̈ܝܫܐ ܕܟܼܬܪܘ ܒܝܘܼܕܝܘܼܬܐ܀ ܡܬܡܼܬܠ ܬܘܼܒ ܐܒܝܡܠܟ ܒܣܛܢܐ ܕܩܼܛܠ ܕܪ̈ܐ܀ ܒܪ ܐܡܬܐ ܗܼܘܐ ܐ̱ܪܙ ܟܢܘܼܫܬܐ ܕܒܗܓܪ ܐܡܬܐ ܐܬܼܕܡܝܬ݀܀ ܝܘܿܬܡ ܨܿܐܪ ܠܡܪܢ: ܛܘܼܪܐ ܕܩܼܡ ܥܠܘܗܝ ܐܪܙ ܪܡܬܐ ܡܬܼܝܕܥܢܝܼܬܐ܀ ܐܒܝܡܠܟ ܕܐܘܩܕ ܠܫܟܝܡ ܕܝܗܒܼܬ݀ ܕܢܡܠܼܟ ܥܠܝܗܿ܇ ܕܡܘܼܬ ܣܛܢܐ ܕܝܨܝܼܦ ܕܢܘܒܕ ܒܿܬܪܟܢ ܠܐܝܠܝܢ ܕܦ݀ܠܚܝܼܢ ܥܡܗ܀ ܠܐ ܫܿܒܩ ܐܢܼܐ ܕܘܼܗܢܝ ܗ̄ ܠܐ ܦܿܣܩ ܐܢܼܐ ܠܡܫܚܝ܀ ܐܕܫܝ ܛ݀ܒܐ ܗ̄ ܠܐ ܦܿܣܩ ܐܢܼܐ܀ ܘܗܼܘܬ݀ ܥܠ ܢܦܬܚ ܪܘܚܗ ܕܡܪܝܐ ܗ̄ ܠܘ ܠܕܚܠܼܬܐ ܐܠܐ ܕܢܬܓܼܢܒܪ ܘܠܘ ܐܝܟ ܫܐܘܠ: ܐܠܐ ܕܢܕܚܠ܀ ܘܢܕܪ ܢܕܪܐ ܗ̄ ܠܐ ܡܬܚܡܐ ܐܝܬܘܗܝ ܗܼܘܐ ܢܕܪܗ܀","english":"...that he left the kingdom like an olive and a fig: like the priests, and the vine is the mystery of the priesthood, and they accepted that a foreign king should rule over them, who is a type of Satan. They hid in his shadow, they were his Origenists, with the murderers of Christ. Finally, the olive was likened to the priesthood, because with it priests and kings and the faithful are anointed; and like that which is offered like an olive, it is praised in the house of God. The vine, therefore, was likened to the priesthood, because from it is born the wine that gladdens the heart of the chief; for this is the teaching of the prophets, which gladdens the heart more than wine, and uproots souls from the error of idolatry. The fig, because of the sweetness of the wine that is born from it, and it is fulfilled in the kingdom. Abimelech, who killed his brothers, is a mystery of the people who killed the heralds. The sons of Shechem and Milo are a mystery of the priests and Pharisees who persisted in Judaism. Again, Abimelech is likened to Satan, who kills generations. He was the son of a maidservant, a mystery of the Church, which is likened to Hagar the maidservant. Jotham, who fled to his master, the mountain that stood over him, is a mystery of the lofty knowledge. Abimelech, who burned Shechem, which had given him kingship over it, is the death of Satan, who strives to destroy after him those who serve with him. He did not leave a shoot that he did not uproot, he did not cease to anoint. Good wine, he did not cease to offer. And the Spirit of the Lord came upon him, not for fear, but to be emboldened, and not like Saul, but to fear. And his vow was a vow that was not seen, it was his vow.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܘܪܓܢܘܿܢ","severity":"info","text":"The Syriac term ܐܘܪܓܢܘܿܢ (Origenists) refers to followers of Origen of Alexandria, whose teachings were controversial in Syriac tradition. Bar Salibi here associates them with the murderers of Christ, likely a polemical conflation.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܟܝܼܡ ܘܡܠܘ","severity":"info","text":"Shechem and Milo (or Millo) are locations in Judges 9. Bar Salibi interprets them as types of priests and Pharisees persisting in Judaism, reflecting a common Syriac typological reading that maps biblical enemies onto contemporary religious opponents.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܒܝܡܠܟ ܕܩܼܛܠ ܠܐܚܘ̈ܗܝ","severity":"info","text":"This refers to Judges 9:5, where Abimelech kills his brothers. Bar Salibi interprets this as a type of the people who killed the heralds (apostles or preachers), a common typological move in Syriac exegesis.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܒܝܡܠܟ ܒܣܛܢܐ","severity":"info","text":"Bar Salibi draws a parallel between Abimelech and Satan, both killing generations. This aligns with the broader Syriac tradition of seeing Old Testament figures as types of Satan or Christ.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܪ ܐܡܬܐ","severity":"info","text":"Bar Salibi interprets Abimelech as a son of a maidservant, a type of the Church likened to Hagar. This reflects a typological reading where Hagar, as a maidservant, prefigures the Church in Syriac exegesis.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܢܕܪ ܢܕܪܐ","severity":"caution","text":"The phrase 'his vow was a vow that was not seen' is ambiguous. It may refer to a hidden or unfulfilled vow, or a textual corruption. The Syriac ܠܐ ܡܬܚܡܐ could mean 'not seen' or 'not apparent'.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Origenists' is unclear: Bar Salibi may conflate them with a specific group or use the term generically for heretics.","The phrase 'his vow was a vow that was not seen' is ambiguous; it may indicate a textual corruption or a deliberate theological point about hidden vows."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܡܛ݀ܠ ܕܠܐ ܝܿܕܥ ܒܡܢܐ ܡܨܛܒܐ ܐܠܗܐ܆ ܐܢܿܐ ܠܡ ܢ݀ܕܪܬ܆ ܘܐܢ ܦܪܘܫ ܡܼܢ ܒܝܬܝ ܐܝܢܐ ܕܨܿܒܐ ܐܢܬ: ܘܓܒܝܼ ܐܢܬ ܕܒܼܚܐ܆ ܘܐܢܿܐ ܡܿܫܡܠܐ ܐܢܼܐ: ܐܟܿܠ ܩܪܨܐ ܟܕ ܚܼ؛ܐ ܠܐ ܡܬܚܡܘܼܬܐ ܕܢܕܪܐ ܐܬܦܪܣ ܕܢܣܝܼܡ ܠܢܦܠܬܚ ܦܚܐ ܕܡܬܥܟܒܢܘܼـܐ ܘܡܬܼܪܚܩܢܘܼܬܐ ܕܡܼܢ ܐܠܗܐ: ܘܡܙܝܼܥ ܠܒܪܬܗ ܕܬܦܘܿܩܝ ܠܐܘܪܥܗ: ܕܐܡܬܝ ܕܚܿܐܣ ܥܠܝܗܿ܆ ܢܛܠܘܿܡ ܠܢܕܪܐ ܘܢܬܼܚܝܒ ܗܼܘ ܕܝܢ ܟܕ ܚܼܙܗܿ ܐܬܬܥܝܼܩ ܘܨܪܝܼ ܡܐܢܘ̈ܗܝ. ܡܛ݀ܠ ܪܚܡܼܬܗ ܕܠܘܬܗܿ܇ ܘܟܕ ܪܒܐ ܪܚܼܡܬܗ ܕܟܝܢܐ: ܙܟܼܐ ܠܗܕܐ ܪܚܡܼܬܐ ܒܡܘܼܠܝ ܨܒܝܿܢܗ ܘܪܚܡܼܬܐ ܕܐܠܗܐ܀ ܡܣܼܚܦ ܣܚܦܬܝܼܢܝ ܗ̄ ܒܗܕܐ ܡܿܚܘܐ ܕܡܿܫܕܠ ܠܗܿ܀ ܥܒܕ ܠܝܼ ܐܝܟ ܡܕܡ ܕܢܦܼܩ ܡܼܢ ܦܘܼܡܟ ܗ̄ ܠܐ ܓܝܪ ܐܝܬ ܠܝܼ ܨܒܝܢܐ ܕܒܢܝܿܢܐ ܕܒܝܬܟ܇ ܐܝܟ ܕܕܬܫܼܪܝ ܡܠܼܬܟ܀ ܠܐ ܕܝܢ ܕܒܚܼܗܿ ܒܗ ܒܝܘܡܐ܇ ܕܠܐ ܢܣܼܬܒܪ ܫܒܗܪܢܐ ܘܪܡܐ: ܘܐܦ ܗܕܐ ܬܡܝܼܗܬܐ ܗܿܝ ܕܐܓܼܪ ܪܘܼܚܗ ܘܠܐ ܕܒܚܼܗܿ: ܘܠܐ ܐܫܬܗܝܼ ܡܼܢ ܢܕܪܐ ܘܚܘܼܒܠܐ ܕܐܠܗܐ܀ ܠܐ ܐܬܩܼܠܣ ܢܦܬܚ ܒܢܕܪܗ: ܡܛ݀ܠ ܕܕܠܐ ܦܘܼܪܫܢ ܢܕܪ: ܘܐܢ ܢܦܼܩ ܟܠܒܐ ܐܘܿ ܚܡܪܐ ܕܛܡܐܝܢ ܠܢܡܘܿܣܐ ܠܐܘܪܥܗ܇ ܠܗܘܿܢ ܕܒܿܚ ܗܼܘܐ܇ ܠܐ ܐܬܓܢܝܼ ܥܠ ܕܐܫܼܪ ܢܕܪܗ ܘܝܩܼܪ ܠܐܠܗܐ܇ ܛܒ ܡܼܢ ܒܪܬܗ܀ ܫܒܼܩ ܐܠܗܐ ܕܬܬܼܕܒܚ ܒܪܬܗ ܕܢܦܬܚ ܟܕ ܠܐ ܒܕܡܐ ܪܥܿܐܼ ܗܼܘܐ ܕܐܢܫ̈ܐ: ܐܝܟ ܕܠܝܘܼܠܦܢܐ ܕܒܢܝ̈ܢܫܐ܇ ܐܝܟܢܐ ܕܠܐ ܢܗܘܐ ܐܢܫ ܡܬܘܿܡ ܢ݀ܕܪ ܢܕܪܐ ܠܐ ܡܬܚܡܐ ܘܕܢܬܼܡܠܐ ܢܕܪܗ ܕܢܦܬܚ ܘܢܬܚܼܙܐ ܕܡܿܚܒ ܠܐܠܗܐ: ܘܠܘ ܚܛܝܼܬܐ ܐܣܬܼܒܪ ܠܗ ܕܒܚܐ ܗܿܘ܆ ܘܒܛܟܣܐ ܕܣܗܕܘܬܐ: ܩܒܼܠܗܿ ܐܠܗܐ ܠܒܪܬܗ܀","english":"...that he left the kingdom like an olive and a fig: like the priests, and the vine is the mystery of the priesthood, and they accepted that a foreign king should rule over them, who is a type of Satan. They hid in his shadow, because he did not know by what means God would be worshipped. He said to his daughter, \"Separate yourself from my house, whichever man you wish, choose.\" And she chose a sacrifice, and she said, \"I am complete.\" The slanderer, while he lived, without the ordinance of the order, it was proclaimed that a snare of deception and estrangement from God was set for his fall. And he moved his daughter to go out to his way, so that when he saw her, he would take pity on her, and he would destroy the order and be condemned. But when he saw her, he was troubled and his hands dried up, because of his love for her. And when the love of nature grew, this love conquered by the power of his will and the love of God. He overthrew his spiritual nature in this, showing that he would cast her down. He did to me as what came out of your mouth, for I have no power over the request of your house, as your word began. He did not sacrifice her on that day, so that the boastful and proud would not perceive it. And this too is a wonder, that he hired out his spirit and did not sacrifice her, and he did not drink with the order and the destruction of God. He did not mock the opening of his order, because without distinction he ordered, and if a dog or an ass that defiles the law had come out to his way, he would have sacrificed it. He was not ashamed of the one who established his order and honored God, more than his daughter. God allowed his daughter to be sacrificed, so that Jephthah, when he did not intend the blood of men, like the teaching of the pagans, so that no man would ever again make an order without consideration, and the order of Jephthah was fulfilled and it was seen that he loved God, and he did not consider it a sin that he sacrificed her. And according to the order of martyrdom, God accepted his daughter.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܛ݀ܠ","severity":"info","text":"The Syriac term ܡܛ݀ܠ (mtl) introduces a causal clause, here rendered 'because'. It signals the commentator's explanatory reasoning.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܟܿܠ ܩܪܨܐ","severity":"info","text":"The phrase ܐܟܿܠ ܩܪܨܐ (ʾāḵel qarṣā) literally 'eater of accusation' refers to a slanderer or accuser, likely a polemical reference to Origen or his followers, consistent with the earlier mention of 'Origenists'.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Judges 11:30-40","severity":"info","text":"The passage recounts Jephthah's vow and sacrifice of his daughter (Judges 11:30-40). The commentator reinterprets the narrative, emphasizing Jephthah's love for God over natural affection.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܣܗܕܘܬܐ","severity":"info","text":"The term ܣܗܕܘܬܐ (sāhduṯā) 'martyrdom' reframes Jephthah's daughter as a voluntary martyr, aligning her death with Christian martyrdom theology, a distinctive Syriac exegetical move.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܣܼܚܦ ܣܚܦܬܝܼܢܝ","severity":"caution","text":"The phrase ܡܣܼܚܦ ܣܚܦܬܝܼܢܝ (msaḥḥep saḥḥepṯīyāy) is obscure; it may mean 'he overthrew his spiritual nature' or be a textual corruption. The reading follows the English draft's interpretation.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܕܠܝܘܼܠܦܢܐ ܕܒܢܝ̈ܢܫܐ","severity":"info","text":"The phrase 'like the teaching of the pagans' contrasts Jephthah's intent with pagan child sacrifice, a common apologetic trope in Syriac commentaries to distance biblical figures from pagan practices.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the slanderer' (ܐܟܿܠ ܩܪܨܐ) is ambiguous; it may refer to Origen, Satan, or a generic accuser. The reading takes it as a polemical reference consistent with earlier anti-Origenist rhetoric.","The phrase ܡܣܼܚܦ ܣܚܦܬܝܼܢܝ is textually uncertain; the translation 'overthrew his spiritual nature' is adopted, but alternative readings are possible."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܡܼܢ ܐܟܘܿܠܐ ܢܦܼܩ ܐܘܼܟܠܐ ܗ̄ ܡܼܢ ܡܘܬܐ ܕܐܟܼܠ ܕܪ̈ܐ ܘܫܪ̈ܒܬܐ: ܢܦܼܩ ܦܓܪܐ ܕܐܟܿܠܐ ܥܕܬܐ ܘܐܟܿܠ ܠܚܛܝܼܬܐ: ܘܡܼܢ ܡܪܝܪܘܬܐ ܐܬܝܗܒܼܬ݀ ܚܠܝܘܼܬ܇ ܕܚܼܠܝܬ ܡܪܝܼܪܘܬܐ ܕܟ݀ܠ ܥܡܡ̈ܝܼܢ܇ ܐܪܝܐ܇ ܕܡܘܼܬܐ ܗܘ ܕܦܠܫܬ ܕܢܗܼܡܬ݀ ܘܐܟܠܼܬ݀ ܠܝܣܪܐܝܠ ܢܘܼܓܪܐ܇ ܦܘܼܫܚܗ ܕܐܪܝܥܐ: ܐܪܙ ܚܝܿܒܘܼܬܐ ܕܦܠܫܬ̈ܝܐ ܕܒܐܝܼܕ̈ܝ ܫܡܫܘܢ܀ ܕܒܫܐ ܕܒܬܓܪܘܡܬܐ܆ ܐܪܙ ܚܠܝܘܼܬܐ ܕܒܙܼܬܐ ܕܫܩܼܠܘ ܝܣܪܐܝܠ ܡܼܢ ܦܠ̈ܫܬܝܐ܀ ܘܠܘ ܡܛ݀ܠ ܗ݀ܝ ܕܙܢܝܼ ܥܒܼܪ ܡܢܗ ܚܝܠܗ: ܐܠܐ ܡܛ݀ܠ ܕܓܼܠܐ ܐܪܙܐ ܕܢܙܝܼܪܘܬܗ ܕܐܝܼܬܘ̄ ܕܠܐ ܢܣܼܩ ܡܕܟܝܐ ܥܠ ܪܝܫܗ: ܩܫܝܐ ܓܝܪ ܬܒܥܬܐ ܕܩܝܿܡܐ ܕܚܐܪܘܼܬܐ: ܡܼܢ ܬܒܥܬܐ ܕܩܝܿܡܐ ܕܢܡܘܿܣܐ܆ ܟܕ ܓܝܪ ܙܢܝܼ܇ ܠܐ ܥܒܼܪܬ݀ ܢܙܝܼܪܘܬܗ ܘܬܘܼܩܦܐ ܕܚܝܠܗ ܐܙܕܠܗܙ: ܒܬܪ ܓܝܪ ܕܥܒܼܪ ܩܝܿܡܐ ܕܢܙܝܼܪܘܼܬܗ ܐܫܬܼܦܠ܀ ܐܫܬ̈ܡܝܼ ܥܝܢܘ̈ܗܝ ܥܠ ܕܪܚܼܡ ܠܗ݀ܢܘܿܢ ܕܪܚܡܝܼܢ ܠܣܡ̈ܝܐ ܗ̄ ܠܦܬܟܪ̈ܐ܀ ܝܘܣܦ ܐܬܢܼܨܚ ܒܐܢܬܬܐ: ܘܫܡܫܘܿܢ ܐܒܼܗܬ ܠܐܣܪܐܝܠ ܘܐܘܒܕ ܢܙܝܼܪܘܼܬܗ܀ ܡܫܬܼܦܠ ܐܢܼܐ ܘܗܿܘܐ ܐܢܼܐ ܐܝܟ ܟ݀ܠܢܫ ܗ̄ ܥܕܡܐ ܕܡܝܼܬ ܠܚܟܝܼܬܐ܆ ܢܙܝܼܪܐ ܐܝܼܬܘ̄ ܗܼ،ܐ ܠܡܪܝܐ܇ ܘܠܐ ܗܼܘܐ ܛܘܪܐ ܣܓܝܐܐ ܒܝܬ ܢܙܝܼܪܘܬܗ ܠܡܘܬܗ ܟܝܿܢܝܐ܀ ܗ݀ܝ ܕܫܐܼܠܘ ܒܢ̈ܝ ܝܼܣܪܐܝܠ܆ ܕܢܣܩܘܢܼ ܥܠ ܒܢܝܡܝܢ܆ ܘܒܿܬܪܟܢ ܢܦܼܠܘ ܗܼܢܘܿܢ܆ ܥܠܬܐ ܗܕܐ ܗܝ: ܥܠ ܕܛܢܘ ܛܢܢܐ ܕܕܪܘܟܬܗ ܕܗܿܘ ܕܕܠܐ ܢܡܘܿܣ ܢܣܼܒܗܿ ܗܼܘܐ: ܘܠܐ ܛܢܼܘ ܛܢܢܐ ܕܐܠܗܐ ܕܡܣܬܓܕܝܼܢ ܗܼܘܘ ܒܕܘܼܟܬܗ ܦܬܟܪ̈ܐ܀","english":"...that he left the kingdom like an olive and a fig: like the priests, and the vine is the mystery of the priesthood, and they accepted that a foreign king should rule over them, who is a type of Satan. They hid in his\n\n...the eater came out, the eater of generations and families: the body of the eater came out, the church, and it ate the sins. And bitterness was given sweetness, for the sweetness of the bitterness of all peoples was sweetened. The lion, which is the death that fought against the Philistines and ate Israel with a yoke. The interpretation of the lion: the mystery of the life of the Philistines, which is in the hands of Samson. In the interpretation of the Targum, the mystery of the sweetness of the olive that Israel took from the Philistines. And not because his strength passed away from him, but because the mystery of his Nazirite vow was revealed, which is that no razor passed over his head. For the pursuit of the covenant of freedom is harder than the pursuit of the covenant of the law. For when he was strong, his Nazirite vow did not pass away, and the strength of his power was increased. For after the covenant of his Nazirite vow passed, he was weakened. His eyes were blinded to those who loved him, for those who love the blind are like idols. Joseph was conquered by a woman, and Samson fathered Israel and destroyed his Nazirite vow. He was weakened, and he became like any other until he died for wisdom. A Nazirite is one who is to the Lord, and there was no great mountain in his Nazirite vow until his natural death. This is what the children of Israel asked, that they might go up against the Benjaminites, and afterwards they fell before them. This is the reason: because they erred in the error of the one without law who took her, and they did not err in the error of God, to whom they prostrated themselves in the place of idols.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܙܝܼܪܘܼܬܗ","severity":"info","text":"The Syriac term nzīrūṯeh (his Nazirite vow) is central to the commentary, linking Samson's vow to a covenant of freedom (ܩܝܿܡܐ ܕܚܐܪܘܼܬܐ) contrasted with the covenant of the law.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Samson","severity":"info","text":"The reference to Samson fathering Israel and destroying his Nazirite vow alludes to Judges 14–16, where Samson's relationship with Delilah leads to the revelation of his vow and his downfall.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Targum","severity":"info","text":"The mention of the Targum (ܬܓܪܘܡܬܐ) indicates that Bar Salibi draws on a Jewish Aramaic interpretive tradition for the mystery of the olive's sweetness, a detail not in the biblical text.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Joseph","severity":"info","text":"The comparison of Samson to Joseph (conquered by a woman) parallels two biblical figures whose vows or integrity were compromised by women, a common typology in Syriac exegesis.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts from allegorical interpretation (eater, lion) to a moralizing narrative on Samson's Nazirite vow, then to the historical error of Israel regarding the Benjaminites, reflecting a layered exegetical structure.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Philistines","severity":"info","text":"Bar Salibi interprets the Philistines as representing death and idolatry, and the olive taken from them as a mystery of sweetness, reflecting a Syriac Christian re-reading of Old Testament enemies as spiritual types.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the eater' (ܐܟܘܿܠܐ) is ambiguous: it may refer to death, a demonic figure, or a symbolic representation of the church consuming sins, as the text shifts between these senses.","The phrase 'mystery of the life of the Philistines' (ܐܪܙ ܚܝܿܒܘܼܬܐ ܕܦܠܫܬ̈ܝܐ) is unclear; it may mean 'mystery of the life-giving power of the Philistines' or 'mystery of the vitality of the Philistines,' with the latter reading adopted here."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܘܐܦܠܐ ܛܢܘ ܛܢܢܐ ܕܡܪܝܐ: ܟܕ ܗܼܘܐ ܡܝܼܟܐ ܟܘܼܡܪܐ ܠܦܬܟܪ̈ܐ: ܘܨܒܼܘ ܕܢܬܒܥܘܢܼ ܠܢܝܡܝܢ ܘܠܢܦܫܗܘܿܢ ܠܐ ܪܢܘ܇ ܘܥܠܗܕܐ ܐܝܬܝܼ ܡܪܝܐ ܓܙܪ ܕܝܼܢܐ ܥܠ ܬܪ̈ܝܗܘܢ ܓܒ̈ܐ܆ ܬܘܼܒ ܥܠܗܕܐ ܢܦܼܠ ܝܣܪܐܝܠ ܒܚܪܒܐ܆ ܥܠ ܕܒܢ̈ܝ ܒܢܝܡܝܢ ܣܿܓܝܼ ܪܫܝܼܥܝܼܢ ܗܼܘܘ ܘܣܕܡܝܼܝܼܢ ܗܼܘܘ ܡܼܢ ܫܘܼܪܝܐ܇ ܘܠܐ ܨܒܼܘ ܕܢܬܒܥܘܢܼ: ܘܥܠܗ݀ܝ ܢܦܠܼܘ ܡܢܗܘܢܿ ܐܪܒܥܝܼܢ ܐܠܦܝܼ̈ܢ ܒܬܪܝܢ܆ ܝܘܡ̈ܝܼܢ܀ ܫܠܡ ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ ܕܟܬܒܐ ܕܫܦ̈ܐܛܐ.","english":"...and they did not hide the mystery of the Lord, when the priest was silent before the idols, and they wished to follow after Abimelech and did not care for themselves. And because of this, the Lord decreed a judgment of fire upon both sides. Again, because of this, Israel fell by the sword, because the sons of Abimelech were very wicked and depraved from the beginning, and they did not wish to follow. And because of them, forty thousand of them fell in two days. The end of the literal commentary on the book of Judges.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܐܦܠܐ ܛܢܘ ܛܢܢܐ ܕܡܪܝܐ","severity":"info","text":"The Syriac phrase 'and they did not hide the mystery of the Lord' is ambiguous: it may mean they failed to conceal a divine secret, or that they did not keep the mystery (i.e., the typological meaning) from being profaned.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܘܼܡܪܐ","severity":"info","text":"The Syriac word 'kumrā' (priest) is used here for a pagan priest, consistent with its use in Syriac Christian texts for non-Christian cultic officials.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܠܗܕܐ ܐܝܬܝܼ ܡܪܝܐ ܓܙܪ ܕܝܼܢܐ ܥܠ ܬܪ̈ܝܗܘܢ ܓܒ̈ܐ","severity":"info","text":"The 'judgment of fire' echoes the destruction of Sodom and Gomorrah (Gen 19:24–25) and may also allude to the fire that consumed Abimelech's supporters in Judg 9:49.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܪܒܥܝܼܢ ܐܠܦܝܼ̈ܢ ܒܬܪܝܢ ܝܘܡ̈ܝܼܢ","severity":"info","text":"The figure of forty thousand dead in two days is not found in the biblical account of Abimelech; it likely reflects a haggadic or exegetical tradition known to Bar Salibi.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܡ ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ ܕܟܬܒܐ ܕܫܦ̈ܐܛܐ","severity":"info","text":"The colophon marks the end of the literal commentary on Judges, confirming the work's genre and the passage's place as the final unit.","cites":[{"key":"ed:dsc-235","label":"source edition: Literal Commentary on Judges","url":"https://syriaccorpus.org/235"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings (e.g., ܛܢܘ ܛܢܢܐ may be corrupt); the translation follows the editor's emendation.","The phrase 'they did not wish to follow' (ܘܠܐ ܨܒܼܘ ܕܢܬܒܥܘܢܼ) is ambiguous: it could refer to the sons of Abimelech refusing to follow the law, or to the people refusing to follow the sons."],"confidence":"medium","notes":[]}]}