{"slug":"dsc-237","id":"syriac:dsc:dsc-237","title":"Literal Commentary on Kings","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":"2026-11-15T04:53:25Z","cost_usd":0.011552},"source":{"registry_id":"syriac:dsc:dsc-237","work_id":"dsc-237","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/237"},"stats":{"passages":17,"english_words":5753,"coptic_letters":0,"commentary_units":101,"commentary_kinds":8,"derived_notes":1,"ambiguities":36,"work_notes":5,"external_links":4,"timeline":4},"summary":{"work":"dsc-237","abstract":"Dionysius bar Salibi's Literal Commentary on Kings is a Syriac exegetical work from the early 13th century, focusing on the historical-grammatical sense of the biblical books of Kings. The commentary survives in a single 16th-century manuscript, which may contain scribal errors or gaps. Bar Salibi, a West Syriac scholar, draws on earlier Syriac fathers such as Ephrem and Jacob of Serugh, often without explicit citation. The work was used in liturgical and educational settings but is less prominent than his commentaries on the Gospels or Psalms. The present edition lacks a critical apparatus, leaving variant readings unexamined.","historical_context":"Dionysius bar Salibi flourished in the late 12th to early 13th century within the West Syriac tradition, likely in the region of modern-day Syria or Turkey. His Literal Commentary on Kings probably dates to the early 13th century, though no colophon confirms this. The work reflects the Antiochene exegetical tradition, emphasizing literal and historical interpretation over allegory. Bar Salibi's commentaries were used in Syriac Orthodox liturgical and educational contexts, but this particular commentary is less cited than his works on the Gospels or Psalms. The sole surviving manuscript, from the 16th century, may introduce textual issues. Bar Salibi's exegesis often relies on earlier Syriac fathers like Ephrem and Jacob of Serugh, though he rarely names them. The commentary's transmission is limited, with no known other witnesses.","significance":"This commentary is a rare example of Syriac literal exegesis on the books of Kings, offering insight into West Syriac hermeneutics and legal traditions. It connects to earlier Syriac patristic sources and reflects the educational and liturgical priorities of the Syriac Orthodox Church. Its survival in a single manuscript underscores the fragility of Syriac textual heritage.","timeline":[{"date":"Late 12th–early 13th c.","event":"Dionysius bar Salibi flourishes in the West Syriac tradition."},{"date":"Early 13th c.","event":"Probable composition of the Literal Commentary on Kings."},{"date":"16th c.","event":"Earliest and sole known manuscript copied."},{"date":"20th–21st c.","event":"Modern edition published from the single manuscript."}],"relations":[{"work":"Commentary on the Gospels","relation":"Another work by Dionysius bar Salibi, more widely cited than the Kings commentary.","key":"","label":null,"url":null},{"work":"Commentary on the Psalms","relation":"Another work by Dionysius bar Salibi, more widely cited than the Kings commentary.","key":"","label":null,"url":null},{"work":"Ephrem the Syrian's commentaries","relation":"Bar Salibi draws on Ephrem's exegesis, often without citation.","key":"","label":null,"url":null},{"work":"Jacob of Serugh's homilies","relation":"Bar Salibi draws on Jacob's works, often without citation.","key":"","label":null,"url":null},{"work":"Angelomus's Commentarius in Libros Regum","relation":"A Latin commentary on Kings from a different tradition, comparable in genre.","key":"dossier:latin-angelomus-commentarius-in-libros-regum","label":"gap dossier: Commentary on the Books of Kings","url":"https://naxiai.com/christian/gaps/latin-angelomus-commentarius-in-libros-regum"}],"external_links":[{"key":"wikipedia:Dionysius bar Salibi","label":"Dionysius bar Salibi","url":"https://en.wikipedia.org/wiki/Dionysius_bar_Salibi","reason":"Biographical context for the author."},{"key":"wikipedia:West Syriac Rite","label":"West Syriac Rite","url":"https://en.wikipedia.org/wiki/West_Syriac_Rite","reason":"Liturgical tradition in which the commentary was used."},{"key":"wikipedia:Antiochene School","label":"Antiochene School","url":"https://en.wikipedia.org/wiki/School_of_Antioch","reason":"Exegetical tradition influencing Bar Salibi's literal approach."},{"key":"wikipedia:Books of Kings","label":"Books of Kings","url":"https://en.wikipedia.org/wiki/Books_of_Kings","reason":"Biblical text commented upon."}],"cautions":["The sole manuscript dates to the 16th century, over three centuries after the likely composition, and may contain scribal errors or lacunae.","No explicit colophon confirms the date of composition; the early 13th century is inferred from Bar Salibi's floruit.","The present edition lacks a critical apparatus, so variant readings from other potential witnesses are unknown.","Bar Salibi's reliance on earlier Syriac fathers is often unattributed, making source verification difficult."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000467,"generated":"2026-11-15T02:16:51Z"},"checks":{"work":"dsc-237","status":"pass","blocking":[],"warnings":[],"stats":{"passages":17,"translated":17,"commentary_passages":17,"commentary_units":101,"english_words":5753,"source_letters":15073,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The sole known manuscript of this commentary is preserved in a single Syriac witness, dated to the 16th century, which may introduce scribal errors or lacunae.","cites":[{"key":"ed:dsc-237","label":"source edition: Literal Commentary on Kings","url":"https://syriaccorpus.org/237"}],"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 the early 13th century, though no explicit colophon confirms it.","cites":[{"key":"hollis:alma990113922300203941","label":"Angelomi monachi ordinis Diui Benedicti autoris uetusti, & in abstrusis Scripturarum locis eruendis explicandisq[ue] ingenij acerrimi uiuacissimiq[ue], enarratio[n]es in quatuor lib. Regum, miro artificio elaboratae, ac iam primum typis excusae","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990113922300203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Bar Salibi’s commentaries were used in West Syriac liturgical and educational contexts, but this work on Kings is less cited than his works on the Gospels or Psalms.","cites":[{"key":"hollis:alma99153760653503941","label":"The Song of Songs in the early Middle Ages","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99153760653503941"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition is based on a single manuscript; no critical apparatus or collation with other witnesses is provided, so variant readings remain unknown.","cites":[{"key":"ed:dsc-237","label":"source edition: Literal Commentary on Kings","url":"https://syriaccorpus.org/237"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Bar Salibi’s exegesis often draws on earlier Syriac fathers (e.g., Ephrem, Jacob of Serugh) without explicit citation; readers should verify sources independently.","cites":[],"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: 17 narrative."},{"kind":"caution","severity":"caution","text":"1 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":17},"term_index":[],"citations":{"ed:dsc-237":{"label":"source edition: Literal Commentary on Kings","url":"https://syriaccorpus.org/237"},"hollis:alma990113922300203941":{"label":"Angelomi monachi ordinis Diui Benedicti autoris uetusti, & in abstrusis Scripturarum locis eruendis explicandisq[ue] ingenij acerrimi uiuacissimiq[ue], enarratio[n]es in quatuor lib. Regum, miro artificio elaboratae, ac iam primum typis excusae","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990113922300203941"},"hollis:alma99153760653503941":{"label":"The Song of Songs in the early Middle Ages","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99153760653503941"}},"segments":[{"i":1,"ref":"p1","source":"ܬܘܒ ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ ܕܣܦܪ ܡܠ̈ܟܐ\nܡܠܟܐ ܕܘܝܕ ܣܐܼܒ ܘܥܼܠ ܒܫ̈ܢܝܐ ܘܡܿܟܣܝܢ ܗܼܘܘ ܠܗ ܒܠܒܘ̈ܫܐ ܗ̄ ܠܘ ܡܛ݀ܠ ܕܠܝܬ ܗܼܘܐ ܠܗ ܠܒܘܼܫ̈ܐ ܠܐ ܫܿܚܢ ܗܼܘܐ܆ ܘܐܦܠܐ ܡܛ݀ܠ ܣܝܒܘܼܬܐ ܣܓܝܐܬܐ܇ ܠܐ ܓܝܪ ܐܥܬܼܩ ܗܼܘܐ ܣܘܿܓܐܐ: ܐܟܡܿܢ ܕܠܐ ܢܫܼܚܢ ܠܗ ܒܠܒܘܼܫ̈ܐ܇ ܐܠܐ ܩܪ ܦܓܪܗ ܡܼܢ ܨܘܡܐ ܘܫܗܪܐ ܘܥܡܠܐ ܕܬܝܒܘܼܬܐ: ܘܡܬܼܬܝܬܝܐ ܐܒܝܫܓ ܠܗ ܠܘ ܡܛ݀ܠ ܕܬܫܚܢܝܘܗܝ: ܐܦܢ ܓܘܼܫܡܐ ܛܠܚܐ ܚܡܝܼܡ܇ ܐܠܐ ܡܛ݀ܠ ܕܢܫܼܢܩ ܒܪܓܬܐ: ܠܦܓܪܐ ܗܿܘ ܕܐܙܕܟܝܼ ܒܐܢܬܬ ܐܘܪܝܐ܀ ܠܐ ܩܼܡ ܡܠܟܐ ܡܼܢ ܒܢ̈ܝܐ ܫܪܝܪ̈ܐ ܕܕܘܝܕ: ܡܛ݀ܠ ܕܝܼܡܐ ܠܒܪܬ ܫܒܥ ܕܒܪܗܿ ܢܡܼܠܟ ܘܟܢ ܫܠܡܼܬ݀ ܠܗ܆ ܘܡܛ݀ܠ ܕܢܕܥ ܥܡܐ ܕܐܫܬܒܼܩܬ݀ ܚܛܝܼܬܗ: ܘܐܠܐ ܠܘ ܡܼܢ ܒܪܬ ܫܒܥ ܩܿܐܡ ܗܼܘܐ ܡܠܟܐ: ܘܡܢܗܿ ܕܗ݀ܝ ܕܢܦܼܠ ܥܡܗܿ܆ ܐܩܝܼܡ ܐܠܗܐ ܡܠܟܐ: ܐܝܟܢܐ ܕܢܪܓܫ ܟ݀ܠܢܫ ܕܐܫܬܒܼܩܬ݀ ܣܟܠܘܼܬܗ܀ ܠܐ ܩܼܛܠ ܕܘܝܕ ܠܝܘܿܐܒ ܒܚ̈ܘܗܝ ܥܠ ܕܩܼܛܠ ܠܐܒܢܝܪ: ܡܛ݀ܠ ܕܪܒ ܚܝܠܐ ܗܼܘܐ: ܕܕܠܡܐ ܢܬܦܼܠܓ ܥܡܐ ܥܠܘܗܝ܀ ܘܐܦܠܐ ܥܒ̈ܕܘܗܝ ܢܗܝܡܢܘܼܢܝܗܝ܆ ܐܘܿ ܡܛ݀ܠ ܕܣܢܝܼܩ ܗܼܘܐ ܥܠܘܝܗ ܕܢܥܘܿܠ ܕܢܦܘܿܩ ܒܩܪܒܐ܇ ܠܐ ܓܝܪ ܕܢ ܕܝܼܢܗ ܘܐܦܠܐ ܕܫܡܥܝܼ ܕܨܚܝܗ: ܟܕ ܙܕܩ ܕܠܫܡܥܝ ܢܩܛܘܿܠ: ܡܛ݀ܠ ܕܟܬܝܼܒ ܒܢܡܘ̈ܣܐ ܕܟ݀ܠ ܕܡܿܨܚܐ ܠܐܠܗܐ ܘܠܡܠܟܐ ܢܡܘܼܬ: ܐܠܐ ܡܛ݀ܠ ܕܙܟܼܐ ܘܗܦܼܟ ܘܐܬܚܫܼܒ ܕܠܐ ܢܛܘܿܠ܆ ܘܕܠܐ ܢܬܚܼܙܐ ܥܿܒܪ ܥܠ ܢܡܘܿܣ: ܦܩܼܕ ܕܒܪܗ ܢܩܛܠܝܼܘܗܝ܀ ܘܝܘܿܐܒ ܕܐܚܼܕ ܓܘܣܐ ܒܡܕܒܚܐ. ܡܼܢ ܬܡܢ ܕܒܼܪܗ. ܐܝܟ ܕܟܬܝܼܒ ܒܢܡܘܿܣܐ ܕܡܼܢ ܡܕܒܚܐ ܕܒܼܪܝܗܝ ܠܩܼܛܠܐ: ܠܫܡܥܝܼ ܣܼܡ ܢܡܘܿܣܐ ܕܐܢ ܢ݀ܛܪ ܠܗ ܡܫܼܬܘܙܒ ܡܛ݀ ܕܠܐ ܦܩܼܕ ܠܗ ܐܒܘܼܗܝ ܩܪܝܼܚܐܝܬ ܕܩܛܘܿܠܝܗܝ ܐܠܐ ܕܥܒܼܕ ܠܗ ܐܝܟ ܚܟܝܼܡܘܼܬܟ܀","english":"Again, the literal interpretation of the Book of Kings.\n\nKing David grew old and entered into his years, and he was covered with garments—not because he had no garments, for he was not lacking, nor because of great old age, for he had not yet reached extreme age; but just as he could not be warmed by garments, his body was chilled by fasting, vigils, and the labor of repentance. And Abishag warmed him—not so that she might warm him, for the body of an old man is cold, but so that she might be warmed by the fire of lust for the body that had been purified by the murder of Uriah's wife. No king arose from the true sons of David, because he swore to Bathsheba that her son would reign, and he fulfilled it for her, and because the people knew that his sin had been forgiven. Otherwise, not even Bathsheba would have become queen; and from the time she fell with him, God made her queen, so that everyone might perceive that his folly had been forgiven. David did not kill Joab through his brothers for killing Abner, because he was a general, lest the people be divided against him. Nor did he kill his servants who had incited him, or because he was angry at Joab for going out to battle—for he did not kill either Joab or Shimei, who cursed him, when he ought to have killed Shimei, because it is written in the laws that anyone who curses God and the king shall die. But because he overcame and turned back, and it was considered that he had not died, and that he had not been seen to transgress the law, he commanded his son to kill him. And Joab, who seized the horns of the altar with his brother, as it is written in the law that one who seizes the altar is not to be killed—for Shimei he established a law that if he kept it, he would be saved, because his father did not command him explicitly to kill him, but said, \"Act according to your wisdom.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ","severity":"info","text":"The heading 'literal interpretation' signals that this passage belongs to the literal (historical-grammatical) layer of Bar Salibi's commentary, distinct from his allegorical or typological sections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܒܝܫܓ","severity":"info","text":"Abishag (Abishag the Shunammite) is the young woman who attended David in his old age (1 Kings 1:3-4). Bar Salibi interprets her warming of David as a cover for her own lust, a moralizing gloss not found in the biblical narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܩܼܛܠ ܠܐܒܢܝܪ","severity":"info","text":"The reference to Joab killing Abner alludes to 2 Samuel 3:27, where Joab murders Abner in revenge for the death of his brother Asahel. Bar Salibi uses this to explain David's restraint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܫܡܥܝܼ ܕܨܚܝܗ","severity":"info","text":"Shimei's cursing of David is recorded in 2 Samuel 16:5-8. Bar Salibi notes that David refrained from executing Shimei despite the law (Deuteronomy 21:22-23) requiring death for cursing the king.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܢܡܘ̈ܣܐ","severity":"info","text":"Bar Salibi refers to 'the laws' (ܢܡܘ̈ܣܐ) as a source for the penalty of cursing God or the king. This likely reflects Syriac legal tradition or a paraphrase of biblical law, not a specific canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܢܗܿ ܕܗ݀ܝ ܕܢܦܼܠ ܥܡܗܿ","severity":"caution","text":"The phrase 'from the time she fell with him' is ambiguous: it could mean Bathsheba's adultery with David (2 Samuel 11) or her subsequent marriage. Bar Salibi takes it as the moment of sin, but the Syriac allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Abishag' is clear from context, but the Syriac spelling (ܐܒܝܫܓ) could also be read as 'Abishai' (David's nephew), though the narrative context favors the Shunammite.","The phrase 'ܘܡܢܗܿ ܕܗ݀ܝ ܕܢܦܼܠ ܥܡܗܿ' is ambiguous: it may refer to Bathsheba's fall into sin (adultery) or her fall into David's favor (marriage). Bar Salibi adopts the former, moralizing interpretation."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܠܐܕܘܢܝܐ ܩܼܛܠ܆ ܡܛ݀ܠ ܕܫܐܼܠ ܠܐܒܝܫܓ ܒܡܠܼܟܐ ܕܝܘܐܝܒ ܘܕܐܒܝܬܪ ܟܗܢܐ: ܐܝܟܢܐ ܕܟܕ ܠܡܠܟܬܐ ܢ݀ܣܒ: ܢܨܛܼܠܐ ܥܡܐ ܒ݀ܬܪܗ ܘܢܐܡܼܪ ܕܐܠܘܼܠܐ ܕܫܿܘܐ ܗܼܘܐ ܠܡܠܟܘܼܬܐ܆ ܐܦܠܐ ܠܡܠܟܬܐ ܢܣܼܒ ܗܼܘܐ܆ ܘܥܠ ܕܐܡܼܪ ܕܠܝܼ ܙܿܕܩܐ ܗܼܘܬ݀ ܡܠܟܘܼܬܐ܆ ܠܐ ܥܕܝܼܠ ܫܠܝܡܘܿܢ ܒܩܼܛܠܗ: ܡܛ݀ܠ ܕܐܢ ܦܫܼ ܐܬܦܠܓܼܬ݀ ܗܼܘܬ݀ ܡܠܟܘܼܬ܆ ܫܪܝܪܐܝܬ ܝܼܬܒ ܐܠܗܐ ܥܠ ܐܪܥܐ ܗ̄ ܐܬܪܥܝܪ ܘܨܒܼܐ ܒܟܝܬܐ ܕܒܢܝܿܬ܆ ܘܨ݀ܒܐ ܒܐܪ̈ܥܢܐ ܘܒܒܝܬܐ ܕܐܬܒܢܝܼ ܠܗ: ܗܿܝܕܝܢ ܕܝܼܬܒ ܟܕ ܥܠ ܐܠܗܐ ܡܬܐܼܡܪܐ܆ ܥܠ ܠܐ ܡܬܬܙܝܼܥܢܘܼܬܗ ܕܟܝܢܐ܆ ܘܟܘܼܬܪܗ ܕܒܠܐ ܡܣܝܟܘܼܬܐ ܡܒܕܩܐ܀ ܬܘܼܒ ܝܼܬܒ ܥܠ ܐܪܥܐ. ܐܡܬܝ ܕܥܠ ܟܪ̈ܘܒܐ ܝ݀ܬܒ ܗܼܘܐ܇ ܐܬܓܠܝܼ ܕܝܢ ܒܒܣܪ ܩܕܡ ܝܣܪܐܝܠ܆ ܘܝܼܬܒ ܒܗܝܘܢܿ ܘܐܠܼܦ ܒܫܘܪܩܝ̈ܗܿ܀ ܝܼܬܒ ܬܘܼܒ ܝܿܬܒ܇ ܒܗܿܢܘܿܢ ܕܡܗܝܡܢܝܼܢ ܒܗ ܘܥܿܡܪ ܒܗܘܿܢ܀ ܥܠܬܐ ܕܟܦܢܐ ܕܒܝܘ̈ܡܝ ܐܠܝܐ: ܚܛܝܼܬܐ ܗܼܘܬ݀܆ ܕܥܡܐ ܕܣܓܼܕܘ ܠܦܬܟܪ̈ܐ ܕܒܡܥܒܕܢܘܼܬܐ ܕܐܚܒ ܘܕܐܝܙܒܝܠ: ܘܐܦ ܥܡܡ̈ܐ ܕܟ݀ܠܗܿ ܐܪܥܐ ܐܫܬܼܢܩܘ ܒܟܦܢܐ ܗܿܘ: ܡܛ݀ܠ ܒܝܫܘܼܬܗܘܿܢ ܘܡܛ݀ܠ ܕܠܦܬܟܪ̈ܐ ܣ݀ܓܕܝܼܢ ܗܼܘܘ܀ ܢܗܼ،ܐ ܠܡ ܟܦܢܐ ܥܠ ܐܪܥܐ ܥܕܡܐ ܕܐܡܿܪ ܗ̄ ܠܐ ܚܒܼܫ ܠܙܒܢܐ ܒܬܗܘܡܐ: ܐܝܟܢܐ ܕܢܫܚܘܿܩ ܘܢܚܼܫ ܠܠܒܗ܀","english":"...the Edomite, because he asked Abishag from the king, Joab and Abiathar the priest. For when he took the queen, he prayed with her behind him and said, “If only I had been worthy of the kingdom, I would not have taken the queen.” And concerning his saying, “The kingdom was fitting for me,” he did not delay Solomon’s killing of him, because if the kingdom had been divided, truly God would have sat upon the earth. This is interpreted: He was roused and desired the vessel of the house, and desired the lands and the house that was built for him. Then, when it is said that God sits, this refers to the immovability of nature and the eternal stability of the one without end. Again, he sits upon the earth. When he sat upon the cherubim, he revealed himself in flesh before Israel, and he sat in the tabernacle and taught from between its curtains. Again, he sits, he sits in the heart of those who believe in him and dwell in him. The cause of the famine in the days of Elijah was sin, because the people worshipped the idols that were in the works of Ahab and Jezebel; and also the peoples of all the land were perplexed by that famine, because of their evil and because they worshipped idols. But the famine did not cease from the land until he said, “He did not restrain the sacrifice in the abyss,” as it is written, and he was silent and his heart was grieved.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܕܘܥܝܐ","severity":"info","text":"The term 'Edomite' refers to the biblical figure Doeg the Edomite, though the context here is ambiguous; it may be a scribal error or a deliberate typological reference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܡܿܪ ܗ̄ ܠܐ ܚܒܼܫ ܠܙܒܥܐ ܒܬܗܘܡܐ","severity":"info","text":"The phrase 'He did not restrain the sacrifice in the abyss' echoes 1 Kings 18:38, where Elijah's sacrifice is consumed by divine fire, though the wording is paraphrastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܦܥܐ ܕܒܝܘ̈ܡܝ ܐܠܝܐ","severity":"info","text":"The famine in Elijah's days is linked to idolatry under Ahab and Jezebel, a common theme in Syriac exegesis that interprets natural disasters as divine punishment for sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒ ܝܼܬܒ ܥܠ ܐܪܥܐ","severity":"info","text":"The repeated phrase 'Again, he sits upon the earth' marks a structural shift from narrative to theological exposition, emphasizing God's immanence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܝܼܬܒ ܒܗܘܿܥ ܕܡܗܝܡܢܝܼܥ ܒܗ","severity":"info","text":"The notion of God 'sitting in the heart of believers' reflects a mystical or interiorized reception of divine presence, common in Syriac spiritual tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܕܘܥܝܐ","severity":"caution","text":"The reference to 'the Edomite' is textually problematic; it may be a corruption or a gloss, as the narrative context involves Abishag and Solomon, not Doeg.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Edomite' is unclear; it may be a scribal error or a typological reference to Doeg.","The phrase 'He did not restrain the sacrifice in the abyss' is a paraphrase of 1 Kings 18:38, but the exact wording is not a direct quotation."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܘܥܕܡܐ ܕܐܡܿܪ ܐܡܿܪ: ܘܠܘ ܥܕܡܐ ܕܢܐܼܡܪ ܡܪܝܐ܆ ܡܛ݀ܠ ܕܢܒܗܼܬ ܠܐܠ̈ܗܐ ܕܥܡܡ̈ܐ ܘܠܦܬܟܪ̈ܐ ܕܐܚܒ ܕܗܐ ܐܢܿܐ ܕܐܝܿܬܝ ܒܪܢܫܐ ܐܣܿܪܼܬ: ܢܫܪܘܿܢ ܗܼܢܘܢܿ ܐܢ ܐܠܗ̈ܐ ܐܢܘܢܿ܇ ܘܢܠܦ ܬܘܼܒ ܕܐܝܼܬ ܫܘܼܠܛܢܐܢ ܠܢܛܪ̈ܝ ܦܘܼܩ̈ܕܢܐ ܕܢܐܣܪܘܢܼ ܘܢܫܪܘܢܿ܇ ܘܠܘ ܕܝܢ ܝܼܣܪܐܝܠ ܕܒܛܠ ܕܝܬܝܩܝ ܐܫܬܢܩ܇ ܐܠܐ ܐܦ ܟ݀ܠܗ ܥܡܐ܇ ܡܛܠ ܕܢܪܕܐ ܠܥܡ̈ܡܐ ܘܢܠܦ ܐܢܘܿܢ ܬܘܬܐ܆ ܘܕܠܐ ܢܫܼܟܚ ܝܣܪܐܝܠ ܣܝܒܪܬܐ ܡܼܢ ܥܡܡ̈ܐ ܘܠܐ ܢܪܓܫ ܒܟܦܢܐ ܟܕ ܡܫܟܚ ܠܚܡܐ܆ ܘܕܠܐ ܒܥܠܼܬ ܬܘܼܪܣܝܐ ܕܡܫܼܬܟܚ ܠܥܡ̈ܡܐ: ܢܘܪܒܘܢܼ ܠܐܠ̈ܗܝܗܘܢܿ܇ ܘܝܼܣܪܐܝܠ ܢܐܼܡܪ ܕܐ̈ܠܗܐ ܕܥܡ̈ܡܐ ܡܝܬܪܝܼܢ: ܘܕܢܒܗܬܘܢܼ ܬܘܼܒ ܡܼܢ ܥܡܡ̈ܐ: ܡܛ݀ܠ ܕܣܓܼܕ ܝܼܣܪܐܝܠ ܠܐܠ̈ܗܝܗܘܢܿ: ܓܼܕܫ ܠܗ ܗܿܠܝܢ܀ ܙܠ ܐܬܛܫܐ ܒܢܚܠܐ ܗ̄ ܡܼܢ ܗܕܐ ܐܪܓܫܼܘܥܡܡ̈ܐ ܕܐܠܗܗ ܕܝܼܣܪܐܝܠ ܣܥܼܪ ܟܦܢܐ܇ ܡܛܠ ܕܥܩܼܒܘ ܥܠܘܗܝ ܠܘܬ ܥܡܡ̈ܐ܆ ܘܒܝܕ ܒܥܬܐ ܕܠ ܐܠܝܐ܇ ܟܪ̈ܘܙܐ ܕܐܚܒ ܡܘܕܥܝܼܢ ܗܼܘܘ ܕܐܠܝܐ ܐܣܼܪ ܠܫܡܝܐ܀ ܒܢܚܠܐ ܛܫܝܗ ܘܠܘ ܒܕܘܼܟ ܐܚܪܝܢ ܐܝܟ ܕܣܼܬܪ ܠܐܪܡܝܐ܇ ܡܛ݀ܠ ܕܢܛܥܡ ܚܫܐ ܕܡܙܓ ܘܢܩܪܒ ܒܥܘܼܬܐ ܚܠܦ ܥܠܡܐ ܟܕ ܚܿܙܐ ܕܐܦ ܡܝ̈ܐ ܕܢܚܠܐ ܝܼܒܫܘ ܘܥܠܡܐ ܡܿܛܪܦܼ܆ ܠܘܬ ܐܢܬܬܐ ܫܕܪܗ܆ ܡܛ݀ܠ ܡܝܬܪܘܬܗܿ ܕܐܝܬܝܗܿ ܗܼܘܬ݀ ܪܚܡܬ ܐܠܗܐ: ܘܐܟܣ̈ܢܝܐ: ܘܥܠܗܿܝ ܠܐ ܫܒܼܩܗܿ ܕܬܬܐܼܠܨܝ ܒܟܦܢܐ ܘܝܼܕܝܼܥܐ ܡܝܬܪܘܼܬܗܿ: ܡܼܢ ܗ݀ܝ ܕܟܕ ܫܐܼܠ ܡܝ̈ܐ ܘܠܚܡܐ: ܒܪ ܫܥܬܗ ܐܝܬܼܝܬ݀ ܠܗ: ܟܿܠܡܐ ܕܒܩܢܝܐ ܗܼܘܬ݀ ܘܥܿܡܪ ܥܡܗܿ ܘܡܿܣܒܥ ܠܗܿ: ܟܕ ܗܿ،ܐ ܚܘܪܐ ܠܢܟܦ̈ܐ: ܘܕܟܠܐ ܠܡܩܒ̈ܠܢܘܬܐ ܡܼܢ ܡܘܬܐ ܕܟܦܢܐ: ܐܡܝܼܬ ܐܠܗܐ ܠܒܪܗܿ ܕܐܢܬܬܐ ܒܡܘܬܐ ܐܚܪܢܐ: ܐܝܟܢ ܕܟܕ ܡܦܝܼܣ ܥܠ ܗܢܐ ܡܝܼܬܐ: ܢܦܝܼܣ ܥܠ ܡܝܼ̈ܬܐ ܕܟܦܢܐ܀","english":"...her. And until he said, \"I said,\" and not until the Lord said, because he worshipped the gods of the nations and the idols of Ahab, for this is the reason that he brought in the beginning the curse: they bound and loosed, whether gods or not, and also that there is authority for the angels of the commandments that they bind and loose, and not only Israel, for whom the covenant was abolished, but also the entire people, because he drove the nations and also gave them a sign, and that Israel could not find patience with the nations and did not feel hunger when they could find bread, and that the hope that was found for the nations did not cease: they increased their gods, and Israel said that the gods of the nations are more beneficial: and they also worshipped with the nations: because Israel worshipped their gods, this calamity happened to him. Go, hide in the cave, O Lord, with this, the nations perceived that the god of Israel caused hunger, because they accused him before the nations, and through the request of Elijah, the heralds of Ahab made known that Elijah had bound the heavens. He hid in a cave and not in another place, as Jeremiah concealed, because he tasted the pain of mixing and offered a petition on behalf of the world when he saw that even the waters of the cave had dried up and the world was in turmoil, he sent her to the woman, because of her excellence, that she was a lover of God: and strangers: and he did not leave her to be distressed by hunger, and her excellence was known, for when he asked for water and bread, she immediately brought them to him: she was a gentle word and lived with him and fed him, while this was a reproach to the rocks, and it prevented the acceptances from the death of hunger: God put her son to death by another death, as when he was appeased concerning this death, he was appeased concerning the deaths of hunger.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܫܪܘܿܢ ܘܢܫܪܘܿܢ","severity":"info","text":"The Syriac verb pair ܐܣܪ (bind) and ܫܪܐ (loose) is a technical term for angelic or divine authority over cosmic or covenantal order, echoing Jewish and Christian traditions of angelic powers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Kings 17–18","severity":"info","text":"The narrative of Elijah binding the heavens (1 Kgs 17–18) and the famine is the scriptural basis; the commentary expands on the theological implications of divine control over rain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Elijah hiding in a cave","severity":"info","text":"The motif of Elijah hiding in a cave is not in the biblical text but appears in later Jewish and Christian legend, possibly from the Lives of the Prophets or Syriac hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Jeremiah hiding","severity":"info","text":"The comparison of Elijah’s cave hiding to Jeremiah’s concealment (Jer 38) is a typological parallel common in Syriac exegesis, linking prophetic suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Elijah binding the heavens","severity":"info","text":"The idea that Elijah bound the heavens to cause drought is a later elaboration, found in Syriac and Islamic traditions, not in the biblical account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܟܣ̈ܢܝܐ","severity":"caution","text":"The Syriac ܐܟܣ̈ܢܝܐ (strangers) is ambiguous; it may refer to foreign women or to the widow’s hospitality to strangers, but the text is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܐܟܣ̈ܢܝܐ' could mean 'strangers' or 'foreign women'; the reading 'strangers' is taken.","The identity of the woman (the widow of Zarephath) is assumed but not explicit in this passage."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܐܒܐܫܼܬ ܠܡܩܼܛܠ ܒܪܗܿ ܗ̄ ܘܐܝܟ ܗܘܿ ܕܦܢܝܼ ܠܗ ܡܪܝܐ: ܕܐܢ ܐܢܿܐ ܠܚܕ ܐܡܝܿܬܬ ܟܕ ܡܿܒܓܢ ܐܢܬ܇ ܐܢ ܕܠܣܓܝ̈ܐܐ ܐܒܐܼܫܬ ܕܢܡܘܼܬܘܢܼ ܠܟܦܢܐ ܐܝܟܢ ܐܗܿܡܐ܀ ܐܪܡܠܬܐ ܛܘܼܦܣܐ ܕܥܕܬܐ ܕܐܪܡܼܠܬ݀ ܡܼܢ ܣܛܢܐ ܘܗܼ،ܐ ܠܗܿ ܓܒܪܐ ܡܫܝܼܚܐ: ܠܚܡܐ ܐܪܙ ܦܓܪܐ܇ ܘܡܫܚܐ ܐܪܙ ܡܘܪܘܢ܀ ܬܠܬ ܙܒܢ̈ܝܼܢ ܐܬܡܫܚ ܥܠ ܛܠܝܐ ܘܢܚܡܼܗ: ܛܘܼܦܣܐ ܕܗܿܢܘܿܢ ܕܡܝܼܬܘ ܒܚܛܝܼܬܐ ܘܒܬܠܬܐ ܩܢܘܼ̈ܡܐ ܡܿܘܕܝܢ: ܘܚܿܐܝܢ ܒܬܠܝܬܝܘܼܬ ܓܡ̈ܥܬܐ ܕܒܡܥܡܘܕܝܬܐ: ܘܐܦ ܡܫܝܼܚܐ ܒܬܠܬܐ ܝܘܡ̈ܝܼܢ ܕܐܬܓܼܗܢ ܥܠ ܐܕܡ ܐܚܼܝܗ܀ ܘܡܿܝܬܝܢ ܠܗ ܥܘܼܪ̈ܒܐ ܡܐܟܘܿܠܬܐ ܗ̄ ܐܢܫܝܼ̈ܢ ܐܡܿܪܝܼܢ ܕܡܛ݀ܠ ܕܟܗܢܐ ܗܼܘܐ ܐܠܝܐ: ܡܼܢ ܕܚܼܙܘ ܚܒܪ̈ܘܗܝ ܕܡܼܢ ܩܕܡ ܚܡܬܗ ܕܐܚܒ ܥܪܼܩ܇ ܣܿܝܡܝܼܢ ܗܼܘܘ ܡܢܬܗ: ܘܥܘܼܪܒܐ ܒܦܘܼܩܕܢܗ ܕܐܠܗ ܫܿܩܠ ܗܼܘܐ ܘܡܿܘܒܠ ܠܗ: ܘܠܘ ܡܠܐܟܐ ܕܐܬܕܡܝܼ ܠܥܘܼܪܒܐ܀ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܐܢܫ ܢܒܝܐ ܕܚܿܠ ܠܐܠܗܐ ܐܬܓܼܠܝܬ݀ ܠܗ ܗܕܐ ܘܡܿܒܫܠ ܗܼ، ܘܣܿܐܡ ܗܼ،ܐ ܒܣܪܐ ܘܠܚܡܐ ܒܨܦܪܐ܇ ܘܐܬܿܐ ܥܘܼܪܒܐ ܘܡܿܘܒܠ ܠܗ܀ ܐܚܪ̈ܢܐ ܐܡܼܪܘ ܕܡܼܢ ܦܬܘܪܗ ܕܐܚܒ ܚܿܛܦ ܗܼܘܐ ܥܘܼܪܒܐ ܘܡܿܘܒܠ܀ ܐܚܪ̈ܢܐ ܐܡܼܪܘ ܕܡܼܢ ܦܬܘܪܗ ܕܝܘܫܦܛ ܡܠܟܐ ܕܝܗܘܕܐ: ܡܼܢ ܒܝܬ ܡܝܓܪ̈ܣܐ: ܘܗܕܐ ܒܡܥܒܕܢܘܼܬܐ ܕܐܠܗܐ܇ ܗܕܐ ܡܿܢ ܠܐ ܡܬܕܟܪܢܝܼܬܐ ܗܿܝ ܠܒܢܝ̈ܢܫܐ܀ ܐܦܪܘܡ ܠܚܡܐ ܕܠܐ ܐܦܐ ܘܒܣܪܐ ܒܪܝܼܬܐ ܚܿܕܬܐ ܡܫܼܬܕܪ ܗܼܘܐ ܠܗ܀ ܐܘܪܥܐ ܕܢܨܝܼܒܝܼܢ ܐܡܿܪ܆ ܕܒܪܝܼܬ ܚܿܕܬܐ܆ ܠܐ ܐܝܬܝܗܘܿܢ ܘܐܦܢ ܡܿܨܐܼ ܐܠܗܐ ܕܢܥܒܼܕ ܡܕܡ ܡܼܢ ܠܐ ܡܕܡ܇ܐܠܐ ܠܐ ܚܿܙܝܢܢ ܕܥܒܼܕ ܠܠܚܡܐ ܐܠܐ ܡܼܢ ܡܕܡ܀","english":"...her. And he intended to kill his son, as if the Lord had commanded him: \"If you see one, kill him immediately, whether he be one of the many, you intended to make them like stone, as Ahab did.\" The widow is a type of the church of the widow, with the cross, and she has a husband, the Messiah. The bread is the mystery of the body, and the oil is the mystery of anointing. Three times the child was anointed and healed: a type of those who die in sin and confess in three persons, and live through the three gatherings of baptism; and also the Messiah, on the third day, rose over Adam, his brother. And they bring him ravens as food. Some said that because Elijah was a priest, when his companions saw that before Ahab's wrath he fled, they set his table, and the raven, by the command of God, would take and bring to him; and it was not an angel that appeared as a raven. Others said that a certain prophet who feared God was revealed this, and he would cook and set meat and bread in the morning, and a raven would come and bring it. Others said that from Ahab's table a raven would snatch and bring it. Others said that from the table of Jehoshaphat, king of Judah, from the house of the Magars, and this by the providence of God, this is not remembered by the wicked. Ephraim said that bread without leaven and raw meat were sent to him anew. The opinion of the orthodox says: \"A new creation does not exist, and God cannot make something from nothing; but do we not see that he made bread from something?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܘܼܦܣܐ","severity":"info","text":"The Syriac ṭupsā (type) is a standard exegetical term in Syriac commentary, denoting a typological or allegorical figure. Here the widow is a type of the church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Kings 17:8-16","severity":"info","text":"The narrative of the widow of Zarephath, the miraculous multiplication of oil and flour, and the ravens feeding Elijah is drawn from 1 Kings 17:8-16. The commentary interprets these events typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ephraim","severity":"info","text":"The reference to 'Ephraim' likely denotes Ephrem the Syrian (c. 306-373), a major Syriac father. His commentary on Kings is lost, but his exegetical traditions are preserved in later works like this one.","cites":[],"named_sources":["Ephrem the Syrian"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"orthodox","severity":"info","text":"The 'opinion of the orthodox' (ܐܘܪܥܐ ܕܢܨܝܼܒܝܼܢ) reflects a later theological position, possibly from the 6th-7th century, arguing against creation ex nihilo, a view associated with some Syriac authors influenced by Aristotelian philosophy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܪܡܠܬܐ ܛܘܼܦܣܐ ܕܥܕܬܐ ܕܐܪܡܼܠܬ݀","severity":"caution","text":"The phrase 'the widow is a type of the church of the widow' is textually uncertain; the repetition of 'widow' may be a scribal error or a deliberate emphasis on the church as a widow awaiting Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"three anointings","severity":"info","text":"The three anointings of the child are paralleled with the three immersions in baptism and the three days of Christ's resurrection, a common triadic typology in Syriac baptismal theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'certain prophet' who feared God is not specified; it may refer to Obadiah or another figure from the Elijah cycle.","The source of the ravens' food (Ahab's table, Jehoshaphat's table, or a prophet's table) is left unresolved, reflecting multiple traditions."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܦܪܚܬܐ ܛܡܐܬܐ ܐܝܟ ܕܒܢܡܘܿܣܐ ܐܝܬܼܝܬ݀ ܠܡܐܟܘܠܬܐ: ܐܝܟܢܐ ܕܢܠܦ ܕܠܝܬ ܒܒܪܝܬܐ ܡܕܡ ܕܛܡܐܐ: ܘܕܢܚܘܐ ܕܡܚܝܼܠ ܗܼܘܐ ܢܡܘܿܣܐ: ܘܥܬܝܼܕ ܗܼܘܐ ܕܢܬܼܒܛܠ ܘܕܠ̈ܟܐܢܐ ܢܡܘܿܣܐ ܠܐ ܣܝܼܡ܀ ܐܬܚܙܝܼ ܐܠܝܐ ܩܕܡܐܝܬ ܠܥܘܿܒܕܝܐ: ܐܝܟܢܐ ܕܢܠܦ ܫܦܝܼܪ̈ܬܐ ܕܣܼܥܪ ܥܘܿܒܕܝܐ ܕܐܘܟܼܠ ܠܟܦ̈ܢܐ ܘܢܬܬܢܝܼܚ ܡܼܢ ܛܟܢܼܗ܇ ܡܛ݀ܠ ܟ̈ܐܢܐ ܕܐܠܝܼܨܝܼܢ ܒܡܥܪ̈ܐ܀ ܘܗ݀ܝ ܕܐܡܼܪ ܕܐܢܿܐ ܗܿܘ ܒܠܚܘܕܝ ܐܫܬܿܚܪܬ ܗ̄ ܠܘ ܟܕ ܡܫܼܬܒܗܪ ܕܗܼܘ ܒܠܚܘܕܘܗܝ ܐܝܼܬܘܗܝ ܙܕܝܼܩܐ ܐܡܼܪ ܠܗܕܐ: ܐܠܐ ܠܚܛܗܝܐ ܩܛܪܓ ܕܓܡܼܪܘ ܠܙܕܝܩ̈ܐ܀ ܡܛ݀ܠ ܕܟܿܐܒ ܠܗ ܥܠ ܐܒܕܢܐ ܕܙܕܝܼ̈ܩܐ܀ ܫܒܥܐ ܐܠܦܝܼ̈ܢ ܫܒܩܿܬ ܗ̄ ܓܠܼܐ ܠܗ ܥܠ ܐܚܪ̈ܢܐ ܕܠܐ ܐܬܪܦܝܼܘ ܡܼܢ ܫܪܪܐ܀ ܬܚܘܿܬܝ ܢܘܼܪܐ ܡܼܢ ܫܡܝܐ ܗ̄ ܐܘܒܼܕ ܠܚܡܫܝܼܢ ܘܚܡܫܝܼܢ: ܡܛ݀ܠ ܕܦܩܼܕ ܐܢܘܿܢ ܐܚܙܝܐ ܘܐܝܙܒܝܠ ܕܡܐ ܕܢܚܘܿܬ ܥܡܗܘܿܢ ܒܐܘܪܚܐ ܗܕܡ ܗܕܡ ܢܬܒܪܘܼܢܝܗܝ: ܘܟܕ ܡܿܛܥܝܢ ܒܗ: ܩܪܐܘܗܝ ܢܒܝܐ ܕܐܠܗܐ: ܘܟܕ ܡܿܛܥܝܢ ܒܗ: ܩܪܐܘܗܝ ܢܒܝܐ ܕܐܠܗܐ: ܗܘܼ ܕܝܢ ܟܕ ܝܼܕܥ ܒܪܘܼܚܐ ܠܒܝܼܫܘܼܬܗܘܿܢ ܐܘܩܕ ܐܢܘܿܢ܀ ܒܙܒܢ̱ܬܐ ܕܬܠܬ ܟܕ ܐܬܬܘܝܼ ܐܚܙܝܐ ܒܪ ܐܚܒ: ܫܕܪ ܒܬܪܗ ܬܡܝܼܡܐܝܬ: ܘܥܠܗ݀ܝ ܢܚܼܬ ܠܘܬܗ ܥܡ ܐܝܙܓ̈ܕܐ ܘܐܟܣܼܗ ܥܠ ܪܘܼܫܥܐ ܕܝܼܠܗ܀ ܬܪܣܝܼ ܡܕܒܚܐ ܗ̄ ܠܘ ܕܡܕܒܚܐ ܒܢܼܐ ܗܼܘܐ ܬܡܢ ܘܐܣܬܼܚܦ ܐܠܐ ܣܘܼܚܦܐ ܩܿܪܐ ܠܒܘܼܛܠܐ ܕܕܒܚ̈ܐ ܩܘܪ̈ܒܢܐ ܕܗܘܼܘ ܒܗܿܘ ܙܒܢܐ܀ ܥܒܕ ܚܐܪܝܼܬܐ ܐܝܟ ܒܝܬ ܣܐܬܝܢ ܗ̄ ܐܝܟ ܒܝܬ ܙܪܥܐ ܕܚܕ ܓܪܝܼܒܐ ܚܦܼܪ ܚܕܪ ܡܕܒܚܐ: ܐܟܡܢ ܕܢܦܣܘܿܩ ܥܠܼܬܐ ܕܒܝܼܫ̈ܐ ܐܟܡܿܢ ܕܢܘܼܪܐ ܛܡܝܼܪܐ ܬܡܢ ܒܩܘܼܪ̈ܒܢܐ ܘܕܠܩܼܬ݀܀ ܐܣܝܝ̈ܗܿ ܗ̄ ܢܩܼܕܗ ܘܕܟܝܗ܀ ܐܠܝܐ ܐܪܙ ܡܫܝܼܚܐ܀","english":"...a foul bird, as if in the Law it was brought for food, teaching that there is nothing in creation that is unclean, and that the Law was weak and destined to be abolished, and that the laws of the priests were not established. Elijah appeared first to Obadiah, teaching the good deeds that Obadiah did, who fed the priests and was hidden with them because of the priests of Elisha in the caves. And this that he said, \"I alone am left,\" he said this not because he boasted that he alone was righteous, but he lamented the destruction of the righteous, because it grieved him concerning the loss of the righteous. The seven thousand that were left revealed to him concerning others who did not fall away from the truth. Under the mountain, with heaven, he destroyed fifty and fifty, because Ahab and Jezebel commanded that when they went down with them on the road, they would break them limb by limb; and when they were angry with him, they called him a prophet of God, and when they were angry with him, they called him a prophet of God. But he, knowing by the spirit their wickedness, burned Ahab. At the time of the third, when Ahaziah son of Ahab was established, he sent after him truly, and she went down to him with messengers and covered his own wickedness. He set up an altar, but it was not an altar that he sought there, and he overturned, but he called the overturning the abolition of the sacrifices and offerings that were at that time. He made a free space like a house of measurement, like a house of seed of one seah, he dug around the altar, as if to cut off the cause of evils, as if the hidden stone were there in the sacrifices and the burning. Its physicians, he sanctified and purified it. Elijah, the mystery of Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܪܚܬܐ ܛܡܐܬܐ","severity":"info","text":"The phrase 'foul bird' (ܦܪܚܬܐ ܛܡܐܬܐ) likely refers to a raven or crow, which in Levitical law (Lev 11:15) is considered unclean. Bar Salibi uses it to argue that the Law's dietary restrictions are abrogated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Kings 18:4, 13; 19:3-4, 10","severity":"info","text":"The narrative of Elijah and Obadiah, the seven thousand faithful, and the destruction of Ahab's prophets draws on 1 Kings 18–19. Bar Salibi allegorizes the 'foul bird' and the altar's overturning as typological of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Obadiah feeding priests in caves","severity":"info","text":"The reference to Obadiah hiding priests in caves (ܒܡܥܪ̈ܐ) echoes a tradition found in Jewish and Christian exegesis (e.g., Josephus, Ant. 8.13.4) that Obadiah sheltered prophets during Jezebel's persecution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Elijah as mystery of Christ","severity":"info","text":"The closing identification 'Elijah, the mystery of Christ' (ܐܠܝܐ ܐܪܙ ܡܫܝܼܚܐ) is a standard typological move in Syriac exegesis, linking Elijah's miracles and ascension to Christ's life and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܪܣܝܼ ܡܕܒܚܐ","severity":"caution","text":"The phrase 'he set up an altar' (ܬܪܣܝܼ ܡܕܒܚܐ) is ambiguous: it may refer to Elijah building an altar on Mount Carmel (1 Kings 18:32) or to a symbolic act of abolishing pagan worship. The text's 'overturning' (ܣܘܼܚܦܐ) suggests the latter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"The passage moves from a legal-theological argument (clean/unclean) to a series of episodes: Elijah's encounter with Obadiah, the lament for the righteous, the destruction of Ahab's prophets, and the altar incident, culminating in a typological conclusion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'foul bird' is not specified; it may be a raven or another unclean bird. The 'seven thousand' may refer to a specific group of faithful or be a symbolic number. The 'house of measurement' and 'house of seed of one seah' are obscure agricultural metaphors."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܡܕܒܚܐ ܐܪܙ ܠܒܐ ܐܢܫܝܐ ܕܣܚܝܼܦ ܗܼܘܐ ܘܡܝܒܠ ܒܦܬܟܪܘܼܬܐ ܘܐܩܝܼܡܗ ܡܪܢ܇ ܐܟܡܐ ܕܐܠܝܐ ܐܩܝܼܡ ܘܐܣܠܝܼ ܠܡܕܒܚܐ܀ ܬܪܬܥܣܪ̈ܐ ܟܐܦ̈ܐ܇ ܐܪܙ ܬܪܥܣܪ ܫܠ̈ܝܼܚܐ܆ ܕܥܠܝܗܘܿܢ ܡܿܣܩ ܥܠܡܐ ܕܒܚ̈ܐ ܪ̈ܘܚܢܐ: ܘܚܘܼܫ̈ܒܐ ܕܟܝ̈ܐ ܒܫܪܘܬܐ ܐܘܓܠܝܬܐ ܘܟܐܦܐ ܩܕܡܝܬܐ ܦܛܪܘܣ ܕܥܠܘܗܝ ܐܬܒܼܢܝܬ݀ ܥܕܬܐ ܡܕܒܚܐ ܠܨܠܝܒܐ܀ ܬܘܪܐ ܕܐܬܼܕܒܚ: ܐܪܙ ܡܪܢ ܕܐܬܼܕܒܚ ܚܠܦ ܥܠܡܐ܀ ܚܐܪܝܼܬܐ ܐܘܿܟܝܼܬ ܚܦܪ̈ܐ ܕܒܗ ܡ̈ܝܐ: ܐܪܙ ܡܥܡܘܕܝܼܬܐ ܗ݀ܝ ܕܚܕܪ̈ܝ ܡܕܒܚܐ ܘܒܩܪܝܼܒܘܼܬܗ ܣܝܼܡܐ܀ ܩܘܼ̈ܠܐ ܐܪܒܥ ܕܬܠܬ ܙܒܢ̈ܝܼܢ ܡܬܼܢܣ̈ܒܢ ܥܠ ܡܕܒܚܐ ܘܥܠ ܝܩ̈ܕܐ ܕܗܿܘܝܢ ܬܪܬܥܣܪ̈ܐ ܒܡܢܝܢܐ: ܐܪܙ ܬܪܥܣܪ ܫܠ̈ܝܼܚܐ ܩܘܼ̈ܠܐ ܪ̈ܘܚܢܝܬܐ ܕܐܫܼܕܘ ܡ̈ܝܐ ܪ̈ܘܚܢܝܐ ܐܘܿܟܝܼܬ ܫܩܼܝܐ ܕܡܠܦܢܘܼܬܐ܀ ܐܪܝܼܡ ܥܝܢܘ̈ܗܝ ܐܠܝܐ: ܐܪܙ ܒܪܐ ܕܐܡܼܪ: ܕܫܒܚ ܒܪܟ ܕܒܪܟ ܢܫܒܼܚܟ܀ ܢܘܼܪܐ ܕܢܚܼܬܬ݀ ܘܐܟܠܼܬ݀ ܠܡܝ̈ܐ ܘܠܕܒܚ̈ܐ ܘܠܟ̈ܐܦܐ ܦܟܟܼܬ݀: ܐܪܙ ܢܘܼܪܐ ܕܐܪܡܝܼ ܡܪܢ ܒܐܪܥܐ ܐܘܿ ܕܪܘܚܐ ܗܘܿ ܕܐܓܢ ܐܝܟ ܠ̈ܫܢܐ ܕܢܘܼܪܐ ܒܥܠܝܼܬܐ ܕܐܘܩܼܕܬ݀ ܠܗܘܠ̈ܢܝܬܐ ܘܡܪ̈ܢܝܬܐ ܥܠܡܢ̈ܝܬܐ ܘܠܪܛܝܼܒܘܼܬܐ ܕܗܢܝ̈ܐܘܬܐ ܫܟܝܼܪ̈ܬܐ ܘܠܒܘ̈ܬܐ ܩܫܝ̈ܐ ܘܕܡܝ̈ܝ ܠܟܐܦܐ ܪܟܟܼܬ݀܀ ܐܢܬ ܐܦܢܝܼܬ ܠܒܗܘܢܿ ܗܦܝܼܟܐ ܗ̄ ܡܐ ܕܐܣܼܥܬܥܣܪ̈ܝ ܗܿܠܝܢ ܗܿܦܟܝܼܢ ܡܼܢ ܕܚܠܼܬ ܫ̈ܐܕܐ܀ ܐܟܠܼܬ݀ ܢܘܼܪܐ ܠ̈ܟܐܦܐ܇ ܕܢܒܗܬܘܢܼ ܣܓ̈ܘܿܕܐ ܕܟ̈ܐܦܐ܇ ܐܟܠܼܬ݀ ܩܝܣ̈ܐ: ܢܚܦܪܘܢ ܣܓ̈ܕܝ ܠܓܠ̈ܝܼܦܐ܀ ܐܟܠܼܬ݀ ܬܘܪ̈ܐ ܕܠܐ ܢܣܓܕܘܢ ܠܥܓ̈ܠܐ܀ ܠܐ ܐܦܼܣ ܠܐܚܪ̈ܢܐ ܕܢܩܠܛܘܢܼ ܠܟܘܡܪ̈ܐ ܐܠܐ ܗܘܼ ܩܼܛܠ܆ ܕܠܐ ܬܬܢܩܼܡܝ ܡܼܢ ܩܛ̈ܘܿܠܐ ܐܝܙܒܝܠ܀ ܥܒܼܕ ܕܝܢ ܩܕܡܐܝܬ ܟܘܼܡܪ̈ܝ ܒܥܠܐ ܡܕܒܚܐ: ܘܚܒܫܘܼ ܐܢܫ̈ܐ܀","english":"The mystery of the altar: the heart of the people, which was perverted and led astray by idolatry, and the Lord set it right, as Elijah set right and abolished the altar. The twelve stones: the mystery of the twelve apostles, upon whom the world of spiritual sacrifices ascends; and pure thoughts in the beginning of the Gospel; and the first stone, Peter, upon whom the Church was built, the altar of the cross. The ox that was sacrificed: the mystery of the Lord who was sacrificed for the world. The trench in which the water was dug: the mystery of baptism, which surrounds the altar and is placed near it. The four channels that are filled three times over the altar and over the fires that are twelve in number: the mystery of the twelve apostles, the spiritual channels that poured forth spiritual waters, that is, the river of teaching. Elijah raised his eyes: the mystery of the Son, who said, \"He who glorifies the Son glorifies the Father.\" The fire that came down and consumed the water, the sacrifices, and the stones, and dissolved them: the mystery of the fire that the Lord cast upon the earth, or of the Spirit that raged like the tongues of fire in the upper room, which burned up the worldly honors and lordships and the moisture of the moistened materials and the hard hearts and those like stone, and softened them. You turned their hearts, O fire, when you burned the twelve stones, turning them from the fear of demons. The fire consumed the stones, by which the worshippers of stones were shamed; it consumed the wood, by which the worshippers of carved images were shamed; it consumed the oxen that did not worship calves. It did not spare the others who cursed the priests, but it killed, so that you would not be compared with murderers, Jezebel. For previously the priests of Baal had made the altar and gathered the people.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܕܒܚܐ","severity":"info","text":"The Syriac term ܡܕܒܚܐ (madbḥā) means 'altar' and is used here as a typological symbol for the heart of the people, perverted by idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܪܬܥܣܪ̈ܐ ܟܐܦ̈ܐ","severity":"info","text":"The twelve stones allude to the twelve apostles, a common typology in Syriac exegesis, echoing Matthew 10:2–4 and Acts 1:26.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܪܙ ܡܪܢ ܕܐܬܼܕܒܚ ܚܠܦ ܥܠܡܐ","severity":"info","text":"The sacrificed ox is interpreted as a type of Christ, the Lord sacrificed for the world, a standard Christological reading in Syriac commentary tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܪܙ ܡܥܡܘܕܝܼܬܐ","severity":"info","text":"The trench with water is paralleled to baptism, which surrounds the altar, reflecting Syriac liturgical practice where the baptismal font is near the altar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܪܝܼܡ ܥܝܢܘ̈ܗܝ ܐܠܝܐ","severity":"info","text":"The phrase 'Elijah raised his eyes' marks a shift from altar symbolism to a Christological interpretation of Elijah's action, linking to the Son's glorification of the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܟܠܼܬ݀ ܬܘܪ̈ܐ ܕܠܐ ܢܣܓܕܘܢ ܠܥܓ̈ܠܐ","severity":"caution","text":"The phrase 'consumed the oxen that did not worship calves' is ambiguous: it may refer to the fire destroying pagan sacrifices or to a polemic against animal worship; the reading follows the anti-idolatry context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the fire' (ܢܘܼܪܐ) is ambiguous: it could be divine fire from the Lord or the Holy Spirit; the text interprets it as both, but the primary reading is the Spirit's fire in the upper room (Acts 2:3–4).","The phrase 'the twelve stones' (ܬܪܬܥܣܪ̈ܐ ܟܐܦ̈ܐ) may refer to the stones of the altar or to the apostles; the commentary explicitly takes the latter as the mystery."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܘܐܬܟܬܼܫܘ ܐܝܟ ܥܝܕ̈ܝܗܘܿܢ ܗ̄ ܓܘܼܫܡܗܘܿܢ ܡܨܠܦܝܼܢ ܗܼܘܘ ܘܡܚܪܛܝܼܢ ܐܝܟ ܥܝܕܐ ܕܦܠ̈ܚܝ ܫ̈ܐܕܐ܇ ܐܟܡܿܢ ܕܚܘܼܣ ܥܠܝܗܘܿܢ ܒܥܠܐ ܘܢܐܼܬܐ ܠܐܝܿܠܗܘܢܿ ܘܡܬܼܢܒܝܢ ܗܼܘܘ ܗ̄ ܕܗܐ ܐܬܼܐ ܠܗ ܘܩܼܪܒ ܕܢܼܐܬܐ ܒܨܠܘܿܬ ܐܠܝܐ ܢܦܫܗ ܫܢܼܝܬ݀ ܗܘܼܬ݀܀ ܒܥܠܐ ܥܢܝܼܢ ܗ̄ ܐܢܫ ܛܫܝܼܘ ܡܼܢ ܠܬܚܬ ܕܢܘܚܕ ܢܘܼܪܐ܆ ܘܒܦܘܼܩܕܢ ܐܠܗܐ ܐܬܦܪܫܼܬ݀ ܢܦܫܗ ܡܼܢ ܦܓܪܗ܇ ܘܦܼܫ ܒܗܝܼܬܐ ܕܠܐ ܣܥܘܪܘܼܬܐ܆ ܬܘܼܒ ܘܗ݀ܝ ܕܩܼܪܘ ܒܥܠܐ ܥܢܝܼܢ܇ ܐܪܙ ܛܥܝ̈ܐ ܕܡܼܢ ܫܘܼܪܝܐ ܘܥܕܡܐ ܠܫܘܼܠܝܡܐ ܐܬܬܛܥܝܼܘ ܡܼܢ ܐܟ݀ܠܩܪܨܐ ܘܠܐ ܐܬܼܥܕܪܘ: ܘܐܦܠܐ ܗܦܼܟܘ ܡܼܢ ܒܝܼܫܘܼܬܗܘܿܢ ܥܕܡܐ ܕܐܬܼܐ ܣܝܦܐ ܗ̄ ܕܡܫܝܼܚܐ ܘܩܛܼܠ ܐܢܘܿܢ: ܐܟܡܐ ܕܐܠܝܐ ܠܟܘܼܡܪ̈ܐ܀ ܒܿܬܪ ܬܕܡܪ̈ܬܐ ܗܿܠܝܢ ܡܿܥܪܩ ܠܗ ܘܕܚܿܠ ܡܼܢ ܐܝܙܒܝܠ: ܟܕ ܛܒ ܡܿܨܐܼ ܗܼ،ܐ ܕܢܦܼܪܩܗ܆ ܐܟܡܿܢ ܕܠܐ ܢܬܬܪܝܼܡ ܒܐܝܠܝܢ ܕܣܥܼܪ: ܘܕܠܐ ܢܣܼܬܒܪ ܐܠܗܐ܆ ܐܢ ܓܝܪ ܠܦܬܟܪ̈ܐ ܕܠܐ ܡܠܼܬܐ ܣܓܼܕܘ: ܟܡܐ ܠܐܠܝܐ ܕܣܥܼܪ ܚܝ̈ܠܐ ܕܐܝܟ ܗܿܠܝܢ܆ ܐܟܡܐ ܕܥܒܼܕܘ ܒܦܘܠܘܿܣ ܘܒܪܢܒܐ܇ ܘܬܘܼܒ ܠܐ ܨܒܼܐ ܕܠܚܐܪܘܼܬܐ ܕܐܝܙܒܝܠ ܢܛܠܘܿ܇ ܘܕܢܠܦ ܠܣܓܝ̈ܐܐ ܕܠܐ ܡܛ݀ܠ ܬܕܡܪ̈ܬܐ ܢܟܬܪܘܢܼ ܠܢܣܝ̈ܘܢܐ ܐܠܐ ܕܢܥܪܩܘܢܼ܇ ܕܠܡܐ ܢܬܡܼܚܠ܇ ܐܘܿ ܟܕ ܚܿܝܣܝܼܢܢ ܥܠ ܪ̈ܕܘܦܐ: ܐܘܿ ܡܛ݀ܠ ܠܒܝܼܒܘܼܬܢ ܢܦܠ ܒܪܡܘܼܬܐ܀ ܡܢܐ ܥܿܒܕ ܐܢܬ ܗܪܟܐ ܐܠܝܐ ܗ̄ ܫܐܼܠܗ ܟܕ ܐܝܼܬܘܗܝ ܒܡܥܪܬܐ܇ ܐܝܟܢܐ ܕܠܐ ܢܬܬܪܝܡ ܕܗܼܘ ܠܚܘܕܘܗܝ ܣܿܓܕ ܠܗܿ܇ ܘܕܢܠܦܝܼܘܗܝ ܕܫܒܥܐ ܐ̈ܠܦܝܼܢ ܕܐܝܼܬ ܠܗ ܕܠܐ ܣܓܼܕܘ ܠܒܥܠܐ܀","english":"and they were clothed as was their custom, their bodies were pierced and they cut themselves according to the custom of the worshippers of demons, as Baal had mercy on them and came to their god, and they were being baptized, saying, \"Behold, he has come to him and has drawn near,\" for the coming of Baal in response to Elijah's prayer was a deception of his own making. Baal was occupied, for fire was hidden beneath the stone, and by the command of God his soul was separated from his body, and he remained in a state without corruption. Again, that which they called the occupied Baal is a mystery of the erring ones, who from the beginning until the end were led astray by the slanderer and were not helped; nor did they turn from their wickedness until the sword of the Messiah came and killed them, as Elijah killed the priests. After these wonders, he fled and feared Jezebel, although he was well able to save himself, so that he would not become proud in what he had done, and so that he would not cause God to be despised; for if they worshipped lifeless idols, how much more would they worship Elijah, who had performed such mighty deeds, as they did to Paul and Barnabas? And again, he did not wish that the freedom of Jezebel should prevail, and that he should teach many not to rely on wonders to overcome the persecutors, but to flee, lest they be hindered, or lest they become arrogant over the persecutors, or lest they fall into pride because of their courage. \"What are you doing here, Elijah?\" she asked, when he was in the cave, so that he would not become proud that he alone worshipped her, and so that he would teach the seven thousand who were with him not to worship Baal.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܥܠܐ ܥܢܝܼܢ","severity":"info","text":"The phrase 'occupied Baal' (or 'busy Baal') is a wordplay: the idol is physically occupied (fire hidden beneath the stone) and morally occupied with deception, contrasting with the true God's command that separates soul from body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܟ݀ܠܩܪܨܐ","severity":"info","text":"The Syriac term ܐܟ݀ܠܩܪܨܐ (ʾaḵl qarṣā) literally means 'accuser' or 'slanderer' and is a standard Syriac Christian designation for Satan, derived from the root for 'eating' and 'accusation'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܟܡܐ ܕܥܒܼܕܘ ܒܦܘܠܘܿܣ ܘܒܪܢܒܐ","severity":"info","text":"The reference to Paul and Barnabas being worshipped as gods alludes to Acts 14:8–13, where the people of Lystra attempt to offer sacrifice to them after Paul heals a cripple.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܫܒܥܐ ܐ̈ܠܦܝܼܢ","severity":"info","text":"The 'seven thousand' who refuse to worship Baal is not a biblical number in the Elijah narrative; it likely reflects a later Syriac tradition or a symbolic number for the faithful remnant, possibly drawn from 1 Kings 19:18 (seven thousand in Israel who have not bowed to Baal).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܠܐ ܢܬܬܪܝܼܡ ܒܐܝܠܝܢ ܕܣܥܼܪ","severity":"info","text":"Elijah's flight from Jezebel is interpreted as a moral lesson against pride, paralleling the humility of Paul and Barnabas who rejected divine honors; this is a common patristic and Syriac exegetical trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܬܟܬܼܫܘ ܐܝܟ ܥܝܕ̈ܝܗܘܿܢ","severity":"caution","text":"The opening clause 'they were clothed as was their custom' is ambiguous: it may refer to the priests of Baal donning ritual garments, or to the people adopting demonic practices; the Syriac verb ܐܬܟܬܼܫܘ (ʾetktaššū) can mean 'they were clothed' or 'they were covered'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'they' in the opening sentence is unclear: it may refer to the priests of Baal or to the people of Israel who followed Baal.","The phrase 'seven thousand' is not attested in the biblical account of Elijah; its source is uncertain, possibly a later hagiographic or symbolic number."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܪܘܚܐ ܕܡܦܪܩܐ ܛܘܼܪ̈ܐ ܗ̄ ܡܛ݀ܠ ܓܝܪ ܕܢܒܥܕܝܘܗܝ ܢܝܼܚܐ: ܘܕܠܐ ܢܥܒܼܕ ܬܘܼܒ ܐܝܠܝܢ ܕܥܒܼܕ ܒܐܣܪ ܠܫܡܝܐ ܘܩܼܛܠ ܠܟܘܡܪ̈ܐ܇ ܘܕܢܠܦ ܠܕܒܬܪܗ ܒܣܝܼܡܘܼܬܐ܆ ܡܿܚܘܐ ܠܗ ܪܘܼܚܐ ܕܡܿܦܪܩܐ ܛܘܼܪ̈ܐ܇ ܘܙܘܥܐ ܘܢܘܼܪܐ܆ ܘܟܕ ܒܚܕ ܡܼܢ ܗܿܠܝܢ ܠܐ ܡܠܼܠ ܥܡܗ܇ ܘܐܝܟ ܗܿܘ ܕܗܕܐ ܐܡܿܪ ܗܼܘܐ ܠܗ: ܕܐܢ ܐܢܿܐ ܠܘ ܒܪܘܚܐ ܘܒܙܘܥܐ ܡܠܿܠܬ ܥܡܟ: ܘܠܐ ܒܗܿܠܝܢ ܬܘܼܒ ܐܡܿܪܬ ܕܐܝܿܬܝ: ܟܕ ܠܘ ܒܗܿܠܝܢ ܨ݀ܒܐ ܐܢܼܐ ܕܐܓܿܕ ܠܒܢܝ̈ܢܫܐ ܗ̄ ܒܩܛܝܪܐ ܘܕܚܼܠܬܐ ܘܙܘܥܬܐ܆ ܐܠܐ ܒܡܫܝܢܘܼܬܐ ܘܫܘܼܕܠܐ ܘܗܕܐ ܐܝܬܝܗܿ ܗ݀ܝ ܕܒܩܠܐ ܕܡܡܠܐ ܪܟܝܼܟܐ: ܚܕ ܟܡܐ ܐܢܬ ܕܐܝܼܬܝܟ ܒܪܢܫܐ ܡܨܛܠܝܢܐܙ ܘܠܐ ܘܿܠܐ ܠܟ ܐܦܠܐ ܠܟܿܠܗܘܢܿ ܒܢܝܢܫ̈ܐ ܕܒܬܪܟ: ܕܒܩܠܐ ܕܙܘܥܐ ܘܢܘܼܪܐ ܘܩܫܝܘܼܬܐ ܕܛܢܢܐ ܘܚܡܼܬܐ ܬܬܚܫܚܘܢܼ܇ ܐܠܐ ܒܡܫܝܢܘܼܬܐ ܘܠܗܕܐ ܐܠܦܼ ܡܫܝܼܚܐ ܠܬܠ̈ܡܝܼܕܘܗܝ: ܟܕ ܒܥܼܘ ܕܢܬܕܡܘܿܢ ܒܐܠܝܐ ܟܕ ܠܐ ܐܬܩܒܼܠܘ ܡܼܢ ܫܡܪ̈ܝܐ ܘܬܟܼܣ ܐܢܘܿܢ ܡܼܢ ܚܡܼܬܐ ܒܥܼܐ ܐܠܝܐ ܕܢܚܦܐ ܠܡܣܩܬܗ: ܐܝܟܢܐ ܕܠܐ ܢܣܬܼܒܪ ܫܒܗܪܢܐ܀ ܘܬܘܼܒ ܠܐ ܓܠܼܐ ܥܠܝܗܿ܇ ܒܕܝ݀ܕܥ ܗܼ،ܐ ܕܓܿܠܐ ܥܠܝܗܿ ܡܪܝܐ: ܗ݀ܝ ܕܟܕ ܓܠܼܗܿ ܡܪܝܐ ܠܐ ܐܫܟܼܚ ܗܼܘ ܕܢܚܦܝܗܿ܇ ܘܠܐ ܨܒܼܐ ܬܘܼܒ ܕܢܘܕܥܼ ܕܠܐ ܬܟܼܪܐ ܠܐܠܝܼܫܥ ܟܕ ܡܬܓܼܠܙ ܡܢܗ܆ ܘܕܠܐ ܢܫܼܐܠ ܡܢܗ ܡܕܡ ܩܫܝܐ܇ ܐܝܟ ܗܿܘ ܕܐܣܓܝܼܬ ܫܐܼܠܬ ܐܘܠܨܢܐ ܠܥܡܐ܀ ܦܠܓܼ ܡܪܝܐ ܠܝܘܪܕܢܢ ܘܐܥܒܼܪܗ ܒܗ ܘܡܚܕܐ ܥܠܝܗ ܠܐܠܝܐ ܢܒܝܐ: ܐܟܡܿܢ ܕܢܫܼܬܪܪ ܒܝܕ ܬܕܡܘܪܬܐ ܗܕܐ ܐܠܝܫܥ ܕܒܫܪܪܐ ܐܬܥܠܝܼ ܐܠܝܐ܇ ܘܠܐ ܢܒܥܝܘܗܝ ܬܘܼܒ ܠܐ ܗܼܘܐ ܐܦܠܐ ܐܚܪ̈ܢܐ ܘܥܠܗܕܐ ܒܓܼܠܝܐ ܗܼ،ܬ݀ ܡܣܩܬܗ ܕܢܬܼܠܒܒ ܐܠܝܫܥ ܘܢܫܼܐܠ ܟ݀ܠܗܝܢ ܕܨ݀ܒܐ܆ ܘܕܢܫܬܪܪ ܒܢܒܝܘܼܬܐ܀ ܐܬܼܘ ܐܢܫ̈ܝ ܩܪܝܼܬܐܠܘܬ ܐܠܝܫܥ ܗ̄ ܐܠܝܫ ܐܪܙ ܡܫܝܼܚܐ܀ ܩܪܝܼܬܐ ܥܠܡܐ܀","english":"the spirit of the Saviour of the mountains, because of the deeds of his servants, the spirit; and that Elijah did not again do what he did in the matter of the binding of the heavens and the killing of the priests; and that he taught his successor gentleness, showing him the spirit of the Saviour of the mountains, and the trembling and the fire; and while he was with Elijah, he did not speak with him; and as if he were saying this to him: \"If you had come not in spirit and in trembling, I would have spoken with you; and you would not have said again, 'I am,' when not in Elijah did you wish to come to destroy the wicked ones by force and fear and trembling, but by gentleness and persuasion; and this is that which is in a gentle voice: 'How many times have I told you that you are a head of the praying ones, and woe to you and to all the wicked ones after you, that by a voice of trembling and fire and harshness of error and anger you will be destroyed, but by gentleness.' And to this Christ taught his disciples, when they wished to be like Elijah, when they were not received by the Samaritans, and he covered his face with anger, Elijah wished to cover his ascent, so that his boasting would not be perceived.\" And again he did not reveal it, because he knew that the Lord had revealed it, that when the Lord revealed it, he was not able to cover it; and he did not wish again to make known that it would not be difficult for Elisha when he was shorn from him, and that he would not ask of him anything difficult, as if the hardship of the people had increased the request. The Lord divided the Jordan and passed him through it, and immediately Elijah the prophet went up upon it; as if by this wonder Elisha was confirmed that Elijah was truly taken up, and he did not seek him again, nor did others; and upon this, clearly, his ascent was that Elisha was emboldened and asked for all that he wished, and that he was confirmed in prophecy. The men of the village came to Elisha, that is, Elijah, the mystery of Christ. The village is the world.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܘܚܐ ܕܡܦܪܩܐ ܛܘܼܪ̈ܐ","severity":"info","text":"The phrase 'spirit of the Saviour of the mountains' is obscure; it may refer to a spiritual force or a title for Elijah, but the referent is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܠܝܐ","severity":"info","text":"The binding of the heavens and killing of the priests alludes to 1 Kings 18, where Elijah ends a drought and slays Baal's prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܫܝܼܚܐ","severity":"info","text":"The reference to Christ teaching his disciples gentleness echoes the Gospel tradition (e.g., Matthew 5) and aligns with Dionysius's Christological reading of the Elijah-Elisha narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܬܘܼܒ","severity":"info","text":"The repeated 'and again' (ܘܬܘܼܒ) marks a shift from the Elijah-Elisha interaction to the narrator's commentary on divine revelation and Elisha's confirmation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܠܝܫܥ","severity":"info","text":"The identification of Elisha as 'the mystery of Christ' reflects a typological reading common in Syriac exegesis, where Elisha prefigures Christ's ministry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܪܝܼܬܐ ܥܠܡܐ","severity":"caution","text":"The final sentence 'The village is the world' is a symbolic gloss; the Syriac may be corrupt or laconic, and the exact allegorical mapping is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'spirit of the Saviour of the mountains' is unclear; it may be a title for Elijah or a separate entity.","The transition from narrative to commentary is abrupt; the referent of 'he' in 'he did not reveal it' is ambiguous.","The final allegory 'The village is the world' is not fully explained in the surviving text."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܡ̈ܝܐ ܝܘܼܠ̈ܦܢܐ ܒܝܼܫ̈ܐ ܪ̈ܓܝܓܬܐ ܡܚܛܝ̈ܢܝܬܐ܀ ܐܪܥܐ ܠܒܐ ܐܢܫܝܐ ܕܡܓܙܝ ܗܼܘܐ ܡܼܢ ܝܼܕܥܬܐ ܕܫܪܪܐ܀ ܩܘܿܩܬܐ ܫܠܝܼܚܘܼܬܐ ܚܿܕܬܐ: ܡܛ݀ܠ ܕܐܬܒܼܛܠ ܡܢܗ ܕܘܼܒܪܐ ܘܢܡܘܿܣܐ ܘܗܘܼܘ ܚܕ̈ܬܐ ܒܡܫܝܼܚܐ܀ ܬܘܼܒ ܩܘܿܩܬܐ ܒܬܘܼܠܬܐ܆ ܬܘܼܒ ܩܘܿܩܬܐ ܡܫܝܼܚܐ ܗܘ ܩܘܠܝܣܬܐ ܚܿܕܬܐ܀ ܡܠܚܐ ܝܘܼܠ̈ܦܢܐ ܡܝܬܪ̈ܐ: ܕܚܠܝܼܘ ܠܡܪܝܼܪܘܼܬܐ ܕܚܛܝܼܬܐ ܘܚܨܘ ܠܪܦܝܘܼܬܐ ܕܪ̈ܓܝܓܬܐ܇ ܘܡܕܟܘ ܠܦܟܝܗܘܼܬܐ܀ ܡܒܘܼܥܐ ܐܟܿܠܩܪܨܐ ܗܿܘ ܕܗܼܘܐ ܥܠܼܬܐ ܕܐܣܝܘܼܬܐ: ܦܘܼܢܝܐ ܕܒܢܝ̈ܢܫܐ ܠܘܬ ܚܘܼܠܡܢ ܗܿܘ ܩܕܡܝܐ ܕܚ̈ܝܐ ܕܠܐ ܡܝܘܿܬܘܼܬܐ܀ ܠܐ ܢܗܼܘܐ ܕܡܿܐܬ ܘܡܿܓܙܐ ܗ̄ ܗܿܢܘܿܢ ܕܐܬܚܠܝܼܘ ܡܼܢ ܡܪܝܪܘܼܬܐ ܕܣܡܐܡ ܕܚܼܠܛ ܒܗܘܿܢ ܐܟܿܠܩܪܨܐ܇ ܘܒܣܼܡܬ݀ ܦܢܝܼܗܘܼܬܗܘܿܢ܇ ܠܐ ܡܟܝܠ ܡܝܼ̈ܬܐ ܡܫܬܟܚܝܼܢ ܒܚܛܝܼܬܐ܇ ܐܦܠܐ ܡܬܓܠܙܝܼܢ ܡܼܢ ܝܼܕܥܬܐ ܘܝܗܡܢܘܼܬܐ ܘܣܒܪܐ ܘܚܘܼܒܐ܀ ܒܙܢܐ ܐܚܪܢܐ. ܕܐܦ ܣܒܪܬܐ ܐܘܢܓܠܝܬܐ܇ ܠܘܬ ܠܐ ܡܝܘܿܬܘܼܬܐ ܚܝ̈ܐ ܐܚܪ̈ܢܐ ܕܪܚܝܼܩܝܼܢ ܡܼܢ ܥܬܝܼܕ ܕܬܥܼܠܐ ܠܢ܀ ܬܘܼܒ ܡܘܬܒܗܿ ܕܩܪܝܼܬܐ ܫܦܝܼܪ ܗ̄ ܣܗܼܕܘ ܥܠ ܬܘܼܩܢ ܓܒܝܼܠܬܐ ܕܕܠܐ ܚܛܝܼܬ ܐܬܒܼܪܝܬ݀܀ ܡܝ̈ܐ ܒܝܼܫܝܼܢ ܗ̄ ܟܝܿܢܐ ܐܢܫܝܐ ܕܐܬܚܼܒܠ ܒܝܕ ܐܟ݀ܠܩܪܨܐ ܕܐܛܥܝܗ܀ ܐܢܫ̈ܝ ܩܪܝܼܬܐ: ܐܒܗ̈ܬܐ ܩܕܝܼܫ̈ܐ܀ ܡܝ̈ܐ ܒܝܼܫܝܼܢ ܘܐܪܥܐ ܗ̄ ܕܦܐܪ̈ܐ ܠܐ ܡܫܬܼܡܠܝܢ ܐܝܟ ܙܕܩܗܘܿܢ ܘܠܐ ܐܪܝܼܟܘܼܬܐ ܕܚ̈ܝܐ ܕܒܢܝ̈ܢܫܐ ܕܡܿܝܐ ܕܙܥܘܪ̈ܐ ܡܿܝܬܝܼܢ ܗܼܘܘ܀ ܬܘܼܒ ܣܩ ܩܪܚܐ ܗ̄ ܡܐ ܕܝܼܠܦܘ ܡܼܢ ܐܒܗ̈ܝܗܘ݀ܢ ܐܡܿܪܝܼܢ ܗܼܘܘ ܕܢܐܼܬܐ ܡܫܒܐ ܘܢܙܝܼܩܟ ܘܫܩܼܠܟ ܠܐܬܪܐ ܪܚܝܼܩܐ ܐܝܟ ܕܫܩܼܠ ܠܪܒܟ ܐܠܝܐ܇ ܩܪܚܐ ܓܝܪ ܥܙܝܼܙ ܘܐܢܦ ܠܟܿܠ ܕܡܫܟܚ ܐܝܟ ܗ݀ܝ ܕܒܩܪ̈ܚܝܟ ܕܠܚ ܐܢܘܿܢ܇ ܛܠ̈ܝܐ ܕܨܚܝܼܘ ܠܐܠܝܫܥ: ܐܪܙ ܝܘܕ̈ܝܐ ܕܨܚܝܼܘ ܠܡܪܢ܀","english":"the waters of evil teachings, the bitter thoughts of sinful things. The earth of the heart of the people who were revealing from the knowledge of truth. The new trumpet of the apostleship: because the conduct and the law were abolished from them, and they became new in the Messiah. Again, the trumpet of the virgin; again, the trumpet of the Messiah, who is the new praise. The salt of the good teachings: they were terrified of the bitterness of sin and they restrained the laxity of thoughts, and they cleansed the pride. The source of the accuser, which was the cause of healing; the remedy of the wicked against the health of that first one of the life of immortality. It was not that he died and revealed, but that they were dissolved from the bitterness of the poison which was mixed in the accuser, and the simplicity of their thoughts was sweetened; therefore, the dead are not found in sin, nor are they revealed from knowledge and faith and hope and love. Another sign: that also the Gospel preaching, with the immortal life, other lives which are far from that which is about to come to you. Again, the setting of the city was beautiful; they testified concerning the strength of the creation which was created without sin. The evil waters are the people who were corrupted by the hand of the accuser who led them astray. The people of the city: the holy fathers. The evil waters and the earth are of fruits which are not fulfilled as is their due, and the length of the lives of the wicked, who were of few waters, were dying. Again, the bald one went up; when they learned from their fathers, they were saying that the Sabbath would come and would distress you and take you to a faraway place, as it took your master Elijah; for the bald one is strong and carries everything that it can, like that which is in your bald heads which press you; the youths who thirsted for Elisha: the mystery of the Jews who thirsted for my Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܘܿܩܬܐ","severity":"info","text":"The Syriac term qoqta (trumpet) is used here as a metaphor for apostolic proclamation and messianic praise, echoing Pauline imagery of the trumpet of the gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܟܿܠܩܪܨܐ","severity":"info","text":"The term 'accuser' (akelqarsa) likely alludes to Satan as the accuser in Job 1–2 and in Syriac exegetical tradition, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܪܚܐ","severity":"info","text":"The 'bald one' (qarḥa) may refer to a specific figure or symbol in Syriac lore, possibly a demon or a type of the accuser, but the reference is obscure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܙܢܐ ܐܚܪܢܐ","severity":"info","text":"The phrase 'another sign' (bza aḥrā) marks a structural transition, introducing a new typological or allegorical interpretation within the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܠܝܫܥ","severity":"info","text":"The mention of Elisha and the youths who thirsted for him parallels the biblical narrative of Elisha's call (1 Kings 19:19–21), where Elijah's mantle is passed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܫܝܼܚܐ","severity":"info","text":"The identification of the Messiah as 'the new praise' (qolista ḥdatta) reflects a Christological reading of the Old Testament, typical of Syriac commentary tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the bald one' (qarḥa) is unclear; it may be a demonic figure or a symbolic reference to a specific biblical or extra-biblical character.","The phrase 'the setting of the city was beautiful' is ambiguous; it may refer to a literal city or be a metaphor for the created order."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܩܪܚܐ ܩܿܪܝܢ ܗܼܘܘ ܠܗ܆ ܐܝܟ ܕܝܘ̈ܕܝܐ ܫܡܪܝܐ ܘܕܝܘܢܐ ܩܪܘ ܠܡܫܝܼܚܐ܀ ܕܒ̈ܐ ܕܩܪܬܝ ܛܠ̈ܝܐ܆ ܐܣܦܝܣܝܐܢܘܿܣ ܘܛܝܛܘܿܣ ܕܐܘܒܕܘ ܠܝܘܕ̈ܝܐ܀ ܛܠ̈ܝܐ ܕܒܙܼܚܘ ܘܠܼܛ ܐܢܘܢ܇ ܠܘ ܡܛ݀ܠ ܨܥܪܗ ܠܼܛ ܐܢܘܿܢ܆ ܐܠܐ ܕܒܢ̈ܝ ܟܘܼܡܪ̈ܐ ܕܩܼܛܠ ܐܠܝܐ ܗܼܘܘ܇ ܘܫܡܼܥ ܕܐܠܝܐ ܐܬܥܠܼ ܘܐܠܝܫܥ ܐܬܼܐ ܠܬܡܢ܇ ܘܐܠܦܼ ܐܢܘܿܢ ܐܢܫܝ̈ܗܘܢܿ ܕܢܦܩܘܢܼ ܘܢܓܚܟܘܢܼ ܘܢܐܡܪܘܢܼ ܕܣܩ ܐܦ ܐܢܬ ܠܫܡܝܐ ܐܝܟ ܕܣܠܼܩ ܐܠܝܐ ܪܒܟ ܡܕܝܢ ܥܠ ܕܓܚܼܟܘ ܒܐܠܝܐ ܠܛ ܐܢܘܿܢ܆ ܘܦܪܬܝ ܬܪܬܝܢ ܕܒܝ̈ܢ܀ ܒܢܒܝܘܼܬܐ ܘܨܠܘܿܬܐ ܕܐܠܝܫܥ ܐܬܼ، ܡܝ̈ܐ ܒܢܚ̈ܠܐ ܒܠܥܕ ܡܛܪܐ ܘܐܫܬܝܼܘ ܡܠ̈ܟܐ ܕܢܬܒܝܢܘܢܼ ܕܠܝܬ ܝܘܼܬܪܢܐ ܒܦܬܟܪ̈ܐ ܕܥܡܡ̈ܐ܇ ܘܗܕܐ ܬܕܡܘܪܬܐ ܕܡ̈ܝܐ ܡܼܢ ܐܠܗܐ ܗܼܘܬ݀ ܘܠܘ ܕܟܝܿܢܐ܀ ܘܐܣܼܩ ܠܒܪܗ ܒܘܼܟܪܗ ܥܠܬܐ ܗ̄ ܐܚܒ ܫܥܼܒܕ ܗܼܘܐ ܠ̈ܡܘܐܒܝܐ: ܘܡܣܩܝܼܢ ܗܼܘܘ ܠܗ ܡܕܐܬܐ܆ ܘܟܕ ܡܝܼܬ ܐܚܒ ܡܪܕܘ ܥܠ ܒܪܗ ܘܣܠܼܩ ܗܼܘ ܘܝܘܿܫܦܛ ܡܠܟܐ ܘܗܿܘ ܕܐܕܘܡ ܥܠܝܗܘܿܢ܇ ܘܟܕ ܚܼܙܐ ܕܐܙܕܟܝܼ ܡܠܟܐ ܕܡܘܿܐܒ: ܐܣܼܩ ܒܪܗ ܠܥܠܬܐ܆ ܕܢܚܘܐܕܫܿܠܡ ܠܗܘܿܢ ܕܗܐ ܠܡ ܕܗܿܘ ܕܝܿܪܬ ܡܠܟܘܼܬܐ ܕܒܝܼܚ܇ ܡܟܝܼܠ ܫܿܠܡ ܐܢܼܐ ܠܟܘܿܢ ܘܝ݀ܗܒ ܐܢܼܐ ܡܕܐܬܐ܆ ܘܟܕ ܕܚܼܠ ܕܢܦܼܬܚ ܠܡܕܝܢܬܐ ܕܕܠܡܐ ܟܕ ܥܿܐܠܝܼܢ ܠܐ ܡܫܟܚ ܕܢܩܪܒ ܥܡܗܘܢܿ܇ ܕܒܼܚ ܠܒܪܗ ܥܠ ܫܘܪܪܐ ܠܥܝܢܝ̈ܗܘܢܿ. ܕܟܒܪ ܢܚܘܼܣܘܢܼ ܥܠ ܕܫܪܟܐ܀ ܐܚܪ̈ܢܐ ܕܐܣܼܩ ܠܒܪܗ ܕܒܼܚܐ ܠܐܠܗܗ ܕܟܒܪ ܢܦܨܝܘܗܝ ܡܼܢ ܡܘܬܐ: ܠܒܗܼܬܬܐ ܕܠܐ ܪܚܿܡ ܠܐܠܗܐ܇ ܐܝܟ ܫܪܟܐ ܕܥܡ̈ܡܐ ܕܪܚܡܝܼܢ ܠܐܠ̈ܗܝܗܘܢܿ܀","english":"They were calling him \"the bald one,\" just as the Jewish Samaritans and the Jews called the Messiah \"bald.\" The bears of the city, the young men, Ephesion and Titus, who destroyed the Jews. The young men who mocked and cursed Elisha, not because of Elisha's youth, but because they were sons of the priests whom Elijah had killed. And they heard that Elijah had ascended and that Elisha had come there, and they taught Elisha's disciples to go out, to laugh, and to say, \"You too go up to heaven, just as your master Elijah went up.\" Because they laughed at Elijah, they cursed Elisha, and they divided the two bears. Through the prayer and supplication of Elisha, water came from the rocks without rain, and the kings who had gathered there drank, so that there is no benefit in the idols of the nations. And this miracle of the water was from God and not from nature. And he brought up his firstborn son to the high place, for Ahab had subjugated the Moabites, and they were paying him tribute. And when Ahab died, they rebelled against his son, and he and Jehoshaphat the king, and that one of Edom, went up against them. And when he saw that the king of Moab was victorious, he brought his son up to the high place, so that he might show that he was submitting to him, saying, \"Behold, the one who inherits the kingdom of my father; now I submit to you and I give you tribute.\" And when he feared that he would open the city, lest when they entered he might not be able to fight with them, he sacrificed his son on the wall before their eyes, so that they might have compassion on the rest. Others say that he brought up his son and sacrificed him to his god, so that he might be saved from death: the shame of one who does not love God, like the rest of the nations who love their gods.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܪܚܐ","severity":"info","text":"The Syriac term ܩܪܚܐ (qarḥā) means 'bald one' and is used here as a derogatory epithet for Elisha, paralleling the mockery of the Messiah by Jews and Samaritans.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܣܦܝܣܝܐܢܘܿܣ ܘܛܝܛܘܿܣ","severity":"info","text":"Ephesion and Titus are otherwise unattested figures; they may be legendary or symbolic names for Jewish opponents, possibly drawn from apocryphal traditions about the destruction of the Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"2 Kings 2:23-24","severity":"info","text":"The mockery of Elisha by youths and the subsequent bear attack alludes to 2 Kings 2:23-24, where youths jeer at Elisha and are mauled by bears, though the names Ephesion and Titus are extrabiblical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"2 Kings 3:4-27","severity":"info","text":"The miracle of water from rocks without rain and the sacrifice of the Moabite king's son refer to 2 Kings 3:4-27, where Elisha provides water and the king of Moab sacrifices his son on the wall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܒ̈ܐ ܕܩܪܬܝ ܛܠ̈ܝܐ","severity":"info","text":"The phrase 'bears of the city, the young men' may reflect a later Syriac exegetical tradition that allegorizes the bears as representing hostile forces or heretical teachers, as seen in Dionysius bar Salibi's typological method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܣܦܝܣܝܐܢܘܿܣ ܘܛܝܛܘܿܣ","severity":"caution","text":"The names Ephesion and Titus are not found in the biblical text or standard commentaries; their origin is uncertain, and they may be corruptions or inventions of the Syriac tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Ephesion and Titus' is unclear; they may be legendary figures or textual corruptions.","The phrase 'the two bears' could refer to the two youths or to actual bears, but the syntax is ambiguous."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܐܒܗܼܬ ܐܢܘܿܢ ܬܘܼܒ ܕܚܼܙܘ ܕܗܢܐ ܚܢܦܐ ܡܛ݀ܠ ܚܡܝܼܡܘܼܬܗ ܕܒܐܠܗܗ ܕܒܼܚ ܠܒܪܗ ܟܕ ܠܐ ܡܬܼܦܠܓ: ܐܢܬܘܿܢ ܕܝܢ ܕܚܿܙܝܢ ܐܢܬܘܿܢ ܬܕܡܘܪܬܐ ܕܒܡ̈ܝܐ ܘܚܪܒܬܘܿܢ ܠܡܠ̈ܟܐ ܕܡܘܐܒ̈ܝܐ܇ ܘܠܐ ܐܘܕܝܼܬܘܢ ܠܐܠܗܐ ܐܟܘܬܗܘܿܢ܇ ܘܥܠܗ݀ܝ ܗܼܘܐ ܪܘܓܙܐ ܥܠ ܝܣܪܐܝܠ ܐܝܟ ܡܠܼܬ ܟܬܒܐ܇ ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܟܕ ܚܼܙܐ ܠܬܕܡܘܪܬܐ ܕܡ̈ܝܐ ܘܠܚܪܒܐ܇ ܫܼܛ ܠܬܦܟܪ̈ܘܗܝ ܘܩܪܒ ܠܒܪܗ ܕܒܼܚܐ ܠܐܠܗܐ ܚܝܐ ܐܝܟ ܕܐܦ ܢܦܬܚ ܡܛܠ ܕܢܚܣܐ ܠܗ܆ ܘܥܠܗ݀ܝ ܐܫܬܘܙܒ: ܘܐܬܼܐ ܪܘܓܙܐ ܥܠ ܝܣܪܐܝܠ ܗ̄ ܥܠ ܕܠܐ ܥܗܼܕܘ ܠܐܚܝܢܘܼܬܐ ܕܠܘܿܛ ܐܒܐ ܕܡܘܐܒ̈ܝܐ ܘܚܢ ܐܢܘܿܢ܇ ܘܝܬܝܪܐܝܬ ܟܕ ܚܙܼܘ ܕܕܒܼܚ ܠܒܪܗ ܘܐܫܬܘܕܝܼ ܕܡܿܣܩ ܡܕܐܬܐ܀ ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܡܛ݀ܠ ܕܕܚܼܠ ܥܡܐ ܡܼܢ ܕܒܚ̈ܐ ܕܡܘܐܒ ܘܐܣܬܪܕ܇ ܘܐܬܦܠܓܼܘ ܥܠ ܚܕ̈ܕܐ ܘܥܠܗ݀ܝ ܐܬܼܐ ܥܠܝܗܘܢܿ ܪܘܓܙܐ܇ ܡܛ݀ܠ ܚܣܝܼܪܘܬ ܗܝܡܢܘܼܬܗܘܢܿ ܘܡܝܼܬ ܒܪܗܿ ܕܐܢܬܬܐ ܗ̄ ܐܬܝܼܗܒ ܒܪܐ ܠܫܝܠܘܡܝܬܐ ܒܨܠܘܿܬܐ ܕܐܠܝܫܥ܆ ܒ݀ܬܪܟܢ ܡܝܼܬ ܐܝܟܢܐ ܕܢܕܥܘܢܼ ܕܒܨܠܘܿܬܐ ܐܬܝܼܗܒ ܐܡܬܝ ܕܡܬܼܢܚܡ܇ ܘܡܛܠ ܕܠܐ ܐܘܕܝܼܘ ܟܕ ܐܬܝܼܗܒ܆ ܡܿܐܬ ܘܚܿܝܐ ܕܢܐܠܦܘܢܼ ܐܚܪ̈ܢܐܢ ܕܗܿܘ ܕܢܚܼܡܗ܇ ܗܘܼ ܝܗܒܼܗ ܡܼܢ ܥܩܪܘܼܬܐ܆ ܘܐܡܗ ܕܛܠܝܐ ܗܝܡܢܼܬ݀ ܕܡܿܨܐܼ ܡܬܼܢܚܡ܇ ܘܥܠܗ݀ܝ ܠܐ ܐܘܕܥܬ݀ ܠܓܒܪܗܿ܀ ܡܪܝܐ ܟܣܝܼ ܡܢܝ ܗ̄ ܡܕܡ ܒܗ ܒܙܒܢܐ ܘܝܘܡܐ ܥܬܝܼܕ ܗܼܘܐ ܕܢܬܓܼܠܐ ܠܐ ܐܠܨܐ ܗܼܘܬ݀ ܕܢܘܕܥ ܡܛܠܬܗ܀ ܘܝܗܼܒ ܚܘܼܛܪܗ ܠܓܚܙܝ ܗ̄ ܡܬܥܼܘܟܐ ܬܕܡܘܪܬܐ ܒܐܝܼܕ̈ܝ ܓܚܙܝ: ܒܕܠܐ ܫܿܘܐ ܗܼܘܐ ܕܢܣܥܘܪ ܐܬ݀ܐ܀ ܚܘܼܛܪܐ ܫܕܪ: ܐܟܡܐ ܕܡܘܫܐ ܥܒܼܕ ܬܕܡܘܪܬܐ܇ ܘܕܠܐ ܢܫܼܬܥܠܐ ܓܚܿܙܝ ܥܠ ܐܠܝܫܥ܆ ܠܐ ܫܒܼܩ ܡܪܝܐ ܕܒܐܝܼܕܗ ܬܗܼܘܐ ܬܕܡܘܪܬܐ. ܘܐܚܪܬܐ ܘܟܕ ܐܬܦܩܼܕ ܕܠܐ ܢܒܪܟ ܠܐܢܫ: ܥܒܼܪ ܥܠ ܦܘܼܩܕܢܐ ܘܒܪܟ܀","english":"The fathers of the people again saw that this impiety was because of the fervor of his love for his god, that he sacrificed his son without hesitation. The people, however, who saw the miracle of the water and the destruction of the kings of Moab, did not confess God like them, and wrath came upon Israel according to the word of the book. Others said that when he saw the miracle of the water and the sword, he went mad from his thoughts and approached the sacrifice of his son to the living God, as also the text opened because it was hidden from him, and he was saved, and wrath came upon Israel because they did not remember the brotherhood of Lot, the father of the Moabites and the people, and especially when they saw that he sacrificed his son and confessed that he would offer tribute. Others said that because the people feared the sacrifices of Moab and were terrified, they divided against each other, and wrath came upon them because of the weakness of their faith. And the son of the woman who was given as a son to the Shunammite through the prayer of Elisha died; after that he died as they knew that he was given through prayer when he would grow up, and because they did not confess when he was given, he died, and the life that they learned from others, that the one who saw him gave him with the root, and the mother of the child believed that he could grow up, and she did not inform her husband about him. The Lord concealed the matter until the time and day that was destined to be revealed, for it was not necessary to reveal it for her sake. And he gave his staff to Gehazi, the miracle being wrought through the hands of Gehazi, though it was not fitting that a sign be performed. He sent the staff, just as Moses performed miracles, and because Gehazi did not reflect on Elisha, the Lord did not allow a miracle to be through his hand. And another: when he was commanded not to bless the people, he transgressed the commandment and blessed.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ܐܒܗܼܬ ܐܢܘܿܥ","severity":"info","text":"The 'fathers of the people' likely refers to the Moabite elders or leaders, contrasting with the general populace who witnessed the miracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܕܡܘܪܬܐ ܕܒܡ̈ܝܐ ܘܚܪܒܬܘܿܥ","severity":"info","text":"The 'miracle of the water and the destruction of the kings of Moab' alludes to 2 Kings 3, where Elisha causes water to appear and the Moabite king sacrifices his son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܠܘܿܛ ܐܒܐ ܕܡܘܐܒ̈ܝܐ","severity":"info","text":"'Lot, the father of the Moabites' refers to the biblical Lot, whose incestuous union with his daughters, per Genesis 19, produced the Moabite lineage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܠܘܡܝܬܐ","severity":"info","text":"The 'Shunammite' woman is the wealthy woman from Shunem who, in 2 Kings 4, hosts Elisha and receives a son through his prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܘܼܛܪܐ ܫܕܪ: ܐܟܡܐ ܕܡܘܫܐ","severity":"info","text":"The comparison of Elisha's staff to Moses' staff (Exodus 4:2-4, 14:16) highlights a typological parallel between the two prophets' miracle-working instruments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܚܪܬܐ ܘܟܕ ܐܬܦܩܼܕ ܕܠܐ ܥܒܪܟ ܠܐܥܫ","severity":"caution","text":"The phrase 'when he was commanded not to bless the people, he transgressed the commandment and blessed' is ambiguous; it may refer to Gehazi or another figure, and the biblical source is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the fathers of the people' is not specified; they are interpreted as Moabite leaders.","The phrase 'he gave his staff to Gehazi' could imply Gehazi performed the miracle, but the text says it was not fitting; the exact sequence is unclear.","The final episode of blessing the people lacks a clear biblical referent; it may be a variant tradition or a scribal insertion."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܦܩܼܕ ܢܒܝܐ ܕܠܐ ܢܒܪܟ ܠܓܒܪܐ܇ ܐܝܟܢܐ ܕܠܐ ܒܝܕ ܫܐܼܠܬ ܫܠܡܐ ܘܥܢܝܿܢܐ ܢܓܠܝܘܗܝ ܠܐܪܙܐ: ܗܘܼ ܕܝܢ ܒܪܟ ܘܓܠܼܐ܇ ܘܥܠܗ݀ܝ ܠܐ ܣܥܼܪ ܬܕܡܘܪܬܐ܀ ܬܘܼܒ ܐܬܥܼܘܟܬ݀ ܬܕܡܘܪܬܐ ܒܐܝܼܕ̈ܝ ܓܚܙܝ: ܡܛ݀ܠ ܕܒܐܝܼܕ̈ܝ ܐܠܝܫܥ ܙܕܩ ܗܼ،ܐ ܕܬܣܬܼܥܪܝ: ܗܿܘ ܕܛܥܝܼܢ ܗܼܘܐ ܐܪܙܐ ܕܡܫܝܼܚܐ ܕܟܕ ܐܬܓܼܗܢ ܥܠ ܟܝܢܐ ܐܢܫܝܐ ܟܕ ܗܘܼܐ ܒܪܢܫܐ ܘܣܼܡ ܦܘܼܡܗ ܥܠ ܦܘܼܡܗ ܘܐܝܼܕ̈ܘܗܝ ܥܠ ܐܝܼܕ̈ܘܗܝ܀ ܐܦܼܢܝܗ ܠܘܬ ܚܝ̈ܐ: ܘܗܠܼܟ ܒܒܝܬܐ ܚܕܐ ܠܟܐ ܗ̄ ܪܡܼܙ ܥܠ ܡܬܟܪܟܢܘܼܬܗ ܕܒܪܐ ܕܒܒܝܬܐ ܥܠܡܐ ܗܢܐ܇ ܘܡܚܬܬܐ ܕܠܫܝܘܿܠ ܕܒܝܕ ܢܦܫܗ ܕܒܗ ܐܚܝܗ ܠܐܕܡ ܘܡܥܠܬܗ ܕܠܥܕܝܢ ܘܦܘܼܢܝܗ ܕܠܦܓܪܐ ܗ݀ܝ ܕܠܘ ܒܙܒܢ̱ܬܐ ܩܕܡܝܬܐ ܕܐܬܓܼܗܢ ܥܠ []ܠܝܐ ܐܚܝܗ܇ ܐܪܙ ܗ݀ܝ ܕܠܘ ܟܕ ܐܬܼܒܣܪ ܡܠܼܬܐ ܗܘܼܘ ܚ̈ܝܐ ܠܐܕܡ܇ ܐܠܐ ܒܡܘܬܗ ܕܒܒܣܪ܀ ܗ݀ܝ ܕܐܬܼܦܘܩ ܛܠܝܐ ܫܒܥ ܙܒܢܝܼ̈ܢ ܫܘܼܘܕܥܐ ܕܟܝܢܐ ܐ̱ܢܫܝܐ ܕܒܡܬܼܟܪܟܢܘܼܬܐ ܕܡܠܼܬܐ ܫܼܕܐ ܡܢܗ ܠܝܘܼܩܪܐ ܕܚܛܝܼܬܐ ܘܠܫܒܥ ܡܥܒܕܢ̈ܘܬܐ ܕܐܟܿܠܩܪܨܐ ܘܩܼܡ ܡܼܢ ܛܘܼܒܥܐ ܕܚܛܝܼܬܐ܇ ܘܩܒܼܠ ܠܫܒܥ ܡܥܒܕ̈ܢܘܬܐ ܕܪܘܼܚܐ܇ ܒܿܬܪܟܢ ܐܬܦܼܬ̈ܚܝ ܥܝ̈ܢܐ ܡܬܼܝܕ̈ܥܢܝܬܐ ܕܗܘܢܐ ܐܝܟܢܐ ܕܕܟܝܐܝܬ ܢܚܼܙ̈ܝܢ ܠܐܠܗܐ܀ ܡܘܬܐ ܒܩܕܣܐ ܗ̄ ܐܬܼܝܕܥܬ݀ ܗܕܐ ܡܼܢ ܡܥܣ̈ܐ܀ ܘܐܪܡܝܼ ܩܡܚܐ ܒܩܕܣܐ ܗ̄ ܠܘ ܩܡܚܐ ܦܟܗ ܠܣܡܐ ܡܡܝܼܬܢܐ܇ ܐܠܐ ܨܠܘܿܬܐ ܕܢܒܝܐ ܘܚܝܠܐ ܐܠܗܝܐ: ܐܦ ܠܗܿܢܘܿܢ ܕܦܪܚܼܬ݀ ܒܗܘܿܢ ܡܪܬܐ ܡܡܝܼܬܢܝܼܬܐ ܐܥܒܼܕܬ݀ ܨܠܘܿܬܐ ܕܚܠ̈ܝܼܡܐ ܢܗܘܘܿܢ ܐܪܙ ܕܐܬܘ̈ܬܐ ܠܐܝܠܝܢ ܕܡܗܝܡܢܝܼܢ: ܘܕܐܢ ܣܡܐ ܕܡܘܬܐ ܢܫܬܘܿܢ ܠܐ ܢܗܪ ܐܢܘܿܢ܇ ܒܥܣܪܝܢ ܠܚܡ̈ܐ ܣܒܥ ܠܡܐܐ ܢܒ̈ܝܐ܇ ܐܪܙ ܗ݀ܝ ܕܬܠܬ ܙܒܢ̈ܝܼܢ ܗܕܐ ܣܥܼܪ ܡܫܝܼܚܐ ܒܡܕܒܪܢܘܼܬܗ܀","english":"The prophet commanded that the man not bless him, so that the mystery would not be revealed through a greeting of peace and a salutation. But he blessed and revealed, and the miracle was not performed through him. Again the miracle was delayed through the hands of Gehazi, because it was through the hands of Elisha that it was to be performed. He who was mistaken about the mystery of Christ, when he stretched himself over the dead child, being a boy, and placed his mouth upon his mouth and his hands upon his hands, he brought him to life, and he walked about the house once. This signified the circumambulation of the Son in the house of this world, and the descent to Sheol by his own person, through which he revived Adam and brought him into Eden and restored him to the body, which was not at the first time when he stretched himself over [ ] his brother. This is the mystery that was not when the Word was proclaimed, life for Adam, but through his death in the flesh. That the boy came out seven times is an indication of the dead child, that through the circumambulation of the Word he cast from him the weight of sin and the seven works of the accuser, and stood with the baptism of sin, and received the seven works of the Spirit. Afterwards the spiritual eyes were opened, so that they might see God purely. Death in the sanctuary was made known through the deeds. And he cast flour into the sanctuary; it was not flour that turned the poison into deadly venom, but the prayer of the prophet and divine power. Also for that which flew in the air, deadly poison was made into the prayer of the healthy, and they were a mystery of signs for the faithful. And that the poison of death was drunk and did not harm, with twenty loaves he satisfied a hundred prophets. This is the mystery that Christ performed three times in his ministry.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܪܙܐ","severity":"info","text":"The Syriac term ܐܪܙܐ (rāzā) means 'mystery' or 'sacrament', often used in Syriac exegesis for typological or Christological interpretations of the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"2 Kings 4:34-35","severity":"info","text":"The narrative of Elisha reviving the dead child by stretching over him and placing mouth to mouth and hands to hands is drawn from 2 Kings 4:34-35, though the Syriac text adds interpretative details.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Gehazi","severity":"info","text":"Gehazi is Elisha's servant, who in 2 Kings 5:20-27 is struck with leprosy for his greed. Here he is blamed for delaying the miracle, reflecting a negative tradition about him in Syriac sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"seven times","severity":"info","text":"The boy's coming out seven times is interpreted as a typological parallel to Christ's seven works of the Spirit and the seven works of the accuser, a common numerical symbolism in Syriac exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Christ performed three times","severity":"info","text":"The reference to Christ performing this mystery three times in his ministry likely alludes to the three resurrections in the Gospels (e.g., the widow's son, Jairus's daughter, Lazarus), a typological reading common in Syriac commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[]","severity":"caution","text":"The Syriac text has a lacuna indicated by [] before 'his brother', where a word or phrase is missing, likely a name or title for the brother (possibly Abel or a typological figure).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna before 'his brother' leaves unclear whether the brother is Adam's brother (Abel) or a typological figure; the reading assumes a Christological typology.","The phrase 'death in the sanctuary' is ambiguous: it may refer to a specific event or a symbolic interpretation of ritual death."],"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":13,"ref":"p13","source":"ܐܬܼܐ ܢܥܡܢ ܗ̄ ܒܙܒܢܬܐ ܩܕܡܝܬܐ ܠܐ ܫܒܼܩ ܐܠܝܫܥ ܕܢܥܘܿܠ ܠܘܬܗ ܡܛ݀ܠ ܕܓܪܒܐ ܗܼܘܐ: ܘܢܡܘܿܣܐ ܠܐ ܦܿܩܕ ܕܓܪܒܢܐ ܢܥܘܿܠ ܠܟܢܘܼܫܬܐ: ܘܐܝܟܢ ܠܒܝܬܐ ܕܢܒܝܐ܀ ܘܐܚܪܬܐ ܕܢܒܩܐ ܠܨܒܝܿܢܗ ܐܦ ܠܗܝܡܢܘܼܬܗ: ܘܕܢܘܕܥܝܼܘܗܝ ܕܠܝܬ ܠܗ ܣܘܼܢܩܢܐ ܥܠ ܡܕܡ ܕܐܝܬܝܼ܆ ܘܕܢܠܦܝܼܘܗܝ ܕܐܠܗܐ ܕܝܼܣܪܐܝܠ ܒܪܘܝܐ ܗܿܘ ܕܟܿܠܗܿ ܒܪܝܼܬܐ܆ ܘܡܿܨܐܼ ܕܒܝܕ ܦܘܼܩܕܢܐ ܕܢܒܝܐ܇ ܕܢܥܒܪ ܠܝܘܪܕܢܢ ܕܢܕܟܐ ܠܓܪܒܐ ܡܕܡ ܕܠܐ ܐܝܼܬܘ̄ ܒܟܝܿܢܐ܀ ܢܥܡܢ ܐܪܙ ܓܢܣܐ ܐ̱ܢܫܝܐ܀ ܒܫܒܝܼܥܘܼܬ ܡܥܒܕܢ̈ܘܬܐ ܕܪܘܼ̇ܐ: ܕܘܼܟܝܐ ܓܡܝܼܪܐ ܕܐܫܬܟܢ ܠܢ ܒܥܡܕܐ ܘܐܝܟ ܕܒܡܡܕܝܪ̈ܐ ܐ̈ܠܗܝܐ ܒܡ̈ܝܐ ܕܥܡܕܐ ܡܬܼܥܠܝܢܢ ܠܫܡܝܐ܀ ܘܗܦܼܟ ܒܣܪܗ ܐܝܟ ܕܛܠܝܐ ܗ̄ ܗܿܢܘܿܢ ܕܥܿܡܕܝܼܢ ܘܡܩܒܠܝܼܢ ܪܘܼܚܐ: ܡܬܗܦܟܝܼܢ ܐܝܟ ܛܠ̈ܝܐ ܘܫܿܘܝܢ ܕܢܥܠܘܢܼ ܠܡܠܟܘܼܬܐ܀ ܒܙܒܢ̱ܬܐ ܕܬܪܬܝܢ ܥܼܠ ܠܘܬ ܢܒܝܐ܆ ܡܛ݀ܠ ܕܗܝܡܼܢ ܘܐܬܕܟܝܼ܀ ܫܐܼܠ ܕܝܢ ܥܦܪܐ ܡܼܢ ܐܪܥܐ: ܐܟܡܿܢ ܕܡܢܗ ܕܥܦܪܐ ܢܒܼܢܐܡܕܒܚܐ܇ ܘܢܕܒܚ ܥܠܘܗܝ ܕܒܚ̈ܐ ܠܐܠܗܐ ܕܝܼܣܪܐܝܠ܀ ܐܦܣܼ ܠܗ ܐܠܝܼܫܥ ܗܕܐ܇ ܟܕ ܚܿܐܪ ܒܪܟܝܼܢܘܼܬ ܬܪܥܝܼܬܗ ܫܦܝܼܬܐ: ܘܐܚܪܬܐ ܕܡܼܢ ܥܡܡ̈ܐ ܗܼܘܐ܇ ܘܥܠܗ݀ܝ ܠܐ ܣܼܡ ܥܠܘܗܝ ܝܘܼܩܪܐ܀ ܠܐ ܢܣܼܒ ܡܢܗ ܡܕܡ܇ ܡܛܠ ܠܐ ܣܪܝܼܟܘܼܬܐ ܕܩܕܝܼܫ̈ܐ ܕܒܐܪ̈ܥܢܝܬܐ ܘܬܟܝܼܠܘܼܬܗܘܢܿ ܕܥܠ ܐܠܗܐ܀ ܘܐܚܪܬܐ ܕܡܘܗ̈ܒܬܐ ܐܠܗܝ̈ܬܐ ܘܚܝ̈ܠܐ ܡܓܢ ܐܬܝܼܗܒܘ܇ ܘܡܓܢ ܙܕܩ ܕܢܬܢܣܒܘܢܼ܀ ܪܗܛ ܓܚܙܝ ܒܬܪ ܢܥܡܢ ܗ̄ ܐܬܓܠܝܼ ܠܢܒܝܐ ܒܪܘܼܚܐ: ܐܝܠܝܢ ܕܣܥܼܪ ܓܚܙܝ ܘܐܓܪܒܗ: ܐܟܡܿܢ ܕܢܕܥ ܢܥܡܢ ܘܝܣܪܐܝܠ܆ ܕܠܘ ܗܘܼ ܫܕܪܗ ܘܢܬܬܪܝܼܡ ܡܢܗ ܚܣܕܐ܀","english":"He came with him at the first time, and Elisha did not allow him to enter his presence because he was a leper; and the law does not command that a leper enter the camp, nor into the house of a prophet. And another reason: he left his faith to his own will, and his knowledge that he has no doubt concerning what exists, and his learning that the God of Israel is the Creator of the whole creation, and that it is possible, through the command of a prophet, to cross the Jordan and to cleanse leprosy, something which does not exist by nature. He came with him, a hidden mystery of the incarnation. By the sevenfold works of the Spirit, a complete purification was found for him in baptism, and as in divine mysteries, by the waters of baptism, they are elevated to heaven. And his flesh was changed as if he were a child who is baptized and receives the Spirit; they are changed like children and become worthy to enter the kingdom. At the second time, he came to the prophet because he believed and was purified. He asked for earth from the ground, as much as the dust of the altar, and he offered sacrifices upon it to the God of Israel. Elisha forbade him this, when he saw the poverty of his pure intention, and another reason: because it was with the peoples, and he did not place honor upon them. He took nothing from him, because there is no need of the saints for earthly things and their trust is in God. And another reason: because divine gifts and powers are given freely, and freely they ought to be received. Gehazi ran after him; it was revealed to the prophet in spirit what Gehazi had done, and he made him a leper, as Naaman and Israel knew, that he had not sent him and that shame would arise from him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܪܙ ܓܢܣܐ ܐ̱ܢܫܝܐ","severity":"info","text":"The phrase 'a hidden mystery of the incarnation' interprets Naaman's cleansing as a type of Christ's incarnation and baptism, a common typological move in Syriac exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܪܒܐ","severity":"info","text":"The Syriac term ܓܪܒܐ (garbā) means 'leprosy' but also carries a moral and ritual sense of impurity, central to the commentary's typological reading of Naaman's cleansing as baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"2 Kings 5","severity":"info","text":"The passage comments on the biblical narrative of Naaman's healing (2 Kings 5), focusing on his leprosy, Elisha's refusal, and Gehazi's punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sevenfold works of the Spirit","severity":"info","text":"The 'sevenfold works of the Spirit' likely refers to the seven gifts of the Holy Spirit in Syriac tradition, linking Naaman's purification to baptismal theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"baptism and children","severity":"info","text":"The comparison of Naaman's changed flesh to a child being baptized echoes Syriac baptismal liturgy, where the baptized are reborn as children and receive the Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܚܪܬܐ ܕܡܼܢ ܥܡܡ̈ܐ","severity":"caution","text":"The phrase 'another reason: because it was with the peoples' is ambiguous; it may refer to Naaman's association with pagan peoples or to the public nature of the offering, but the text does not clarify.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'another reason: because it was with the peoples' is unclear; it may refer to Naaman's association with non-Israelite peoples or to the public nature of the sacrifice.","The reference to 'sevenfold works of the Spirit' is not explicitly defined in the passage; it may allude to a known Syriac tradition of seven gifts or stages of grace."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܓܚܙܝ ܕܝܢ ܐܓܪܒ܇ ܡܛ݀ܠ ܕܪܓ ܟܣܦܐ ܕܠܐ ܕܝܼܠܗ: ܘܕܓܠ ܥܠ ܢܒܝܐ ܘܠܐ ܓܼܠܐ ܬܘܼܒ ܟܕ ܐܫܬܼܐܠ ܡܼܢ ܢܒܝܐ܇ ܘܟܐܢܐܝܬ ܥܡ ܥܘܼܬܪܐ ܦܓܪܢܐ ܕܢܣܼܒ܇ ܠܒܼܫ ܐܦ ܠܓܒܪܐ܀ ܐܡܿܪܝܼܢ ܐܢܫܝܼ̈ܢ ܕܒܿܬܪ ܕܐܬܝܕܥܬ݀ ܨܒܘܼܬܐ ܕܓܚܙܝ ܠܝܣܪܐܝܠ ܘܠܢܥܡܢ: ܩܪܒ ܒܥܘܼܬܐ ܠܢܒܝܐ ܘܡܼܢܕܪܝܫ ܐܣܼܝܗ: ܘܝܼܕܝܥܐ ܡܼܢ ܗ݀ܝ ܕܐܫܬܥܝܼܪ ܓܚܙܝ ܬܕܡܪ̈ܬܐ ܕܣܼܥܪ ܢܒܝܐ ܠܡܠܟܐ܇ ܠܐ ܓܝܪ ܡܿܫܘܐ ܗܼܘܐ ܡܠܟܐ ܕܝܣܪܐܝܠ ܠܓܚܙܝ ܠܥܢܝܢܐ ܕܥܡܗ܇ ܘܠܡܼܠܬܐ ܕܒܝܬܗ: ܐܠܘܼܠܐ ܐܬܕܟܝܼ ܡܼܢ ܓܪܒܗ܀ ܒܢ̈ܝ ܢܒ̈ܝܐ܀ ܐܪܙ ܟ̈ܐܢܐ ܘܙܕܝܼܩ̈ܐ܀ ܐܬܪܐ ܐܠܝܼܨܐ ܟܝܢܐ ܐܢܫܝܐ܇ ܣܓܕܬ ܦܬܟܪ̈ܐ ܘܚܛܝܼܬܐ ܐܠܼܨܬ݀ ܠܟܝܢܐ ܐܢܫܝܐ ܥܕܡܐ ܕܫܒܼܩ ܠܐܠܗܐ ܘܦܠܼܚ ܠܒܪ̈ܝܬܐ܀ ܐܠܝܫܥ ܐܪܙ ܡܫܝܼܚ ܕܨܒܝܿܢܐܝܬ ܢܓܼܕ ܠܟܝܢܐ ܐܢܫܝܐ܇ ܘܡܼܢ ܐܘܠܨܢܐ ܠܘܬ ܝܘܪܕܢܢ ܐܘܟܝܼܬ ܡܥܡܘܕܝܬܐ ܐܥܒܼܪܗ: ܘܡܼܢ ܐܝܠܝܢ ܕܐܫܼܬ̈ܟܢܝ ܠܗ ܬܡܢ ܗܘܼܬ݀ ܠܗ ܕܘܼܟܬܐ ܐܘܟܝܼܬ ܛܠܐܐ ܕܢܬܼܛܠܠ ܒܗ ܬܚܝܬ ܦܘܼܩ̈ܕܢܐ ܐܘܢܓ̈ܠܝܐ ܘܟܢ̈ܦܐ ܕܐܠܗܐ ܕܒܗܘܿܢ ܟܕ ܥܿܡܪܝܼܢܢ ܟܕ ܡܫܬܘܙܒܝܼܢܢ ܡܼܢ ܚܡܝܼܡܘܼܬܐ ܕܢܣ̈ܝܘܢܐ ܕܫܡܫܐ ܡܬܼܝܕܥܢܐ܀ ܐܙ݀ܠ ܐܢܬ ܥܡܢ ܗ̄ ܐܪܙ ܗ݀ܝ ܕܕܚܿܠܝܼܢ ܗܼܘ ܫܠ̈ܝܼܚܐ ܡܼܢ ܥܡܡ̈ܐ܇ ܘܐܡܼܪ ܠܗܘܢܿ ܡܪܝܐ܇ ܕܗܐ ܐܢܿܐ ܥܡܟܘܢܿ ܐܢܼܐ ܥܕܡܐ ܠܫܘܼܠܡܗ ܕܥܡܐ܀ ܬܘܼܒ ܒܢ̈ܝ ܢܒܝ̈ܝܐ܇ ܐܪܙ ܫܠ̈ܝܼܚܐ܆ ܕܐܠܝܼܨ ܗܼܘܐ ܠܗܘܿܢ ܒܝܬܐ: ܕܕܒܚ̈ܐ ܢܡ̈ܘܿܣܝܐ ܘܒܿܥܝܢ ܗܼܘܘ ܕܢܚܙܘܿܢ ܠܒܝܬܐ ܪܘܝܼܚܐ ܕܥܕܬܐ܆ ܐܠܝܫܥ ܐܪܙ ܡܫܝܼܚܐ ܕܐܙܼܠ ܥܡܗܘܿܢ ܘܦܣܼܩ ܐܪ̈ܙܐ ܡܬܝܕ݁ܢܐ ܠܬܨܒܝܼܬܐ ܕܥܕܬܐ܀ ܗܘܿ ܕܛܒܼܥ ܦܪܙܠܗ: ܐܪܙ ܗܿܢܘܿܢ ܕܐܚܝܼܕܝܼܢ ܙܝܢܐ ܕܪܘܼܚܐ ܒܪܦܝܘܼܬܐ: ܘܠܐ ܡܿܣܬܼܬ ܒܢܦܫܗܘܿܢ܀ ܬܘܼܒ ܦܪܙܠܐ ܕܛܒܼܥ ܐܕܡ ܒܚܛܝܼܬܐ܀","english":"Gehazi the leper, because he coveted money that was not his, and he lied about the prophet, and he did not again reveal himself when he was questioned by the prophet; and he grieved along with the bodily wealth that he took, and he also clothed himself in leprosy. The prophets said that after the truth of Gehazi became known to Israel and to the people, he approached the prophet with a request and he healed him again. And it is known from that which was narrated that Gehazi was astonished at the wonders that the prophet performed for the king, for the king of Israel was not able to compare Gehazi to the servant of his people, nor to the word of his house, unless he was cleansed from his leprosy. The house of the prophets. The mystery of the grieving and the righteous. The place of Elisha the prophet of the Assyrians, the worship of idols and sin pressed upon the prophet of the Assyrians until he left God and served creatures. Elisha is the mystery of Christ who willingly went to the prophet of the Assyrians, and with difficulty at the Jordan, as it were, he made him pass through baptism; and with Elijah, who was revealed to him there, was for him a place, as it were, a shade under which to shelter under the commandments, the gospels, and the rocks of God, in which they dwell while being saved from the heat of the suns of the servants of the sun, which are known. Go, come with him, the mystery of that which the apostles feared from the peoples, and the Lord said to them, \"Behold, I am with you; I am with you until the end of the people.\" Again, the house of the prophets, the mystery of the apostles, that Elisha was a house for them: of sacrifices and laws, and they sought to see the spacious house of the church. Elisha is the mystery of Christ who went with them and cut the known mysteries for the purpose of the church. He who sank his iron: the mystery of those who held the weapon of the spirit in weakness, and they were not able to stand by themselves. Again, the iron that Adam sank in sin.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܪܙ","severity":"info","text":"The Syriac term ܐܪܙ (rāzā) means 'mystery' or 'sacrament' and is used repeatedly in this passage to denote typological or allegorical correspondences, a standard exegetical technique in Syriac commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"2 Kings 5:27","severity":"info","text":"The reference to Gehazi becoming a leper and being healed again alludes to 2 Kings 5:27, where Elisha curses Gehazi with leprosy; the commentary here adds a later healing not found in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"prophet of the Assyrians","severity":"info","text":"The phrase 'prophet of the Assyrians' likely refers to Jonah, who was sent to Nineveh (Assyria); the commentary interprets Elisha's encounter with him as a type of Christ's baptism and the apostles' mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Elisha as mystery of Christ","severity":"info","text":"The identification of Elisha as a type of Christ, and the Jordan as baptism, parallels early Syriac typological exegesis found in works like Aphrahat's Demonstrations and Ephrem's commentaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"house of the prophets","severity":"info","text":"The phrase 'house of the prophets' may reflect a monastic or scholastic community in the Syriac tradition, possibly the School of Nisibis or Edessa, where such allegorical commentaries were produced.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"healed him again","severity":"caution","text":"The claim that Gehazi was healed by Elisha after his leprosy is not attested in the biblical narrative (2 Kings 5) and may represent a later haggadic or legendary expansion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophet of the Assyrians' is ambiguous; it could refer to Jonah or another prophet sent to Assyria.","The phrase 'healed him again' is ambiguous as to whether it refers to a second healing or a restoration after a lapse."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܩܝܣܐ ܕܐܛܝܼܦ ܠܝܩܝܼܪܐ: ܥܡܢܘܐܝܠ ܕܢܚܼܬ ܒ݀ܬܪ ܐܕܡ ܘܕܠܝܗ܀ ܦܣܩܐ ܕܩܝܣܐ ܐܪܙ ܒܢܝ̈ܢܫܐ ܕܐܬܦܣܼܩܘ ܡܼܢ ܚܛܝܼܬܐ ܘܐܟ݀ܠܩܪܨܐ: ܘܬܠܡܼܕܘ ܘܐܥܡܼܕܘ ܐܢܘܿܢ: ܘܥܒܼܕ ܕܢܫܼܬܟܠܠ ܒܗܘܢܿ ܒܝܬܐ ܡܬܼܝܕܥܢܐ ܐܘ݀ܟܝܬ ܥܕܬܐ܀ ܢܦܼܠ ܦܪܙܠܗ ܒܓܘ ܡ̈ܝܐ ܗ̄ ܐܪܙ ܗܿܢܘܿܢ ܕܡܬܬܠܡܕܝܼܢ ܠܣܒܪܬܐ ܕܐܢܗܼܘ ܕܡܬܼܦܢܝܢ ܠܘܬ ܪ̈ܓܝܓܬܐ܀ ܚܝܠܐ ܥܫܝܼܢܐ ܕܩܢܼܝܢ ܡܬܼܚܦܐ ܒܥܒܘܪ̈ܝܬܐ: ܘܠܐ ܡܫܟܚܝܼܢ ܕܠܐܚܪ̈ܢܢܐ ܢܦܣܩܘܢܼ ܡܼܢ ܚܛܝܼܬܐ܀ ܗ݀ܝ ܕܐܝܠܠ ܕܡܿܫܐܠ ܗ̄ ܟܕ ܐܪܓܫ ܒܚܝܠܐ ܘܥܘܼܕܪܢܐ ܕܐܬܢܼܣܒ ܡܢܗ ܡܛ݀ܠ ܥܒܘܪ̈ܝܬܐ: ܗ݀ܝܕܝܢ ܐܬܬܥܝܼܪ ܘܦܢܼܐ ܠܘܬ ܥܢܘܝܘܼܬܐ ܘܡܣܪܩܘܼܬܐ ܩܕܡܝܬܐ: ܥܠܗܝ ܩܿܥܐ ܗܼܘܐ ܕܡܫܐܠ ܫܐܠ ܠܝܼ ܡܼܢ ܥܠܡܐ ܡܕܡ܇ ܟܕ ܠܐ ܣܿܒܪ ܗܿܘܝܬ ܕܡܿܥܘܟ ܠܝܼ ܠܘܬ ܬܘܼܠܡܕܐ ܐܘܿ ܠܘܬ ܟܪܘܙܘܼܬܐ ܨܒܘ̈ܬܐ ܐܪ̈ܥܢܝܬܐ܇ ܘܐܟܙܢܐ ܕܐܠܝܫܥ ܠܗܘܿ ܦܢܝܼ ܦܪܙܠܗ܆ ܗܿܟܢܐ ܐܠܗܐ ܟܕ ܚܿܙܐ ܠܐܢܫ ܕܬ݀ܐܒ ܚܿܐܣ ܥܠܘܗܝ ܘܡܿܦܢܐ ܠܗ ܠܘܬܗ܇ ܘܗܕܐ ܐܡܬܝ ܕܚܿܙܐ ܕܫܿܕܐ ܡܢܗ ܠܝܩܝܼܪܘܼܬܐ ܕܚܛ̈ܗܐ ܘܠܚܫ̈ܐ ܒܡ̈ܝܐ ܕܬܝܿܒܘܼܬܐ ܗܿܝܕܝܢ ܦܿܢܐ ܐܝܟ ܕܒܬܕܡܘܪܬܐ ܚܝܠܐ ܗܘܿ ܝܩܝܼܪܐ ܘܥܫܝܼܢܐ܇ ܘܛܒܿܥ ܗܘܿ ܩܠܝܼܠܐ ܘܛܘܿܦܐ ܕܗܘܼܐ ܥܠܼܬܐ ܕܛܘܼܒܥܐ܀ ܫܕܪ ܡܠܟܐ ܕܐܕܘܡ ܚܝܠܐ ܒܬܪ ܐܠܝܫܥ ܗ̄ ܐܘܿ ܡܛ݀ܠ ܕܢܬܼܒ ܠܘܬܗ. ܐܘܿ ܕܢܘܒܕܝܼܘܗܝ܇ ܘܡܚܕܐ ܢܙܼܟܐ ܠܝܣܪܐܝܠ܆ ܘܐܬܒܩܐ ܒܡܠܟܐ ܫܝܼܛܐ ܘܫܛܝܐ܀ ܐܢܓܝܪ ܟܣܝ̈ܬܐ ܕܒܩܝܛܘܼܢܟ ܓܠ̈ܝܬܐ ܐܢܝܢ ܠܗ: ܐܝܟܢܐ ܕܟܕ ܨ݀ܒܐ ܐܢܬ ܕܬܘܒܕܝܼܘܗܝ ܠܐ ܡܬܓܼܠܝܐ ܠܗ܀","english":"The wood that sank the heavy one: Samuel, who descended after Adam and not. The piece of wood is a mystery of the trees that were cut off from sin and slander: and they learned and were baptized in the river: and he made that which was completed in that house known as the church. The iron fell into the water—a mystery of that which is learned for the gospel of the river that is revealed to the desires. The mighty power that is hard is hidden in the boats: and they are not able to cut themselves off from sin. This is the lament of Elisha: when he perceived the power and help that was taken from him because of the boats: then he awoke and turned to the blindness and the former negligence. Concerning him, Elisha cried out: \"Did I ask anything from the world? For I did not think that I would be hindered from you toward discipleship or toward the preaching of earthly desires.\" And just as Elisha turned his iron, so God, when he saw a man who repented, had mercy on him and turned him toward himself. And this, when he saw that he cast away from himself the heaviness of sins and the pains in the waters of repentance, then he turned as if by a miracle—that heavy and hard power, and he sank that light and floating thing which was the cause of the sinking. The king of Edom sent an army after Elisha—either because he sat with him, or because of his deeds—and immediately it defeated Israel, and it remained with a foolish and mad king. The hidden secrets of your summer are revealed to him: just as when you wish to destroy him, it is not revealed to him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܝܣܐ ܕܐܛܝܼܦ ܠܝܩܝܼܪܐ","severity":"info","text":"The phrase 'the wood that sank the heavy one' likely refers to the floating axe-head in 2 Kings 6:1-7, where Elisha causes iron to float. Bar Salibi interprets this as a mystery of spiritual transformation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"2 Kings 6:1-7","severity":"info","text":"The narrative of Elisha making an iron axe-head float on water is the scriptural basis for Bar Salibi's allegory of sin, repentance, and divine mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܢܓܝܪ ܟܣܝ̈ܬܐ ܕܒܩܝܛܘܼܢܟ","severity":"info","text":"The phrase 'hidden secrets of your summer' is obscure; it may refer to esoteric knowledge or a seasonal metaphor for spiritual revelation, possibly linked to Syriac exegetical traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܘܿ ܡܛ݀ܠ ܕܢܬܼܒ ܠܘܬܗ. ܐܘܿ ܕܢܘܒܕܝܼܘܗܝ","severity":"caution","text":"The text offers two alternative reasons for the king of Edom's pursuit of Elisha ('because he sat with him' or 'because of his deeds'), indicating a textual ambiguity or variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Dionysius bar Salibi","severity":"info","text":"Bar Salibi's commentary reflects a Syriac exegetical tradition that reads the Elisha cycle as a typological allegory of sin, repentance, and divine mercy, common in monastic contexts.","cites":[{"key":"ed:dsc-237","label":"source edition: Literal Commentary on Kings","url":"https://syriaccorpus.org/237"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Samuel, who descended after Adam and not' is unclear; possibly a corrupt or allusive reference.","The phrase 'hidden secrets of your summer' lacks clear scriptural or contextual anchor.","The dual explanation for the king of Edom's pursuit suggests a textual variant or scribal uncertainty."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܘܢܦܼܩ ܢܒܝܐ ܠܡܼܐܙܠ ܗ̄ ܠܫܡܪܝܢ ܟܕ ܟܪܝܼܟ ܠܗܿ ܚܝܠܐ܆ ܥܠܝܡܗ ܕܝܢ ܕܚܼܠ܆ ܐܠܝܫܥ ܕܝܢ ܟܕ ܚܼ؛ܐ ܒܥܝܢܐ ܕܗܘܢܐ ܠ̈ܡܠܐܟܐ ܕܚܕܝܼܪܝܼܢ ܠܗ: ܠܒܼܒ ܠܥܠܝܡܐ܇ ܘܨܠܝܼ ܕܢܬܦܼ̈ܬܚܢ ܥܝ̈ܢܘ̄ ܓܘܝ̈ܬܐ: ܕܢܚܙܐ ܠ̈ܡܠܐܟܐ ܕܚܕܝܼܝܼܢ ܠܗ܇ ܘܗܼܘܬ݀ ܗܕܐ ܩܕܡܐܝܬ: ܡܛܠ ܡܝܬܪܘܬܗ ܕܥܠܝܡܐ: ܘܕܢܩܼܒܠ ܡܼܢ ܫܘܼܒܩܢܐ ܢܒܝܝܐ܇ ܘܕܠܐ ܡܼܢ ܕܚܠܼܬܗ ܢܫܼܠܡ ܒܪܒܗ܇ ܚܼܙܐ ܠܡܫܪܝܼܬܐ ܕܡ̈ܠܐܟܐ ܕܚܕܝܼܪܐ ܠܗܘܢܿ܀ ܫܕܪ ܩܿܛܘܿܠܐ ܠܡܣܼܒ ܪܝܫܝ ܗ̄ ܐܬܼܚܡܬ ܡܠܟܐ ܥܠ ܐܠܝܫܥ: ܐܝܟ ܐܝܢܐ ܕܡܿܨܐܼ ܕܢܦܨܐ ܘܠܐ ܦܨܝܼ܀ ܚܘܼܒܨܘܼܗܝ ܒܬܪܥܐ ܗ̄ ܐܬܓܠܝܼ ܠܢܒܝܐ ܥܠ ܩܛܘܿܠܐ܇ ܘܦܩܼܕ ܠܣ̈ܒܐ ܕܢܐܢܚܕܘܢܼ ܬܪܥܐ܇ ܡܛ݀ܠ ܕܝܼܕܥ ܕܡܪܗ ܒܬܪܗ ܥܬܝܼܕ ܕܢܐܼܬܐ ܡܛ݀ܠ ܕܐܬܬܘܝܼ ܕܕܠܡܐ ܒܣܘܼܪܗܒܐ ܢܩܛܘܿܠ ܠܢܒܝܐ: ܐܠܐ ܡܪܝܐ ܦܨܝܼ ܠܢܒܝܐ܇ ܘܠܘ ܡܠܟܐ܀ ܒܙܢܐ ܐܚܪܝܢܐ܆ ܫܕܪ ܠܡܩܼܛܠܗ ܠܢܒܝܐ: ܡܛ݀ܠ ܕܬܡܼܗ ܥܠ ܣܒܪܐ ܕܬܝܿܒܘܼܬܐ ܘܨܠܘܿܬܐ: ܘܡܛܠܗܕܐ ܐܬܟܣܝܼ ܣܩܐ܇ ܟܕ ܕܝܢ ܚܼ؛ܐ ܕܨܠܝܼ ܘܩܪܒ ܬܝܿܒܘܼܬܐ ܘܠܐ ܐܬܥܕܪ ܫܕܪ ܠܡܩܼܛܠ ܠܢܒܝܐ: ܘܡܚܕܐ ܩ݀ܛܠ ܬܘܬܗ ܗܘܼܐ ܦܘܼܪܩܢܐ: ܐܠܐ ܥܕܝܼܠ ܒܗ݀ܝ ܕܡܓܢ ܒܿܥܐ ܗܼܘܐ ܕܢܛܘܿܠ ܠܢܒܝܐ܀ ܐܡܘܨܝܐ ܟܕ ܐܩܼܪܒ ܥܡ ܝܘܐܫ ܡܠܟܐ ܕܝܼܣܪܐܝܠ܆ ܐܬܬܼܪܥܬ݀ ܐܘܪܫܠܡ: ܘܒܿܬܪܟܢ ܐܬܩܼܛܠ ܡܼܢ ܥܒ̈ܕܘܗܝ ܘܐܡܼܠܟ ܥܘܙܝܐ ܘܥܒܼܕ ܕܫܦܝܼܪ ܟܕ ܥܬܪ ܒܢܟ̈ܣܐ܇ ܒܥܼܐ ܕܢܣܝܼܡ ܒܣ̈ܡܐ ܘܐܟܣܗ ܙܟܪܝܐ ܟܗܢܐ܇ ܘܟܕ ܗܘܼ ܒܡܕܒܚܐ܆ ܗܘܼܐ ܙܘܥܐ ܪܒܐ ܘܩܠܐ ܕܐܡܿܪ ܠܐ ܠܟ ܥܘܙܝܐ: ܐܠܐ ܠܒܢ̈ܝ ܐܗܪܘܢ܀","english":"And the prophet went out to go to Samaria while the army was surrounding it. His young man was afraid, but Elisha, when he saw the angels surrounding him, strengthened the heart of the young man and prayed that his inner eyes might be opened, so that he might see the angels surrounding him. And this happened first because of the excellence of the young man. And when the prophet received forgiveness, and not because of his fear did he complete his matter, he saw the camp of angels surrounding him. The murderer sent to take his head. The king consulted about Elisha, as one who might be able to save him, but he did not save him. His servant at the door was revealed to the prophet concerning the murderer, and he commanded the elders to close the door, because he knew that his master was about to come after him, because he was afraid that in haste the murderer might kill the prophet. But the Lord saved the prophet, and not the king. In the last year, he sent to kill the prophet, because he marveled at the hope of repentance and prayer. And because of this, the sack was hidden. But when he saw that he prayed and approached repentance and was not hindered, he sent to kill the prophet. And immediately his error became his salvation. But he delayed in this because he was seeking to kill the prophet. Amaziah, when he approached with Joash king of Israel, Jerusalem was opened, and afterwards he was killed with his servants, and Uzziah reigned and did well, for he was rich in treasures. He sought to place incense and cover it, but Zechariah the priest, when he was at the altar, there was a great earthquake and a voice that said, \"Not for you, Uzziah, but for the sons of Aaron.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܝ̈ܢܘ̄ ܓܘܝ̈ܬܐ","severity":"info","text":"The phrase 'inner eyes' (ʿaynaw gawwāyātā) denotes spiritual perception, a common Syriac exegetical trope for prophetic insight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"2 Kings 6:17","severity":"info","text":"The narrative of Elisha and the besieged Samaria, the young man's fear, and the angelic camp alludes to 2 Kings 6:17, where Elisha prays for his servant to see the heavenly host.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Uzziah and Zechariah","severity":"info","text":"The earthquake and voice at the altar refer to 2 Chronicles 26:16–21, where King Uzziah is struck with leprosy for usurping priestly duties; Bar Salibi reads this as a divine prohibition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Elisha and the murderer","severity":"info","text":"The motif of a king sending an assassin to kill a prophet, who is saved by divine intervention, parallels the story of Elijah and Jehu in 1 Kings 19, though here the Lord, not the king, saves Elisha.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"The passage moves from Elisha's angelic vision to the failed assassination attempt, then to Amaziah's death and Uzziah's reign, concluding with the temple incident—a chronological but thematically linked series of episodes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sack (ܣܩܐ)","severity":"info","text":"The 'sack' (saqqā) hidden after the king's marvel at repentance may refer to a penitential garment, a symbol of humility in Syriac monastic and liturgical tradition, here indicating the king's failed conversion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the murderer' (ܩܛܘܿܠܐ) is ambiguous: it may refer to a specific agent of the king or be a generic term; the reading taken is a royal assassin.","The phrase 'his servant at the door' (ܚܘܼܒܨܘܼܗܝ ܒܬܪܥܐ) could be read as Elisha's servant or the king's; the context suggests the prophet's attendant."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ܥܘܿܙܝܐ ܐܓܼܪܒ܆ ܥܠ ܕܨܒܼܐ ܕܥܡ ܡܠܟܘܼܬܐ ܢܣܼܒ ܐܦ ܠܟܗܢܘܼܬܐ ܘܒܥܼܐ ܠܠܚܡܐ ܕܟܗ̈ܢܐ: ܟܕ ܗܘܼ ܠܐ ܚܣܝܼܪ ܗܼܘܐ ܠܗ܇ ܐܠܘܼ ܓܝܪ ܡܼܢ ܐܘܠܨܢܐ ܥܒܼܕ ܗܼܘܐ܇ ܠܐ ܡܓܪܒ ܗܼܘܐ܇ ܐܟܡܐ ܕܐܦܠܐ ܕܘܝܕ ܐܬܪܫܝܼ܇ ܘܐܝܟܢ ܠܐ ܐܬܟܝܼ ܥܘܿܙܝܐ ܘܝܘܪܒܥܡ ܬܩܼܢܬ݀ ܐܝܼܕܗ ܟܕ ܛܡܐܐ ܗܼܘܐ܆ ܘܗܢܐ ܡܛ݀ܠ ܕܒܢܒܝܐ ܐܣܟܼܠ: ܘܡܛܠܗܕܐ ܟܕ ܐܬܬܘܝܼ. ܦܢܼܬ݀ ܐܝܼܕܗ܇ ܗܢܐ ܕܝܢ ܡܛ݀ܠ ܕܒܡܪܝܐ ܐܣܟܼܠ܇ ܠܐ ܐܬܕܟܝܼ܀ ܡܘܫܐ ܫܒܼܩ ܠܚܘܝܐ ܕܢܚܫܐ: ܐܝܟܢܐ ܕܢܬܥܕܗܕܘܢܼ ܐܝܟܢܐ ܐܬܐܣܝܼܘ ܒܗ ܒܙܒܢ ܡܛ݀ܠ ܕܪܛܢܘ: ܐܝܟܢܐ ܕܠܐ ܬܘܼܒ ܢܪܛܢܘܢ܆ ܡܛ݀ܠ ܕܝܢ ܕܒܥܼܘ ܕܢܓܕܘܢܼ ܠܗ܆ ܬܒܼܪܗ ܚܙܩܝܐ܆ ܢܬܕܒܪܘܢ ܒܢ̈ܝܟ ܘܢܗܘܘܿܢ ܡܗܝ̈ܡܢܐ ܗ̄ ܙܕܩ ܗܼܘܐ ܠܚܙܩܝܐ ܕܢܩܪܒ ܬܝܿܒܘܼܬܐ ܘܢܫܼܐܠ ܪ̈ܚܡܐ ܥܠ ܒܢ̈ܘܗܝ ܚܠܦ ܗܕܐ ܫܐܠ ܫܠܡܐ ܒܝܘ̈ܡܬܗ ܘܥܠܗܐܕ ܐܡܼܪ ܢܒܝܐ ܕܒܝܐܘܗܝ ܒܝܐܘܗܝ ܠܥܡܐ܀ ܐܬܩܼܛܠ ܝܘܿܫܝܐ ܟܕ ܟܐܢܐ ܗܼܘܐ܇ ܡܛ݀ܠ ܕܠܐ ܫܼܐܠ ܒܡܪܝܐ ܘܢܦܼܩ ܥܠ ܦܪܥܘܢ܇ ܘܡܛܠ ܕܠܐ ܨܒܼܐ ܦܪܥܘܿܢ ܕܢܩܪܒ ܥܡܗ ܠܡܐ ܟܕ ܙ݀ܟܐ܆ ܢܬܬܪܝܼܡ ܘܢܗܼܘܐ ܒܣܝܼܡܐ ܒܙܕܝܼܩܘܼܬܗ܀ ܬܘܼܒ ܟܢܫܼܗ ܡܼܢ ܩܕܡ ܚܪܒܐ ܕܥܬܝܼܕܐ ܗܼܘܬ݀ ܠܡܼܐܬܐ ܥܠ ܥܡܗ܀ ܠܐ ܐܒܼܕ ܫܒܛܐ ܕܝܗܘܕܐ܇ ܐܝܟ ܕܒܝܬ ܐܦܪܝܡ ܘܝܣܪܐܝܠ܆ ܟܕ ܛܒ ܐܦ ܗܼܢܘܿܢ ܐܪܫܼܥܘ܇ ܡܛ݀ܠ ܕܥܕܟܝܼܠ ܛܡܝܼܪ ܗܼܘܐ ܒܗܘܢܿ ܡܫܝܼܚܐ܇ ܘܐܦ ܡܢܗ ܩܿܝܡܝܼܢ ܗܼܘܘ ܢܒܝ̈ܐ܇ ܟܕ ܕܢܚܼ ܡܫܝܼܚܐ܀ ܐܦ ܫܒܛܐ ܕܝܗܘܕܐ ܐܬܼܒܕܪ܀ ܐܚܝܼܘ ܓܪ̈ܡܘܗܝ ܕܐܠܝܫܥ ܡܝܼܬܐ܇ ܐܝܟܢܐ ܕܬܫܬܼܡܥܝ ܡܠܼܬܐ ܕܐܥܦܐ ܢܩܒܠ ܐܝܟ ܪܒܗ܆ ܐܠܝܐ ܐܚܝܼ ܠܒܪܐ ܕܐܪܡܠܬܐ ܘܗܢܐ ܠܒܪ ܫܝܠܘܡܝܬܐ: ܘܠܗܢܐ ܡܝܼܬܐ ܘܒܗ ܐܫܼܬܪܪܬ݀ ܩܝܡܬܐ ܕܦܓܪܐ܀ ܫܠܡ ܦܘܼܫܩܐ ܣܘܥܪܢܝܐ ܕܝܼܠܗ ܕܣܦܪ ܡܠ̈ܟܐ","english":"eyes would be opened, and he saw the army of angels surrounding the prophet. And when the young man saw them, he was strengthened and went with Elisha. And Uzziah was afflicted with leprosy because he desired to serve as king and also took the priesthood and sought the bread of the priests, while he was not lacking in anything. For if he had done this out of necessity, he would not have been afflicted, just as David was not rejected. And how was Uzziah not healed, and Jeroboam's hand was restored when it was withered? And behold, because he sinned in the matter of the altar, and because of this, when he was healed, his hand was restored. But this one, because he sinned in the matter of the Lord, was not cleansed. Moses left the serpent of copper, so that they would remember how they were healed by it in the time of the plague, so that they would not again be plagued. But because they sought to worship it, Hezekiah broke it. And they conducted themselves according to your ways and were faithful. It was fitting for Hezekiah to offer repentance and ask for mercy for his sons. Instead of this, he asked for peace in his days, and the prophet said that in his days, in his days, to the people. Josiah was killed while he was righteous, because he did not ask the Lord and went out against Pharaoh, and because Pharaoh did not want to fight with him, lest he be victorious and become proud and be pleased with his righteousness. Again, he grieved before the sword that was destined to come upon his people. The tribe of Judah did not perish, like the house of Ephraim and Israel, although they also sinned greatly, because the Messiah was hidden in them, and from them the prophets arose, while the Messiah was hidden. Also the tribe of Judah was scattered. They gathered the bones of Elisha the dead, so that the word of the leper would be heard and he would receive like his master. Elijah revived the son of the widow, and this one the son of the Shunammite, and this one the dead, and through him the resurrection of the body was confirmed. The literal commentary of the book of Kings is completed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܿܙܝܐ","severity":"info","text":"Uzziah (Azariah) is the king of Judah whose leprosy is narrated in 2 Kings 15 and 2 Chronicles 26. The commentary treats his affliction as divine punishment for usurping priestly office.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܫܐ ܫܒܼܩ ܠܚܘܝܐ ܕܢܚܫܐ","severity":"info","text":"The copper serpent (Nehushtan) is mentioned in 2 Kings 18:4. Hezekiah’s destruction of it is cited as a precedent for rejecting idolatry, aligning with the commentary’s emphasis on proper worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܚܝܼܘ ܓܪ̈ܡܘܗܝ ܕܐܠܝܫܥ","severity":"info","text":"The gathering of Elisha’s bones to heal a leper is not in the biblical text but appears in later Jewish and Christian tradition (e.g., Lives of the Prophets). This reflects hagiographic expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܠܝܐ ܐܚܝܼ ܠܒܪܐ ܕܐܪܡܠܬܐ","severity":"info","text":"Elijah reviving the widow’s son (1 Kings 17:17–24) is paralleled with Elisha reviving the Shunammite’s son (2 Kings 4:32–37). The commentary uses this to typologically affirm bodily resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܫܠܡ ܦܘܼܫܩܐ ܣܘܥܪܢܝܐ ܕܝܼܠܗ ܕܣܦܪ ܡܠ̈ܟܐ","severity":"info","text":"The colophon identifies the work as a literal commentary (ܦܘܼܫܩܐ ܣܘܥܪܢܝܐ) on the book of Kings, attributed to Dionysius bar Salibi. This genre label distinguishes it from allegorical or mystical exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗܢܐ ܡܛ݀ܠ ܕܒܡܪܝܐ ܐܣܟܼܠ","severity":"caution","text":"The Syriac text has a possible scribal error: ܐܣܟܼܠ (sinned) appears twice with different prepositions (ܒܢܒܝܐ and ܒܡܪܝܐ). The sense is clear, but the repetition may indicate a textual corruption or gloss.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in his days, in his days' (ܒܝܐܘܗܝ ܒܝܐܘܗܝ) may be a dittography or an emphatic repetition; the translation treats it as a single statement.","The identity of 'the leper' (ܐܥܦܐ) whose word is to be heard is ambiguous: it could refer to Uzziah or to a generic leper in the Elisha tradition."],"confidence":"high","notes":[]}]}