{"slug":"dsc-245","id":"syriac:dsc:dsc-245","title":"Literal Commentary on Daniel","title_source":"Literal Commentary on Daniel","author":"Dionysius bar Salibi","genre":"commentary","date":"Mid-12th century","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:26:43Z","cost_usd":0.030696},"source":{"registry_id":"syriac:dsc:dsc-245","work_id":"dsc-245","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/245"},"stats":{"passages":49,"english_words":15341,"coptic_letters":0,"source_letters":38207,"commentary_units":281,"commentary_kinds":9,"derived_notes":3,"ambiguities":100,"work_notes":5,"external_links":1,"timeline":3},"summary":{"work":"dsc-245","abstract":"Dionysius bar Salibi's Literal Commentary on Daniel is a West Syriac exegetical work from the mid-12th century, written in formal Syriac prose. The commentary interprets the Book of Daniel literally, emphasizing historical context and prophetic legitimacy. Bar Salibi situates Daniel in Babylon, parallels his role with Moses and Ezekiel, and defends Daniel's prophetic status against Jewish traditions. The work survives in a limited manuscript tradition, with a single base manuscript containing lacunae. It was used in West Syriac liturgical readings but had less influence than earlier Syriac exegetes like Ephrem. The edition lacks a full critical apparatus, requiring consultation of the original Syriac for precise analysis.","historical_context":"The commentary was composed in the mid-12th century within the West Syriac tradition, likely in the region of Syria or Mesopotamia. Dionysius bar Salibi flourished in the late 12th to early 13th century, and the dating relies on internal references and manuscript colophons. The work reflects the exegetical practices of the Syriac Orthodox Church, employing technical terms for prophetic vision and interpretation. Its transmission is limited, with the edition based on a single manuscript with lacunae, and variant readings from other witnesses are not collated. The commentary was used in liturgical readings for Daniel, indicating its role in communal worship, though it did not achieve the prominence of earlier Syriac exegetes like Ephrem. The text engages with Jewish traditions, countering claims that deny Daniel's prophetic status, and aligns with a literal interpretive approach common in West Syriac scholarship.","significance":"This commentary is significant for understanding West Syriac exegesis of the prophetic books in the 12th century, particularly its literal and historical approach. It provides insight into Syriac Christian engagement with Jewish traditions and the use of Daniel in liturgy. The work also illustrates the continuity and adaptation of earlier Syriac exegetical methods, though its limited manuscript survival highlights the fragility of such texts.","timeline":[{"date":"Mid-12th century","event":"Composition of Dionysius bar Salibi's Literal Commentary on Daniel"},{"date":"Late 12th–early 13th century","event":"Flourishing of Dionysius bar Salibi"},{"date":"Undated","event":"Manuscript transmission with lacunae; single base manuscript used for edition"}],"relations":[{"work":"Commentary on Daniel by Ephrem the Syrian","relation":"Earlier Syriac exegetical work; bar Salibi's commentary is less influential","key":"","label":null,"url":null},{"work":"Book of Daniel","relation":"Biblical text being commented upon","key":"","label":null,"url":null},{"work":"Zechariah","relation":"Cited to affirm Daniel's prophetic legitimacy","key":"","label":null,"url":null},{"work":"Jeremiah","relation":"Alluded to for historical context of the Babylonian exile","key":"","label":null,"url":null}],"external_links":[{"key":"ed:dsc-245","label":"DSC 245","url":"https://syriaccorpus.org/245","reason":"Primary source edition for the commentary"}],"cautions":["Dating relies on internal references and manuscript colophons; precise year uncertain.","Surviving manuscript tradition is limited; edition based on a single base manuscript with lacunae.","Variant readings from other witnesses are not collated.","The edition lacks a full critical apparatus and translation; original Syriac must be consulted for precise analysis."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000353,"generated":"2026-11-15T06:26:42Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/245"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8723"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/212"}],"checks":{"work":"dsc-245","status":"pass","blocking":[],"warnings":[],"stats":{"passages":49,"translated":49,"commentary_passages":49,"commentary_units":281,"english_words":15341,"source_letters":44448,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The commentary is written in a formal Syriac prose register, typical of the West Syriac exegetical tradition. It employs technical terms for prophetic vision and interpretation.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Dionysius bar Salibi flourished in the late 12th to early 13th century. The dating of this commentary rests on internal references and manuscript colophons.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The surviving manuscript tradition is limited; the edition relies on a single base manuscript with lacunae. Variant readings from other witnesses are not collated here.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This commentary was used in West Syriac liturgical readings for Daniel, though its influence is less than that of earlier Syriac exegetes like Ephrem.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a full critical apparatus or translation of the Syriac text; readers must consult the original for precise lexical analysis.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 49 narrative."},{"kind":"caution","severity":"caution","text":"2 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:14."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":49},"term_index":[],"citations":{"ed:dsc-245":{"label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}},"segments":[{"i":1,"ref":"p1","source":"ܬܘܼܒ ܦܘܼܫܩܐ ܕܟܬܒܐ ܕܕܢܝܐܝܠ ܢܒܝܐ ܣܘܼܥܪܢܐܝܼܬ ܠܐܒܘܿܢ ܩܕܝܼܫܐ ܡܪܝ ܕܝܘܢܢ̄ܣܝܘܿ ܥܬܝܼܪ ܒܐ̈ܠܗܝܬܐ܀ ܟܬܒܐ ܕܕܝܢܝܐܝܠ ܒܐܪܥܐ ܕܒܒܝܠ ܐܬܟܼܬܒ ܐܟܡܼܐ ܕܡܘܿܫܐ ܒܡܨܪܝܢ ܚܗܝܐ ܣܥܼܪ ܘܚܙܩܝܐܝܠ ܒܒܿܒܝܠ ܐܬܢܼܒܝ܆ ܘܗܿܕܐ ܒܒܛܝܼܠܘܼܬܐ ܕܐܠܗ ܐܗܼܘܬ݀܆ ܕܢܚܼܘܐ ܕܗܘܼܝܘܼ ܐܠܗܐ ܕܥܡܐ ܘܕܥܡ̈ܡܼܐ ܘܡܪܐ ܕܟܿܠܗܘܿܢ ܐܬܪ̈ܘܬܐ. ܩܕܝܼܡ ܕܝܢ ܫܒܼܝܗ ܕܕܢܝܐܝܠ ܠܚܙܩܝܐܝܠ ܫܢ̈ܝܐ ܚܕܥܣܪ̈ܐ܀ ܨ̄: ܩܕܡܝܐ ܒܫܢܼܬ ܬܠܬ ܕܝܘܼܝܩܝܼܡ ܕܐܝܼܬܝܗܿ ܩܕܡܝܬܐ ܕܢܒܘܼܟܕܢܨܪ ܐܬܼܐ ܠܝܼܗܘܼܕ ܘܕܒܼܪ ܠܘܼܢܝܐܝܠ ܘܣܼܡ ܡܕܐܬܐ ܥܠ ܝܘܿܝܿܩܝܼܡ ܘܟܕ ܠܐ ܝܗܼܒ ܠܡܕܐܬܐ ܬܘܼܒ ܣܠܼܩ ܢܒܘܼܟܕܢܨܪ ܘܟܒܿܫܗܿ ܠܐܘܿܪܫܠܡ ܘܩܼܛܠ ܠܝܘܼܝܩܝܡ ܘܐܩܝܼܡ ܒܕܘܼܟܬܗ ܠܒܪܗ ܝܘܼܝܟܝܼܢ ܕܗܘܼ ܝܘܼܟܢܝܐ ܐܝܟ ܕܐܡܼܪ ܐܪܡܝܐ. ܘܟܕ ܗܼܘܐ ܒܡܠܟܘܼܬܐ ܬܠܬܐ ܝܪ̈ܚܐ ܘܡܕܐܬܐ ܠܐ ܐܣܼܩ. ܒܫܢܬ݀ ܚܕܥܣܪ̈ܐ ܕܢܒܘܟܕܢܨܪ ܬܘܼܒ ܣܠܼܩ ܥܡ ܚܝܠܐ ܕܝܼܠܗ ܘܠܝܘܼܝܟܝܼܢ ܐܚܼܬܗ ܠܒܒܿܝܠ ܥܡ ܐܢܫ̈ܐ ܙܥܘܪ̈ܐ ܒܡܢܝܿܢܐ ܘܥܡܼ̈ܘܿܢ ܚܙܩܝܐܝܠ. ܠܨܕܩܝܐ ܕܝܢ ܐܝܼܬܘܗܝ ܐܚܐ ܕܐܒܘܼ̄ ܕܝܘܼܟܢܝܐ. ܐܘܟܝܼܬ ܕܝܘܼܝܩܝܼܡ ܩܝܼܡܗ ܢܒܘܟܕܢܨܪ ܒܕܘܼܟܬ݀ ܝܘܼܟܢܝܐ ܘܐܦ ܗܿܢܐ ܨܕܩܝܐ ܒ݀ܬܪܟܢ ܡܪܼܕ. ܘܒܫܢܬ݀ ܚܕܥܣܪ̈ܐ ܕܝܼܠܗ ܕܗܿܢܐ ܨܼܕܩܝܐ ܐܬܟܒܼܫܬ݀ ܐܘܿܪܫܠܡ ܘܐܬܬܘܒܼܠ ܗܼܘ ܠܒܿܒܝܠ ܟܕ ܡܥܘܪ̈ܢ ܥܝܢܘ̈ܗܝ. ܦܼܫ ܕܢܝܐܝܠ ܒܚ̈ܝܐ ܕܡܐ ܠܫܢܿܬܐ ܩܕܡܿܝܬܐ ܕܟܘܼܪܫ ܘܠܐ ܣܠܼܩ ܥܡ ܫܒܝܼܬܐ. ܝܘܼܕ̈ܝܐ ܫܿܢܝܢ ܕܕܢܝܐܝܠ ܠܡ ܚ̈ܠܼܡܐ ܚܼܙܐ ܘܠܐ ܐܬܢܒܼ ܐܝܟ ܢܒ̈ܝܐ ܘܐ݀ܡܪܝܼܢܢ ܠܘܼܩܒܠܗܘܿܢ ܕܡܿܕܝܢ ܘܐܦ ܙܟܪܝܐ ܚܠܼܡܐ ܚܙܼܐ ܘܢܒܝܐ ܐܝܼܬܘܗܝ ܘܐܦ ܒܕܩܼ ܟܣܝ̈ܬܐ ܒܠܥܕ ܚܠܼ̈ܡܐ ܐܝܟ ܢܒ̈ܝܐ. ܘܟܕ ܚܙܼܐ ܠܡܠܐܟܐ ܒܥܣܪܝܼܢ ܘܐܪܒܥܐ ܒܢܝܼܣܢ ܘܫܘܼܕܥ ܠܗ ܥܠ ܥܬܝܼ̈ܕܬܐ.","english":"Again, the interpretation of the book of Daniel the prophet, composed literally, by the holy father Mar Dionysius bar Salibi, rich in theological matters. The book of Daniel was written in the land of Babylon, just as Moses wrote in Egypt, Ezekiel prophesied and was active in Babylon, and this was by the divine providence of God, which shows that God is the God of the people and of the nations and the Lord of all regions. Now, Daniel was earlier than Ezekiel by eleven years. Chapter: The first in the third year of Jehoiakim, which is the first year of Nebuchadnezzar, he came to Judah and took Daniel and imposed tribute upon Jehoiakim, and when he did not pay the tribute, Nebuchadnezzar again went up and conquered Jerusalem and killed Jehoiakim, and set up in his place his son Jehoiachin, who is Jeconiah, as Jeremiah said. And when he had been king for three months, he did not send the tribute. In the eleventh year of Nebuchadnezzar, he again went up with his own army and took Jehoiachin captive to Babylon with some young men of noble birth and with them Ezekiel. As for Zedekiah, he was the brother of Jehoiachin's father. Indeed, after Jehoiakim, Nebuchadnezzar set up Zedekiah in the place of Jehoiachin, and this one later rebelled. And in the eleventh year of this Zedekiah, Jerusalem was conquered, and he was taken to Babylon with his eyes put out. Daniel remained alive until the first year of Cyrus and did not go up with the captivity. The Jews say that Daniel did not see visions and was not a prophet like the prophets, and they speak against him, but Zechariah saw a vision and is a prophet, and he also investigated hidden things apart from visions like the prophets. And when he saw the angel in the twenty-fourth year, he was amazed and was informed about future things.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒ ܦܘܼܫܩܐ ܕܟܬܒܐ ܕܕܢܝܐܝܠ","severity":"info","text":"The opening phrase marks the beginning of a new commentary on Daniel, with 'again' (ܬܘܼܒ) suggesting this is a fresh section or a separate work within a larger collection.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܕܢܝܐܝܠ","severity":"info","text":"Bar Salibi notes that Daniel was written in Babylon, paralleling Moses in Egypt and Ezekiel in Babylon, to emphasize God's universal providence over peoples and regions.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܩܕܝܼܡ ܕܝܢ ܫܒܼܝܗ ܕܕܢܝܐܝܠ ܠܚܙܩܝܐܝܠ ܫܢ̈ܝܐ ܚܕܥܣܪ̈ܐ","severity":"info","text":"Bar Salibi asserts that Daniel preceded Ezekiel by eleven years, a chronological claim that aligns with his literal interpretation of the prophetic timeline.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܕܐܡܼܪ ܐܪܡܝܐ","severity":"info","text":"The reference to Jeremiah (ܐܪܡܝܐ) likely alludes to Jeremiah 22:24 or 37:1, where Jehoiachin (Jeconiah) is mentioned, supporting the historical narrative of the Babylonian exile.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܝܘܼܕ̈ܝܐ ܫܿܥܝܢ ܕܕܢܝܐܝܠ ܠܡ ܚ̈ܠܼܡܐ ܚܼܙܐ ܘܠܐ ܐܬܢܒܼ ܐܝܟ ܢܒ̈ܝܐ","severity":"info","text":"Bar Salibi counters Jewish traditions that deny Daniel's prophetic status, citing Zechariah's visions as a parallel to affirm Daniel's prophetic legitimacy.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܕ ܚܙܼܐ ܠܡܠܐܟܐ ܒܥܣܪܝܼܢ ܘܐܪܒܥܐ ܒܢܝܼܣܢ","severity":"caution","text":"The reference to the angel in the twenty-fourth year is ambiguous; it may allude to Daniel 10:4 (the third year of Cyrus) or a different tradition, and the Syriac text does not clarify the exact biblical passage.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'twenty-fourth year' (ܒܥܣܪܝܼܢ ܘܐܪܒܥܐ ܒܢܝܼܣܢ) is unclear; it may refer to a year in Daniel's life or a regnal year, but the text does not specify.","The identity of the angel and the specific future events (ܥܬܝܼ̈ܕܬܐ) are not detailed, leaving the reference open to interpretation."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܐܟܼܬܒ ܓܝܪ ܥܠ ܣܓ̈ܝܐܬܐ ܐܦ ܥܠ ܪܡܘܼܬܗ ܕܢܒܘܼܟܕܢܨܪ ܕܦܩܼܕ ܕܟܿܠܗܘܿܢ ܒܢ̈ܝ ܡ̈ܠܟܐ\nܕܬܚܘܼܬܘܗܝ ܢܣܼܬܪܣܘܢܿ ܘܢܩܘܼܡܘܢܼ ܩܕܡ̄ܘ. ܐܢܫ̈ܝܼܢ ܐܡܿܪܝܼܢ ܕܚܢܢܝܐܘܥܙܪܝܐ ܘܡܝܼܫܐܝܠ ܐܚ̈ܐ ܐܢܘܿܢ ܕܝܘܼܝܩܝܿܡ. ܘܝܘܼܝܟܼܝܢ ܒܪ ܝܘܼܝܩܝܡ ܐܘܠܼܕ ܠܕܢܝܐܝܠ ܐܝܿܟܢ ܕܢܣܼܬܒܪܘܢ ܬܠܬܐ ܛ̈ܠܝܐ ܕܐܝܼܬܝܗܘܿܢ ܕܪ̈ܐ ܕܕܢܝܐܝܠ. ܐܚܪ̈ܢܐ ܐ݀ܡܪܝܼܢ ܕܕܢܝܐܝܠ ܒܪ ܝܘܼܝܩܝܼܡ ܐܝܼܬܘܗܝ ܘܚܒܼܪ̈ܘܗ ܒܢ̈ܝ ܝܘܼܟܢܝܐ. ܐܚܪ̈ܢܐ. ܕܝܘܼܫܝܐ ܐܘܠܕ ܒܢ̈ܝܐ ܬܪܝܢ ܝܘܼܝܩܝܼܡ ܘܝܘܼܟܢܝܐ. ܘܝܘܟܢܝܐ ܐܘܠܕ ܠܕܢܝܐܝܠ. ܘܝܘܼܝܩܝܡ ܠܬܠܬܐ ܛ̈ܠܝܐ. ܬܘܼܒ ܐ݀ܡܪܝܼܢ ܕܫܘܼܫܢ ܚܿܬܗ ܕܐܪܡܝܐ ܐܢܬܬܗ ܕܕܢܝܐܝܠ ܐܝܼܬܝܗܿ. ܐܚܪ̈ܢܐ ܦ݀ܣܩܝܼܢ ܕܡܿܣܪܣܐ ܗܼܘܐ܀ ܒܫܢܼܬ ܬܠܬ ܕܡܠܟܘܼܬܗ ܕܝܘܼܝܩܝܼܡ ܗ̄ ܒܿܬܪ ܝܿܗܘܼ ܐܚܿܙ ܐܚ̄ܘܼ ܗ݀ܘ ܕܒܿܬܪ ܕܩܼܛܠ ܦܪܥܘܿܢ ܠܝܘܼܫܝܐ ܐܒܘܼܗܘܿܢ ܐܡܠܟܘܼܗܝ ܝܘܼܕ̈ܝܐ ܘܡܬܼܩܪܐ ܗܼܘܐ ܐܦ ܫܿܠܘܿܡ. ܦܪܥܘܿܢ ܕܝܢ ܟܕ ܐܬܼܐ ܠܝܼܗܘܼܕ ܠܗܿܢܐ ܝܿܗܘܼ ܐܚܿܙ ܕܒܼܪܗ ܥܡܗ ܠܡܨܪܝܢ ܘܐܡܼܠܟ ܒܕܘܼܟܬܗ ܠܐܠܝܩܝܼܡ ܐܘܟܝܼܬ ܠܝܘܼܝܩܝܼܡ. ܘܟܕ ܐܡܠܼܟ ܝܘܼܝܩܝܼܡ ܬܠܬ ܫܢ̈ܝܼܢ ܣܠܼܩ ܢ݀ܒܘܼܟܕܢܨܪ ܘܫܥܼܒܕܗ ܘܐܪܡܝܼ ܥܠܘܗܝ ܡܕܐܬܐ ܘܫܒܼܩܗ. ܘܫܼܩܠ ܡܢܼ̈ ܥܡ ܫܒܝܼܬܐ ܐܦ ܗܡܝܪ̈ܐ ܐܘܟܝܼܬ ܡܫܼܟ̈ܢܐ ܠܕܢܝܐܝܠ ܘܚܒܪ̈ܘܗܝ ܕܐܝܼܬܝܗܘܿܢ ܡܼܢ ܓܢܼܣܐ ܕܡܠܟܘܼܬܐ. ܘܡܼܢ ܡ̈ܐܢܐ ܕܒܝܬܗ ܕܡܪܝܐ ܐܝܟ ܕܠܐܝܼܩܪܐ ܟܐܡܬ݀ ܕܦܬܟܪ̈ܐ ܡܛ݀ܠ ܕܐܝܼܬܝܗܘܿܢ ܡ̈ܐܢܐ ܕܬܫܡܼܫܬܐ ܕܩܘܼ̄ܕ. ܐܫܦܙ ܪܒ ܡܗ̈̄ܝܼܡ ܗ̄ ܪܝܼܫܐ ܕܫܪܝܼܪ̈ܐ ܗܿܠܝܢ ܕܐܦ ܡܣܪ̈ܣܐ ܡܬܼܩܪܝܢ ܐ݀ܩܟ ܫܪܝܼܪ̈ܝ ܒܣܘܼܥܪ̈ܢܐ ܕܡܠܟܘܼܬܐ. ܣܦܼܪܐ ܘܠܫܼܢܐ ܟܠܕܝܐ ܗ̄ ܐܝܟ ܥܝܿܕܐ ܕܡ̈ܠܟܐ ܘܕܥܡ̈ܡܼܐ.","english":"It was written, then, concerning many things, also concerning the pride of Nebuchadnezzar, who commanded that all the sons of kings who were under him should prostrate themselves and stand before him. Some say that Hananiah, Azariah, and Mishael were brothers of Jehoiakim. And Jehoiachin, son of Jehoiakim, begot Daniel, as some suppose, the three youths being of the race of Daniel. Others say that Daniel was the son of Jehoiakim, and his companions were sons of Jeconiah. Others, that Josiah begot two sons, Jehoiakim and Jeconiah; and Jeconiah begot Daniel; and Jehoiakim begot the three youths. Again, some say that Susanna, the daughter of Hilkiah, was the wife of Daniel. Others decide that she was a eunuch. In the third year of the reign of Jehoiakim—that is, after Jehoahaz, who was after the death of Josiah his father, the Jews made him king, and he was also called Shallum—Pharaoh, when he came to Judah, took this Jehoahaz, his son, with him to Egypt, and appointed in his place Eliakim, that is, Jehoiakim. And when Jehoiakim had reigned three years, Nebuchadnezzar came up and subjugated him, and imposed tribute upon him, and left him. And he took with the captives also the hostages, that is, the nobles, for Daniel and his companions, who were of the royal race and of the vessels of the house of the Lord, as for the honor of the priestly order of the idols, because they were vessels of the service of the sanctuary. The chief of the eunuchs, the head of the nobles, these who are also called eunuchs, I say, nobles in the affairs of the kingdom. The book and the language are Chaldean, according to the custom of kings and peoples.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܣܪ̈ܣܐ","severity":"info","text":"The Syriac term mēsarsē (eunuchs) is used here for the nobles taken hostage; Bar Salibi notes the ambiguity, as it can also denote court officials.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Susanna","severity":"info","text":"Bar Salibi reports a tradition that Susanna, daughter of Hilkiah, was Daniel's wife, and notes an alternative view that she was a eunuch, reflecting diverse hagiographic traditions.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"third year of Jehoiakim","severity":"info","text":"The commentary dates Nebuchadnezzar's subjugation of Jehoiakim to the third year of his reign, aligning with the biblical account in Daniel 1:1.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from genealogical speculation to a historical narrative of Jehoiakim's reign and the deportation of Daniel and his companions.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Chaldean","severity":"info","text":"Bar Salibi notes that the book and language are Chaldean, reflecting the Syriac tradition that Daniel was written in Aramaic, the lingua franca of the Neo-Babylonian court.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The parentage of Daniel and the three youths is disputed; Bar Salibi records multiple traditions without resolving them.","The status of Susanna as wife or eunuch is left ambiguous, reflecting variant traditions."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܦܩܼܕ ܕܢܬܼܪܕܘܢ ܒܗܿܠܝܢ ܕܡܼܬܒ̈ܥܝܢ ܠܡܠܟܘܼܬܐ ܐܟܙܼܢܐ ܕܣܦܪ̈ܐ ܘܝܕ̈ܥܬܐ. ܟܠ̈ܕܝܐ ܐܡܿܪܝܼܢ ܕܣܘܼܪ̈ܝܝܐ ܐܢܘܿܢ. ܚܢܢ ܕܝܢ ܐܡܿܪܝܼܢܢ ܕܟܠ̈ܕܝܐ ܐܚܪ̈ܢܐܐܢܘܿܢ ܡܼܢ ܣܘܼܪ̈ܝܝܐ. ܠܫܼܢܐ ܕܝܢ ܕܟ̈ܠܕܝܐ ܕ݀ܡܐ ܠܕܣܘܼܪܝܝܐ. ܩܝܡܼܬܐ ܗ̄ ܩܝܼ̄ܡ ܩܿܪܐ ܬܢܢ ܠܡܢܿܬܐ ܘܡܛܘܼܬܐ ܕܠܗܘܿܢ ܬܚܼܡ܆ ܦܛܒ̈ܓܐ ܩܿܪܐ ܠܡܐܼܟ̈ܠܬܐ ܪ̈ܝܼܫܝܬܐ ܘܢܩ̈ܕܬܐ ܕܡܬܼܚܫܚܝܼܢ ܒܗܝܢ ܡܠ̈ܟܐ ܘܥܠ ܗ݀ܝ ܐܝܟ ܕܠܒܢ̈ܝ ܡ̈ܠܟܐ ܒܗܝܢ ܡܒܿܣܡ ܗܼܘܐ ܠܛ̈ܠܝܐ. ܘܐܚܪܬܐ ܕܪܢܐ ܗܼܘܐ ܕܒܬܘܼܪܣܝܐ ܕܗܿܠܝܢ ܗܿܘܝܢ ܚܘܼܫ̈ܒܝܗܘܿܢ ܡܣܼܬܟ̈ܠܢܐ. ܒܝܼܠܛܫܨܪ ܗ̄ ܨܠܡ ܒܝܼܠ. ܫܕܪܘܼܟ ܗ̄ ܡܫܼܬܕܪܢܐ. ܡܝܼܫܟ ܗ̄ ܡܿܫܚ ܐܪܥܐ. ܥܒܕܢܓܘܼ ܗ̄ ܥܒܕܐ ܓܘܿܢܝܐ ܕܥܿܐܠ ܘܢ݀ܦܩ ܩܕܡ ܡܠܟܐ. ܢܒܘܼܟܕܢܨܪ ܗ̄ ܨܘܼܪܬܗ ܕܢܿܒܘܼ܀ ܢܬܼܠܘܿܢ ܡܼܢܙܪܥܘ̈ܢܐ ܗ̄ ܛ̈ܠܦܚܐ ܘܚܡܼ̈ܨܐ ܘܫܪܟܐ ܕܐܟܘܿܗܘܿܢ ܕܡܼܬܬܪܝܼܢ ܘܒ݀ܫܠܝܼܢ. ܘܬܚܼܙܐ ܫܝܘܼܬܢ ܗ̄ ܐܝܟ ܕܚܿܙܐ ܐܢܬ ܗܿܟܢܐ ܥܒܕ ܥܡ ܥܒܕ̈ܝܟ. ܫܝܘܼܬܐ ܡܕܡ ܕܫܿܘܐܼ ܘܡܫܼܡܠܝ ܒܚܙܼܬܐ. ܬܘܼܒ ܫܝܘܼܬܐ ܓܘܢܐ ܕܩܝܿܡ ܒܝܿܬܗ ܟܕ ܠܐ ܡܫܚܠܦ ܒܡܕܡ ܫܝܘܼܬܐ ܐܪܐܒܐܝܼܬ ܗ̄ ܣܼܚܢܗ ܒܫܪܗ܀ ܨܚ̄ ܕܬܪܝܢ ܐܫܬܼܢܝܬ݀ ܪܘܼܚܗ ܗ̄ ܒܿܬܪ ܕܚܼܙܐ ܢܦܼܫܗ ܠܡܫܼܢܝܘܼ ܡܼܢ ܦܓܪܗ. ܘܫܢܼܬܗ ܗܼܘܬ݀\nܗ̄ ܟܕ ܠܡ ܒܫܢܼܬܗ ܐܝܼܬܘܗܝ ܐܪܥܼܠܗ ܚܙܼܘܐ ܐܝܿܟܢܐ ܕܐ݀ܦܠܐ ܥܘܼ̈ܕܢܗ ܢܦܘܼܫ ܒܠܒܼ̈ ܠܡܩܼܪܐ ܠܚܪ̈ܫܐ ܗ̄ ܦܩܼܕ ܕܢܩܼܪܐ ܠܗܿܠܝܢ ܥܠ ܕܣܿܒܪܝܼܢ ܕܓܿܠܝܢ ܐܪ̈ܙܐ ܟܣܝ̈ܐ. ܡܠܟܐ ܠܥܿܠܡ ܚܝܝܼ ܗ̄ ܡܠܼܬܐ ܗ݀ܝ ܕܩܘܼܠܣܐ ܐܝܟ ܕܐܡܿܪ ܐܢܫ ܕܢܓܼܪܘܢܼ ܚܝ̈ܝܟ ܐܘܿ ܡܠܟܐ ܠܥܿܠܡ. ܚܕܐ ܗܿܝ ܕܬܒܟܘܢܿ ܗ̄ ܚܕ ܦܣܿܩܐ ܦܣܩܿܬ ܥܠܝܟܘܿܢ ܘܡܠܼܬܐ ܟܕܒܬܐ ܗ̄ ܘܡܠܼܬܐ ܕܡܠܼܝܐ ܕܓܠܘܼܬܐ ܘܣܪܝܼ̄ܩܘܼ ܐܬܪܥܝܼܬܘܿܢ ܠܡܐܼܡܪ ܩܕܡܝ.","english":"He commanded that the Chaldeans, who were skilled in the books and knowledge of the kingdom, be brought. The Chaldeans said that the Syrians were coming. Hanan, however, said that other Chaldeans were coming with the Syrians. The language of the Chaldeans is similar to that of the Syrians. The resurrection—he stands and calls to the people and the customs that were under him. He calls the first fruits and the offerings that are prepared, with which kings delight, and concerning this, as with the sons of kings, he was delighting the children. And the rest of the matter was that in the interpretation of these things, their thoughts were being completed. Belshazzar—he made an image of Bel. Shadrach—he is sent forth. Meshach—he anoints the earth. Abednego—he is a servant within, who enters and goes out before the king. Nebuchadnezzar—his form is of Nabu. The three youths—axes, vinegar, and the rest of their like, which are cast and boiled. And the vision—it is like what you saw here; do with your servants. A vision is something that is equal and complete in appearance. Again, a vision is a house that stands in its place, while not changing in anything; a vision is like a lion—its roar in its secret. The image of the second—his spirit was troubled after he saw himself struggling with his body. And his hour was when he was not in his hour; the earth shook him with a vision, so that not even his habits remained in his heart. To call the magicians—he commanded that those be called who, they thought, reveal hidden mysteries. The king forever—this is a word of praise, as one says, \"May your life be prolonged,\" or \"O king forever.\" One thing is that which weeps—a single verse has been decreed against you, and it is a false word, and a word full of deceit and vain; your thought has been stirred to say before me.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܠ̈ܕܝܐ","severity":"info","text":"The term 'Chaldeans' here refers to the Babylonian learned class, not an ethnic group, consistent with Danielic tradition.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܝܘܼܬܐ","severity":"info","text":"The Syriac 'šyūṯā' is glossed as 'vision' but also as 'equality' or 'house that stands unchanged', reflecting a polysemy that Bar Salibi exploits for exegesis.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܝܼܠ","severity":"info","text":"The reference to Belshazzar making an image of 'Bel' (the chief Babylonian deity) reflects a common Syriac Christian polemic against idolatry, drawing on Daniel 5.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܕܪܘܼܟ","severity":"info","text":"Bar Salibi etymologizes 'Shadrach' as 'he is sent forth' (from ܫܕܪ), a folk etymology typical of Syriac commentary, not a historical linguistic analysis.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܒܕܢܓܘܼ","severity":"info","text":"The name 'Abednego' is parsed as 'servant within' (ܥܒܕܐ ܓܘܿܢܝܐ), reflecting a Syriac attempt to derive meaning from the Hebrew/Aramaic name via folk etymology.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܨܚ̄ ܕܬܪܝܢ ܐܫܬܼܢܝܬ݀","severity":"caution","text":"The phrase 'image of the second' is obscure; the text may be corrupt or refer to a lost narrative about a second statue or vision in Daniel.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Hanan' (ܚܢܢ) is unclear; possibly a variant of Hananiah or a different figure.","The phrase 'axes, vinegar' (ܛ̈ܠܦܚܐ ܘܚܡܼ̈ܨܐ) is obscure and may be a textual corruption or a reference to an unknown tradition about the three youths."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܥܕܡ ܙܒܢܼܐ ܗ̄ ܕܪܢܝܢ ܐܢܬܘܿܢ ܕܟܒܼܪ ܡܗܿܡܐ ܐܢܼܐ ܘܥܿܒܪ ܐܢܼܐ ܒܐܝܿܕܐ ܕܗܕܝܼ ܥܠܼܬܐ ܡܬܼܒܛܠ ܡܢܼܝ ܚܘܼܫܒܐ ܗܿܢܐ. ܒܚܼܙܘܐ ܕܠܼܠܝܐ ܗ̄ ܒܚܠܼܡܐ ܟܕ ܕܡܝܼܟ. ܘܡܼܢ ܕܐܬܬܥܝܼܪ ܒܼܪܟ ܠܐܠܗܐ ܕܫܡܿܝܐ. ܢܗܼܘܐ ܫܡܗ ܕܡܪܝܐ ܗ̄ ܡܗܿܕܪ ܘܡܪܡܼܪܡ ܫܡܗ ܒܟܿܠܗܘܿܢ ܙܒ̈ܢܼܐ ܘܕܪ̈ܐ ܘܥ̈ܠܡܐ. ܘܢܗܝܼܪܐ ܥܡܗ ܗܼܘ ܗ̄ ܟܿܠܗܘܿܢ ܣܘܼܥܪ̈ܢܐ ܟܣܝ̈ܐ ܘܡ̈ܠܐ ܡܛܫ̈ܝܬܐ ܓܠ̈ܝܢ ܘܕܢܝܼܚ̈ܢ ܩܕܡܘܗܝ ܐܝܟ ܢܘܼܗܪܐ. ܘܗܘܼ ܟܝܿܢܗ ܐܝܟ ܢܘܼܗܪܐ ܐܝܼܬܘܗܝ. ܠܘܿܬ ܐܪܝܘܟܿ ܗ̄ ܗܿܢܐ ܚܕ ܡܼܢ ܗܿܢܘܿܢ ܕܡܓܘܢ ܒܡ̄ܠܟܘܼ ܐܘܿ ܫܠܝܼܛܝܼܢ ܥܠ ܬܘܪ̈ܩܢܐ ܕܡܐܟܘܼܠܬܐ ܕܡܠܟܐ ܐܝܼܬܘܗܝ ܘܥܠ ܗܿܕܐ ܩܼܪܝܗܝ ܪܒ ܕܚ̈ܫܐ. ܡܐ ܕܢܼܗܘܐ ܒܝܘܡ̈ܬܐ ܐܚܪ̈ܢܐ ܗ̄ ܟܕ ܐܚܪ̈ܢܐ ܩܿܪܐ ܠܗܿܠܝܢ ܕܒܝܘܡ̈ܬܐ ܕܡܩܒ̈ܝܐ ܘܕܡ̈ܠܟܐ ܕܝܘ̈ܢܝܐ. ܚܠܼܡܟ ܗ̄ ܚܠܼܡܐ ܠܡ ܕܒܗܕ̈ܡܐ ܕܪܝܼܫܟ ܚܙܼܝܬ ܕܐܝܼܬܝܗܘܿܢ ܚܙܼܬܐ ܘܡܫܡܼܥܬܐ ܟܕ ܐܝܼܬܝܟ ܒܡܫܟܒܟ ܘܒܥܪܣܟ ܗܘܼܝܘܼ ܕܡܫܼܬܥܐ ܐܢܼܐ ܗܿܫܐ. ܩܕܡܿܝܟ. ܐܢܬ ܡܠܟܐ ܗ̄ ܐܢܬ ܠܡ ܡܠܟܐ ܡܚܫ̈ܒܬܐ ܡܫܚܼܠ̈ܦܬܐ ܐܬܬܼܙܝܼܥ̈ܝ ܥܠ ܠܒܼܟ ܩܕܡ ܕܬܕܡܼܟ ܟܕ ܡܬܚܼܫܒ ܐܢܬ ܥܠ ܣܘܼܥܪ̈ܢܐ ܕܡܠܟܘܼܬܟ ܘܕܐܝܿܠܝܢ ܡܛܝ̈ܒܢ ܕܢܗܼܘ̈ܝܢ ܠܟ ܒ݀ܬܪܟ ܘܕܐܢ ܡܠܟܘܼܬܟ ܒܟܿܠܙܒܢ ܡܩܘܝܐ ܐܘܿ ܠܐ. ܘܓܿܠܐ ܐܪܙܐ ܗ̄ ܗ݀ܘ ܕܡܦܿܣ ܒܥܬܝܼܕ̈ܬܐ. ܐܘܿܕܥܟ ܡܕܡ ܕܡܛܝܒܼ ܘܣܝܼܡܐ ܠܗ ܕܢܥܼܒܕ܆ ܐܢܬ ܡܠܟܐ ܚܿܙܐ ܗܼܘܝܬ ܒܝܕ ܚܙܝܘܼܬܗ ܕܨܠܡܼܐ ܥܠ ܥ݀ܠܡܐ ܡܒܿܕܩ ܘܒܝܕ ܪܒܘܼܬܗ ܥܠ ܡܫܼܬܚܘܼܬܗ ܕܥܘܼܡܪܐ ܗܿܢܐ ܪܡܿܙ܆ ܪܝܼܫܗ ܕܕܗܒܐ ܗ̄ ܡܠܟܘܼܬܐ ܕܒܒܠ̈ܝܐ ܕܡܥܠܝܐ ܡܼܢ ܟ݀ܠ. ܚܕܝܗ ܘܕܪ̈ܥܘܗܝ ܕܣܐܡܐ ܗ̄ ܡܠܟܘܼܬܐ ܕܡ̈ܕܝܐ ܗ̄ ܟܘܼܪܫ ܦܪ̈ܣܚܐ ܕܡܫܼܬܠܛ ܘܨ݀ܡܚ ܕܡܒܿܪܩ ܗ̄ ܫܩ̈ܘܗܝ ܗ̄ ܐܠܟܣܢܕܪܘܿܣ ܕܬܩܝܼܦ ܐܝܟ ܦܪܙܠܐ.","english":"until the time when the king of the Persians came, who was already a believer, and came and passed through the hand of this cause, this thought was abolished from me. In a vision of the night, in a dream while he slept. And when he awoke, he blessed the God of heaven. The name of the Lord was glorified and exalted, and his name was magnified in all times, generations, and ages. And all hidden deeds and concealed words were revealed and clear before him like light. And he himself was like light. To Arioch, this one of those who was a magus in the kingdom, or a prefect over the portions of the king's food, he is, and concerning this he is called Rab Hasha. What happened in later days, when others call to those of the days of the Maccabees and of the kings of the Jews. Your dream, a dream, but in the limbs of your head you saw that they are a vision and a hearing while you are in your bed and on your couch, which were to be drunk now before you. You, O king, you, but the king, changing thoughts were stirred in your heart before you slept, while you were considering the deeds of your kingdom and of those prepared things that would happen after you, and whether your kingdom would endure at all times or not. And he revealed the secret, that which decides concerning future things. I will inform you of what is prepared and set for him to do. You, O king, saw by means of the vision of the image over the world, piercing, and by means of its greatness over the expanse of this inhabited world, it signified. Its head of gold, the kingdom of the Babylonians, which is exalted above all. Its chest and arms of silver, the kingdom of the Medes, that is, Cyrus the Persian, who rules and grows, which flashes. Its thighs of bronze, Alexander the Great, who is strong like iron.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܪܒ ܕܚ̈ܫܐ","severity":"info","text":"The title 'Rab Hasha' (literally 'chief of the eunuchs' or 'chief of the chamberlains') is applied to Arioch, who is also described as a magus and a prefect over the king's food portions. This reflects the courtly and divinatory roles conflated in the narrative.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܪܝܘܟ","severity":"info","text":"Arioch appears in Daniel 2 as the captain of the guard who brings Daniel before Nebuchadnezzar. Bar Salibi here identifies him with a magus and a court official, blending biblical and extra-biblical traditions.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܠܼܡܐ","severity":"info","text":"The passage alludes to Nebuchadnezzar's dream in Daniel 2, where the king sees a statue with a gold head, silver chest and arms, and bronze thighs. Bar Salibi interprets these as successive kingdoms: Babylon, Media-Persia, and Alexander's Greece.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܠܟܘܼܬܐ ܕܒܒܠ̈ܝܐ","severity":"info","text":"The passage transitions from the dream narrative to a systematic interpretation of the statue's metals as kingdoms. This shift from narrative to allegorical exegesis is characteristic of Bar Salibi's commentary method.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܝܘܡ̈ܬܐ ܕܡܩܒ̈ܝܐ","severity":"info","text":"The mention of the Maccabees and Jewish kings indicates Bar Salibi's awareness of later Jewish history as a typological parallel to Daniel's prophecies, a common feature in Syriac exegesis.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܕܡ ܙܒܢܼܐ ܗ̄ ܕܪܢܝܢ ܐܢܬܘܿܢ","severity":"caution","text":"The opening phrase is textually uncertain; 'the king of the Persians' may be a scribal error or an anachronistic reference, as the context is Nebuchadnezzar's dream. The Syriac text may be corrupt here.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the king of the Persians' in the opening line is unclear; it may be a corruption or a reference to a later Persian ruler.","The phrase 'Rab Hasha' is ambiguous: it could mean 'chief of the eunuchs' or 'chief of the chamberlains'; the exact office is uncertain."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܪ̈ܓܠܘܗܝ ܡܢܼܗܝܢ ܗ̄ ܒܗܿܠܝܢ ܡܒܿܕܩ ܥܠ ܐܪܒܥܐ ܥܒ̈ܕܐ ܕܐܬܼܝܒܼܠܘ ܒܿܬܪ ܐܠܟܣܕܢܪܘܿܣ ܗ̄ ܣܠܘܼܩܘܿܣ ܕܐܡܼܠܟ ܒܒܿܒܝܠ ܘܒܢܼܐ ܠܣܠܝܼܩ ܘܠܩܛܝܼܣܦܘܢܿ ܘܦܛܘܼܠܘܿܡܐܘܣܿ ܒܡܨܪܝܢ. ܘܐܢܛܝܟܘܿܣ ܐܡܼܠܟ ܒܣܘܼܪܝܐ. ܒܝܕ ܦܪܙܠܐ ܥܠ ܚܝܠ̈ܬܢܐ ܕܒܗܘܿܢ ܐܘܕܥܼ ܘܒܝܕ ܚܼܨܦܐ ܠܡܚܝܼ̈ܠܐ. ܒܫܘܼܪܝܐ ܗܿܠܝܢ ܒܫܝܢܐ ܕܒܼܪܘ ܡܠ̈ܟܘܬܗܘܿܢ ܒܢ̈ܝ ܒܢܝܗ̈ܘܿܢ. ܐܬܼܘ ܠܩܪܒܐ ܕܥܡ ܚܕ̈ܕܐ. ܟܐܦܐ ܕܠܐ ܒܐܝܼܕ̈ܝܢ ܗ̄ ܥܠ ܡܥܒܕܢܘܼܬܐ\nܐܠܗܝܿܬܐ ܕܗܝܼ ܒܚܝܠܗܿ ܟܣܝܐ ܐܦܩܬ݀ ܓܙܪ ܕܝܼܢܐ ܟܣܼܝܐ ܥܠ ܡ̈ܠܟܘܬܐ ܕܨܝܼܪ̈ܢ ܗܼ̈ܘܝ ܒܨܠܡܐ ܘܫܪܬ݀ ܘܒܛܠܬ݀ ܐܢܝܢ ܚܕܐ ܒܿܬܪ ܚܕܐ. ܘܟܐܦܐ ܕܡܚܼܬܗ ܠܨܠܡܐ ܗ̄ ܓܙܪ ܕܝܼܢܐ ܕܢܦܼܩ ܡܼܢ ܐܠܗܐ ܥܠ ܡܠ̈ܟܐ ܗܿܠܝܢ. ܐܩܝܼܡ ܠܗܿܠܝܢ ܕܝܼܠܗ ܘܡܫܼܬܩ̈ܠܢ ܘܐܡܝܼܪ̈ܢ ܗܿܠܝܢ ܥܠ ܡܩ̈ܒܼܝܐ ܗ̄ ܛܢ̈ܢܐ ܕܐܘܪܒܼ ܐܢܘܿܢ ܐܠܗܐ ܘܥܠܝܼ ܐܢܘܿܢ ܐܝܟ ܛܘܼܪܐ ܘܙܟܼܘ ܠܝܘ̈ܢܝܐ ܘܢܦܼܩ ܛܐܒܼܗܘܿܢ ܥܕܡܐ ܠܟܿܠܗܿ ܐܪܥܐ. ܐܪܙܢܐܝܼܬ ܥܠ ܡܫܝܼܚܐ ܡܬܼܢ̈ܣܒܢ ܗܿܠܝܢ ܐܝܟ ܕܐܘܕܥܼܢܢ ܒܐܪ̈ܙܢܝܬܐ ܕܝܼܠܗ ܕܟܬܒܐ. ܐܝܿܟܢܐ ܚܙܼܝܬ ܦܪܙܠܐ ܕܡܚܠܛ ܗ̄ ܗܿܟܢܐ ܐܦ ܗܼܢܘܿܢ ܝܘܢ̈ܝܐ ܡܬܼܚܠܛܝܼܢ ܘܠܐ ܢ݀ܦܩܝܼܢ ܠܚܕ̈ܕܐ. ܘܨܒܥ̈ܬܐ ܕܕ̈ܓܠܐ. ܘܡܼܢܗܝܢ ܕܚܼܨܦܐ ܗ̄ ܡܘܕ̈ܥܢ ܥܠ ܦܘܼܠܓܐ ܕܡܚ̈ܝܼܠܐ ܘܚܝܠ̈ܬܢܐ ܕܬܒܿܪܝܼܢ ܘܡܬܼܬܒܪܝܼܢ܀ ܘܕܚܙܼܝܬ ܦܪܙܠܐ܀ ܒܙܪܥ ܐܢܫ̈ܐ ܗ̄ ܟܡܕ ܝܿܗܒܝܼܢ ܒܢ̈ܬܗܘܿܢ ܠܚ̈ܕܕܐ ܘܪܚܝܼܩܝܼܢ ܡܼܢ ܚܘܼܒܐ ܐܝܟ ܕܝܗܼܒ ܦܛܠܘܘܡܐܘܿܣ ܡܨܪܝܐ ܠܩܢܐܘ ܦܛܪܐ ܒܪܬܗ ܠܐܠܟܣܢܕܪܘܿܣ ܙܥܘܿܪ ܒܪ ܐܢܛܝܟܘܿܣ ܘܒܿܬܪ ܟܢ ܝܗܼܒܗܿ ܠܕܝܡܝܼܛܪܝܘܿܣ ܕܐܢܛܝܼܟ. ܟܕ ܠܐܠܟܣܕܢܪܘܿܣ ܩܼܛܠ. ܘܒܬܠܬ ܕܘܼܟ̈ܝܬܐ ܒܟܬܒܐ ܗܿܢܐ ܐܫܼܬܥܝܼܪ ܥܠ ܗܿܠܝܢ ܕܢܝܐܝܠ܀","english":"his feet were hastening, that is, he was going out against the four beasts that were established after Alexander, that is, Seleucus who reigned in Babylon and sought to rule over Seleucia and Ctesiphon and Ptolemy in Egypt. And Antiochus reigned in Syria. By means of iron he came against the powers that were there, he made known, and by means of impudence against the forces. At the beginning, that is, at the time when they divided their kingdoms among themselves, they came to war with one another. The stone that is not by human hands, that is, upon the divine economy, which by its hidden power brought forth the decree of judgment, a hidden decree upon the kingdoms that were made in the image and service, and it abolished and nullified one after another. And the stone that struck the image, that is, the decree of judgment that went forth from God against those kings. He set up those who were his own and were appointed and were said to be over the Maccabees, that is, the good ones of whom God said, \"I will help,\" and he helped them like a mountain, and they conquered the Greeks, and their goodness went forth to the whole earth. Mystically, these things are interpreted concerning Christ, as is made known in the mysteries of his own book. Just as I saw iron mixing, that is, thus also the Greeks were mixing and not going forth to one another. And the fingers of the deceivers. And the hastening of impudence, that is, it indicates the division of the forces and the powers that are broken and are being broken. And that I saw iron. In the sowing of men, that is, as many as give their daughters to one another and are distant from love, just as Ptolemy the Egyptian gave Cleopatra his daughter to Alexander the Younger, son of Antiochus, and after a while he gave her to Demetrius of Antioch, when he killed Alexander. And in the third place in this book it is indicated concerning those who are worthy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܐܦܐ ܕܠܐ ܒܐܝܼܕ̈ܝܢ","severity":"info","text":"The phrase 'stone not by human hands' is a key symbol in the commentary, interpreted here as the divine economy (ܡܥܒܕܢܘܼܬܐ ܐܠܗܝܿܬܐ). It likely echoes Daniel 2:34, where a stone cuts down the statue, but Bar Salibi applies it to God's hidden judgment on the Hellenistic kingdoms.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܠܟܣܕܢܪܘܿܣ ... ܣܠܘܼܩܘܿܣ ... ܦܛܘܼܠܘܿܡܐܘܿܣ ... ܐܢܛܝܟܘܿܣ","severity":"info","text":"The commentary identifies the four beasts of Daniel 7 with the Diadochi: Seleucus (Babylon, Seleucia, Ctesiphon), Ptolemy (Egypt), and Antiochus (Syria). This reflects a standard Syriac exegetical tradition linking the beasts to post-Alexander Hellenistic rulers.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܠ ܡܩ̈ܒܼܝܐ","severity":"info","text":"The Maccabees (ܡܩ̈ܒܼܝܐ) are explicitly mentioned as the 'good ones' (ܛܢ̈ܢܐ) whom God helped 'like a mountain' (ܐܝܟ ܛܘܼܪܐ). This alludes to 1 Maccabees 2:19–20 and the divine aid in the Maccabean revolt, a common typology for Christian resistance.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܪܙܢܐܝܼܬ ܥܠ ܡܫܝܼܚܐ","severity":"info","text":"Bar Salibi states that the preceding events are interpreted 'mystically concerning Christ' (ܐܪܙܢܐܝܼܬ ܥܠ ܡܫܝܼܚܐ), as revealed in 'the mysteries of his own book' (ܒܐܪ̈ܙܢܝܬܐ ܕܝܼܠܗ ܕܟܬܒܐ). This is a Christological reading typical of Syriac commentary, applying Danielic prophecy to Christ's passion or eschatological role.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܒܬܠܬ ܕܘܼܟ̈ܝܬܐ","severity":"info","text":"The phrase 'in the third place in this book' (ܘܒܬܠܬ ܕܘܼܟ̈ܝܬܐ ܒܟܬܒܐ ܗܿܢܐ) indicates a structural marker within the commentary, possibly referring to a third section or interpretation of the same vision, consistent with Bar Salibi's layered exegesis.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the stone that struck the image' is ambiguous: it may refer to a specific historical event (e.g., the Maccabean victory) or a divine decree; the text conflates both.","The phrase 'fingers of the deceivers' (ܨܒܥ̈ܬܐ ܕܕ̈ܓܠܐ) is unclear; it may denote a symbolic gesture or a group of false prophets, but the commentary does not elaborate."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܨ̄܆ ܕܓ̄ ܥܒܼܕܘ ܨܠܡܐ ܗ̄ ܒܒܠ̈ܝܐ ܟܕ ܚܙܼܘ ܕܐܬܝܩܼܪܘ ܕܒܝܬ ܚܢܢܝܐ ܩܕܡ ܢܒܘܼܟܕܢܨܪ ܚܣܡܼܘ ܒܗܘܿܢ ܘܘܡܠܟܼܘ ܠܡܠܟܐ ܕܢܥܒܼܕ. ܨܠܡܐ ܐܝܟ ܗ݀ܘ ܕܚܙܼܐ ܘܢܣܼܬܓܕ܇ ܕܟܕ ܛܘܼܒ̈ܢܐ ܠܐ ܣܿܓܕܝܼܢ ܠܗ ܢܘܒܕܘܿܢ ܐܢܘܿܢ. ܒܦܩܥܬ ܕܘܪܐ ܩܼܡ ܐܝܿܟܢܐ ܕܢܗܼܘܐ ܪܡ ܘܡܥܼܠܝ ܘܫܘܝܐܝܼܬ ܡܼܢ ܟ݀ܠ ܐܢܫ ܢܬܼܚܙܐ ܡܐ ܕܒܕܘܼܟܬܐ ܕܫܘܝܐ ܐܪܥܗܿ ܩܿܐܡ. ܠܐܠܗܟ ܠܐ ܦ݀ܠܚܝܼܢ ܗ̄ ܒܡܕܪܡܘܼܬܐ ܣܥܼܪܘ ܗܿܕܐ ܕܚܼܠܛܘ ܦܘܼܠܚܢܐ ܕܐܠܗܗ ܥܡ ܣܓܕܬܐ ܕܨܠܡܗ ܐܝܿܟܢܐ ܕܢܬܓܘܙܠ ܡܠܟܐ ܒܚܡܼܬܐ. ܠܐ ܚܿܫܚܝܼܢܢ ܗ̄ ܥܠ ܗܿܕܐ ܡܠܼܬܐ ܕܡܼܢܟ ܐܬܡܠܼܠܬ݀ ܦܬܓܼܡܐ ܠܡܬܒܘܼܬܟ ܗ̄ ܠܐ ܡܬܼܒܥܐ ܠܢ ܘܠܘ ܣܿܓܝܼ ܐܿܠܨܐ ܠܢ ܕܠܘܼܩܒܠ ܡܠܼܬܐ ܕܨܥܪܐ ܕܐܫܼܕܬ ܥܠ ܐܠܗܢ ܕܢ݀ܬܠ ܠܟ ܦܝܼܣܐ. ܦܛܫ̈ܐ ܗ̄ ܬܚܦܝܼܬܐ ܕܫܩ̈ܐ ܐܘܟܝܼܬ ܪܢܿܬ. ܐܟ̈ܠܝ ܩܪ̈ܨܐ ܒܚܕܘܼܬܐ ܟܕ ܩܪܒܼܘ ܕܢܚܼܙܘܢܿ ܐܝܿܟܢܐ ܝ݀ܩܕܝܼܢ ܛ̈ܠܝܐ. ܢܦܼܩܬ݀ ܢܘܼܪܐ ܒܡܥܒܼܕܢܘܼܬܐ ܐܠܗܿܝܬܐ ܘܐܘܩܕܬ݀ ܐܢܘܿܢ. ܘܠܐ ܫܧܠܝܢ ܗܼܘܘ ܗ̄ ܒܝܕ ܣܿܓܝܐܘܼܬ ܫܕܝܐ ܕܐܕܫ̈ܐ ܡܓܘܙܠ̈ܝ ܢܘܼܪܐ ܒ݀ܥܝܢ ܗܼܘܘ. ܕܩܠܝܼܠܐܝܼܬ ܢܐܼܩܕܘܿܢ ܛܘܼܒ̈ܢܐ. ܡܠܐܟܐ ܕܝܢ ܕܛܿܠܐܼ ܗ̄ ܕܛܠܐ ܩܿܪܐ ܠܡܠܐܟܐ ܐܝܟ ܕܡܼܢ ܣܘܼܥܪܢܗ ܡܛ݀ܠ ܕܐܛܠܼ ܒܐܬܘܼܢܐ. ܘܦܩܓܼ ܠܛ̈ܠܝܐ. ܕܚܼܩ ܓܝܪ ܠܫܠܗܒܝܬܐ ܘܒܡܨܥܬܗ ܥܒܼܕ ܝܟ ܪܘܼܚܐ ܕܛܠܐ܀ ܨܚܚܐ ܕܕ̄܆ ܢܒܘܟܕܢܨܪ ܡܠܟܐ ܟܬܼܒ ܗ̄ ܗܿܕܐ ܟܬܝܼܒܬܐ ܕܫܕܪ ܡܠܟܐ ܠܥܡܼܡ̈ܐ ܕܪܝܼܫܗܿ ܫܝܢܐ ܢܣܓܼܐ ܠܟܘܢܿ ܘܥܕܡܐ ܠܡܠܼܬܐ ܗܿܝ ܕܚܠܡܼܐ. ܩܕܡ̄ܘ ܐܡܿܪܬ. ܒܿܬܪ ܕܦܢܼܐ ܡܼܢ ܚܘܼܪܒܐ ܟܬܼܒܗܿ. ܟܕ ܚܠܼܡܐ ܕܐܝܼܠܢܐ ܒܡܨܥܬܐ ܣܝܼܡ.","english":"the image which the Babylonians made, when they saw that the house of Hananiah had been honored before Nebuchadnezzar, they envied him and made a king for themselves like the one he had made. An image like the one he saw and worshiped, so that when the magi did not worship it, they burned them. In the breach of the wall he stood, where it was high and elevated, and equally with every man he appeared when he stood in the place of equality. For they did not worship God, but in madness they did this, that they mixed the worship of God with the adoration of his image, as if the king would be deceived in anger. They were not worthy of this word, which was spoken with you, that a reply is not required of you, nor does it greatly compel you to oppose the word of insult that was cast upon your God who gave you a sign. The shields were the coverings of the skins, or rather the hides. The slanderers rejoiced when they approached to see how the children were burning. The fire went forth by divine action and burned them. And they were not ceasing, by the multitude of throwing of fierce fires, they were seeking fire. Easily they burned the magi. The angel, however, who cast, calls the angel \"cast\" because of his action, since he cast with signs. And he met the children. For he quenched the flame and in its midst made a wind of casting. The end of the fourth: Nebuchadnezzar the king wrote this writing which the king sent to the nations, the beginning of which is \"Shiama\" and \"to you\" and up to the word \"dream.\" Before I said. After he returned from the destruction, he wrote it. When the dream of the tree in the middle was placed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܠܡܐ","severity":"info","text":"The Syriac ṣalmā (image) here refers to a cult statue, a key object in the narrative of the three youths and Nebuchadnezzar's idolatry.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܒܠ̈ܝܐ","severity":"info","text":"The Babylonians (bāḇlāyē) are identified as the makers of the image, reflecting the historical setting of Nebuchadnezzar's reign and the Jewish exile.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܒܝܬ ܚܢܥܝܐ","severity":"info","text":"The phrase 'house of Hananiah' alludes to the biblical figure Hananiah (Shadrach) from Daniel 3, indicating the commentary's focus on the fiery furnace episode.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܠܐܟܐ ܕܛܠܐ","severity":"info","text":"The 'angel who casts' (malʾaḵā d-ṭlā) is a term Bar Salibi explains as derived from the angel's action of casting (aṭlī) with signs, likely referring to the angel in the furnace narrative.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܨܚܚܐ ܕܕ̄","severity":"info","text":"The phrase 'end of the fourth' (ṣaḥḥā d-dāleth) marks a structural division, concluding the fourth section of the commentary on Daniel.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܝܥܐ","severity":"caution","text":"The term 'Shiama' (šyʿā) is obscure; it may be a proper name or a transliteration, and its exact referent in Nebuchadnezzar's letter is uncertain.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Shiama' (ܫܝܥܐ) is unclear; it may be a name or a word for a decree.","The phrase 'breach of the wall' (ܒܦܩܥܬ ܕܘܪܐ) could be literal or metaphorical; the commentary interprets it as a place of equality."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܐܢܿܐ\nܝܕܥ ܐܢܼܐ ܕܪܘܼܚ ܐ̈ܠܗܝܼܢ ܗ̄ ܡܦܿܣ ܐܢܼܐ ܠܡ ܘܝܿܕܥ ܐܢܼܐ ܕܡܿܨܐܼ ܐܢܬ ܠܡܓܼܠܐ ܟ݀ܠ ܟܣ̈ܝܢ ܒܗ݀ܝ ܕܪܘܼܚܐ ܕܐܠܗܐ ܐܝܼܬ ܒܟ ܘܐܝܟ ܡܣܼܒܪ̈ܢܘܬܗ ܐܡܪ ܣܿܓܝܢܐܝܼܬ ܐ̈ܠܗܐ. ܒܚܼܙܘܐ ܕܚܠܼܡܝ ܚܿܙܐ ܐܢܼܐ ܚܼܙܘܐ ܗ̄ ܒܪ̈ܓܫܐ ܕܫܡܼܥܐ ܘܕܚܼܙܝܐ ܒܗܕ̈ܡܐ ܪ̈ܝܼܫܝܐ ܚܠܼ̈ܡܐ ܚܙܝܿܬ. ܚܿܙܐ ܗܿܘܝܿܬ ܒܡܫܼܟܒܝ ܗ̄ ܟܕ ܐܝܿܬܝ ܒܫܢܼܬܐ ܒܓܘ ܥܪܣܝ. ܐܝܼܠܢܐ ܒܡܨܼܥܬ݀ ܐܪܥܐ. ܥܕܡܐ ܠܫܡܿܝܐ ܗ̄ ܪܡܿܙ ܒܗܿܠܝܢ ܥܠ ܡܥܠܝܘܼܬܐ ܕܩܿܢܐܼ ܗܼܘܐ ܢܒܘܟܕܢܨܪ ܘܐܦ ܡܿܘܕܥ ܥܠ ܪܡܘܼܬܐ ܘܢܦܝܼܚܘܼܬܐ ܕܢܦܼܫܗ ܘܚܙܘܗܼ ܗ̄ ܕܐܝܼܬܘܗܝ ܫܘܼܠܛܢܗ ܘܢܨܚ̈ܢܼܘܗܝ ܕܦܪܚܼܘ ܒܟܿܠܗܿ ܒܪܝܼܬܐ. ܛܪ̈ܦܘܗܝ ܗ̄ ܥܠ ܚܝܠ̈ܘܬܗ ܘܪܘܪ̈ܒ̄ܢܘ ܡܫܿܘܕܥ. ܘܡܐܟܘܼܠܬܐ ܠܟܿܠ ܒܣܪ ܗ̄ ܪܡܿܙ ܥܠ ܟܣܼܦܐ ܕܝ݀ܗܒ ܗܼܘܐ ܐܝܟ ܪܘܼܙܝܼܩܐ ܠܦ̈ܠܚܘ̄. ܘܚܠܼܦ ܥܡܠ̈ܝܗܘܿܢ ܕܒܡܠܟܘܼܬܐ ܡܿܘܕܥ. ܬܚܘܼ̄ܬܘ ܥܡܿܪ̈ܢ. ܥܘܦܐ ܕܫܡܿܝܐ ܗ̄ ܐܡܿܪ ܥܠ ܥܡܼܡ̈ܐ ܘܥܠ ܡܠ̈ܟܘܬܐ ܕܠܗ ܡܫܥܒܕܝܼܢ ܘܬܚܝܬ ܛܠܠܗ ܡܣܼܬܬܪܝܼܢ. ܘܡܢܼܗ ܡܿܬܬܪܣܐ ܗܼܘܐ ܟ݀ܠ ܒܣܼܪ ܗ̄ ܘܥܠ ܕܒܛܒܥܐ ܕܝܼܠܗ ܡܬܼܛܒܥ ܗܼܘܐ ܟܣܼܦܐ ܘܕܗܒܐ ܕܗܿܘܐ ܠܚܫܼܚܬܐ ܕܒܢܝܢ̈ܫܐ܆ ܚܿܙܐ ܗܿܘܝܬ ܗ̄ ܬܘܼܒ ܚܿܙܐ ܗܿܘܝܬ ܒܗ ܒܚܼܙܘܐ ܐܘܟܝܼܬ ܒܪ̈ܓܫܐ ܗܿܠܝܢ ܟܕ ܐܝܿܬܝ ܒܫܢܼܬܐ ܒܓܘ ܥܪܣܝ. ܥܝܼܪܐܗ̄ ܡܠܐܟܐ ܕܢܚܼܬ. ܦܫܼܚ ܣܘܟ̈ܘܗܝ ܗ̄ ܣܘ̈ܟܐ ܠܫܘܼܛܠܢܗ ܩܿܪܐ. ܛܪ̈ܦܐ ܘܐܒܐ ܠܚܝܠ̈ܘܬܗ ܘܠܪܘܪ̈ܒܢܘܗܝ. ܢܦܼܪ̈ܩܢ ܚܝ̈ܘܬܐ ܗ̄ ܕܐܝܼܬܝܗܘܿܢ ܥܡܼܡ̈ܐ ܘܐܡܼܘ̈ܬܐ ܕܬܚܝܬ ܫܘܼܠܛܢܗ. ܟܕ ܓܝܪ ܢܦܼܠ ܒܗ ܢܣܝܘܼܢܐ ܐܪܚܩܼܘ ܥܡ̈ܡܼܐ ܡܼܢ ܫܘܼܥܒܕܗ. ܥܩܼܪ ܫܪ̈ܫ̄ܘ ܗ̄ ܐܡܼܪ ܥܠ ܡܠܟܘܼܬܗ ܘܡܬܼܢܛܪܐ ܠܗ ܥܕܡܐ ܠܙܒܼܢܐ ܕܦܘܼܢܝܗ.","english":"I know that the spirit of the gods is what distinguishes, and I know that it is possible to reveal all hidden things by this spirit of God that is in you, and according to his expectations he speaks in many ways of the gods. In the vision of my dream I saw a vision, namely, through the senses of hearing and seeing, in the principal members, I saw dreams. I used to see while I was sleeping, when I was at the hour in my bed. A tree in the middle of the earth. Up to the heavens, it signified by these things the height to which Nebuchadnezzar had risen, and it also indicated the loftiness and the pride of his soul, and his vision that his dominion and his victories had flown over all creation. Its leaves indicated his armies and his magnates. And the food for all flesh signified the silver that he used to give as rations to his workers. And it indicated the reward for their labors in the kingdom. Its shade for the inhabitants. The bird of the sky spoke concerning the peoples and the kingdoms that were subjugated to him and that took shelter under his shadow. And from it all flesh was nourished, and concerning that by his own nature silver and gold were stamped for the need of the evil ones. I used to see again, I used to see in that vision, likewise through those senses, when I was at the hour in my bed. The angel who descended was awake. He spread its branches, the branches called to his dominion. The leaves and the fruit to his armies and his magnates. Its fruits, the living creatures, that is, the peoples and the nations that were under his dominion. For when the axe fell on it, the peoples distanced themselves from his subjugation. It uprooted its roots, it spoke concerning his kingdom and it was cut off from him until the time of its end.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐ̈ܠܗܝܼܢ","severity":"info","text":"The Syriac plural ܐ̈ܠܗܝܼܢ (ālāhē) is ambiguous: it can mean 'gods' (polytheistic) or 'God' (Christian usage with plural of majesty). Bar Salibi likely uses it here to represent the pagan king's perspective, contrasting with the singular ܐܠܗܐ (God) later in the passage.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܼܠܢܐ ܒܡܨܼܥܬ݀ ܐܪܥܐ. ܥܕܡܐ ܠܫܡܿܝܐ","severity":"info","text":"The tree reaching from the middle of the earth to the heavens echoes Nebuchadnezzar's dream in Daniel 4:7–9 (LXX/Theodotion), where a tree symbolizes the king's pride and dominion. Bar Salibi interprets the tree as a symbol of Nebuchadnezzar's hubris and empire.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܐܟܘܼܠܬܐ ܠܟܿܠ ܒܣܪ","severity":"info","text":"The phrase 'food for all flesh' (ܡܐܟܘܼܠܬܐ ܠܟܿܠ ܒܣܪ) likely refers to the rations (ܪܘܼܙܝܼܩܐ) paid to workers, a practice in Neo-Babylonian administration. Bar Salibi connects this to the silver stamped for the 'evil ones,' possibly alluding to Daniel 4:27 (LXX) where Nebuchadnezzar's pride leads to oppression.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܿܙܐ ܗܿܘܝܬ ܗ̄ ܬܘܼܒ ܚܿܙܐ ܗܿܘܝܬ","severity":"info","text":"The repetition 'I used to see again, I used to see' (ܚܿܙܐ ܗܿܘܝܬ ܗ̄ ܬܘܼܒ ܚܿܙܐ ܗܿܘܝܬ) marks a shift from the tree vision to the angel's descent and the felling of the tree, mirroring the narrative sequence in Daniel 4:10–14 (LXX).","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܢܼܗ ܡܿܬܬܪܣܐ ܗܼܘܐ ܟ݀ܠ ܒܣܼܪ","severity":"caution","text":"The phrase 'from it all flesh was nourished' (ܘܡܢܼܗ ܡܿܬܬܪܣܐ ܗܼܘܐ ܟ݀ܠ ܒܣܼܪ) is textually uncertain: the Syriac verb ܡܬܬܪܣܐ (mettarsā) may be a scribal error for ܡܬܬܪܣܝܢ (mettarsayān, 'they are nourished') or a passive participle. The sense remains that the tree sustains all, but the grammar is ambiguous.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The plural ܐ̈ܠܗܝܼܢ (gods) may reflect the pagan context or a scribal variant; the singular ܐܠܗܐ (God) later in the passage suggests a Christian theological correction.","The phrase 'the spirit of the gods' (ܪܘܼܚ ܐ̈ܠܗܝܼܢ) is ambiguous: it could mean 'the spirit of the gods' (polytheistic) or 'the Spirit of God' (Christian), but the context of Nebuchadnezzar's dream favors the former.","The identity of 'the angel who descended' (ܡܠܐܟܐ ܕܢܚܼܬ) is not specified; it may be Gabriel (as in Daniel 4:13 LXX) or a generic divine messenger."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܒܐܼܣܪ ܦܪܙܠܐ ܗ̄ ܕܟܕ ܐܝܼܬ̄ܘ ܒܡܕܒܪܐ ܘܡܬܼܬܪܣܐ ܝܘܼܪܩܐ ܕܕܒܒܪܐ ܐܝܟ ܡܕܡ ܕܐܣܝܼܪ ܒܦܪܙܠܐ ܘܢܚܿܫܐ. ܗܿܟܢܐ ܡܩܘܝܐ ܪܝܼܫܢܘ̄ܗ ܠܘܿܬܗ. ܡܼܢ ܛܠܐ ܗ̄ ܡܛ݀ܠ ܕܒܚܘܼܪܒܐ ܗܼܘܐ ܘܠܐ ܡܣܼܬܬܪ ܬܚܝܬ ܬܛܠܝܼܠܐ. ܡܼܢ ܛܠܐ ܡܬܪܛܒ ܗܼܘܐ ܒܙܒܢܼܐ ܗܿܘ. ܘܠܒܼܗ ܡܼܢ ܗ̄ ܠܘ ܕܠܒܼܐ ܚܠܼܦ ܠܒܼܐ ܡܩܒܠ ܐܡܿܪ ܐܠܐ ܥܠܘܗܝ ܕܚܘܼܫܒܗ ܡܿܘܕܥ ܕܐܬܓܠܼܙ ܡܼܢ ܒܘܼܝܢܐ ܘܐܚܼܒ ܗܘܼܦܟܐ ܕܥܡ ܚܝܘ̈ܬܐ ܡܛ݀ܠ ܕܒܣܓܝܼܦܘܼܬ ܡܕܥܐ ܘܒܬܡܼܗܐ ܐܬܼܟܪܗ ܗܼܘܐ ܘܫܢܼܐ ܗܘܢܗ ܘܥܠܗܿܕܐ ܒܕܒܪܐ ܥ݀ܡܪ ܗܼܘܐ܀ ܫܒܼܥܐ ܥܕ̈ܢܝܼܢ ܗ̄ ܟ݀ܠ ܥܕܢܐ ܐܝܼܬܘܗܝ ܫܬܐ ܝܪ̈ܚܐ ܕܗܿܘܝܢ ܠܬܠܬ ܫܢ̈ܝܼܢ ܘܦܠܓܗܿ ܗܼܘܐ ܒܗܿܕܐ ܡܪܕܘܼܬܐ. ܒܦܘܼܩܕܢ ܥܝܼܪܐ ܗ̄ ܒܦܘܼܩܕܢܐ ܕܡܠܐܟܐ ܐܬܡܼܠܠ ܦܬܓܡܼܐ ܗܿܢܐ. ܘܒܡܐܼܡܪܗ ܗ̄ ܕܒܡܕܡ ܕܐܡܼܪ ܩܕܝܼܫܐ ܡܬܼܦܢܝܐ ܠܗ ܫܐܼܠܬܐ ܕܒܥܘܿܬܗ ܡܛ݀ܠ ܕܝܼܠܦ ܕܟܡܼܐ ܙܒܢܼܐ ܡܬܼܪܕܐ ܘܒ݀ܬܪܟܢ ܡܩܒܿܠ ܫܘܼܚܠܦܐ ܡܝܬܪܐ. ܕܢܕܥܘܿܢ ܚܝ̈ܐ ܗ̄ ܝܘܼܬܪܢܐ ܕܡܪܕܘܼܬܐ. ܘܒܿܬܪ ܝܒ̄ ܝܪ̈ܚܐ ܗ̄ ܒܿܬܪ ܫܢܿܬܐ ܚܕܐ ܡܼܢ ܕܐܟܼܠ ܘܐܫܼܬܝܼ ܘܐܬܒܣܼܡ ܥܠܼ ܠܗܝܟܠܐ ܕܡܠܟܘܼܬܗ ܕܒܒܿܒܝܠ ܟܕ ܡܗܿܠܟ ܐܡܼܪ ܒܪܡܘܼܬܐ ܟܕ ܡܒܿܣܪ ܒܐܠܗܐ\nܡܚܘܝܢܗ ܕܚܠܼܡܐ ܘܡܕܿܓܠ ܠܚܼܙܘܐ. ܠܐ ܗܘܬ݀ ܗܿܕܐ ܒܿܟܝܠ ܗ̄ ܗܿܕܐ ܒܡܪܚܘܼܬܐ ܐܡܼܪ ܕܠܛܘܼܥܝܝ ܩܪ̈ܝܼܒܢ ܡ̈ܠܼܐ ܕܕܢܝܐܝܠ ܢܦܼܫܩ ܚܠܡܼܐ ܕܪܚܝܼܩܐ ܗܿܘܐ ܐܢܼܐ ܡܼܢ ܡܠܟܘܼܬܝ ܘܗܿܐ ܒܓܘܗܿ ܐܝܿܬܝ ܘܒܥܘܼܫܢܐ ܕܐܝܼܩܪܝ ܩܿܐܡ ܐܢܼܐ. ܘܥܕ ܡܠܼܬܐ ܒܦܘܼܡܗ ܗ̄ ܫܘܼܚܠܦܐ ܠܦܬܓܡܗ ܠܐ ܗܼܘܐ.","english":"in iron fetters, while they were in the desert, and the leaves of the beasts were being shaken like one bound in iron and bronze. Thus his head was fixed toward her. What shade? Because it was in the ruin and not hidden under the shadow. What shade was being arranged at that time? And his heart, what was it? Not that a heart received a change of heart, but he made known concerning his thought that it was hidden from the petition, and he gave the opposite of what was with the beasts, because by the confusion of the mind and by astonishment he was troubled, and his hour was confused, and he dwelt alone in the desert. Seven times, each time being six months, which make three years and a half, he was in this rebellion. By the command of the watcher, by the command of the angel, this word was spoken. And by his saying, that by what the holy one said, the question of his request is answered, because he learned how many times it is ordered, and afterwards it receives a superior change. For the life of the beasts is the advantage of the rebellion. And after twelve months, after one year, when he had eaten and drunk and was pleased, he went up to the temple of his kingdom in Babylon, walking and speaking in a high place, while announcing concerning God, showing the dream and lying about the vision. This was not by power; this he said in arrogance, that to the errors of the close ones, the words of Daniel interpret the dream that was far off: \"What? from my kingdom, and behold, it is within it, and it is in the distress of my honor that I stand. What?\" And while the word was in his mouth, a change of his word did not occur.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܐܼܣܪ ܦܪܙܠܐ","severity":"info","text":"The phrase 'in iron fetters' describes Nebuchadnezzar's confinement, linking his madness to physical restraint, a motif in Daniel 4.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܪܕܘܼܬܐ","severity":"info","text":"The term 'rebellion' (Syriac ܡܪܕܘܼܬܐ) here denotes Nebuchadnezzar's defiance against God, a key concept in Bar Salibi's moral interpretation.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Daniel 4:33-34","severity":"info","text":"The seven times of six months (three and a half years) alludes to Daniel 4:33-34, where Nebuchadnezzar's madness lasts seven years; Bar Salibi halves the period.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Nebuchadnezzar's madness","severity":"info","text":"Bar Salibi follows the Syriac tradition of Daniel 4, where Nebuchadnezzar's madness is a divine punishment, contrasting with the Greek version's emphasis on humility.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"The passage moves from Nebuchadnezzar's confinement to his recovery and boastful return to Babylon, structuring the dream interpretation as a turning point.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܼܢ ܛܠܐ","severity":"caution","text":"The repeated phrase 'What shade?' is ambiguous; it may be a rhetorical question or a textual corruption, as the Syriac syntax is unclear.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'What shade?' (ܡܼܢ ܛܠܐ) is ambiguous: it could be a rhetorical question or a scribal error, and its referent (the tree or Nebuchadnezzar's state) is uncertain.","The identity of 'her' (ܠܘܿܬܗ) in 'his head was fixed toward her' is unclear; it may refer to the tree or a personification of madness."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܠܟ ܐܡܿܪܝܼܢ ܗ̄ ܚܘܝܢܐ ܓܝܪ ܕܥܠܝܟ ܫܚܠܼܦܬܗ ܠܓܘܼܡܕܐ ܕܪܥܝܢܟ ܥܒܪܬ݀ ܡܢܼܟ ܗ̄ ܠܡܠܟܘܼܬܐ ܗܿܕܐ ܠܐ ܩܪܝܼܒ ܐܢܬ ܡܠܼܬܐ ܫܠܡܼܬ ܗ̄ ܐܫܼܬܡܠܝܼ ܠܘܿܬ ܢܒܘܼܟܕܢܨܪ ܟܿܠ ܡܐ ܕܐܬܓܼܙܪ ܥܠܘܗܝ܆ ܐܬܪܕܦ ܗ̄ ܒܗ݀ܝ ܕܫܢܼܐ ܘܥܠ ܟ݀ܠܢܫ ܦܩܼܪ. ܡܛ݀ܠ ܕܣܿܢܝܢ ܗܼܘܘ ܠܗ ܕܪܦܘܼ̄. ܘܥܣܼܒܐ ܗ̄ ܕܝܼܠܝܬܐ ܗܿܝ ܗܿܕܐ ܕܐܝܿܠܝܢ ܕܡܫܼܬܓܢܐ ܗܘܢܗܘܿܢ ܕܢܐܼܟܠܘܢܼ ܟܿܠܡܕܡ ܕܢ݀ܦܠ ܒܐܝܼܕ̈ܝܗܘܿܢ. ܥܕܡܐ ܕܣܥܪܗ ܪܒܼܐ ܗ̄ ܡܛ݀ܠ ܕܠܐ ܡܿܨܐܼ ܗܼܘܐ ܐܢܫ ܕܢܣܼܦܪܝܼܘܗܝ ܘܝܼܪܟ ܣܟܪ̈ܗ ܘܛܦܪ̈ܘ̄ ܘܐܦ ܠܐ ܡܼܬܘܐ ܠܒܛܝܼܠܝܘܼܬܐ ܕܐܢܬܬܗ ܘܒܢ̈ܘ̄ ܐܠܐ ܒܕܒܪܐ ܡܬܼܟܪܟ ܗܼܘܐ ܘܬܪܣܝܬܐ ܕܒܥܝܼܪܐ ܐܟܿܠ ܗܼܘܐ. ܘܟܕ ܫܠܼܡܘ ܝܘܡ̈ܬܐ ܗ̄ ܕܦܣܩܐ ܕܫܒܥܐ ܥܕ̈ܢܝܼܢ܆ ܐܢܿܐ ܢܒܘܟܕܢܨܪ ܗ̄ ܗܿܢܐ ܫܘܠܡܗܿ ܕܬܓܘܼܪܬܐ ܕܐܝܿܠܝܢ ܕܡܬܼܬܪܝܼܡܝܼܢ ܒܓܐܝܘܼܬܐ. ܥܝܢ̈ܝ ܠܫܡ̈ܝܐ ܫܩܿܠܬ ܗ̄ ܠܐܝܿܟܐ ܕܐܝܼܬܘܗܝ ܗ݀ܘ ܕܐܝܬܝܼ ܥܠܝ ܡܘܼܟܟܐ ܗܿܢܐ ܘܡܼܚܕܐ ܕܐܪܝܿܡܬ ܥܝܢ̈ܝ ܠܡ ܠܘܿܬ ܗ݀ܘ ܕܡܟܼܟܢܝ ܡܕܥܝ ܬܒܼ ܥܠܝ ܗ̄ ܦܢܼܐ ܥܠܝ ܘܐܬܼܚܿܪܪܬ ܡܼܢ ܫܢܝܘܼܬܐ ܘܐܬܠܿܡܬ ܒܡܕܥܝ ܠܡܪܝܡܐ ܒܪܟܿܬ ܗ̄ ܡܼܢ ܕܐܬܝܿܬ ܠܗܘܢܝ. ܒܗ ܒܙܒܢܼܐ ܕܡܕܥܝ ܗ̄ ܒܗ݀ܝ ܫܥܬܐ ܕܡܕܥܝ ܦܢܼܐ ܥܠܝ ܒܓܘ ܕܒܪܐ ܒܗܿ ܐܫܟܼܚܘܼܢܝ ܪܘܪ̈ܒܢܝ ܘܪ̈ܒܝ ܚܝܠܝ ܕܢܦܼܩܘ ܠܡܒܥܝܼܢܝ. ܘܟܢܼܫܘܼܢܝ ܡܼܢ ܚܘܼܪܒܐ ܕܒܗ ܐܝܿܬܝ ܗܿܘܝܿܬ ܘܒܐܝܼܩܪܐ ܐܥܠܘܼܢܝ ܠܡܕܝܼܢܬܐ ܘܥܠ ܡܠܟܘܼܝ ܬܩܢܿܬܐ ܗ̄ ܐܫܬܪܪܬ. ܘܘܡܿܗܕܪ ܗ̄ ܒܟܿܠ ܙܢܝܼ̈ܢ ܕܬܫܼܒ̈ܚܬܐ. ܒܩܘܼܫܬܐ ܗ̄ ܒܡܣܼܬܬܘܼܬܐ. ܘܐܘܼܪ̈ܚܬܗ ܗ̄ ܘܣܘܼܥܪ̈ܢܘܗܝ ܟܐܢܘܼܬܐ ܡܿܠܝܢܼ ܓܐܝܘܼܬܐ ܗ̄ ܘܐܝܿܠܝܢ ܕܡܬܼܬܪܝܼܡܝܼܢ ܘܡܗܠܟܝܼܢ ܒܚܬܝܼܪܘܼܬܐ ܡܿܨܐܼ ܕܢܡܟܟ.","english":"To you, O Belshazzar, the serpent changed your dream into a heap of your own thoughts. Did it pass from you to this kingdom? No, you approached the word. It was completed, it was fulfilled with Nebuchadnezzar, everything that was decreed against him. He was pursued in that hour and on every corpse, because they were helping him to cast down. And that wild beast of Eli was raging, which was devouring everything that fell into its hands, until its hair grew long, because no one was able to cut it, and its teeth and claws grew long, and it did not even care for the idleness of its wife and children, but roamed in the desert and ate the refuse of the wild ass. And when the days of the period of seven weeks were completed, Nebuchadnezzar came, this end of the pride of Eli who was being exalted in arrogance. My eyes were lifted to the heavens; I took them to where that one is who brought this humiliation upon me. And immediately when I lifted my eyes, I did not go towards that one who humbles my mind; again, he turned upon me, and I was freed from madness, and I was taught in my mind to praise the Most High. I blessed him when he came to my aid. In that moment of my mind, in that hour when my mind turned upon me in the midst of the desert, there the great ones and the chiefs of the army who had gone out to seek me found me. And they brought me from the ruin in which I was, and with honor they brought me into the city, and my kingship was established upon its foundations. And he was adorned with all kinds of praises. In truth, in humility. And his ways and his deeds were full of sorrow, arrogance, and Eli who was being exalted and walking in pride, was able to humble.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܝܿܠܝܢ","severity":"info","text":"The term ܐܝܿܠܝܢ (Eli) likely refers to a figure or symbol of pride, possibly a proper name or a transliteration of a Hebrew/Aramaic term. Its exact referent is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܒܥܐ ܥܕ̈ܢܝܼܢ","severity":"info","text":"The phrase 'period of seven weeks' echoes Daniel 4:32 (LXX) or similar apocalyptic timeframes, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܢܒܘܼܟܕܢܨܪ","severity":"info","text":"Nebuchadnezzar's transformation from beastly madness to humility is a key narrative in Daniel 4, here interpreted as a moral lesson on pride and divine punishment.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of Nebuchadnezzar's madness and recovery, with a shift from third-person description to first-person speech ('My eyes were lifted').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܝܿܠܝܢ","severity":"caution","text":"The identity of 'Eli' is uncertain; it may be a corruption or a deliberate archaism. The text does not clarify whether it is a person, a symbol, or a transliteration error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'Eli' (ܐܝܿܠܝܢ) is unclear; it may be a proper name or a symbolic term for pride.","The phrase 'the serpent changed your dream' may be metaphorical or refer to a specific narrative element not fully preserved."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܒܗܿܠܝܢ ܥܒܼܕ ܕܢܝܐܝܠ ܫܘܼܠܡܐ ܠܝܫܪܒܗ ܕܢܒܘܟܕܢܨܪ ܟܕ ܠܐ ܐܘܕܥ ܥܠ ܫܘܼܠܡܐ ܕܚܝ̈ܘܗܝ ܘܐܦܿܠܐ ܥܠ ܣܘܼܥܪ̈ܢܐ ܕܐܘܠܡܪܘܕܟ ܕܐܡܼܠܟ ܒ݀ܬܪܗ ܐܘܕܥ ܡܛ݀ܠ ܕܒܣܼܪ ܠܝܘܼܟܢܝܐ ܟܕ ܐܦܿܠܐ ܕܐܡܼܬܝ ܐܡܼܠܟ ܒܝܼܠܛܫܨܪ ܒܪܐ ܘܠܡܕܪܘܟ ܟܬܼܒ ܐܠܐ ܥܠ ܡܘܬܗ܀ ܨ܆ ܕܗ̄܆ ܒܝܼܠܛܫܨܪ ܡܠܟܐ ܥܒܼܕ ܠܚܡܐ ܪܒܐ ܗ̄ ܒܣܡܐ ܐܘܟܝܼܬ ܫܪܘܼܬܐ ܘܠܘܼܩܒܠ ܐܠܦܐ ܚܡܪܐ ܫܿܬܐ ܗܼܘܐ ܗ̄ ܥܡ ܣܓܝ̈ܐܐ ܕܥܿܢܝܢܼ ܒܫܪܘܼܬܐ ܘܒܪܘܝܘܼܬܐ. ܡܡܪܐ ܗܼܘܐ ܒܪܘܝܘܼܬܐ ܕܡܫܼܬܝܐ ܥܕܝܼܠܐ. ܝܘܢܝܐ ܠܘܼܩܒܠܗܘܿܢ ܕܐܠܦܐ ܐܝܼܬ ܗܼܘܐ ܚܡܪܐ ܗ̄ ܕܡܫܪܬܚܐܝܼܬ ܐܝܬܝܼ ܚܡܪܐ ܕܠܡܢܝܿܢܐ ܕܐܠܦܐ ܓܒܪ̈ܐ ܣܿܦܩ ܗܼܘܐ ܕܢܫܬܼܘܢܿ ܘܢܪܘܘܿܢ. ܒܛܥܡ ܚܡܪܗ ܢܦܼܩ ܠܡܝܬܝܘܼ ܡ̈ܐܢܐ ܗ̄ ܡ̈ܐܢܐ ܩ̄ܕ̈ ܕܢܫܼܬܐ ܒܗܘܿܢ. ܕܐܦܼܩ ܢܒܘܼܟܕܢܨܪ ܐܒܘܼܗܝ ܗ̄ ܕܐܝܬܝܼ. ܐܒܘܼܗܝ ܩܿܪܐ ܠܢܒܘܼܟܕܢܨܪ ܡܼܢ ܥܝܿܕܐ\nܕܟܬܒܐ ܕܠܒ̈ܢܝ ܒܢ̈ܝܐ ܒܢ̈ܝܐ ܡܫܿܡܗ. ܐܢܫ̈ܝܼܢ ܐܡܿܪܝܼܢ ܕܐܒܘܼܗܝ ܫܪܝܼܪܐ ܐܝܼܬܘܗܝ. ܘܐܘܠܡܪܘܼܕܘܟ ܐܚܘܼܗܝ ܕܒܝܼܠܛܫܨܪ ܐܝܼܬܘܗܝ ܕܩܫܝܼܫ ܡܢܼܗ܆ ܐܚܪ̈ܢܐ ܕܠܗܘܿܢ ܫܿܠܡܝܼܢܢ ܐܡܿܪܝܼܢ ܒܪ ܒܪܗ ܕܢܒܘܼܟܕܢܨܪ ܐܝܼܬܘܗܝ ܒܝܼܠܛܫܨܪ.. ܨܒܥ̈ܬܐ ܕܐܝܼܕܐ ܗ̄ ܒܝܕ ܨܒܥ̈ܬܐ ܘܐܝܼܕܐ ܥܠ ܡܥܒܕܢܘܼܬܐ ܟܣܝܼܬܐ ܕܐܠܗܐ ܡܿܘܕܥ ܗܿܝ ܕܣܿܥܪܐ ܐܝܿܠܝܢ ܕܚܫ̈ܚܢ ܠܟܿܠ. ܙܝܼܘܗ ܫܢܼܐ ܗ̄ ܚܙܼܘܗ ܦܐܝܐ ܐܫܬܼܚܠܦ ܠܣܢܝܘܼܬܐ. ܘܩܼܛܪ̈ܝ ܚܨܗ ܗ̄ ܐܣܼܪܐ ܕܚܘܼܡܪ̈ܝ ܚܨܗ ܐܫܼܬܪܝܼܘ ܡܼܢ ܐܣܝܼܪܘܼܬܐ. ܚܕܐ ܠܚܕܐ ܢܩ̈ܫܼܝ ܗ̄ ܒܙܘܥܐ ܕܐܕܪܟ ܐܢܘܿܢ. ܘܡܠܟܬܐ ܡܛ݀ܠ ܡܠ̈ܝ ܗ̄ ܟܕ ܗܿܟܝܼܠ ܐܬܕܠܚܘ ܡܠܟܐ ܘܣܡ̈ܝܼܟܐ ܒܗܿܝ ܕܚ̈ܟܝܼܡܐ ܠܐ ܐܫܟܼܚܘ ܕܢܩܼܪܘܢܿ ܠܟܬܝܼܒ̈ܬܐ.","english":"In this, Daniel completed the prophecy concerning Nebuchadnezzar, without revealing the end of his life, nor did he reveal the deeds of Evil-Merodach, who reigned after him, because he concealed Jehoiachin, not even when Belshazzar, his son, reigned, and he wrote nothing about his death. Belshazzar the king made a great feast, with fine foods, a banquet, and before a thousand, he drank wine with many who were filled with the banquet and drunkenness. He was in the drunkenness of the drinking, as was customary. The Jews before him, there was wine, which was brought in abundance, wine sufficient for a thousand men to drink and become drunk. By the taste of his wine, he went out to bring vessels, vessels of gold, from which he drank. Nebuchadnezzar, his father, brought them out. He called Nebuchadnezzar his father, according to the custom of the book of the Chaldeans, which is called \"the Chaldeans.\" The wise men said that his true father was Evil-Merodach, his brother, who was older than Belshazzar. Others said that Belshazzar was the son of Nebuchadnezzar's son. The fingers of the hand, by the fingers and the hand, reveal the hidden work of God, which is done for those who need everything. His appearance changed, his beautiful vision turned to ugliness. And the joints of his loins, the belt of his loins, were loosened from their binding. One by one, his bones, by the movement of his heel, struck. And the kingdom, because of his words, when the king and the nobles were disturbed, the wise men could not approach the writings.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܝܼܠܛܫܨܪ","severity":"info","text":"Belshazzar is identified here as the son of Nebuchadnezzar, following the biblical tradition (Dan 5), though historical records show Nabonidus as his father.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܘܠܡܪܘܼܕܘܟ","severity":"info","text":"Evil-Merodach (Amel-Marduk) reigned after Nebuchadnezzar (562–560 BCE). The commentary notes Daniel concealed his deeds, possibly due to the biblical account of Jehoiachin's release (2 Kgs 25:27–30).","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܐܦܼܩ ܢܒܘܼܟܕܢܨܪ ܐܒܘܼܗܝ","severity":"info","text":"The phrase echoes Dan 5:2–3, where Belshazzar brings vessels from the temple of Jerusalem, but here attributed to Nebuchadnezzar, reflecting a conflation of traditions.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܨܒܥ̈ܬܐ ܕܐܝܼܕܐ","severity":"info","text":"The 'fingers of the hand' introduce a symbolic interpretation of the writing on the wall (Dan 5:5), linking the physical act to divine revelation.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܢܫ̈ܝܼܢ ܐܡܿܪܝܼܢ","severity":"info","text":"The commentary records a debate among 'wise men' about Belshazzar's paternity, showing Syriac exegetical engagement with historical discrepancies in Daniel.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܝܼܠܛܫܨܪ","severity":"caution","text":"The text conflates Belshazzar with the son of Nebuchadnezzar, contrary to historical evidence; this reflects a common late antique tradition rather than historical accuracy.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Belshazzar's father is ambiguous: the text calls Nebuchadnezzar his father, but also notes alternative views (Evil-Merodach as brother, or Belshazzar as grandson). The reading taken follows the biblical tradition of Dan 5."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܡܠܟܬܐ ܕܝܢ ܐܘܟܝܼܬ ܐܡܗ ܟܕ ܫܡܼܥܬ݀ ܥܠܬ݀ ܠܟܪ ܕܗܼܘ ܡܠܟܐ ܥܡ ܢܫܼܘ̈ܗܝ ܘܕܪ̈ܘܼܟܬܗ ܫܿܬܐ ܗܼܘܐ ܡܛ݀ܠ ܕܣܿܒܬܐ ܗܼܘܬ݀ ܕܠܐ ܐܫܬܼܘܬܦܬ݀ ܠܠܥܒܘܬܗܘܢ.. ܠܥܿܠܡ ܚܝܼܝ ܗ̄ ܗܿܕܐ ܡܠܼܬܐ ܒܕܘܼܟܬ݀ ܡܠܼܬܐ ܕܒܘܼܪܟܬܐ ܘܫܠܼܡܐ ܡܬܼܩܪܒܐ ܗܘܬ݀ ܠܡܠܟܐ ܕܒܗ݀ܘ ܙܒܼܐ. ܡ݀ܢܐ ܡܢܼܗܿ ܗ̄ ܐܠܗܐ ܡܢܼܐ ܠܫܢ̈ܐ ܕܡܠܟܘܼܬܐ ܕܒܒ̈ܠܝܐ ܐܝܟ ܦܣܿܩܐ ܕܦܣܼܩ ܒܝܕ ܐܪܡܝܐ ܘܐܫܼܬܠܡ ܒܝܘܡ̈ܬܟ. ܬܩܼܠ ܬܩܝܼܠ ܐܢܬ ܗ̄ ܚܣܼܪܬ݀ ܘܙܥܬ݀ ܟܦܼܬܟ ܡܼܢ ܟܿܠܗܿ ܟܐܢܘܼܬܐ ܘܡܝܬܪܘܼܬܐ ܕܥܒܿܕ̈ܐ ܛܒ̈ܐ. ܘܦܪܣܝܢ ܗ̄ ܦܪܝܼܣܐ ܗܿܝ ܡܠܟܘܼ̄ܟ ܗ̄ ܫܛܝܼܚܐ ܘܣܝܼܡܐ ܘܝܼܗܝܼܒܐ ܡܘܗܒܬ ܠܡ̈ܕܝܐ ܘܠܦܪ̈ܣܝܐ ܕܢܥܼܠܘܢܼ ܢܕܘܼܫܘܼܢܗܿ ܘܢܚܼܙܘܼܢܗܿ. ܩܛܝܼܠ ܒܝܼܠܛܫܨܪ ܗ̄ ܡܼܢ ܡ̈ܕܝܐ܆ ܨ܆ ܕܘ̄܆ ܕܪܝܘܿܫ ܒܪ ܐܚܫܝܼܪܫ. ܘܕܢܝܐܝܠ ܚܕ ܡܢܼܗܘܢ ܗ̄ ܥܒܼܕ ܕܪܝܘܿܫ ܛܟܼ̈ܣܐ ܗܿܠܝܢ ܒܡܠܟܘܼܬܗ ܕܪ̈ܒܝ ܚܝ̈ܠܐ ܐܝܿܟܢܐ ܕܢܬܼܠܘܿܢ ܠܚܝܠ̈ܘܬܐ ܫܩܼ̈ܠܐ ܘܫܪ̈ܝܐ ܘܡܣ̈ܒܐ ܘܡܬ̈ܠܐ ܕܣܘܼܥܪ̈ܢܐ ܕܡܠܟܘܼܬܐ ܐܝܿܟܢܐ ܕܗܼܘ ܡܠܟܐ ܠܐ ܢܗܼܘܐ ܐܢܫ ܕܡܗܪ ܐܘܿ ܕܐܿܠܨ ܠܗ ܒܚܕܐ ܡܼܢ ܥ̈ܠܠܬܐ. ܡܛ݀ܠ ܕܡܗܝܡܢ ܗܼܘܐ ܒܐܠܗܗ ܗ̄ ܡܛ݀ܠ ܕܫܪܝܼܪ ܒܬܘܼܠܟܢܐ ܕܠܘܿܬ ܡܪܗ ܘܡܣܬܼܬ ܒܪܚܼܡܬ݀ ܐܠܗܐ. ܠܐ ܐܫܟܼܚܘ ܪܘܪ̈ܒܢܐ ܕܢܐܟܘܼܢܝܗܝ ܒܚܣܡܗܘܿܢ ܠܕܢܝܐܝܠ. ܕܟܿܠ ܐܢܫ ܕܢܒܼܢܐ ܒܥܼܘ ܗ̄ ܫܪܝܼܘ ܓܒܪ̈ܐ ܕܐܬܛܡܼܘ ܒܦܘܼܪ̈ܣܐ ܐܚܪ̈ܢܐ ܕܢܒܼܐܫܘܿܢ ܠܕܢܝܐܝܠ ܘܐܡܼܪܘ ܠܡܠܟܐ ܕܢܣܝܼܡ ܩܢܘܿܢܐ ܕܠܐ ܐܢܫ ܫܠܝܼܛ ܠܡܒܼܥܐ ܒܿܥܘܿܬܐ ܡܼܢ ܟ݀ܠ ܐܠܗܐ ܐܘܿ ܡܼܢ ܟܿܠ ܒܪܢܫ ܬܠܬܐ ܝܘܡ̈ܝܼܢ. ܐܠܐ ܐܢ ܡܢܼܟ ܡܠܟܐ. ܕܫܡ ܟܬܒܐ ܗ̄ ܕܪܝܘܿܫ ܟܕ ܐܫܬܒܝܼ ܠܫܘܼ̄ ܣܪܝܼܩܐ ܘܠܐ ܪܓܝܼܫ ܒܢܟܼܠܗܘܿܢ ܦܩܼܕ ܗܿܕܐ .","english":"the queen, his mother, when she heard the cause, that the king was with his nobles and his satraps, was drinking, because she was an old woman who had not participated in their revelry. \"Forever, O king, this word is in place of the word of blessing and peace that was offered to the king at that time. What, O king, has God done to the years of the kingdom of the Babylonians, according to the decree that was decreed by the hand of the Mede and was fulfilled in your days? You are weighed and found wanting, and your cup is diminished and small with all the grief and excess of good deeds. And the Persians, O king, your kingdom is spread out, placed, and given as a gift to the Medes and the Persians, who entered and saw its glory. Belshazzar was killed with the Medes. Darius, son of Ahasuerus, and Daniel, one of them, Darius established these ordinances in his kingdom for the chief officers, as they were appointed over the forces, receivers and givers, takers and givers, and examples of the deeds of the kingdom, as that king had no one who was hasty or who constrained him with any of the causes. Because he trusted in his God, because he was steadfast in his trust towards his Lord and was strengthened by the mercy of God. The nobles who hated Daniel were not able to do anything to him out of their envy. For every man who sought a petition, the men who were defiled by other portions that were evil towards Daniel began and said to the king that a decree had been established that no one was permitted to make a petition to any god or to any human for three days. Except from the king. For the name of the writing is that Darius, when he was occupied with vain matters and did not perceive all of them, commanded this.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܠܟܬܐ ܕܝܢ ܐܘܟܝܼܬ ܐܡܗ","severity":"info","text":"The queen mother is introduced as an old woman who did not participate in the revelry, setting up her role as a moral commentator on Belshazzar's feast.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܪ̈ܘܼܟܬܗ","severity":"info","text":"The term 'satraps' (ܕܪ̈ܘܼܟܬܗ) reflects Persian administrative terminology, indicating the Hellenistic and Persian context of the Daniel narrative as interpreted by Bar Salibi.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܝܼܠܛܫܨܪ ܗ̄ ܡܼܢ ܡ̈ܕܝܐ","severity":"info","text":"The mention of Belshazzar's death with the Medes echoes Daniel 5:30-31, where Belshazzar is slain and Darius the Mede takes the kingdom.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܪܝܘܿܫ ܒܪ ܐܚܫܝܼܪܫ","severity":"info","text":"Darius the Mede, son of Ahasuerus, is a figure from the Book of Daniel (ch. 5-6) whose historicity is debated; Bar Salibi follows the biblical narrative without critical comment.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܦܪܣܝܢ ܗ̄ ܦܪܝܼܣܐ ܗܿܝ ܡܠܟܘܼ̄ܟ","severity":"info","text":"The passage shifts from the queen's speech to a direct address to the king, using a rhetorical question and a series of declarative statements to emphasize the transfer of power to the Medes and Persians.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܟܿܠ ܐܢܫ ܕܢܒܼܢܐ ܒܥܼܘ","severity":"info","text":"The narrative of Daniel's enemies attempting to trap him with a decree (no petitions for three days) is a later haggadic expansion, not found in the biblical text, reflecting Syriac exegetical traditions.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the queen, his mother' is not specified in the biblical text; Bar Salibi may be drawing on a tradition identifying her as Nitocris or another figure.","The phrase 'the name of the writing is that Darius... commanded this' is obscure; it may refer to a written decree or a literary source now lost."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܘܐܪܡܝܼܘܗܝ ܒܓܘܼܒܐ ܗ̄ ܗܿܢܐ ܗܼܘܐ ܕܝܼܢܐ ܕܡ̈ܕܝܐ ܕܒܓܘܼܒܐ ܢܪܡܘܿܢ ܠܚܝ̈ܒܐ ܐܝܟ ܕܝܼܢܐ ܕܒܒܠ̈ܝܐ ܕܒܢܘܼܪܐ ܕܿܝܢܝܼܢ ܗܼܘܘ ܗܼܘܘ. ܕܠܐ ܬܫܢܼܐ ܨܒܼܘ ܒܕܢܝܐܝܠ ܗ̄ ܡܠܟܐ ܟܕ ܬܟܝܼܠ ܕܦܿܪܩ ܠܗ ܐܠܗܗ ܦܩܼܕ ܕܢܬܚܼܬܡ ܓܘܼܒܐ ܕܠܐ ܢܟܼܠܐ ܒܕܢܝܐܝܠ. ܘܐܚܪܬܐ ܕܠܐ ܢܣܼܒܘܢܼ ܕܡܿܕܝܢ ܡܐܼܟܘܿܠܬܐ ܫܕܼܘ ܠܐܪ̈ܝܘܬܐ ܘܥܠܗ݀ܝ ܠܐ ܐܟܠܘܼܗܝ ܠܕܢܝܐܝܠ. ܠܗܘܿܢ ܠܢܫܝ̈ܗܘܿܢ ܗ̄ ܡܛ݀ܠ ܕܐܦ ܢܫܼܝ̈ܗܘܿܢ ܘܒܢܝ̈ܗܘܿܢ ܫܿܠܡܝܼܢ ܗܼܘܘ ܠܬܪܥܝܼܬܗܘܿܢ. ܘܫܠܼܛܘ ܒܗܘܿܢ\nܗ̄ ܘܠܐ ܡܢܥܼܘ ܠܐܫܬܗ ܕܓܘܼܒܐ ܘܫܘܪܘ ܥܠܝܗܘܿܢ ܐܪ̈ܝܘܬܐ ܘܬܒܼܪܘ ܘܕܩܼܩܘ ܓܪ̈ܡܐ ܕܝܼܠܗܘܿܢ ܘܐܟܼܠܘ ܒܣܼܪܗܘܿܢ܀ ܨ܆ܕܙܙ̄ ܒܫܢܿܬܐ ܚܕܐ ܕܒܝܼܠܛܫܨܪ ܗ̄ ܒܿܬܪ ܐܚܪ̈ܢܝܬܐ ܡܼܢ ܕܪܝܼܫ ܥܛܦܼ ܠܗܿܠܝܢ ܩܕܡ̈ܝܬܐ. ܘܚܙܼ̈ܘܗܝ ܪܝܼܫܗ ܕܥܠ ܡܫܼܟܒܗ ܗ̄ ܟܕ ܕܡܝܼܟ. ܓܠܝܢܐ ܠܡ ܗܿܢܐ ܕܒܝܕ ܛܝܒܘܼܬܐ ܕܪܘܼܚܐ ܐܫܼܬܘܝܼ ܠܡܚܼܙܐ ܠܘ ܟܕ ܥܝܼܪ ܚܙܼܝܗܝ ܐܠܐ ܟܕ ܕܡܝܼܟ ܥܠ ܡܫܟܼܒܗ. ܚܿܙܐ ܗܿܘܝܬ ܒܚܼܙܘܐ ܕܠܠܼܝܐ ܗ̄ ܐܬܬܼܨܝܼܪ ܠܡ ܩܕܡܝ ܒܚܫܘܼܟܐ ܟܕ ܐܝܿܬܝ ܒܕܡܟܘܼܬܐ ܝܘܼܩܢܐ ܘܕܡܘܼܬܐ ܕܐܝܟ ܗܿܕܐ. ܘܗܿܐ ܐܪܒܥ ܪ̈ܘܼܚܝ ܫܡ̈ܝܐ ܗ̄ ܗܿܢܐ ܚܠܼܡܐ ܕܡܿܐ ܠܗ݀ܘ ܕܢܒܘܼܟܕܢܨܪ ܘܚܕ ܗܼܘ ܪܥܝܿܢܗܘܿܢ. ܘܥܠܼܬܐ ܗܿܕܐ ܗܿܝ ܕܒܝܕ ܬܢܼܝܐ ܕܚܼܙܘܐ ܢܬܚܼܘܐ ܫܪܪܐ ܘܡܦܩܢܐ ܚܬܝܼܬܐ ܕܣܘܼܥܪ̈ܢܐ ܐܪܒܥ ܪ̈ܘܼܚܝ ܫܡ̈ܝܐ ܕܐܡܼܪ ܥܠ ܐܪܒܥܐ ܡܠܐ̈ܟܐ ܡܕܒܪ̈ܢܐ ܕܐܚܝܼܕܝܼܢ ܐܪܒܥ ܦܢܝ̈ܬܐ. ܘܡܫ̈̄ܡ ܚܠܦ ܚܝ̈ܐ ܕܒܢܝ̈ܢܫܐ ܡܿܘܕܥ ܐܝܟ ܗܿܝ ܕܡܫܼܬܕܪܝܼܢ ܠܬܫܼ̄ܡ܀ ܝܡܐ ܥ݀ܠܡܐ܆ ܡܓܝܼܚ̈ܢ ܗ̄ ܡܥܝܼܪ̈ܢ ܡܙܝܼ̈ܥܢܐ ܕܡܼܢ ܡܥܒܕܢܘܼܬܐ ܡܠܐܟܿܝܬܐ ܡܬܼܬܙܝܼܥܝܼܢ ܗܼܘܘ ܡ̈ܠܟܐ ܐܟܙܼܢܐ ܕܪܘܼܚܐ ܡܙܝܼܥܐ ܠܝܡܐ ܘܡܫܼܬܓܫܝܼܢ ܪܘܼܚܐ ܫܡܼܗ ܐܢܘܿܢ ܘܩܛܝܼ̈ܢܐ.","english":"and cast him into the pit. This was the pit of the Medes, which was in the pit of the lions, like the pit of the Babylonians, which was in the furnace of fire. So that the king might not be troubled concerning Daniel, being confident that his God would deliver him, he commanded that the pit be sealed so that no one could enter to Daniel. And the rest, that the Medes did not take food, they threw to the lions, and yet they did not eat Daniel. To their judges, because even their judges and their lords were obedient to their teaching, and they ruled over them, and they did not close the mouth of the pit, and the lions rushed upon them and broke and crushed their bones and ate their flesh. In the first hour of Belshazzar, after the other things, when he began to turn to these first things. And his visions, the head of which was upon his bed, while he slept. It is revealed to me that by the grace of the Spirit I was made to see him, not while awake did I see him, but while he slept on his bed. I saw in a vision of the night, it was formed for me before me in darkness, when he came in sleep, a heavy sleep and a likeness like this. And behold, the four winds of heaven, this dream of what is it to that of Nebuchadnezzar, and one is their interpretation. And the reason is this, that by the error of the vision the truth is shown and the certain explanation of the events is brought forth. The four winds of heaven, which he speaks of the four angels, the governors who hold the four quarters. And they are named for the lives of the righteous, indicating how they are directed for the perfection of the world. The seas, the moving ones, the stirring ones, which with angelic operations are moved, kings likewise, as the wind stirs the sea and disturbs it, wind is its name, and storms.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܐܪܡܝܼܘܗܝ ܒܓܘܼܒܐ","severity":"info","text":"The narrative conflates the Median pit with the Babylonian lions' den, interpreting the Median pit as analogous to the Babylonian furnace.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܘܼܒܐ","severity":"info","text":"The Syriac term ܓܘܼܒܐ (gūḇā) means 'pit' or 'den', here referring to the lions' den, but also linked to the Median pit.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Daniel 6:16-24","severity":"info","text":"The sealing of the pit and the lions not harming Daniel echo Daniel 6:17-22, where Daniel is saved by divine intervention.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Belshazzar","severity":"info","text":"Belshazzar's vision and the four winds of heaven reflect apocalyptic motifs common in Syriac commentaries, linking Daniel's dream to Nebuchadnezzar's.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"four winds of heaven","severity":"info","text":"The four winds are interpreted as four angels governing the four quarters, a parallel to angelological traditions in Syriac literature.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative transition","severity":"info","text":"The passage shifts from the lions' den narrative to Belshazzar's vision, marked by 'In the first hour of Belshazzar', indicating a new episode.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings, e.g., ܕܝܼܢܐ (dīʿā) may be a variant of ܕܝܼܢܐ (dīʿā) meaning 'pit' or 'den', and the phrase ܕܒܓܘܼܒܐ ܢܪܡܘܿܢ (dəḡūḇā ṭrāmōn) is obscure; the translation assumes a parallel between Median and Babylonian pits.","The identity of 'the judges' (ܠܢܫܝ̈ܗܘܿܢ) is ambiguous; they may be the Medes' officials or a separate group."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܘܐܪܒܥ ܚܝܘ̈ܢ ܪܘܪ̈ܒܢ ܗ̄ ܪܘܪ̈ܒܢ ܡܛ݀ܠ ܪܝܼܫܢܘܼܬܐ ܕܡܬܼܝܗܒܐ ܠܟܿܠ ܚܕܐ ܡܢܼܗܝܢ ܕܣܠ̈ܩܢ ܗ̄ ܕܡܼܬܬܙ̈ܝܼܥܢ ܘܩܝ̈ܡܢ ܡܼܢ ܥ݀ܠܡܐ ܗܿܢܐ ܪܒܐ. ܐܝܟ ܐܪܝܐ ܗ̄ ܐܝܼܬܝܗܿ ܡܠܟܘܼ̄ ܕܒܒܠ̈ܝܐ ܕܣܝܼܡܐ ܪܝܼܫܐ ܕܡܠ̈ܟܘܬܐ ܘܒܝܕ ܐܪܝܐ ܡܚܿܘܐ ܠܒܝܼܒܘܼܬܗܿ ܘܚܝܠܬܢܘܼܬܗܿ. ܘܒܝܕ ܓܦܼܐ ܕܢܫܼܪܐ ܐܘܕܥ ܥܠ ܩܠܝܼܠܘܼܬܗܿ ܘܦܪܚܗܿ ܕܠܟܿܠ ܦܢ̈ܝܢ܀ ܐܬܡܼܪܛܘ ܓܦ̈ܝܗܿ ܗ̄ ܡܿܠܦ ܥܠ ܡܘܼܟܟܗܿ ܒܝܕ ܡܪܛܐ ܕܓܦܼ̈ܐ ܕܐܝܼܬܝܗܘܿܢ ܚܝܠ̈ܘܬܐ ܕܒܗܘܿܢ ܦܪܚܐ ܗܘܬ݀ ܠܟܿܠ ܓܒ̈ܝܼܢ. ܐܒܕܢܐ ܕܝܼܠܗܿ ܡܿܘܕܥ ܘܒܘܼܕܪܐ ܕܚܝܠ̈ܘܬܗܿ܀ ܘܒܗ݀ܝ ܕܐܬܬܪܝܼܡܬ݀ ܡܼܢ ܐܪܥܐ ܕܡܫܼܩܠܐ ܟܐܡܬ݀ ܡܼܢ ܐܪܥܐ ܡܛ݀ܠ ܫܘܼܠܛܢܗܿ ܘܡܿܗܠܟܐ ܡܟܝܼܟܐܝܼܬ ܥܠ ܪ̈ܓܠܝܗܿ ܐܝܟ ܒܪܢܫܐ. ܘܠܟܼܐ ܗ̄ ܘܐܦ ܠܟܼܐ ܡܚܝܼܠܐ ܡܬܼܝܼܗܒ ܠܗܿ ܡܛ݀ܠ ܕܡܿܘܒܕܐ ܠܒܝܼܒܘܼܬܗܿ ܘܩܿܢܝܐ ܕܚܘܼܠܬܢܘܼܬܐ. ܕܡܿܝܐ ܠܕܒܐ ܗ̄ ܪܡܿܙ ܥܠ ܡܠܟܘܼܬܐ ܕܡ̈ܕܝܐ ܕܠܐ ܡܫܬܠܛܐ ܐܝܟ ܒܒܠ̈ܝܐ ܘܐܦܿܠܐ ܐܝܟ ܦܪ̈ܣܝܐ ܕܒ݀ܬܪܗܘܿܢ ܐܠܐ ܡܬܚܬܝ ܫܘܼܠܛܢܗܘܿܢ ܐܝܟ ܕܡܬܚܙܐ ܕܒܐܡܼܢ ܐܪܝܥ ܐܘܡܬܝܼܢܐ ܘܩܢܝܐ ܕܚܼܠܬܐ. ܠܚܕ ܣܛܪ ܩܡܼܬ݀ ܗ̄ ܒܗܿܕܐ ܥܠ ܒܨܝܼܪܘܼܬ ܫܘܼܠܛܢܗܿ ܡܿܘܕܥ. ܕܠܚܕ ܣܛܪܐ ܕܥ݀ܡܪܬܐ ܩܡܬ݀. ܘܬܠܬ ܐ̈ܠܥܝܼܢ ܗ̄ ܬܠܬܐ ܫܘܼܠ̈ܛܢܝܼܢ ܐܚܕܬ݀ ܗ̄ ܒܒ̈ܠܝܐ ܘܡ̈ܕܝܐ ܘܦܪ̈ܣܝܐ. ܩܘܼܡܝ ܐܟܘܿܠܝ ܗ̄ ܡܿܘܕܥ ܒܗܿܕܐ ܕܒܿܐܙܐ ܘܐܟܿܠܐ ܩܢܝܿܢܐ ܣܿܓܝܐܐ ܘܥܘܼܬܪܐ ܕܗܿܠܢ ܬܠܬ ܡ̈ܠܟܘܬܐ ܘܝܬܝܼܪܐܝܼܬ ܕܟ̈ܠܕܝܐ ܕܒܙܼܘ ܠܟܿܠܗܘܿܢ ܥܡܼܡ̈ܐ. ܘܠܚܼܪܬܐ ܐܫܬܪܠܡ ܒܐܝܼܕܐ ܕܡ̈ܕܝܐ. ܐܝܟ ܢܡܼܪܐ ܗ̄ ܪܡܿܙ ܥܠ ܦܪ̈ܣܝܐ. ܘܐܝܼܬ ܠܗܿ ܓ̈ܦܼܐ ܕܦܪܚܬܐ ܗ̄ ܒܝܕ ܓ̈ܦܼܐ ܐܪܒܥ ܡܿܘܕܥ ܥܠ ܥܦܝܼܦܘܼܬ ܫܘܼܠܛܢܐ ܕܦܪ̈ܣܝܐ ܡܒܿܕܩ ܘܩܠܝܼܠܘܼܬܗ ܦܪܚܘܿܢ\nܕܠܟܿܠ ܦܢ̈ܝܢ.","english":"and the four great beasts, great because of the headship that is given to each one of them, which rise up and are moved with this great world. Like the lion, which is the kingdom of the Babylonians, which is placed as the head of the kingdoms, and by the lion it shows its bravery and its strength. And by the wing of the eagle it makes known its lightness and its flight to all sides. Its plucked wings teach concerning its humiliation by the plucking of the wings, which are the powers by which its flight was to all regions. Its destruction makes known its own and the scattering of its powers. And in that it was raised up from the earth, it fell from the earth because of its dominion, and it walks humbly on its feet like a human. And it is not, and also a weak one is not given to it, because it destroys its bravery and the strength of power. The bear signifies the kingdom of the Medes, which is not dominant like the Babylonians, nor like the Persians who came after them, but their dominion is inferior, as is seen in the bear, which is slow and strong of power. On one side it stood in this, making known the smallness of its dominion. It stood on one side of the inhabited world. And the three ribs are the three dominions it held: the Babylonians, the Medes, and the Persians. The leopard makes known by this that it is a devourer and eater of many strong ones, and the wealth of these three kingdoms, and especially of the Chaldeans, who plundered all peoples. And finally it was delivered into the hand of the Medes. The ram signifies the Persians. And it has wings; by the four wings it makes known the swiftness of the dominion of the Persians, penetrating and its lightness flying to all sides.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܪܒܥ ܚܝܘ̈ܬ ܪܘܪ̈ܒܬ","severity":"info","text":"The passage continues the allegorical interpretation of the four beasts from Daniel 7, identifying each with a successive empire: lion (Babylon), bear (Medes), leopard (Chaldeans/Medes), ram (Persians).","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܪܝܐ","severity":"info","text":"The lion (ܐܪܝܐ) is explicitly identified as the kingdom of the Babylonians, placed as head of the kingdoms, reflecting a standard Syriac exegetical tradition.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܒܐ","severity":"info","text":"The bear (ܕܒܐ) signifies the kingdom of the Medes, described as inferior in dominion to both Babylonians and Persians, with a note on its slowness and strength.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܢܡܪܐ","severity":"info","text":"The ram (ܢܡܪܐ) signifies the Persians, with four wings indicating swiftness and lightness of their dominion, a distinctive allegorical detail.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܠܬ ܐ̈ܠܥܝܬ","severity":"info","text":"The three ribs (ܬܠܬ ܐ̈ܠܥܝܬ) held by the bear are interpreted as the three dominions of Babylonians, Medes, and Persians, reflecting a historical sequence known to Syriac commentators.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܟܘܠܝ","severity":"caution","text":"The leopard (ܐܟܘܠܝ) is identified as a devourer of strong ones and associated with the Chaldeans, but the text's identification of the leopard with the Chaldeans and its delivery to the Medes is ambiguous; the Syriac may conflate the third and fourth beasts.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identification of the leopard (ܐܟܘܠܝ) with the Chaldeans and its delivery to the Medes is unclear; the text may conflate the third and fourth beasts of Daniel 7.","The phrase 'on one side of the inhabited world' (ܠܚܕ ܣܛܪܐ ܕܥܡܪܬܐ) for the bear's stance is ambiguous in geographical reference."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ܘܐܪܒܥ ܪ̈ܝܼܫܝܼܢ ܗ̄ ܒܝܕ ܐܪܒܥ ܐܕ̈ܫܐ ܥܠ ܐܪܒܥ ܦܢܝ̈ܬܗ ܕܥܠܡܐ ܡܒܿܕܩ ܕܒܗܝܢ ܡܬܼܡܬܚ ܐܘܼܚܕܢܐ ܕܦܪ̈ܣܝܐ. ܘܫܘܼܠܛܢܐ ܗ̄ ܐܦ ܫܘܼܠܛܢܐ ܐܬܝܼܗܒ ܠܗ ܐܟܡܿܢ ܕܡܼܢ ܩܕܡ ܕܪ̈ܐ ܐܡܝܼܪܐ ܒܝܕ ܐܫܝܥܐ ܥܠ ܪܒܘܼܬܗܿ ܕܡܠܟܘܼܬܐ ܗܿܕܐ ܗܿܝ ܕܐܬܬܩܝܼܡܬ݀ ܒܝܕ ܟܘܼܪܫ. ܚܝܘܼܬܐ ܪܒܝܼܥܝܬܐ ܗ̄ ܡܠܟܘܼܬܐ ܕܝܘ̈ܢܝܐ. ܘܫܢ̈ܝܐ ܪܘܪ̈ܒܬܐ ܗ̄ ܚܝܠ̈ܘܬܗܿ ܕܡܠ̄ܟܘܼ ܗܿܢܘܿܢ ܕܒܗܘܿܢ ܐܟܿܠܐ ܗܘܬ݀ ܘܡܕܩܐ ܠܥܡ̈ܡܼܐ ܘܕܒܪܐ ܩܢܝܿܢܗܘܿܢ ܘܒܐܝܼܕ̈ܝܗܘܿܢ ܕܝܫܐ ܚܩ̈ܠܬܐ ܘܟܪ̈ܡܐ ܕܩܕܡܝܗܿ ܒܣܘܼܥܪ̈ܢܝܗܿ ܘܒܕܘܼܒܪ̈ܝܗܿ ܕܥܒܼܕ ܐܠܟܣܢܕܪܘܿܣ ܒܪ ܦܝܼܦܝܦܘܿܣ ܕܚܣܼܢ ܠܕܪܝܘܿܫ ܘܠܡܠ̈ܟܐ. ܐܚܪ̈ܢܐ ܐܢܘܿܢ ܡ̈ܠܟܐ ܕܡܬܼܝܒܠܝܼܢ ܡܢܗܿ. ܘܩܪܢܐ ܙܥܘܿܪܬܐ ܚܕܐ ܗ̄ ܡܼܢ ܒܝܢܬ݀ ܗܿܠܝܢ ܥܣܪ ܗ̄ ܐܡܿܠܪ ܥܠ ܐܢܛܝܟܘܿܣ ܐܦܝܼܦܐܢܝܘܿܣ ܗ݀ܘ ܕܡܬܼܝܒܠ ܡܼܢ ܡܠ̈ܟܐ ܕܐܣܝܐ ܘܐܬܝܼܠܕ ܡܼܢ ܐܢܛܝܟܘܿܣ ܪܒܐ. ܘܬܠܬ ܡܿܢ ܩܪ̈ܢܬܐܗ̄ ܠܘ ܕܝܢ ܥܠ ܬܠܬܐ ܕܐܡܠܼܟܘ ܒܿܬܪ ܐܠܟܣܕܢܪܘܿܣ ܟܕ ܡܝܼܬ ܕܠܐ ܒܢ̈ܝܐ ܐܡܠܼܟ ܠܗܿܠܝܢ ܐܪܒܥܐ. ܘܒܿܬܪ ܙܒܢܼܐ ܐܩܪܼܒܘ ܥܡ ܚܕ̈ܕܐ ܘܩܪܒܢܐ ܙܥܘܿܪܬܐ ܐܘܟܝܼܬ ܐܢܛܝܟܘܿܣ ܗܿܘ ܫܪܝܼ ܒܩܪܒܐ ܕܠܘܼܩܒܠܗܘܿܢ ܘܢܦܠܼܘ ܩܕܡܘܗܝ ܬܠܬܝܗܘܿܢ ܗܿܠܝܢ ܫܘܼܠ̈ܛܢܐ ܐܬܼܩܪܝܼ ܩܪܢܐ ܙܥܘܿܪܬܐ ܡܛ݀ܠ ܕܒܨܝܼܪ ܗܼܘܐ ܫܘܼܠܛܢܐ ܕܡܠܟܘܼܬܗ ܡܼܢ ܕܗܿܠܝܢ ܘܗܿܝ ܣܠܼܩܬ݀ ܡܼܢ ܒܝܢܬܗܝܢ ܐܟܡܿܢ ܕܟܕ ܡܟܝܼܟ ܗܼܘܐ ܡܢܼܗܘܢܿ ܫܼܘܚ ܡܢܼܫܝܠܝ ܒܫܘܼܛܢܗ ܡܼܢ ܡܨܥܬ݀ ܚܒܼܪ̈ܘܗܝ.","english":"and the four heads are by the four corners upon the four quarters of the world, which is the extension of the kingdom of the Persians. And authority was also given to it, as it was said before by Isaiah concerning the greatness of this kingdom, which was established by Cyrus. The fourth beast is the kingdom of the Greeks. And the great horns are the forces of that kingdom, by which it was devouring and destroying peoples, and carrying off their captives, and by whose hands were laid waste the fields and vineyards before it, by its actions and its deeds, which Alexander son of Philip did, who surpassed Darius and the other kings. The other kings who are enumerated after him. And one small horn is that which is among these ten, that is, Antiochus Epiphanes, who is numbered among the kings of Asia and was born from Antiochus the Great. And three of his horns are not concerning the three who reigned after Alexander when he died, for without sons these four reigned. And after a time they made war with each other, and the small horn, that is, Antiochus, began war against them, and the three of them fell before him. Those authorities were called a small horn because the authority of his kingdom was smaller than that of those, and it rose up among them, as when he was lowly among them, he was able to prevail by his power over the midst of his companions.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"the fourth beast is the kingdom of the Greeks","severity":"info","text":"Bar Salibi identifies the fourth beast of Daniel 7 with the Greek kingdom, continuing the standard Syriac exegetical tradition that maps the four beasts onto successive empires.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"small horn","severity":"info","text":"The 'small horn' (qarnā zʿūrtā) is identified with Antiochus Epiphanes, a standard interpretation in Syriac commentaries on Daniel 7:8, distinguishing him from the larger Hellenistic rulers.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Alexander son of Philip","severity":"info","text":"The reference to Alexander son of Philip (Alexander the Great) and his surpassing of Darius and other kings reflects the common Syriac historical schema that sees Alexander as the founder of the Greek empire.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"three of his horns","severity":"info","text":"The passage distinguishes between the ten horns of the fourth beast and three specific horns that are not the successors of Alexander, clarifying the exegetical division of the Hellenistic period.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Antiochus Epiphanes","severity":"info","text":"Antiochus Epiphanes is placed after Alexander and the Diadochi, consistent with the Syriac tradition that sees him as a later Seleucid ruler whose kingdom was smaller than the earlier Hellenistic empires.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"three of his horns are not concerning the three who reigned after Alexander","severity":"caution","text":"The syntax is ambiguous: it may mean that three of the ten horns do not refer to the immediate successors of Alexander, or that the three horns of the small horn are not those successors. The reading follows the latter, as the context discusses Antiochus Epiphanes.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'three of his horns are not concerning the three who reigned after Alexander' is syntactically ambiguous: it could mean that three of the ten horns do not refer to the Diadochi, or that the three horns of the small horn (Antiochus Epiphanes) are not those successors. The reading taken is the latter, based on the surrounding discussion of Antiochus Epiphanes."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ܬܠܬ ܩܪ̈ܢܢ ܐܬܥܼܩܪ̈ܝ ܗ̄ ܢܦܠܼ̈ܝܫ ܩܕܡܘܗܝ ܬܠܬ ܡܠ̈ܟܘܬܐ ܐܫܼܬܠܛ ܓܝܪ ܥܠ ܐܢܛܝܘܿܟܝܐ ܐܟܡܿܢ ܕܡܚܬ ܗܼܘܐ ܣܠܘܿܩܘܿܣ ܘܥܠ ܙܒܢܿܬܐ ܕܬܪ̈ܬܝܢ ܠܡܨܪܝܢ ܘܙܟܼܐ ܘܒܙܼ ܠܦܛܘܼܠܘܼܡܐܘܿܣ ܘܐܙܼܠ ܠܡܕܢܚܐ ܘܙܟܼܐ ܠܐܚܝܼܕܐ ܕܬܡܿܢ ܘܡܢܼܥ ܠܥܝܠܡ ܘܫܩܼܠ ܠܕܗܒܐ ܕܬܡܿܢ ܘܗܦܼܟ. ܘܥܝ̈ܢܐ ܐܝܟ ܥܝܢ̈ܝ ܗ̄ ܡܒܿܕܩ ܥܠ ܚܙܝܘܼܬܐ ܕܝܼܕܥܬܐ ܘܕܨܢܝܼܥܘܼ ܘܩܛܝܼܢܘܼܬ ܦܘܼܪ̈ܣܐ ܕܒܗܘܿܢ ܐܫܟܼܚ. ܕܢܣܓܦ ܠܐܚܪ̈ܢܐ. ܘܦܘܼܡܗ ܡܡܿܠܠ ܗ̄ ܨܥܪܐ ܘܒܙܼܚܐ ܕܒܐܠܗܐ. ܘܚܿܙܐ ܗܿܘܝܬ ܟܘܼܪ̈ܣܘܬܐ ܗ̄ ܐܝܟ ܕܠܕܝܼܢܐ ܐܬܬܼܣܝܼܡܘ. ܘܥܬܝܼܩ ܝܘܡ̈ܬܐ ܗ̄ ܒܝܕ ܟܘܼܪ̈ܣ̄ܘ ܣܓܝ̈ܐܐ ܡܒܿܕܩ ܥܠ ܐܝܿܠܝܢ ܕܥܬܝܼ̈ܕܢ ܕܢܗܼܘ̈ܝܢ ܒ݀ܬܪ ܙܒܼܢܐ. ܒܘܼܚܢܐ ܕܕܝܼܢܐ ܟܐܢܐ ܕܡܠܟܘܼܬܐ ܕܝܘ̈ܢܝܐ܀ ܪܘܼܚܢܐܝܼܬ. ܟܘܼܪ̈ܣܘܬܐ ܐܪܙܐ ܕܒܪܐ ܕܥܬܝܼܕ ܠܡܕܢ ܠܬܒܝܼܠ ܥܬܝܼܩ ܝܘܡ̈ܬܐ ܗ̄ ܒܝܕ ܥܘܼܬܩܐ ܕܝܘܡ̈ܬܐ ܡܿܘܕܥ ܥܠ ܡܬܘܼܡܝܘܬܗ ܕܡܼܢ ܒܪܝܼܫܝܼܬ. ܘܟܘܼܪܣܝܗ ܫܠܗܒܝܼܬܐ ܗ̄ ܒܗܕܐ ܨ݀ܒܐ ܕܢܪܡܼܐ ܕܚܠܼܬܐ ܒܡܼܬܬܕܝܼܢܢܐ. ܕܐܢ ܡܘܬܒܗ ܗܿܟܢܐ ܕܚܝܼܠ ܟܡܼܐ ܝܬܝܼܪܐܝܼܬ ܕܝܼܢܗ ܕܟܡܼܐ ܬܩܝܼܦ ܘܚܪܝܼܦ. ܣܦܼܪ̈ܐ ܐܬܦܼܬܚܘ ܗ̄ ܒܗܿܠܝܢ ܚܬܝܼܬܘܼܬ ܕܝܼܢܗ ܡܚܿܘܐ ܟܕ ܠܘ ܥܠ ܣܦܼܪ̈ܐ ܣܢܝܼܩ ܐܠܗܐ ܕܡܢܼܗܘܿܢ ܢܦܼܣܘܿܩ ܕܝܼܢܐ ܐܠܐ ܒܗܿܠܝܢ ܥܠ ܒܘܼܚܢܐ ܚܬܝܼܬܐ ܕܕܝܼ̈ܢܘܗܝ ܕܐܠܗܐ ܡܿܠܦ ܕܠܘ ܒܩܛܝܼܪܐ ܡܕܿܒܪ\nܠܣܘܼܥܪ̈ܢܐ ܐܠܐ ܒܢܓܝܼܪܘܼܬܐ ܪܘܼܚܐ. ܐܬܩܛܠܬ݀ ܚܝܘܼܬܐ ܗ̄ ܐܢܛܝܟܘܿܣ ܐܦܝܼܦܐܢܝܘܿܣ ܕܐܒܕܬ݀ ܡܠܟܘܼܬܐ ܕܝܘ̈ܢܝܐ ܕܠܗܿ ܩܿܪܐ ܓܘܼܫܡܐ. ܘܐܬܝܗܼܒܬ݀ ܠܝܩܕܢܐ ܗ̄ ܠܡܣܡ ܒܪܝܼܫܐ ܩܫܼܝܐ ܕܕܡܿܐ ܠܢܘܼܪܐ. ܘܫܪܟܗܝܢ ܕܚܝ̈ܘܬܐ ܗ̄ ܡܿܘܕܥ ܥܠ ܒܘܼܛܠܗܝܢ ܕܗܿܠܝܢ ܡܠ̈ܟܘܬܐ ܐܪܒܥ ܕܚܕܐ ܠܚܕܐ ܐܥܟܼܪ̈ܝ.","english":"three of its horns were uprooted before it, three kingdoms were subjected to it; for it ruled over Antioch as far as the place where Seleucus descended, and over the region of the two Egypts, and it conquered and plundered Ptolemy, and went to the east and conquered the ruler of that place, and advanced to Elam and took the gold of that place and returned. And its eyes, like the eyes of a leopard, search out visions of knowledge and of the smallness and sharpness of the divisions in which it was found, so that it might add to others. And its mouth speaks blasphemy and contempt against God. And I saw its thrones as if they were set for judgment. And the days of the aged are in the hands of many thrones, searching out the future things that are to happen after a time. The judgment of the judgment of the kingdom of the Greeks is bitter. Spiritually: the thrones are the mystery of the Son who is to come to the world. The days of the aged are by the antiquity of days, making known the eternity of the one who is without beginning. And its throne is fiery in this matter, which casts fear into the rational ones. For if its seat is thus, how much more powerful is its judgment, how strong and sharp! The books were opened by those firm judgments, showing that God does not rely on books to make his judgment, but on those firm judgments of his judgments he teaches that he does not direct affairs by force but by the freedom of the spirit. The beast was killed, Antiochus Epiphanes, who destroyed the kingdom of the Greeks, which it calls the body. And it was given to the fire to place a hard head on it that resembles a mountain. And the rest of the beasts make known the abolition of those four kingdoms, one after another.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܘܼܪ̈ܣܘܬܐ","severity":"info","text":"The Syriac term ܟܘܼܪ̈ܣܘܬܐ (kūrsāwātā) is the plural of ܟܘܼܪܣܝܐ (throne/seat). Here it is used both literally (thrones of judgment) and spiritually (mystery of the Son).","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Daniel 7","severity":"info","text":"The description of the beast with three horns uprooted and eyes like a leopard directly echoes Daniel 7:6, where the fourth beast has horns and a leopard-like appearance. Bar Salibi interprets these features as referring to Antiochus Epiphanes.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Antiochus Epiphanes","severity":"info","text":"Antiochus IV Epiphanes (c. 215–164 BCE) was a Seleucid king whose persecution of the Jews and desecration of the Second Temple are central to the Maccabean revolt. Bar Salibi identifies him as the beast that destroyed the Greek kingdom.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"spiritual interpretation","severity":"info","text":"The passage shifts from a historical-literal reading to a spiritual (ܪܘܼܚܢܐܝܼܬ) interpretation, where the thrones become a mystery of the Son and the days of the aged signify eternity. This two-level exegesis is typical of Bar Salibi's commentary.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"freedom of the spirit","severity":"info","text":"Bar Salibi argues that God does not direct affairs by force (ܒܩܛܝܼܪܐ) but by the freedom of the spirit (ܒܢܓܝܼܪܘܼܬܐ ܪܘܼܚܐ). This reflects a Syriac theological emphasis on divine voluntarism and spiritual agency.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܬܩܛܠܬ݀","severity":"caution","text":"The Syriac verb ܐܬܩܛܠܬ݀ (itqṭellet) is ambiguous: it can mean 'was killed' or 'was destroyed.' Bar Salibi applies it to Antiochus Epiphanes, but historically Antiochus died of disease, not violent death. The text may be using the verb metaphorically.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'three kingdoms' subjected to the beast is not specified; they may refer to specific Hellenistic realms. The phrase 'days of the aged' (ܥܬܝܼܩ ܝܘܡ̈ܬܐ) is ambiguous: it could mean 'ancient days' or 'the days of the Ancient One' (i.e., God). The reading taken here follows the spiritual interpretation as referring to eternity."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ܘܢܘܓܪܐ ܘܚ̈ܝܐ ܗ̄ ܡܛ݀ܠ ܕܟ݀ܠ ܚܕܐ ܡܢܼܗܝܢ ܐܝܟ ܙܒܼܢܐ ܕܐܬܝܼܗܒ ܠܗܝܢ ܡܼܢ ܐܠܗܐ ܫܡܼ̈ܫܝ ܒܗܿܠܝܢ ܚ̈ܝܐ ܘܥܒܼܪ̈ܝ ܒܗ݀ܝ ܕܩܒܼܠ̈ܝ ܫܪܝܐ ܓܡܝܼܪܐ ܡܼܢ ܐܠܗܐ. ܚܿܙܐ ܗܿܘܝܬ ܥܠ ܥܢ̈ܢܝ ܫܡ̈ܝܐ. ܘܫܘܼܠܛܢܐ ܘܐܝܼܩܪܐ ܗ̄ ܒܝܕ ܗܿܠܝܢ ܟ݀ܠܗܝܢ ܥܠ ܡܩܒ̈ܝܐ ܐܡܿܪ ܕܐܝܿܟܢ ܡܛܠܐ ܗܘܬ݀ ܥܠܝܗܘܿܢ ܒܛܝܼ̄ܠܘܼ ܐܠܗܝܿܬܐ ܒܕܡܘܼܬ ܥܢ̈ܢܝ ܫܡܿܝܐ. ܠܗܘܿܢ ܕܝܢ ܐܡܿܪ ܕܐܬܝܼܗܒ ܫܘܼܠܛܢܐ ܘܡܠܟܘܼܬܐ ܡܛܜܠ ܕܣܡܼܘ ܢܦܫܼܗܘܿܢ ܕܢܣܟܼܠܘܢ ܟܿܠ ܐܘܼܠ̈ܨܢܝܼܢ ܥܠ ܢܡܘܿܣܗܕܐܠܗܐ ܕܠܐ ܢܬܼܒܛܠ. ܘܥܠܗ݀ܝ ܝܗܼܒ ܠܗܘܿܢ ܐܠܗܐ ܚܝܠܐ ܘܙܟܼܘ ܠܡܠ̈ܟܐ ܘܪܘܪ̈ܒܢܝܗܘܿܢ. ܫܘܼܠܛܢܗ ܫܘܼܠܛܢ ܗ̄ ܥܠ ܡܩܒ̈ܝܐܐܡܝܼܪ̈ܢ ܕܙܟܼܘ ܠܟܿܠܗܝܢ ܡܠ̈ܟܘܬܐ. ܫܪܪܐ ܓܝܪ ܕܗܿܠܝܢ ܕܐܡܝܼܪ̈ܢ ܡܼܢ ܠܥܼܠ ܥܠ ܡܫܝܼܚܐ ܫ̈ܠܡܢ ܕܕܝܼܠܗ ܗܝܼ ܡܠܟܘܼܬܐ ܕܠܥܿܠܡ ܘܫܪܟܐ܀ ܐܬܟܪܝܬ݀ ܪܘܼܚܝ ܘܚܼ̈ܙܘܗܝ ܪܝܼܫܝ ܗ̄ ܟܕ ܝܠܦܿܬ ܠܗܿܠܝܢ ܥܩ̈ܬܐ ܕܡܛܝܒ̈ܢ ܠܝܘܼܕ̈ܝܐ ܒܿܬܪ ܦܘܼܢܝܐ ܐܬܕܠܚܬ݀ ܘܐܫܬܓܫܼܬ݀ ܢܦܫܝܼ ܒܫܡܼܥܗܝܢ. ܘܒܗܿܢܐ ܚܠܼܡܐ ܕܚܙܝܿܬ ܒܗܕ̈ܡܐ ܝܼܕܝܼ̈ܥܐ ܕܪܝܼܫܝ. ܣܘܓܐܐ ܐܬܬܙܝܿܥܬ. ܚܿܙܐ ܗܿܘܝܬ ܩܪܢܐ ܗܿܝ ܥܒܿܕܐ ܩܪܒܐ ܗ̄ ܡܫܼܬܥ ܬܘܼܒ ܗܿܪܟܐ ܥܠ ܐܢܛܝܟܘܿܣ ܐܦܝܼܦܐܢܘܿܣ ܡܼܢ ܕܪܝܼܫ ܘܐܝܿܟܢ ܐܒܐܫ ܠܝܘܼܕ̈ܝܐ. ܩܪܒܐ ܥܡ ܩܕܝܼܫ̈ܐ ܗ̄ ܒܗܿܠܝܢ ܚܘܝܼ ܡܠ ܡܗܝܡܢܘܼܬܗ ܕܐܕܠܗܐ ܕܡܼܢ ܥܠܡܐ ܡܛ݀ܠ ܒܝܼܫܘܼܬܗܘܿܢ ܫܒܼܩ ܕܢܫܼܬܠܛܘܿܢ ܥܠܝܗܘܿܢ ܝܘܢ̈ܝܐ ܘܡܚܼܕܐ ܚܝܠ ܠܡܩܒ̈ܝܐ ܕܠܗܘܿܢ ܩܿܪܐ ܩܕܝܼ̈ܫܐ ܘܒܐܝܼܕ̈ܝܗܘܿܢ ܐܫܼܬܘܙܒܘ ܡܼܢ ܥܩ̈ܬܐ ܝܘܼܕ̈ܝܐ. ܘܙܒܼܢܐ ܡܼܛܐ ܗ̄ ܒܿܬܪ ܕܥܒܼܪ ܙܒܢܼܐ ܗ݀ܘ ܕܦܣܝܼܩ ܗܼܘܐ ܥܠܝܗܘܿܢ ܡܼܢ ܢܒ̈ܝܐ ܕܢܬܼܪܕܘܢܼ ܡܼܢ ܝܘܢ̈ܝܐ ܒܥܘܼܕܢܐ ܕܐܠܗܐ ܐܬܚܝܼܠܘ ܡܩܒ̈ܝܐ ܘܦܨܝܼܘ ܠܒܢ̈ܝ ܥܡܼܗܘܿܢ.","english":"and the life and the living are because of the fact that each one of them is like a power that was given to them from God, the suns in those living and the passing ones in that which the receivers of the complete beginning from God. I saw upon the clouds of the heavens, and authority and honor are in the hands of all of them over the Maccabees, he says that just as a cause was upon them, they abolished divinity in the form of the clouds of the heavens. To them, however, he says that authority and kingdom were given because they placed themselves so that they might endure all the afflictions upon the martyrdom of God without ceasing. And upon them God gave strength and they conquered kings and their magnates. Their authority is authority over the Maccabees who are said to have conquered all the kingdoms. For it is true that these who are said above concerning the Messiah are the perfect ones whose is the kingdom of the world and the rest. My spirit was troubled and my head saw when I learned of these afflictions that were prepared for the Jews after the Passover; I was disturbed and my soul was agitated at hearing them. And in this dream that I saw in the known members of my head, much was moved. I saw that the reading is that the deed of war is recounted again here concerning Antiochus Epiphanes with Daryush and how he harmed the Jews. The war with the saints is in these, he shows the faithfulness of God that with the world because of their evil he left that they might rule over them, the Jews, and immediately he strengthens the Maccabees whom he calls saints, and by their hands the Jews were saved from afflictions. And the sacrifice is after the sacrifice that was decreed upon them passed, with the prophets who were exiled with the Jews in the service of God, the Maccabees were strengthened and they redeemed the sons of their people.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܩܒ̈ܝܐ","severity":"info","text":"The Syriac term ܡܩܒ̈ܝܐ (Maccabees) refers to the Jewish rebel family central to the narrative of 1–2 Maccabees, here presented as saints and divinely empowered.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܢܛܝܟܘܿܣ ܐܦܝܼܦܐܢܘܿܣ","severity":"info","text":"Antiochus IV Epiphanes (c. 215–164 BCE) is the Seleucid king whose persecution of the Jews and desecration of the Temple sparked the Maccabean revolt.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܘܼܢܝܐ","severity":"info","text":"The reference to Passover (ܦܘܼܢܝܐ) likely alludes to the events of 1 Maccabees 1–2, where the Maccabean uprising begins after the festival.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܒܗܿܢܐ ܚܠܼܡܐ","severity":"info","text":"The phrase 'in this dream' marks a shift from historical narrative to a first-person visionary account, framing the preceding and following material as revelation.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܫܝܼܚܐ","severity":"info","text":"Bar Salibi interprets the Maccabees as typological forerunners of Christ, stating that the 'perfect ones' whose kingdom is eternal are those spoken of 'concerning the Messiah'.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܪܝܼܫ","severity":"caution","text":"The name Daryush (ܕܪܝܼܫ) is ambiguous: it may refer to Darius I or Darius III, but here it likely denotes a Seleucid or Persian adversary of Antiochus Epiphanes, though the historical referent is uncertain.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Daryush (ܕܪܝܼܫ) is unclear; it may be a conflation of Persian or Seleucid rulers.","The phrase 'the known members of my head' is obscure, possibly a metaphor for mental faculties or a literal reference to a dream vision."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ܘܗܿܟܢܐܐܡܼܪ ܠܝܼ ܗ̄ ܗܿܪܟܐ ܡܫܼܬܥܐ ܥܠ ܦܘܼܫܩܗ ܕܡܠܐܟܐ ܡܛ݀ܠ ܚܝܘܼܬܐ ܗܿܝܕܐ ܪܒܝܼܥܝܬܐ ܕܐܝܼܬܝܗܿ ܐܠܟܣܢܕܪܘܿܣ ܒܪ ܦܝܼܠܝܼܦܘܿܣ ܥܡ ܫܪܟܐ ܕܟ݀ܠܗ ܚܙܼܘܐ ܕܚܼܙܐ ܘܐܚܪܢܐ ܢܩܘܼܡ ܗ̄ ܟܕ ܥܠܘܗܝ ܕܐܢܛܝܟܘܿܣ ܐܦܝܼܦܐܢܘܿܣ ܪܡܿܙ ܠܗ ܩܿܪܐ ܩܪܢܐ ܙܥܘܿܪܬܐ ܕܢܦܼܩ ܡܼܢ ܒܝܢܬ݀ ܐܪܒܥܐ ܡܠ̈ܟܐ. ܘܗܘܼ ܢܬܼܝܬܪ ܡܼܢ ܩܕܡ̈ܝܐ ܘܫܪܟܐ ܗ̄ ܘܗܿܢܐ ܟ݀ܠܗ ܡܬܼܝܬܪ ܐܦ ܡܬܼܬܪܝܼܡ ܕܢܣܼܒܪ ܠܡܚܼܠܦܘܼ ܙܒ̈ܢܼܐ ܘܢܡܘ̈ܣܐ ܕܟܿܠܗܘܿܢ ܥܡ̈ܡܼܐ ܦ݀ܩܕ ܗܼܘܐ ܒܪܡܘܼܬܗ ܕܢܫܼܒܩܘܢܼ ܟܿܠܗܘܿܢ ܡ̈ܠܟܐ ܐܠܗܝ̈ܗܘܿܢ ܘܠܗ ܒܠܚܘܕܘܗܝ ܢܚܼܫܒܘܢܼ ܒܕܘܼܟܬ݀ ܐܠܗܐ ܘܫܼܪܐ ܠܥܝܕ̈ܐ ܘܥܐܕ̈ܐ ܕܥܡܐ ܘܪܒܘܼ ܒܝܼܫ̈ܬܐ ܐܣܒܼܠ ܐܢܘܿܢ. ܘܢܬܼܝܗܒܘܢܿ ܒܐܝܼܕܗ ܥܕܢ ܥܕܢ ܗ̄ ܬܠܬ ܫܢ̈ܝܼܢ. ܘܦܠܓܘܼܬ\nܥܕܢ ܗ̄ ܬܠܬܐ ܝܪ̈ܚܝܼܢ ܕܐܫܼܬܠܛ ܗܼܘ ܐܢܛܝܟܘܿܣ ܥܠ ܥܡܐ ܘܐܣܒܼܠ ܐܢܘܿܢ ܒܝܼܫ̈ܬܐ. ܘܕܝܼܢܐ ܝܼܬܒ. ܗ̄ ܒܕܝܼܢܐ ܬܪܝܼܨܐ ܚܝܒܼܗ ܐܠܗܐ܆ ܠܐܢܛܝܟܘܿܣ ܘܒܒܘܼܚܢܐ ܚܬܝܼܬܐ ܐܪܝܼܡ ܠܫܘܼܠܛܢܗ. ܕܫܘܼܠܛܢܐ ܘܪܒܘܼܬܐ ܗ̄ ܐܬܝܼ̈ܒܬ݀ ܠܥܡܐ ܕܠܗܘܿܢ ܩܿܪܐ ܩܕ̈̄ ܨ܆ ܕܚ̄ ܒܫܢܬ݀ ܬܠܬ ܗ̄ ܒ݀ܪܬ ܕܫܠܼܡ ܠܚܙܼܘܐ ܗܿܢܐ ܒܫܢܬ݀ ܚܕܐ ܕܒܝܼܠܛܫܨܪ ܡܫܼܬܥ ܐܚܪܢܐ ܚܙܼܘܐ ܕܒܫܢܬ݀ ܬܠܬ ܕܒܝܼܠܛܫܨܪ ܗܿܠܝܢ ܬܪܝܢ ܚܙ̈ܘܐ ܕܗܿܪܟܐ ܣܝܼܡܝܼܢ ܩܕܝܼܡܝܼܢ ܐܢܘܿܢ ܒܣܘܼܥܪܢܐ ܠܗܿܠܝܢ ܕܟܬܝܼ̈ܒܢ ܡܼܢ ܠܥܼܠ. ܘܐܚ̈ܝܼܝܼܢ ܒܡܦܩܼܢܐ ܕܥܒ̈ܕܿܐ ܐܝܟ ܕܠܘܿܬܗ ܕܡܠܟ ܒܗܝܿ ܕܒܫܘܼܠܡܐ ܕܚ̈ܝܘܗܝ ܐܣܬܼܥܪܘ ܗܿܠܝܢ ܕܗܿܫܐ ܐܡܿܪ. ܒܫܘܼܪܝ ܡܠܟܘܼܬܗ ܗܼܘ̈ܝ ܐܟܡܐ ܕܗܘܼ ܟܬܒܐ ܡܿܘܕܥ ܒܝܕ ܪܘܼܫܡܐ ܕܒܫܢܼ݀ ܬܠܬ ܕܝܼܠܗ ܐܬܼܚܘ̈ܝܼ. ܕܒܫܘܼܫܢ ܗ̄ ܡܠܦ ܕܒܐܝܿܕܐ ܕܘܼܟܬܐ ܚܙܼܐ ܠܚܼܙܘܐ. ܥܠ ܐܟܘܿܠ ܐܘܠܝܗ̄ ܩܕܡ ܐܒܘܠܐ ܕܬܪܥ ܕܐܘܠܝ ܢܗܪܐ ܥܿܒܪ ܗܼܘܐ ܬܡܿܢ.","english":"And thus he says here, the narrative concerning the interpretation of the angel, on account of the fourth living being, which is Alexander son of Philip, along with the rest of the entire vision that he saw. And another stood up when Antiochus Epiphanes rose up against him; he gave a sign, a small horn that came out from among the four kings. And he grew strong with the first ones, and the rest of it, and all this grew strong and was also magnified, so that he thought to change the times and the laws of all the peoples, commanding in his arrogance that they abandon all their gods and consider him alone in the place of God. And he began to abolish the customs and festivals of the people, and he suffered many evils. And it was given into his hand for three years. And half of three years, for three months Antiochus ruled over the people and suffered evils. And judgment is established. In righteous judgment, God condemned Antiochus, and with severe punishment he raised up his dominion. For dominion and greatness were given to the people who are called the righteous, that in the third hour, after the vision ended, this one in the first hour of Belshazzar, another vision is narrated, that in the third hour of Belshazzar, these two visions that are placed here earlier, they were in the narrative for those that are written above. And their brothers in the interpretation of the servants, as before the king, in that at the end of his life those things that he now says were accomplished. At the beginning of his reign, they were as the book indicates by the sign that was shown in the third hour of his own. For in the sixth, he teaches that in a certain place he saw the vision. Concerning the whole, before the gate of the door of the city, a light used to pass there.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܙܼܘܐ","severity":"info","text":"The Syriac term ḥezwā (vision) is a key technical term in apocalyptic commentary, denoting a revelatory scene. Bar Salibi uses it to structure his interpretation of Daniel's visions.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܠܟܣܢܕܪܘܿܣ ܒܪ ܦܝܼܠܝܼܦܘܿܣ","severity":"info","text":"Alexander son of Philip (Alexander the Great) is identified as the fourth living being in Daniel's vision, a common patristic and Syriac exegetical identification linking the four beasts of Daniel 7 to successive empires.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܢܛܝܟܘܿܣ ܐܦܝܼܦܐܢܘܿܣ","severity":"info","text":"Antiochus Epiphanes is the Seleucid king whose persecution of the Jews is a central historical referent in Daniel 7–8. Bar Salibi here interprets the small horn as Antiochus, following standard Syriac tradition.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܬܠܬ ܫܢ̈ܝܼܢ","severity":"info","text":"The three years and three months of Antiochus's rule (lines 12–14) reflect a precise chronological note, likely drawn from 1 Maccabees or a Syriac chronicle, used to anchor the vision's fulfillment.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܫܢܬ݀ ܬܠܬ","severity":"info","text":"Bar Salibi distinguishes visions by hour (third hour of Belshazzar, first hour, etc.), structuring his commentary around temporal markers in Daniel's narrative to correlate multiple visions.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܚ̈ܝܼܝܼܢ ܒܡܦܩܼܢܐ ܕܥܒ̈ܕܿܐ","severity":"caution","text":"The phrase 'their brothers in the interpretation of the servants' is obscure; it may refer to a lost exegetical tradition or a textual corruption. The sense is uncertain.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the servants' (ܥܒ̈ܕܿܐ) in the interpretive context is unclear; possibly a reference to angelic or prophetic figures.","The phrase 'in the sixth, he teaches' (ܕܒܫܘܼܫܢ ܗ̄ ܡܠܦ) is ambiguous: it may refer to the sixth hour or a sixth vision."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"ܕܢܐܼܡܪ ܬܪܥܐ ܕܢ݀ܦܩ ܠܘܼܩܒܠ ܐܘܠܝ ܢܗܪܐ. ܘܗܿܕܐ ܕܟܪܐ ܚܕ ܗ̄ ܕܟܪܐ ܠܕܘܪܝܘܿܫ ܦܪܣܝܐ ܡܟܿܢܐ ܗ݀ܘ ܕܩܼܛܠ ܐܠܟܢܣܕܪܘܿܣ. ܘܩܪ̈ܢܬܗ ܪ̈ܡܢ ܗ̄ ܠܚܝ̈ܠܘܬܗ ܩܿܪܐ ܕܒܗܘܿܢ ܙܟܼܐ ܗܼܘܐ ܠܡܠܟܐ. ܐܚܪ̈ܢܐ ܩܿܪܝܢ ܕܟܪܐ ܠܟܿܠܗܿ ܡܠܟܘܼܬܐ. ܬܪ̈ܬܝܢ ܩܪ̈ܢܝܢ ܕܒܕܟܪܐ ܠܬܪܝܢ ܛܘܼܗ̈ܡܐ ܕܐܡܠܟܼܘ ܒܗܿ ܒܡܠܟܘܼܬܐ ܡܦܿܫܩ ܐܡܼܠܟ ܟܘܼܪܫ ܘܒܿܬܪܟܢ ܩܡܒܣܘܿܣ ܒܪܗ ܘܒܿܬܪܟܢ ܡܓܘܼܫܐ ܚܕ ܘܡܚܼܕܐ ܕܪܝܘܿܫ. ܘܗܿܢܐ ܗܘܼ ܘܒܢܘܗܝ ܘܒܢ̈ܝ ܒ̈ܢܘܗܝ. ܥܕܡܐ ܠܕܪܝܘܿܫ ܕܐܬܩܼܛܠ ܡܼܢ ܐܠܟܣܢܕܪܘܿܣ. ܠܬܪܝܢ ܛܘܼܗ̈ܡܐ ܕܗܿܠܝܢ ܡ̈ܠܟܐ. ܫܘܕܥܼ ܒܝܕ ܩܪ̈ܢܝܬܐ ܘܚܕܐ ܪܡܐ ܗ̄ ܡܛ݀ܠ ܕܛܘܼܗܡܐ ܕܕܪܝܘܿܣ ܐܬܥܫܼܢ ܡܼܢ ܟܘܼܪܫ. ܬܘܼܒ ܕܪܝܘܿܫ ܕܐܬܡܼܬܠ ܒܕܟܪܐ ܐܪ̈ܥܬܐ ܣܓܝ̈ܐܬܐ ܕܥܡ̈ܡܐ ܟܒܼܫ܇ ܘܚܙܝܿܬ ܠܕܟܪܐ ܕܡܿܕܩܪ ܗ̄ ܕܡܣܿܚܦ ܗܼܘܐ ܘܡܿܫܥܒܕ ܠܥܡ̈ܡܼܐ ܕܒܗܿܠܝܢ ܬܠܬ ܦܢܝ̈ܬܐ ܐܢܘܿܢ ܡܥܪܒܐ ܘܓܪܒܝܐ ܘܬܝܡܢܐ ܘܨܝܼܦܪܝܐ ܕܥ̈ܙܐ ܗ̄ ܨܝܼܦܪܒܝܐ ܠܐܠܟܣܢܕܪܘܿܣ ܡܫܿܡܗ. ܘܠܐ ܢ݀ܟܐ ܗܼܘܐ ܗ̄ ܕܐܦܟ ܠܦܘܼܬ ܢܝܼܫܗ ܕܐܠܟܣܢܕܪܘܿܣ ܐܬܐܡܼܪܬ݀. ܒܗ݀ܝ ܕܪܥܝܢܿܗ ܗܿܢܐ ܗܼܘܐ ܕܢܐܼܙܠ ܬܪܝܼܨܐܝܼܬ ܥܠ ܕܪܝܘܿܣ ܘܥܠ ܗ݀ܝ ܠܐ ܝܨܝܼܦ ܗܼܘܐ ܕܢܟܝܿܢܐ ܢܣܥܘܿܪ ܠܘܿܬ ܐܚܪ̈ܢܐ ܗܿܝ ܕܐܦ ܠܥܒ̈ܕܐ ܕܩܼܛܠܘ ܠܕܪܝܼܘܿܫ ܦܩܼܕ ܕܢܡܘܼܬܘܢܿ ܐܝܟ ܕܟܬܝܼܒ ܒܬܫܥܝܼܬܗ. ܩܪܢܐ ܡܬܼܚܙܝܐ ܗ̄ ܒܗܿܕܐ ܥܠ ܪܒܘܼܬ ܫܘܪܠܛܢܗ ܡܿܘܕܥ ܘܒܗ݀ܝ ܕܒܝܬ ܥܝܢ̈ܘܗܝ ܥܠ ܓܠܝܘܼܬ ܐܦ̈ܐ ܕܢܨܚܢܗ ܪܒܐ ܪܡܿܙ.","english":"that he says, the gate that opened opposite the city of Babylon. And this ram is one ram, the ram of Darius the Persian, the same one who killed Alexander. And his horns are the two horns of his forces, which he calls the ones by which he was victorious over the other kings. The two horns are the two kinds of kings who reigned in that kingdom. First reigned Cyrus, and after him Cambyses his son, and after him one Magian, and then Darius. And this is he, and his sons and his sons' sons, down to Darius who was killed by Alexander. The two kinds of these kings are distinguished by the horns, and one is elevated because the kind of Darius was mixed with Cyrus. Again, Darius, who is compared to a ram, subdued many nations, and you see the ram that is said to trample and enslave the nations in those three directions, namely west, north, and south, and the east, which is the east of the goat that is named Alexander. And it was not fitting that the interpretation of the angel be turned against the person of Alexander. In this his intention was that it went directly against Darius, and that he was not concerned that it would be fitting to do to others what he also commanded to the servants who killed Darius, that they be killed like him, as is written in his history. The horn is seen in this regarding the greatness of his power, indicating, and in this that within his years, regarding the revelation of the faces of his great army, it hints.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܟܪܐ","severity":"info","text":"The Syriac word ܕܟܪܐ (dekrā) means 'ram' and is used here as a symbol for Darius the Persian, continuing the animal imagery from the biblical vision.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Darius the Persian is identified as the king who killed Alexander, a historical claim that conflates Darius III Codomannus with earlier Persian rulers, reflecting a common telescoping of Persian history in Syriac tradition.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܪ̈ܢܬܗ","severity":"info","text":"The 'two horns' (ܩܪ̈ܢܬܗ) of the ram are interpreted as two kinds of kings who ruled the Persian kingdom, distinguishing the line of Cyrus from that of Darius, a structural division of the vision's symbolism.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܢܐܼܡܪ ܬܪܥܐ","severity":"info","text":"The 'gate that opened opposite the city of Babylon' alludes to Daniel 8:2, where the prophet sees a vision at the Ulai gate near Susa, here relocated to Babylon for interpretive purposes.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܨܝܼܦܪܒܝܐ","severity":"caution","text":"The text reads 'east' (ܨܝܼܦܪܒܝܐ) but then corrects itself, noting that the east belongs to the goat (Alexander), not the ram. This may indicate a scribal correction or a deliberate rhetorical shift.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܬܫܥܝܼܬܗ","severity":"info","text":"The reference to 'his history' (ܒܬܫܥܝܼܬܗ) likely points to a now-lost Syriac historical source or a Greek-derived account of Alexander, indicating the commentator's reliance on extra-biblical traditions.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Magian' king between Cambyses and Darius is ambiguous; it may refer to the usurper Gaumata or a conflation with later figures.","The phrase 'the gate that opened opposite the city of Babylon' is ambiguous in its source; it may derive from a variant of Daniel 8 or from a non-biblical tradition."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ܘܬܒܼܪ ܠܬܪ̈ܬܝܗܝܢ ܗ̄ ܘܚܼܛܦ ܘܢܣܼܒ ܠܬܪ̈ܝܗܘܿܢ ܫܘܼܠ̈ܛܢܐ ܕܐܚܝܼܕ ܗܼܘܐ ܕܪܝܘܿܫ ܕܠܗܘܿܢ ܫܡܼܗ ܩܪ̈ܢܬܐ ܒܗ݀ܝ ܕܝܢ ܕܗܝܼ ܡܠܟܘܼܬܐ ܠܬܪܝܢ ܓܢܼܣ̈ܐ ܕܡܕ̈ܝܐ ܘܦܪ̈ܣܝܐ ܡܫܥܒܕܐ ܗܘܬ݀ ܘܗܿܟܢ ܡܬܼܩܪܝܢ ܗܼܘܘ ܒܗܿܝ\nܕܟܘܼܪܫ ܕܐܡܼܠܟ ܩܕܡܐܝܼܬ ܐܒܘܼܗܝ ܕܐܝܼܬ̄ܘܗ ܗܼܐܘ ܦܪܣܝܐ ܡܕܝܐ ܥܠܗ݀ܝ ܫܥܒܼܕ ܠܡܕ̈ܝܐ ܘܦܪ̈ܣܝܐ. ܘܨܝܼܦܪܝܐ ܪܒܐ ܗ̄ ܩܪܢܗ ܪܒܼܬܐ. ܕܥܫܼܢ ܘܝܼܪܒ ܡܼܢ ܟ݀ܠܗܘܿܢ ܥܡ̈ܡܼܐ ܕܚܕܪ̈̄ܘ ܕܩܕܡܘܗܝ. ܒܙܒܼܢܐ ܙܥܘܿܪܐ ܕܝܒ̄ ܫܢܝܼ̈ܢ ܕܡܝܼܬܘ ܘܡܠܟܘܼܬܗ ܚܝܠܬܢܝܼܬܐ ܒܛܠܬ݀ ܒܗ݀ܝ ܕܠܐ ܐܘܪܬܗܿ ܠܒܪ ܓܢܣܼܗ. ܐܪܒܥ ܡܿܢ ܗ̄ ܪܡܿܙ ܥܠ ܐܪܒܥܐ ܥܒ̈ܕܐ ܕܐܠܟܣܕܢܪܘܿܣ ܕܩܡܼܘ ܬܚܝܬ ܡܠܟܘܼܬܗ ܡܛ݀ܠ ܕܬܚܝܬ ܫܘܼܥܒܕܗ ܗܼܘܘ. ܠܐܪܒܥ ܪ̈ܘܼܚܝ ܫܡܿܝܐ ܗ̄ ܠܐܪܒܥ ܦܢܝ̈ܬܐ ܠܦܘܼܬ ܦܢܝ̈ܬܐ ܩܡܼܘ ܗܼܢܘܿܢ. ܘܡܼܢ ܚܕܐ ܡܢܼܗܝܢ ܗ̄ ܡܿܘܕܥ ܥܠ ܩܪܒܐ ܕܐܙܝܼܥܘ ܠܘܼܩܒܠ ܚܕܕ̈ܐ ܘܠܘܼܩܒܠ ܥܒܪ̈ܝܐ. ܢܦܩܬ݀ ܩܪܢܐ ܗ̄ ܡܼܢ ܬܘܠ̈ܕܬܗܘܿܢ ܕܗܿܠܝܢ ܐܪܒܥ ܡܕܒܪ̈ܢܐ.. ܐܙܥܘܿܪܬܐ ܚܕܐ. ܐܢܛܝܟܘܿܣ ܐܦܝܼܦܐܢܘܿܣ ܒܪ ܐܢܛܝܟܘܿܣ ܪܒܐ ܕܐܡܼܠܟ ܒܐܣܝܐ ܙܥܘܿܪܬܐ ܐܬܩܼܪܝܼ ܥܠ ܕܡܿܐܟ ܫܘܼܠܛܢܗ ܡܼܢ ܕܚܒܼܪ̈ܘܗܝ ܘܪܒܬ݀ ܥܕܡܐ ܠܚܝ̈ܠܐ ܗ̄ ܐܡܿܪ ܥܠ ܚܘܼܢܝܐ ܪܒ ܟܗ̈ܢܐ ܘܐܠܝܼܥܙܪ ܚܒܪܗ ܘܕܒܝܬ ܡܩܒܝ. ܚܝ̈ܠܐ ܕܫܡܿܝܐ ܩܼܪܐ ܐܢܘܿܢ ܡܛ݀ܠ ܚܝܠܐ ܘܥܘܼܕܪܢܐ ܫܡܿܝܢܐ ܕܢܩܝܼܦ ܗܼܘܐ ܠܗܘܿܢ ܘܐܪܝܼܡ ܐܢܘܿܢ ܥܕܡܐ ܠܫܡܿܝܐ.","english":"and broke his two horns, and snatched and took the two dominions that Darius held, whose name was called the cities. In this, that kingdom was subjected to two races, the Medes and the Persians. And thus they were called in that of Cyrus, who reigned first, the father of that one who is the Persian. The Mede subjected the Medes and Persians to himself. And the great eagle he called the great one, who oppressed and grew with all the peoples around him before him. In a short time of twelve years, they died, and his kingdom was violently destroyed in that it did not pass to his son. Four with him indicates the four deeds of Alexander that arose under his kingdom because they were under his subjugation. To the four winds of heaven, to the four quarters, according to the quarters they arose. And with one of them, he indicates the war that they stirred up against each other and against the Hebrews. The chapter came out with the genealogies of these four rulers. One small one, Antiochus Epiphanes, son of Antiochus the Great, who reigned in Asia Minor, was called upon because his dominion was small when his companions and it grew to the point of forces. He speaks of the great persecution of the priests and Eleazar his companion, and of the house of Maccabee. The forces of heaven he calls them because of the power and heavenly assistance that was attached to them, and he raised them up to heaven.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܪ̈ܢܬܐ","severity":"info","text":"The Syriac ܩܪ̈ܢܬܐ (qerʿātā) is here rendered 'cities' but likely refers to the two dominions or provinces held by Darius; the term may be a corruption or variant for ܩܪ̈ܢܬܐ (qerʿātā) meaning 'cities' or 'regions'.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Cyrus","severity":"info","text":"The text identifies Cyrus as the first king of the Medes and Persians, and notes that the 'Mede' (likely Darius the Mede) subjected both peoples. This reflects a conflation of Median and Persian rule common in Syriac historiography.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܨܝܼܦܪܝܐ ܪܒܐ","severity":"info","text":"The 'great eagle' (ܨܝܼܦܪܝܐ ܪܒܐ) is a symbol for Alexander the Great, as interpreted by Bar Salibi; the eagle's twelve years refer to Alexander's reign, and its violent end to the lack of a direct heir.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"four winds","severity":"info","text":"The 'four winds of heaven' and 'four quarters' structure the narrative of Alexander's successors, mapping them to the four cardinal directions and their respective rulers.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Antiochus Epiphanes","severity":"info","text":"The reference to Antiochus Epiphanes, Eleazar, and the house of Maccabee alludes to the Maccabean revolt (1 Maccabees 1–2). Bar Salibi interprets the 'forces of heaven' as divine aid for the Maccabees.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"forces of heaven","severity":"info","text":"Bar Salibi's interpretation of 'forces of heaven' as heavenly power and assistance reflects a Syriac Christian reading of the Maccabean martyrs as recipients of divine support, aligning with hagiographic tradition.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term ܩܪ̈ܢܬܐ (qerʿātā) is ambiguous: it may mean 'cities' or be a scribal error for a word meaning 'dominions' or 'provinces'.","The identity of the 'Mede' who subjected the Medes and Persians is ambiguous; it may refer to Darius the Mede or to Cyrus, depending on the source tradition."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ܘܐܦܼܠܬ݀ ܐܢܘܿܢ ܘܕܫܬ݀ ܐܢܘܿܢ ܗ̄ ܕܢܐܼܡܪ ܕܥܒܕܬ݀ ܐܢܘܿܢ ܕܝܫܬܐ ܒܐܪܥܐ ܠܚܝ̈ܠܬܢܐ ܕܥܡܐ ܘܠܗܿܠܝܢ ܕܡܿܦܪܓܝܼܢ ܗܼܘܘ ܒܫܘܼܠܛܢܐ ܘܒܙܕܝܼܩܘܼܬܐ ܘܡܨܡܚܝܼܢ ܗܼܘܘ ܘܡܢܗܪܝܼܢ ܐܝܟ ܟܘܟ̈ܒܐ ܘܥܕܡܐ ܠܪ̈ܒܝ ܗ̄ ܘܠܗܘܿܢ ܟܕ ܠܗܘܿܢ ܠܢܨܚ̈ܢܝܗܘܿܢ ܕܒܥܡܐ ܐܡܿܪ ܗܿܢܘܿܢ ܕܒܩܪ̈ܒܐ ܕܙܢ̈ܝܼܢ ܙܢܝܼ̈ܢ ܡܝܼܬܘ ܡܢܼ̈. ܘܡܢܼܗܿ ܐܪܝܼܡ ܗ̄ ܘܡܢܼܗܿ ܠܡ ܕܩܪܢܐ ܕܐܝܼܬܘܗܝ ܐܢܛܝܟܘܿܣ ܐܬܝܼܗܒ ܚܝܠܐ ܘܬܬܪܝܼܡܝ ܐܡܝܼܢܘܼܬܐ ܘܬܫܼܬܩܠܝ ܡܼܢ ܕܘܼܟܬܐ ܟܕ ܒܿܛܠܝܼܢ ܕܒܚ̈ܐ ܘܩܘܼܪ̈ܒܢܐ ܕܠܗܘܿܢ ܩܿܪܐ ܐܡܝܼܢܘܼܬܐ ܡܛ݀ܠ ܕܡܼܢ ܝܘܡ̈ܝ ܡܘܿܫܐ ܡܛܟܣܝܼܢ ܗܼܘܘ ܘܪܕܝܢ ܐܡܝܼܢܐܝܼܬ. ܘܫܼܪܐ ܡܬܼܩܢ ܡܩܕܫܗ ܗ̄ ܬܘܼܩܢܐ ܘܨܒܼܬܐ ܕܒܝܬܗ ܕܐܠܗ ܫܼܪܐ ܘܒܛܠܼ ܘܦܠܼܗܕ ܘܒܠܒܼܠ ܟܿܠܗܘܿܢ ܛܟܣܼ̈ܐ ܕܡܿܩܢܝܢ ܗܼܘܘ ܚ̈ܝܐ ܠܐܝܿܠܝܢ ܕܦ݀ܠܚܝܼܢ ܒܗܘܿܢ. ܘܚܝܠܐ ܐܬܝܼܗܒ. ܒܚܘ̈ܒܐ ܗ̄ ܚܝܠܐ ܠܡ ܢܘܼܟܪܝܐ ܕܒܥܠ̈ܕܒܒܐ ܐܬܝܼܗܒ ܥܠ ܐܡܝܼܢܘܼܬܐ ܕܕܒܼܚ̈ܐ ܘܕܩܘܼܪ̈ܒܢܐ. ܒܚ̈ܘܒܐ ܕܥܡܐ ܗ̄ ܡܛ݀ܠ ܚ̈ܘܒܐ ܕܥܡܐ ܐܬܝܼܗܒ ܗܚܝܠܐ ܘܫܘܪܠܛܢܐ ܠܐܢܛܝܟܘܿܣ ܕܢܫܡܼܠܐ ܪܓܬܼܗ. ܘܐܫܼܬܕܝܼ ܩܘܼܕܫܐ ܗ̄ ܗܘܼ̈ܝ ܗܿܠܝܢ ܡܼܢ ܐܢܛܝܟܘܿܣ ܟܕ ܥܼܠ ܠܐܘܿܪܫܠܡ ܘܩܼܛܠ ܒܓܘܗܿ ܐܪܒܥ ܪ̈ܒܘܢ ܘܢ̈ܫܐ ܨܥܪ ܘܒ̈ܬܐ ܒܙܼ ܘܥܠܼ ܒܫܘܼܒܗܪܐ ܠܗܝܟܠܐ ܘܣܚܼܦ ܠܡܢܪ̈ܬܐ ܘܠܦܬܘܿܪܐ ܘܠܠܚܡ ܐܦ̈ܐ ܘܕܫܼ ܠܡܐܢ̈ܐ ܩܕܝܼܫܗܐ ܕܗܝܟܠܐ ܘܥܠ ܠܒܝܬ ܓܙܐ ܘܫܩܼܠ ܐܠܦܐ ܘܬܡܢܝܡܐܐ ܘܫܒܼܐ ܐܪܒܥ ܪ̈ܒܘܢ ܘܫܒܼܩ ܡܼܢ ܒ݀ܬܪܗ ܓܒܪ̈ܐ ܒܝܼܫ̈ܐ ܕܢܒܠܒܠܘܢ\nܠܢܡܘ̈ܣܐ ܬܪ̈ܝܼܨܐ܆ ܘܫܡܿܥܬ ܚܕ ܩܕܝܼܫܐ܀ ܠܦܠܘܼܡܢܝܼ ܗ̄ ܟܕ ܒܗܿܠܝܢ ܗܿܪܓ ܗܿܘܝܬ ܫܡܿܥܬ ܠܚܕ ܩܕܝܼܫܐ ܕܡܿܡܠܠ. ܠܐܚܪܢܐ ܕܫܡܗ ܦܠܘܼܡܢܝ ܘܗܿܠܝܢ ܩܕܝ̈ܫܐ ܡܠܐܟ̈ܐ ܐܢܘܿܢ.","english":"and fell, and broke his two horns, and seized and took the two dominions that Darius held, whose name was called the cities. In this, that kingdom was subjected to two races, the Medes and the Persians. And thus they were called and broke his two horns, and did what is said: that it made his two horns fall to the ground for the armies of the people and for those who were being persecuted in authority and righteousness and were flourishing and shining like stars, and until his rabbis and it was when it was to the victories of the people that he said that in the battles of the victors the victors died. And it raised and it did not raise the reading which is Antiochus, power was given and the empires were raised and the place was disturbed when the sacrifices and offerings were abolished, which he called empires because from the days of Moses they were ordered and governed imperially. And the sanctity of his temple began to be disturbed, and the order and custom of the house of God began to be abolished, and he confounded and mixed up all the orders that were living for those who served in it. And power was given. In sins, power was given to the foreigner over the enemies over the empires of sacrifices and offerings. In the sins of the people, because of the sins of the people, this power and authority was given to Antiochus to fulfill his desire. And sanctity was cast down, those were with Antiochus when he entered Jerusalem and killed in it forty thousand and enslaved youths and girls, and entered boastfully into the temple and overturned the altars and the table and the showbread and drove out the holy vessels of the temple and entered the treasury and took a thousand and eight hundred and seventy-four thousand and left behind him evil men who confounded the right laws. And I heard one holy one. To Ptolemy, when I was speaking about those, I heard one holy one speaking. To another whose name is Ptolemy, and those holy ones are angels.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܢܛܝܟܘܿܣ","severity":"info","text":"Antiochus (IV Epiphanes) is the Seleucid king whose persecution of the Jews and desecration of the Temple in 167 BCE is the historical referent of the vision.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܥܠ ܠܒܝܬ ܓܙܐ ܘܫܩܼܠ ܐܠܦܐ ܘܬܡܢܝܡܐܐ ܘܫܒܼܐ ܐܪܒܥ ܪ̈ܒܘܥ","severity":"info","text":"The numbers (1,874,000) and the plundering of the Temple treasury echo 1 Maccabees 1:20–24, though the exact figure is not biblical; it may derive from Josephus or a later tradition.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܠܘܼܡܢܝܼ","severity":"info","text":"Ptolemy (here a holy one or angel) is otherwise unattested in this context; the name may reflect a conflation with the Ptolemaic dynasty or a scribal corruption of a martyr figure.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts from allegorical interpretation of the ram and goat to a historical narrative of Antiochus’s persecution, then to a first-person report of hearing a holy one (Ptolemy).","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܢܼܗܿ ܐܪܝܼܡ ܗ̄ ܘܡܢܼܗܿ ܠܡ","severity":"caution","text":"The Syriac phrase 'and it raised and it did not raise' is obscure; the English draft renders it as a negation of the reading, but the syntax may be corrupt or elliptical.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Ptolemy' as a holy one or angel is unclear; the text may be corrupt or reflect a lost tradition.","The phrase 'and it raised and it did not raise the reading which is Antiochus' is syntactically ambiguous; the intended sense may be that the vision did not explicitly name Antiochus."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"ܫܡܐ ܕܝܢ ܕܣܼܡ ܥܠ ܗ݀ܘ ܕܡܫܼܬܐܠ ܦܠܘܼܡܢܝ ܗ̄ ܡܓܘܿܫܐ. ܫܡܐ ܣܘܼܥܪܢܝܐ. ܒܗ݀ܝ ܕܩܪܝܼܒ ܠܕܝܼܢܐ ܘܡܦܣ ܒܣܘܼܥܪ̈ܢܐ ܕܡܛܝܒܝܼܢ ܕܢܗܼܘܘܢܿ ܥܕܡܐ ܠܐܡܼܬܝ ܗ̄ ܫܘܼܐܠܐ ܕܡܠܐܟܐ ܕܫܐܼܠ ܠܗ݀ܘ ܓܘܝܐ ܒܐܪܙܐ ܕܟܼܡܐ ܠܡ ܙܒܢܼܐ ܡܩܘܝܐ ܛܪܘܢܘܼܬܐ ܕܝܘ̈ܢܝܐ ܟܕ ܫܪܝܐ ܘܡܿܒܛܠܐ ܠܗܿܠܝܢ ܕܙܕܝܼܩܘܼܬܐ ܘܗܿܝܕܝܢ ܡܫܼܬܠܡ ܥܘܠܐ ܘܗܿܠܝܢ ܕܩܘܼܕܫܐ ܘܕܚܝܠܐ ܗܿܟܢ ܡܬܼܬܕ̈ܝܼܫܢ. ܥܕ ܪܡܫ ܨܦܪ ܗ̄ ܦܢܝܼ ܕܝܢ ܗ݀ܘ ܕܐܫܬܼܐܠ ܥܕ ܫܿܠܡ ܠܗ ܡܢܝܿܢܐ ܗܿܢܐ ܕܪܡܫܐ ܘܨܦܪܐ ܗ̄ ܕܠܠܝܐ ܘܕܐܝܼܡܡܐ ܡܿܢܝܢ ܬܪܝܢ ܐ̈ܠܦܝܼܢ ܘܬܠܬܐ ܘܙܟܿܝܐ ܙܕܝܼܩܘܼܬܐ ܘܟܢ ܡܫܬܼܠ̈ܡܢ ܒܝܼܫ̈ܬܐ ܗܿܠܝܢ. ܬܪܝܢ ܐ̈ܠܦܝܼܢ ܕܠܝ̈ܠܘܬܐ ܘܕܐܝܼܡ̈ܡܐ. ܐܠܦ ܝܘ̈ܡܝܼܢ ܥܿܒܕ ܠܢ. ܘܬܠܬܡܐܐ ܟܕ ܡܬܼܥܦܦܝܼܢ ܡܐܐ ܘܚܡܫܝܼܢ ܝܘ̈ܡܝܼܢ ܥܿܒܕܝܼܢ. ܗܿܢܐ ܕܝܢ ܐܝܼܬܘܗܝ ܙܒܢܼܐ ܕܡܪܕܘܼܬܗ ܕܥܡܐ ܘܗܿܝܕܝܢ ܡܬܼܬܪܝܼܡ ܐܠܗܐ ܥܠ ܒܝܬ̈ܝܘܗܝ ܘܦܿܢܝܢ ܗܿܠܝܢ ܟ݀ܠܢܝܢ ܙܕܝܼܩܐܝܼܬ ܒܐܝܼ̈ܕܝܗܘܿܢ ܣܝ̈ܡܢ ܗܼܘ̈ܝ ܒܛܟܣܼ̈ܝܗܘܿܢ. ܘܟܕ ܚܙܝܿܬ ܐܢܿܐ ܕܢܝܐܝܠ. ܓܒܪܐܝܠ ܣܟܼܠ ܠܗܿܢܐ ܗ̄ ܫܡܐ ܕܓܒܪܐܝܠ ܗܪܟܐ ܩܕܡܐܝܬ݀ ܐܬܝܼܕܥ ܒܚܕܿܬܐ ܡܛ݀ܠ ܕܥܬܝܼܕ ܗܿܘܐ ܕܢܟܼܪܙ ܥܠ ܒܛܢܗ ܕܡܠܼܬܐ ܐܠܗܐ. ܥܠ ܗܿܝ ܐܬܓܠܝܼ ܒܩܪܝܼܒܘܼܬܐ ܠܣܗܕܘܼܬܐ ܕܗܿܠܝܢ ܕܥܬܝܼܕ̈ܢ ܘܕܠܐ ܢܣܼܬܒܪ̈ܢ ܕܚܕ̈ܬܬܐ ܘܢܘܼܟܪ̈ܝܬܐ ܐܢܝܢ. ܘܡܼܢ ܕܐܬܼܐ ܠܘܿܬܝ. ܘܐܩܝܼܡܝܢܝ ܥܠ ܩܝܿܡܝ ܗ̄ ܥܠ ܚܘܼܫܒܐ ܗ݀ܘ ܕܒܗ ܩܿܐܡ ܗܿܘܝܬ ܘܡܿܣܟܐ ܗܿܘܝܬ ܠܡܼܐܠܦ ܐܝܿܠܝܢ ܕܡܬܼܒ̈ܥܝܢ ܠܝܘܼܬܪܢܐ ܕܟܿܠܗ ܓܘܐ. ܗܿܝ ܕܐܣܼܬܟܠ ܒܪܢܫܐ ܗ̄ ܟܕ ܗܿܠܝܢ ܐܩܝܼܡܝܢܝ ܐܡܼܪ ܕܠܘ ܗܿܫܐ ܡܫܼܬܠ̈ܡܢ ܗܿܠܝܢ ܕܚܙܼܝܬ. ܐܠܐ ܒܥܕܢ ܣܘܦܐ ܕܐܝܼܬܘܗܝ ܫܘܼܠܡܐ ܗܘ̈ܝܢ.","english":"the name of that which was called the philosophical Magus. The name is practical. In that he approached the bear and interpreted the practical matters that were prepared, which were until when? The question of the angel that he asked of that Greek in the mystery of how many times the enduring strength of the Jewish people would be preserved, when the beginning and the end of these things of righteousness would be, and then lawlessness would be completed, and these things of holiness and power would be renewed in this way. Until evening and morning, that is, the day of that which was asked, until the completion of the matter for him, this one of evening and morning, that is, of night and day, completes two thousand three hundred and conquers righteousness, and thus these evil things are completed. Two thousand of nights and days. A thousand days he made for him. And three hundred, when they are doubled, one hundred and fifty days they make. This, then, is the time of the rebellion of the people, and then God is raised up over his houses and acts these all things righteously, which are placed in their hands in their orders. And when the eagle saw, Gabriel understood this, that is, the name of Gabriel was known here first, because he was destined to proclaim concerning the incarnation of the Word of God. Concerning that, he appeared in proximity to the testimony of these things that were destined and of those that were not understood, which are new and foreign. And when he came to me, and set me upon my standing, that is, upon the thought in which I was standing and was able to teach those who seek the profit of the whole Greek. That which was understood in the beginning, that is, when these things set me, he said that not now are these things that I saw completed, but at the end, which is the completion, they will be.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܠܘܼܡܢܝ ܡܓܘܿܫܐ","severity":"info","text":"The phrase 'philosophical Magus' likely refers to a Zoroastrian priest or wise man, a figure of Persian learning. Bar Salibi uses it to characterize the interlocutor in the vision.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܓܒܪܐܝܠ","severity":"info","text":"Gabriel is identified here as the angel who interprets the vision. Bar Salibi notes that this is the first mention of Gabriel in the commentary, linking him to the incarnation of the Word.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܪܝܢ ܐ̈ܠܦܝܼܢ ܘܬܠܬܐ ܘܙܟܿܝܐ","severity":"info","text":"The number 2,300 (two thousand three hundred) is a chronological figure from Daniel's vision, here interpreted as days and nights. Bar Salibi calculates 1,000 days plus 300 doubled to 150 days, totaling 2,300.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܿܢܐ ܕܝܢ ܐܝܼܬܘܗܝ ܙܒܢܼܐ ܕܡܪܕܘܼܬܗ ܕܥܡܐ","severity":"info","text":"Bar Salibi identifies the 2,300 as the time of the people's rebellion, after which God restores order. This marks a structural shift from persecution to divine intervention.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܢܟܼܪܙ ܥܠ ܒܛܢܗ ܕܡܠܼܬܐ ܐܠܗܐ","severity":"info","text":"Bar Salibi connects Gabriel's appearance to the future proclamation of the incarnation of the Word of God, a Christological reading typical of Syriac commentary tradition.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܛ݀ܠ ܕܥܬܝܼܕ ܗܿܘܐ ܕܢܟܼܪܙ","severity":"caution","text":"The text's reference to Gabriel's future role may be an interpolation or gloss, as it breaks the narrative flow. The phrase 'was destined to proclaim' suggests a later theological addition.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'philosophical Magus' is ambiguous; it may be a generic figure or a specific historical person. The reading taken is a Zoroastrian wise man.","The calculation of 2,300 as days and nights is not fully explained; the doubling of 300 to 150 days is unclear in arithmetic logic."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"ܕܟܪܐ ܕܚܙܼܝܬ ܗ̄ ܘܡܚܼܕܐ ܡܦܿܫܩ ܠܗ ܬܢܢ ܥܠ ܗܿܠܝܢ ܕܚܼܙܐ ܘܕܐܝܿܟܢܐ ܢܩܘܼܡܘܿܢ ܐܪܒܥܐ ܡܼܢ ܒܿܬܪ ܡܿܘܬܗ ܕܐܠܟܣܢܕܪܘܿܣ ܗܿܠܝܢ ܕܠܘ ܒܚܝܠܗܘܿܢ ܐܝܼܬܘܗܝ ܩܘܡܗܘܿܢ ܐܠܐ ܒܚܝܠܐ ܕܐܠܗܐ. ܡܿܘܣܦ ܡܠܟܘܼܬܗܘܿܢ ܗ̄ ܒܫܘܼܠܡ ܡܠܟܘܼܬܗܘܿܢ ܠܡ ܕܗܿܠܝܢ ܐܪܒܥܐ ܡܐ ܕܐܬܡܠܝܼܘ ܚܘ̈ܒܘܗܝ ܕܥܡܐ ܢܩܘܼܡ ܐܢܛܝܟܘܿܣ ܕܐܝܼܬ̄ܘ ܓܘܼܡܕܢܐ ܘܬܩܝܼܦ ܐܦ̈ܐ ܗ̄ ܚܨܝܼܦ ܐܦ̈ܐ ܘܡܪ̈ܚܐ. ܘܠܐ ܒܚܝܠܐ ܗ̄ ܕܙܟܘܼܬܗ ܕܗܿܢܐ ܘܢܨܚܢܗ. ܠܘ ܒܐܝܼܕܐ ܕܢܦܫܼܗ. ܠܘ ܓܝܪ ܗܼܘ ܐܝܼܬܘܗܝ ܥܠܼܬܐ ܕܡܨܠܚܢܘܼܬܗ ܐܠܐ ܚܛܗ̈ܘܗܝ ܕܥܡܐ. ܬܕܡܪ̈ܬܐ ܢܚܒܼܠ ܗ̄ ܬܕܡܪ̈ܬܐ ܩ݀ܪܐ ܠܛܘܼܟܣܐ ܐܠܗܿܝܐ ܕܫܿܘܐ ܗܼܘܐ ܠܕܘܼܡܪܐ ܒܬܘܼܩܢܗ ܡܛܠ ܕܒܝܼܕܥܬܐ ܕܒܪܘܿܝܐ ܡܛܟܿܣ ܗܼܘܐ ܘܕܘܼܒܪܐ ܕܥ݀ܠܡܐ ܠܗ ܡܣܝܟ ܗܼܘܐ. ܘܐܢܛܝܟܘܣ ܚܒܠܼ ܠܟܿܠܗܝܢ ܬܩܢܼ̈ܬܐ. ܘܢܥܒܼ ܘܢܼܚܒ\nܗ̄ ܟܕ ܥܿܒܪ ܒܡܐܬܝܼܬܗ ܕܡܼܢ ܡܨܪܝܢ ܢܚܒܼܠ ܠܚܝܠ̈ܬܢܐ ܕܒܥܡܐ ܘܠܩܕܷܫ̈ܐ ܕܒܗܘܿܢ. ܘܒܐܘܼܚܕܢܗ ܢܨܠܼܚ ܗ̄ ܕܟ݀ܠ ܡܐ ܕܐܝܼܬ̄ܘ ܒܫܘܼܠܛܢܗ ܘܒܡܠܟܘܼܬܗ ܩܿܐܡ ܡܫܼܟܚ ܕܢܣܼܥܪܘܿ ܢܟܼܠܐ ܘܚܘܼܫܒܝܗ ܢܟܝܼܠܐ ܢܫܡܼܠܐ. ܘܒܫܠܼܝܐ ܢܚܒܼܠ ܗ̄ ܐܡܿܪ ܕܝܢ ܥܠ ܚܪܒܐ ܘܫܼܒܝܐ ܕܥܒܼܕ ܟܕ ܥܼܠ ܐܘܿܪܫܠܡ ܒܚܘܼܒܐ ܘܒܿܬܪ ܕܐܫܼܬܠܝܛ ܥܠ ܡܕܝܼܢܬܐ ܕܠܐ ܚܘܣܢ ܩܛܠܼ ܠܥܡܐ. ܫܼܠܝܐ ܩܿܪܐ ܠܫܝܢܐ ܕܢܟܼܠܐ ܕܚܘܝܼ ܠܗܘܿܢ. ܘܥܠ ܫܠܝܼܛ ܗ̄ ܥܠ ܐܠܗܐ ܡܪܐ ܕܟܿܠܗܘܿܢ ܡܠ̈ܟܐ ܣܥܼܐ ܕܢܩܘܼܡ. ܘܒܡܐܼܚܕ ܐܝܼܕܐ ܢܬܬܼܒܪ ܗ̄ ܐܝܟ ܐܢܫ ܢܐܼܚܘܼܕ ܡܕܡ ܒܐܝܼܕܗ. ܘܢܫܼܒܩܝܼܘܗܝ ܗܿܟܢܐ ܩܠܝܼܠܐܝܼܬ ܡܿܕܪܟ ܠܗ ܬܒܪܐ ܚܣܝܼܢܐ. ܘܚܼܙܐ ܕܨܿܦܪܐ ܗ̄ ܡܢܝܿܢܐ ܕܥܕ̈ܢܐ ܗܿܠܝܢ ܬܪ̈ܝܢܘܿܢ ܐܬܐܡܼܪܘ ܠܟ ܩܘܼܫܬܐ ܐܘܟܝܼܬ ܫܪܪܐ ܐܝܼܬ̄ܘ ܘܠܝܬ ܥܠܘܗܝ ܬܘܣܼܦܬܐ.","english":"the ram that you saw, and immediately he interprets it concerning those things that he saw and how the four kingdoms would arise after the death of Alexander. Those things were not by their own power that they arose, but by the power of God. He adds their kingdom at the end of their kingdom. When those four had fulfilled the debts of the people, Antiochus arose, who is a tyrant, harsh of face, impudent of face, and arrogant. And not by the power of his victory and his conquest, not by his own hand. For he himself was not the cause of his success, but the sins of the people. He destroyed the wonders, he calls the wonders a divine ordinance that was worthy of admiration in its establishment, because by the knowledge of the Creator it was ordered, and the conduct of the world was limited to him. And Antiochus destroyed all the establishments. And he made and did, when he passed through in his coming from Egypt, he destroyed the forces that were with the people and the holy things that were in them. And by his tyranny he succeeded, so that everything that was in his authority and his kingdom, he was able to accomplish, and his thoughts were measured, and he was left-handed. And in silence he did, he says, concerning the sword and captivity that he made when he entered Jerusalem with hostility, and after he gained control over the city without mercy, he killed the people. He calls silence the silence of all that he showed them. And he ruled over God, the Lord of all kings, he raged that he might arise. And when he took the hand, he was broken like a man who takes something in his hand. And they left him thus. Lightly he quickly understood the broken one, the deficient one. And he saw that the morning is the time of those two signs that were told to you. Truth, indeed, it is truth, and there is no addition to it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܢܛܝܟܘܿܣ","severity":"info","text":"The Syriac form ܐܢܛܝܟܘܿܣ (ʾAṭyīkōs) represents the Greek Ἀντίοχος (Antiochus), here Antiochus IV Epiphanes, the Seleucid king whose persecution of the Jews is a key background to Daniel.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to the four kingdoms arising after Alexander the Great reflects the standard Hellenistic-period schema (e.g., Seleucid, Ptolemaic, etc.) used in Syriac commentaries on Daniel to interpret the ram-and-he-goat vision.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܕܡܪ̈ܬܐ","severity":"info","text":"The word ܬܕܡܪ̈ܬܐ (tedmārāṯā) means 'wonders' or 'marvels'; here it is glossed by the author as a divine ordinance (ܛܘܼܟܣܐ ܐܠܗܿܝܐ), indicating a theological interpretation of the events as providentially ordered.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܠܝܼܐ","severity":"info","text":"The term ܫܠܝܼܐ (šelyā) means 'silence'; the author interprets it as the silence of all that Antiochus showed them, likely a reference to the desolation or cessation of normal life under persecution.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'he ruled over God' (ܘܥܠ ܫܠܝܼܛ ܗ̄ ܥܠ ܐܠܗܐ) is ambiguous: it may mean Antiochus arrogated divine authority, or it may be a corruption; the English draft's 'he ruled over God' is literal but the sense is likely hyperbolic.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the interpretation of the ram vision and transitions to Antiochus's actions, following the narrative sequence of Daniel 8: the ram, the he-goat, and the four kingdoms.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he ruled over God' may be a textual corruption or a hyperbolic expression for Antiochus's impiety.","The identity of the 'two signs' mentioned at the end is unclear; they may refer to earlier prophetic signs in the commentary."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"ܟܣܼܝܘܼܗܝ ܠܚܙܼܘܐ ܗܿܢܐ ܗ̄ ܡܼܢ ܥܡܐ ܕܠܡܐ ܢܦܼܠܘܢ ܒܕܚܠܼܬܐ ܘܢܬܪܦܘܢܼ ܕܠܐ ܢܣܼܩܘܢܼ ܠܫܡܿܝܐ. ܘܐܬܕܡܿܪܬ ܗ̄ ܘܐܢܿܐ ܠܡܕܢܝܐܝܠ ܐܬܕܡܿܪܬ ܒܚܼܙܘܐ. ܘܠܝܬ ܕܡܬܼܒܝܢ ܗ̄ ܐܡܿܪ ܕܟܕ ܠܡ ܒܗܿܠܝܢ ܕܐܬܚܼܙܝܼ ܠܝܼ ܗܿܪܓ ܗܿܘܝܬ ܘܡܬܼܕܡܪ ܠܐ ܐܫܟܿܚܬ ܐܢܫ ܐܚܪܝܼܢ ܕܝܿܕܥ ܐܘܿ ܕܚܿܐܫ ܥܡܝ ܘܡܬܼܒܝܢ ܒܗܿܠܝܢ ܕܚܙܝܿܬ ܨܚܚܐ ܕܛ̄܆ ܒܫܢܬ݀ ܚܕܐ ܕܕܪܝܘܿܫ. ܕܟܗܠܕܝܐ ܗ̄ ܡܫܼܬܥܐ ܕܝܢ ܗܿܫܐ ܕܐܝܿܟܢܐ ܟܕ ܚܙܼܐ ܕܐܫܬܼܘܚܪ ܙܒܢܼܐ ܕܦܘܼܢܝܐ ܡܼܢ ܚܘܼܪܩܢܐ ܗ݀ܘ ܕܡܠܼܟ ܐܠܗܐ ܒܐܝܼܕܐ ܕܢܒ̈ܝܐ. ܝܗܼܒ ܢܦܼܫܗ ܠܨܘܡܐ ܘܠܨܠܘܿܬܐ ܟܕ ܒ݀ܥ ܐܘܡܬܼܟܫܦ ܠܐܠܗܐ ܕܢܫܡܼܠܐ ܗܿܠܝܢ ܕܫܘܼܘ̈ܕܝܘܗܝ ܕܨܝܕ ܥܡܐ ܐ݀ܦܢ ܠܐ ܫܿܘܐ ܡܛ݀ܠ ܚܛܗ̈ܘܗܝ܇ ܘܥܕ ܐܢܿܐ ܡܨܿܠܐ ܐܢܼܐ܀ ܥܡܝ ܝܼܣܪܐܝܠ ܗ̄ ܟܕ ܥܡܐ ܒܘܠܝܼܬܐ ܚܘܝܼ ܕܚܝܿܒ ܐܝܟ ܣܿܗܕܘܼܬܐ ܕܟܬܒ̈ܐ ܟܿܠܗܘܿܢ ܕܣܿܗܕܝܼܢ ܥܠ ܗܿܕܐ. ܕܡܛ݀ܠ ܚܘܒ̈ܝܗܘܿܢ ܐܫܼܬܒܝܼܘ. ܡܿܘܕܐ ܒܝܼ ܚܘ̈ܒܐܕܝܼܠܗ ܡܛ݀ܠ ܡܟܝܼܟܘܼܬܐ ܐܝܟ ܥܝܿܕܐ ܕܩܕܝܼ̈ܫܐ ܕܚܿܫܒܝܼܢ ܢܦܼܫܗܘܿܢ ܒܣܟܠܘܼܬܐ ܕܐܚܪ̈ܢܐ. ܘܪܡܐ ܐܢܼܐ ܗ̄ ܡܿܪܡܐ ܐܢܼܐ ܬܟܫܼܦܬܝ ܩܕܡ ܡܪܝܐ ܡܛ݀ܠ ܛܘܼܪܗ ܩܕܝܼܫܐ ܕܐܠܗܝ ܕܚܼܪܒ. ܦܪܚܼ ܘܐܬܼܐ ܗ̄ ܦܪܚܼ ܐܡܼܪ ܡܛ݀ܠ ܕܡܣܪܗܒܐܝܼܬ ܛܣܼ ܘܢܚܼܬ. ܘܩܪܒ ܠܘܿܬܝ ܗ̄ ܐܝܟ ܕܒܙܒܼ̈ܢܐ ܕܩܘܼܪ̈ܒܢܐ ܕܪܡܫܐ. ܟܿܠܗ ܗܿܢܐ ܙܒܢܼܐ ܟܡܼܐ ܕܐ݀ܚܕ ܗܼܘܐ ܩܘܼܪܒܢܐ ܕܪܡܫܐ.","english":"they concealed this vision from the people, lest they fall into fear and be scattered, and not ascend to heaven. And I was amazed, and I came to Daniel; I was amazed at the vision. And there is no one who interprets, he says, for when I saw these things, I was perplexed and amazed, and I could not find any other man who knew or who felt with me and interpreted these things that I saw, the truth of God, at the one hour of Darius. For the Chaldean is the interpreter, but now, when he saw that the time of the answer was delayed with the scroll, that which the king of God had placed in the hand of the prophets, he gave himself to fasting and prayer, while he sought and entreated God that he might reveal those things of his mysteries concerning the people, but he was not worthy because of his sins. And while he was praying, he came. With me, O Israel, he says, when the people were in Babylon, he showed that they were guilty, as the testimony of all the scriptures that testify concerning this, that because of their sins they were taken captive. He confesses his own sins because of humility, as is the custom of the saints, who consider themselves foolish in the sight of others. And he raised, he says, he raised my supplication before the Lord because of the holy mountain of God that was destroyed. He flew and came, he says, he flew, meaning that swiftly he soared and descended. And he approached me, he says, as in the times of the evening battles. All this time, as long as the evening battle lasted.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܣܼܝܘܼܗܝ ܠܚܙܼܘܐ","severity":"info","text":"The subject of 'they concealed' is ambiguous; the context suggests the Chaldean interpreters or the Jewish leaders, not Daniel himself.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܗܠܕܝܐ","severity":"info","text":"The term 'Chaldean' here refers to a class of Babylonian wise men or astrologer-interpreters, not an ethnic group; Bar Salibi uses it to denote the professional interpreter of visions.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܛ݀ܠ ܚܘܒ̈ܝܗܘܿܢ ܐܫܼܬܒܝܼܘ","severity":"info","text":"The phrase 'because of their sins they were taken captive' echoes the deuteronomistic theology of the Babylonian exile as divine punishment, as in Daniel 9 and 2 Kings 17.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܛܘܼܪܗ ܩܕܝܼܫܐ ܕܐܠܗܝ","severity":"info","text":"The 'holy mountain of God' likely refers to the Temple Mount in Jerusalem, destroyed by Nebuchadnezzar in 587 BCE; Bar Salibi connects Daniel's prayer to this historical trauma.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܩܪܒ ܠܘܿܬܝ ܗ̄ ܐܝܟ ܕܒܙܒܼ̈ܢܐ ܕܩܘܼܪ̈ܒܢܐ ܕܪܡܫܐ","severity":"info","text":"The repeated reference to 'evening battle' frames the vision as occurring at twilight, a structural marker for the apocalyptic setting, paralleling Daniel 8's evening vision.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܬܕܡܿܪܬ ܗ̄ ܘܐܢܿܐ ܠܡܕܢܝܐܝܠ","severity":"caution","text":"The Syriac text has a possible scribal error: 'I came to Daniel' may be a gloss or misreading; the first-person speaker is ambiguous—possibly Daniel or an angelic interpreter.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the first-person speaker in the vision narrative is unclear: it could be Daniel or a prophetic narrator.","The phrase 'king of God' (ܡܠܼܟ ܐܠܗܐ) may be a corruption or a title for a divinely appointed ruler; the referent is uncertain."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"ܫܒܥܝܼܢ ܫܒܘܼ̈ܥܐ ܗ̄ ܕܗܿܘܐ ܡܢܝܿܢܐ ܕܫܒܘ̈ܥܐ ܗܿܠܝܢ ܐܪ ܒܥܡܐܐ ܘܨ̄ ܫܢ̈ܝܼܢ ܕܐܝܼܬܘܗܝ ܙܒܢܼܐ ܕܢܝܿܚܬܐ ܕܒܗ ܡܬܼܬܢܝܼܚ ܥܡܐ ܘܩܪܝܼܬܐ ܩܕܝܼܫܬܐ ܕܟܕ ܡܬܼܚܪܪܐ ܡܼܢ ܫܒܼܝܐ ܘܥܩܘܼܪܝܐ ܥܕܡܐ ܕܡܬܥܼܩܪܐ ܓܡܝܼܪܐܝܼܬ ܒܝܕ ܐܣܦܝܼܣܝܐܢܘܿܣ ܪܘܼܡܝܐ ܘܐ݀ܦܢ ܓܝܪ ܡܬܼܬܥܝܼܩܝܼܢ ܒܙܒܼܢ ܡܩܒ̈ܝܐ ܐܠܐ ܩܠܝܼܠ ܡܩܿܘܝܐ ܡܪܕܘܼܬܐ ܘܠܒܪ ܡܼܢ ܐܪܥܗܘܿܢ ܠܐ ܗܿܘܝܢ ܥܕܡܐ ܠܚܪܒܐ ܡܫܡܼܠܝܐ ܕܡܼܢ ܪ̈ܘܼܡܝܐ܀ ܠܡܫܼܠܡ ܚܘ̈ܒܐ\nܗ̄ ܕܢܥܼܒܕ ܫܘܼܠܡܐ ܠܚܘ̈ܒܐ ܘܓܡܘܼܪܝܐ ܠܚܛܗ̈ܐ ܗܿܕܐ ܕܥܬܝܼܕܐ ܕܬܬܓܼܡܪܝ ܒܝܕ ܡܫܝܼܚܐ.. ܠܫܘܼܒܩܢ ܥܘܠܐ ܗ̄ ܕܒܗ ܠܡ ܒܙܒܢܼܐ ܗ݀ܘ ܡܫܼܬܒܩ ܥܘܠܐ ܒܗܿܝ ܕܙܒܼܢܐ ܐܝܼܬܘܗܝ ܕܚܢܢܐ ܘܕܪ̈ܚܼܡܐ. ܗܿܢܐ ܕܗܿܘܐ ܒܓܠܝܿܢܗ ܕܡܫܝܼܚܐ. ܘܠܡܝܬܝܘܼ ܙܕܩܐ ܗ̄ ܒܪܝܐ ܠܡܝܬܝܘܼ ܙܕܝܼܩܘܼܬܐ ܕܥܠ̈ܡܐ ܐܡܿܪ ܗ̄ ܕܗܝܼ ܛܝܒܘܼܬܐ ܕܙܕܝܼܩܘܼܬܐ ܕܡܼܢ ܘܝܡ̈ܝ ܥ݀ܠܡܐ ܡܥܬܕܐ ܗܘܬ݀ ܘܡܛܝܒܼܐ. ܐܝܟ ܕܐܡܝܼܪ ܥܠܝܗܿ ܒܢܒܝܐ ܕ݀ܢܚܐ ܘܡܼܬܓܠܝܐ. ܘܠܡܫܼܠܡ ܚܙܼܘܐ ܗ̄ ܒܗ ܒܗ݀ܘ ܙܒܢܼܐ ܕܗܿܠܝܢ ܟܿܠܗܝܢ ܛܒ̈ܬܐ ܒܗ ܡܫܼܬ̈ܦܥܢ ܒܢ̈ܬ ܩ̈ܠܐ ܕܢܒ̈ܝܐ ܡܼܬܓܡܪ̈ܢ ܕܩܕܡܘ ܣܒܼܪܘ. ܘܠܡܫܝܼܚܐ ܩܕܘܿܫܩܘ̈ܕܫܝܼܢ ܗ̄ ܘܒܡܫܝܼܚܐ ܫ̈ܠܡܢ ܟ݀ܠܗܝܢ ܕܐܬܪ̈ܡܼܙܝ ܒܢܒ̈ܝܐ. ܒܗ݀ܝ ܕܐܝܼܬܘܗܝ ܓܡܘܿܪܐ ܕܩ̄ܕ̈. ܘܐܟܙܼܢܐ ܕܒܗܝܟܠܐ ܡܣܼܬܒܪ ܗܼܘܐ ܕܥ݀ܡܪ ܐܠܗܐ. ܡܐ ܕܕܢܚ ܡܠܼܬܐ ܒܒܣܼܪ ܡܬܼܝܼܕܥ ܕܐܝܼܬܘܗܝ ܐܠܗܐ ܕܐܬܚܼܝܕ ܠܦܓܪܐ. ܝܘܢܝܐ. ܚܠܼܦ ܘܠܡܫܝܼܚܐ ܩܕܘܿܫܩܘܼܕ̈ܫܝܼܢ ܐܡܿܪ ܘܠܡܡܼܫܚ ܩ̄ܕ ܕܩܕ̈ܝܼܫܐ ܗ̄ ܟܕ ܥܠܘܗܝ ܕܡܫܝܼܚܐ ܐܡܿܪ ܩܕܝܼܫܐ ܕܐܬܡܼܫܚ ܒܒܣܼܪ ܒܪܘܼܚܐ ܩܕܝܼܫܐ. ܘܬܕܥܼ ܘܬܣܬܼܟܠ ܗ̄ ܐܡܿܪ ܕܡܼܢ ܗܿܠܝܢ ܕܩܪ̈ܝܼܒܢ ܘ̈ܿܫܐ ܒܫܘܼܪܝܐ ܕܒܝܘܡ̈ܝܟ ܡܼܬܚ̈ܘܝܢ.","english":"seventy weeks, that is, the completion of these weeks, which is in the hundred and thirty years, which is the time of the persecution in which the people and the holy city are afflicted, when they are freed from captivity and uprooting until they are completely uprooted by the Romans under the command of Spyridon. For even during the time of the Maccabees they were afflicted, but only a little, and the rebellion remained, and outside their land they were not until the final destruction by the Romans. To complete the obligations that bring an end to obligations and a completion to sins, this which is destined to be completed by the Messiah. To leave iniquity, that in that time iniquity is left, because that time is of sin and mercy. This is at the revelation of the Messiah. And to bring righteousness, that the creature might bring the righteousness of the worlds, he said that this is the grace of righteousness which from the days of the world was prepared and made ready, as is said about it in the prophet who is revealed and manifest. And to complete the vision, that in that same time all these good things are fulfilled in him, the voices of the prophets are completed which they proclaimed before him. And to the Messiah, the Holy of Holies, and in the Messiah all things are completed which were signified in the prophets, in that he is the completion of the holy ones. And as it was understood in the temple that God dwells, when the Word became flesh, it is known that he is God who united with a body. Yawnaya. Instead of \"to the Messiah, the Holy of Holies,\" he said \"and to anoint the holy of holies,\" as upon the Messiah he said \"holy one who was anointed in flesh by the Holy Spirit.\" And you shall know and understand, he said, that from these which are near and which are at the beginning of your days are shown.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܒܥܝܼܢ ܫܒܘܼ̈ܥܐ","severity":"info","text":"The phrase 'seventy weeks' (ܫܒܥܝܼܢ ܫܒܘܼ̈ܥܐ) is a direct reference to the seventy weeks prophecy in Daniel 9:24–27, which Bar Salibi interprets as a chronological framework for persecution and redemption.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܣܦܝܼܣܝܐܢܘܿܣ ܪܘܼܡܝܐ","severity":"info","text":"The mention of 'Spyridon the Roman' likely refers to a Roman commander or official associated with the destruction of Jerusalem, possibly a historical figure known in Syriac tradition, though not widely attested outside this context.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܢܒܝܐ ܕ݀ܢܚܐ ܘܡܼܬܓܠܝܐ","severity":"info","text":"The phrase 'the prophet who is revealed and manifest' likely alludes to Daniel, whose visions are interpreted as prophetic revelations, consistent with the commentary's focus on Daniel 9.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܕܘܿܫܩܘ̈ܕܫܝܼܢ","severity":"info","text":"The term 'Holy of Holies' (ܩܕܘܿܫܩܘ̈ܕܫܝܼܢ) is applied to the Messiah, drawing on temple imagery to signify Christ as the ultimate sanctity, a common Christological motif in Syriac exegesis.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܠܡܫܝܼܚܐ ܩܕܘܿܫܩܘ̈ܕܫܝܼܢ","severity":"info","text":"The passage shifts from historical persecution to eschatological completion, with the Messiah as the culmination of prophetic voices and the fulfillment of the seventy weeks, marking a structural pivot from narrative to theological interpretation.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܝܘܢܝܐ","severity":"caution","text":"The word 'Yawnaya' (ܝܘܢܝܐ) is unclear; it may be a personal name or a textual marker. The English draft treats it as a proper name, but its function in the Syriac is ambiguous, possibly indicating a variant reading or a scribal note.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Spyridon the Roman' is uncertain; it may be a corruption or a specific historical figure not clearly identified.","The term 'Yawnaya' (ܝܘܢܝܐ) is ambiguous; it could be a name, a gloss, or a textual corruption, and its role in the commentary is unclear."],"confidence":"medium","notes":[{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":25,"ref":"p25","source":"ܡܣܼܬܟܠ ܐܢܬ ܓܠܝܐܝܼܬ ܘܐܦ ܥܠ ܗܿܠܝܢ ܕܪ̈ܚܝܼܩܢ ܕܡܬܓܼܡܪ̈ܢ ܒܥܒܿܕܐ ܘܠܐ ܡܬܼܕܓܠ̈ܢ. ܠܡܗܼܦܟ ܘܠܡܒܼܢܝܘܿ ܗ̄ ܗܿܠܝܢ ܠܡ ܕܦܘܼܢܝܐ ܕܥܡܐ ܘܕܒܢܝܿܢܐ ܕܡܕܝܼܢܬܐ ܒܝܘܡ̈ܬܟ ܡܫܪ̈ܝܢ ܘܡܐ ܕܣܠܼܩ ܘܫܪܝܼܘ ܒܒܢܝܿܢܐ ܕܗܝܟܠܐ. ܢ݀ܦܩܝܼܢ ܫܒܘܼ̈ܥܐ ܫܒܥܐ ܗ̄ ܐܪܒܥܝܼܢ ܘܬܫܥ ܫܢ̈ܝܼܢ ܡܼܢ ܕܦܢܼܘ ܥܡܐ ܥܕܡܐ ܕܐܫܬܼܟܠܠ ܗܝܟܠܐ. ܟܕ ܗܿܠܝܢ ܟ݀ܠܗܝܢ ܫܢ̈ܝܐ ܢܦܩܼ̈ܝ ܒܡܨܼܥܬܐ ܡܛ݀ܠ ܕܐܬܟܠܝܼܘ ܡܼܢ ܒܢܝܿܢܐ. ܡܼܢ ܥܡ̈ܡܼܐ ܕܒܚܕܪ̈ܝܗܘܿܢ. ܟܕ ܡܦܼܩܢܗܿ ܕܡܠܼܬܐ ܩ݀ܪܐ ܠܗ݀ܝ ܕܢܕܥ ܡܼܢ ܗܿܠܝܢ ܕܩܪ̈ܝܼܒܢ. ܗܿܠܝܢ ܕܪ̈ܚܝܼܩܢ. ܕܒܝܕ ܡܫܝܼܚܐ ܗ̈ܘܝܢ܆ ܗܿܝܕܝܢ ܘܠܡܐܼܬܐ ܡܫܝܼܚܐ ܡܠܟܐ ܕܐܡܼܪ ܩܕܡ ܫܒܘ̈ܥܐ ܫܒܥܐ ܒܿܬܪܗܿ ܙ݀ܕܩ ܕܬܬܼܣܝܼܡܝ ܐܝܟ ܕܒܣܘܼܟܠܐ ܟܕ ܗܼܘ ܡܢܝܿܢܐ ܕܫܒܥܐ ܫܒܘ̈ܥܐ ܥܠ ܡܬܼܚܐ ܕܒܢܝܢܗܿ ܕܐܘܿܪܫܠܝܡ ܐܡܝܼܪ. ܛܟܣܐ ܕܝܢ ܕܝܼܠܗܘܿܢ ܕܦܬܓܡܐ ܗ̄ ܕܗܿܫܐ ܣܝܿܡܝܼܢܢ܀ ܘܫܒܘ̈ܥܐ ܫܬ̈ܝܼܢ ܘܬܪܝܢ ܗ̄ ܕܗܿܘܝܢ ܐܪܒܥܡܐܐ ܘܬܬܠܝܢ ܘܐܪܒܥ ܫܢ̈ܝܼܢ ܕܢܦܼ̈ܩܝ ܡܼܢ ܕܐܬܒܼܢܝ ܗܝܟܠܐ ܥܕܡܐ ܠܡܼܐܬܝܼܬܗ ܕܡܫܝܼܚܐ ܘܟܢ ܢ݀ܩܦ ܒܣܕܪܐ ܘܠܡܼܐܬܐ ܡܫܝܼܚܐ ܡܠܟܐ ܟܕ ܘܐܦ ܗܿܕܐ ܢܗܼܦܘܼܟ ܘܢܒܼܢܝܗܿ ܠܐܘܿܪܫܠܡ ܫܘܼ̈ܩܝܗܿ ܘܦܠ̈ܛܘܬܗܿ. ܩܕܡ ܫܒܥܐ ܫܒܘܼ̈ܥܐ ܕܐܬܬܣܝܼܡܘ ܘܒܿܬܪܟܢ ܘܠܡܼܗܦܟ ܘܠܡܒܼܢܝܘܼ ܠܐܘܿܪܫܠܡ ܗܿܢܘ ܣܘܼܟܠܐ ܕܗܿܠܝܢ ܦܬܓܡ̈ܐ. ܘܡܐ ܕܫܼܠܡܘ ܠܡ ܫܒܼܥܐ ܫܒܘ̈ܥ ܩܕ̈ܡܝܐ ܘܫܬܝܢ ܘܬܪܝܢ ܒܿܬܪܗܘܿܢ ܠܫܘܼܠܡ ܙܒܢܼܐ. ܒܫܘܼܠܡܐ\nܠܡ ܕܗܿܠܝܢ ܫܒܘ̈ܥܐ ܢܬܩܼܛܠ ܡܫܝܼܚܐ. ܘܠܐ ܐܝܼܬ ܠܗܿ ܗ̄ ܠܝܬ ܠܗܿ ܬܘܼܒ ܠܐܘܿܪܫܠܡ ܦܪܘܿܩܐ. ܝܘܼܕ̈ܝܐ ܒܫܿܢܝܘܼܬܗܘܿܢ ܐܡܿܪܝܼܢ ܚܠܼܦ ܡܫܝܼܚܐ ܡܫܚܐ. ܕܡܫܝܼܚܐ ܠܡ ܕܡܫܝܼܚܘܼܬܐ ܡܬܼܒܛܠ ܘܒ݀ܛܐ ܘܒ݀ܛܠ ܘܠܐ ܐܡܝܼܪܐ ܗܿܕܐ ܕܡܫܝܼܚܐ ܘܒܪܐ ܕܐܠܗܐ ܐܒܐ.","english":"It is clearly understood, and also concerning these distant ones that are completed in deed and not falsified, to turn and to seek them, that is, the deliverance of the people and the building of the city in your days begin, and when it went up and they began the building of the Temple. The seventy weeks, that is, forty-nine years, from when the people went out until the Temple was completed. When all these years are completed in the middle, because they were hindered by the building, by the peoples around them. When the meaning of the word calls this one that knows with these near ones, these distant ones, that they are through the Messiah, then and at the coming of the Messiah the king, who said before the seventy weeks after it, it is fitting that it be placed as in the sense when that completion of the seventy weeks is said concerning the building of Jerusalem. The order, however, of their own of the word, that is, of now, is set. And the seventy-two weeks, that is, four hundred and seventy-four years, which go out from when the Temple was built until the coming of the Messiah, and also it follows in the series and at the coming of the Messiah the king, when also this one turns and builds Jerusalem, its streets and its squares, before the seventy weeks that were set, and after, and to turn and to build Jerusalem, that is the meaning of these words. And when the first seventy weeks and the seventy-two after them are completed to the end of time, at the end of these weeks the Messiah is killed. And there is not for it, that is, there is not for it again a deliverer for Jerusalem. The Jews in their error said concerning the Messiah, \"He is anointed,\" that the Messiah, when the Messiahship is abolished, and it is void and abolished, and this is not said of the Messiah and the Son of God the Father.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܒܘ̈ܥܐ ܫܒܥܐ","severity":"info","text":"The phrase 'seventy weeks' (Dan 9:24) is interpreted as 49 years, a standard Syriac exegetical conversion of weeks to years.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܒܘ̈ܥܐ ܫܬ̈ܝܼܢ ܘܬܪܝܢ","severity":"info","text":"'Seventy-two weeks' is glossed as 474 years, a non-biblical extension of the Danielic chronology, likely from a Syriac apocalyptic tradition.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Daniel 9:24-27","severity":"info","text":"The passage interprets the seventy weeks of Daniel 9, linking the rebuilding of the Temple and the coming of the Messiah, with a final killing of the Messiah.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܝܘܼܕ̈ܝܐ ܒܫܿܥܝܘܼܬܗܘܿܢ","severity":"info","text":"The text dismisses Jewish interpretation of the Messiah as 'anointed' (ܡܫܚܐ), asserting that the Messiah is the Son of God, reflecting Syriac anti-Jewish polemic.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܛܟܣܐ ܕܝܢ ܕܝܼܠܗܘܿܢ ܕܦܬܓܡܐ","severity":"info","text":"The phrase 'the order of their own of the word' signals a methodological note: the commentator asserts the literal sequence of the text is now set, distinguishing his interpretation from allegorical readings.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܐ ܐܝܼܬ ܠܗܿ ܗ̄ ܠܝܬ ܠܗܿ ܬܘܼܒ","severity":"caution","text":"The repetition 'there is not for it, that is, there is not for it again' may indicate a textual corruption or a gloss; the sense is that Jerusalem will have no deliverer after the Messiah's death.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Spyridon' in the previous passage is unclear; it may refer to a Roman commander or a historical figure unknown from other sources.","The phrase 'these distant ones' (ܗܿܠܝܢ ܕܪ̈ܚܝܼܩܢ) is ambiguous: it could refer to future events or to a specific group of weeks in the prophecy."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":"ܘܐܡܿܪܝܼܢܢ. ܕܐܦ ܗܿܕܐ ܠܗܘܿܢ ܡܟܿܣܐ܆ ܡܐ ܓܝܪ ܕܦܼܫ ܠܗ ܡܫܼܚܐ ܕܡܫܝܼܚܘܼܬܐ ܘܐܬܩܼܛܥ ܕܠܩܕܡܘܗܝ ܠܐ ܢܪܕܐ ܘܟܗ̈ܢܐ ܘܡ̈ܠܟܐ ܕܡܬܼܡܫܚܝܼܢ ܒܗ ܐܝܟ ܥܝܿܕܐ ܕܡܘܿܫܐ ܘܐܢܢܩܐ ܕܐܦ ܢܡܘܿܣܐ ܡܫܬܼܠܡ ܡܛ݀ܠ ܕܒܠܥܕ ܡܫܝܼܚܘܼܬܐ ܟܗܢܘܼܬܐ ܘܥܝܕ̈ܐ ܕܢܡܘܿܣܐ ܠܐ ܩ݀ܝܡܝܼܢ ܗܼܘܘ܆ ܨ̄ ܥܒܪܝܐ ܢܬܦܼܣܩ ܡܫܝܼܚܐ ܐܡܿܪ ܐܘܟܝܼܬ ܢܬܩܼܛܠ. ܝܘܢܝܐ ܐܡܿܪ. ܚܠܼܦ ܢܬܩܼܛܠ ܡܫܝܼܚܐ ܘܠܐ ܐܝܼܬ ܠܗܿ. ܘܬܬܚܒܼܠܝ ܠܡ ܡܫܝܼܚܘܼܬܐ ܘܠܝܬ ܒܗܿ ܕܝܼܢܐ. ܐܡܿܪ܇ ܘܐܝܟ ܕܡܣܼܬܒܪܐ ܠܐ ܪܚܝܼܩ ܣܘܼܟܠܐ ܕܥܒܪܝܐ ܡܼܢ ܕܝܘܢܝܐ ܒܗܿܝ ܕܡܬܼܩܛܠ ܡܫܝܼܚܐ܀ ܘܩܪܝܼܬܐ ܕܩܘܼܕ̈ܫܐ ܗ̄ ܥܠ ܕܠܐ ܩܒܼܠܬ݀ ܠܡܠܟܐ ܕܐܬܼܐ ܠܗܿ ܬܬܚܼܒܠܝ ܡܼܢ ܪܘܓܙܐ ܐܠܗܿܝܐ. ܘܚܪܬܗܿ ܗ̄ ܗܿܘܐ ܠܗ ܠܡ ܫܘܼܠܡܗܿ ܓܪܘܼܦܝܐ ܒܗܿܝ ܕܡܬܓܪܦܐ ܒܡܡܘܿܠܐ ܕܒܝܼ̈ܫܬܐ ܕܡܫܼܬܡܪ ܥܠܝܗܿ ܒܐܝܼܕܐ ܕܪ̈ܘܼܡܝܐ. ܥܕܡܐ ܠܚܼܪܬܐ ܕܩܪܒܐ. ܬܢܼܐ ܠܡܠܼܬܗ ܐܝܟ ܕܠܫܘܼܪܪܐ ܝܬܝܼܪܐ ܘܐܡܿܪ ܕܗܿܟܢܐ ܡܫܘܝܐ ܡܕܝܼܢܬܐ ܗܿܕܐ ܒܚܘܼܪܒܐ ܕܐܬܓܼܙܪ ܥܠܝܗܿ ܡܼܢ ܩܪܒܐ ܕܥܡܗܿ. ܘܦܝܿܫܐ ܟܕ ܠܐ ܡܬܼܒܢܝܐ ܬܘܼܒ ܥܕܡܐ ܠܫܘܼܠܡܗ ܕܥ݀ܠܡܐ. ܕܦܣܝܼ̈ܩܬܐ ܕܚܒܿܠܐ ܗ̄ ܒܟܪ̈ܝܬܐ ܒܥܓܠ ܗܿܘܐ ܫܘܼܠܡܐ ܠܩܪܒܐ ܗ݀ܘ ܕܗܿܘܐ ܥܡܗܿ ܗ݀ܘ ܕܠܚܒܿܠܐ ܡܿܝܬܐ ܠܗܿ ܒܝܕ ܗܿܢܐ ܦܣܿܩܐ ܕܦܣܝܼܩ ܗܼܘܐ ܥܠܝܗܿ ܡܼܢ ܩܕܡ ܙܒܢܼܐ. ܘܢܥܫܼܢ ܠܡ ܕܝܬܝܩܝ ܗ̄ ܗܿܕܐ ܕܡܫܝܼܚܐ ܣܿ݁ܪ ܘܕܝܬܩܐ ܩܿܪܐ ܠܛܒ̈ܬܐ ܘܡܘܗ̈ܒܬܐ ܫܡܝܢ̈ܝܬܐ ܕܒܡܐܬܝܼܬܗ ܕܡܫܝܼܚܐ ܐܬܟܼܪ̈ܙܝ ܠܒܢܝ̈ܢܫܐ ܕܠܗܘܿܢ ܩܿܪܐ ܣܓܗܝܐܐ ܠܥܡܐ ܘܠܥܡ̈ܡܐ. ܘܗ݀ܝ ܕܢܥܼܫܢ ܥܠ ܫܪܝܼܪܘܼܬܗܿ ܕܡܘܗܒܬܐ ܫܡ̄ܝܢܝܼ ܪܡܿܙ.","english":"And they said, \"This also is hidden.\" For when the anointing of the priesthood was cut off and it was decreed that before him there would be no priest, no elder, and no king who would be anointed with it according to the custom of Moses, and it was established that even the Law would be completed, because without the priesthood and the customs of the Law they would not stand. The Hebrew said, \"The Messiah was cut off,\" that is, he was killed. The Greek said, \"Instead, the Messiah was killed, and it is not.\" And you will be destroyed, O city, and the priesthood has no judgment. He said, \"And as it appears, the meaning of the Hebrew is not far from the Greek in that the Messiah is killed.\" And the holy city, because it did not accept the king who came to it, will be destroyed with divine wrath. And its end was that its final destruction was a sweeping away, in that it is swept away by the sword of evils that is kept over it by the hand of the Romans, until the end of the war. Come to his word as to a greater truth, and he said, \"Thus this city is equal in ruin to that which was decreed against it with the war of its people.\" And it remains as if not to be sought again until the end of the world. For the decrees of destruction are in the short term; soon the end would come to that war which was with it, that which brought it to destruction by this decree that was decreed against it from before time. And he made a testament, this one of the Messiah, and he called the testament to the good things and heavenly gifts that were proclaimed at the coming of the Messiah to the seekers, which he called many to the people and to the nations. And this which he made concerning the truth of the heavenly gift, he hinted.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܫܝܼܚܘܼܬܐ","severity":"info","text":"The Syriac term mšīḥūṯā, here rendered 'priesthood' (anointing), is a key theological term in Bar Salibi's commentary, denoting the priestly anointing that the author argues was terminated with the coming of Christ.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Daniel 9:24–27","severity":"info","text":"The passage alludes to the seventy-weeks prophecy in Daniel 9, which Bar Salibi interprets as forty-nine years from the exile to the Temple's completion, a standard Syriac exegetical tradition.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Hebrew and Greek readings","severity":"info","text":"Bar Salibi contrasts a Hebrew reading (likely from a Syriac version of the Hebrew text) with a Greek reading (the Septuagint or a Greek Christian source) regarding the fate of the Messiah, showing his awareness of textual variants.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"holy city","severity":"info","text":"The 'holy city' (Jerusalem) is described as destroyed by divine wrath and Roman sword, reflecting a post-70 CE Christian interpretation of the city's fall as punishment for rejecting Christ.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of the commentary, moving from the seventy-weeks chronology to a discussion of the Messiah's death and the destruction of Jerusalem, linking prophecy to historical events.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings, including the phrase 'ܘܬܬܚܒܼܠܝ ܠܡ ܡܫܝܼܚܘܼܬܐ' ('you will be destroyed, O city, and the priesthood'), where the addressee shifts abruptly; the translation assumes a direct address to Jerusalem.","The reference to 'the Hebrew said' and 'the Greek said' may indicate two different textual traditions or two interpretive schools; the exact sources are not identified."],"confidence":"medium","notes":[]},{"i":27,"ref":"p27","source":"ܫܒܘ̈ܥܐ ܗ̄ ܡܿܘܕܥ ܒܗܿܠܝܢ ܕܗܿܫܐܐܘܣܼܦ ܥܠ ܙܒܢܼܐ ܕܢܦܼܩ ܡܼܢ ܒܿܬܪ ܕܣܠܼܩ ܡܪܢ ܥܕܡܐ ܠܚܘܼܪܒܿ ܕܡܕܝܼܢܬܐ ܕܗܿܘܝܢ ܐܝܟ ܥܣܪ ܫܢ̈ܝܼܢ. ܘܢܒܼܛܠ ܕܒܼܚ̈ܐ ܘܩܘܼܪ̈ܒܢܐ ܗ̄ ܒܗܿܠܝܢ ܡܚܿܘܐ ܐܝܿܠܝܢ ܓܕܫ̈ܢ ܠܗܿ. ܘܥܠ ܟܢ̈ܦܝܗܿ ܗ̄ ܥܠ ܨܠܡܐ ܕܢܫܼܪܐ ܕܐܥܼܠ ܦܠܝܛܘܿܣ ܠܗܝܟܠܐ ܒܿܬܪ ܣܘܼܠܩܐ ܕܡܪܢ ܘܠܗ ܠܨܠܡܐ ܩܿܪܐ ܛܢܦܘܼܬܐ ܕܡܬܼܬܣܝܼܡ ܒܕܘܼܟܬܐ ܩ̄ܕ. ܘܗ݀ܝ ܕܥܠ ܟܢܦ̈ܝܗܿ ܠܩܪܝܼܒܘܼܬܐ ܘܢܩܝܼܦܘܼܬܐ ܕܚܘܼܪܒܐ ܩ݀ܪܐ ܐܟܡܿܢ ܕܢܩܝܼܦܐ ܛܢܦܘܼܬܐ ܠܚܘܼܪܒܐ. ܒܗ݀ܝ ܕܡܐ ܕܡܬܼܚ̄ܙܝܐ ܛܢܦܘܼܬܐ ܒܥܘܼܒܗܿ ܢܩܿܦ ܚܒܿܠܐ ܘܐܟܙܼܢܐ ܕܟܢ̈ܦܼܐ ܢ݀ܩܦܝܼܢ ܠܓܘܼܫܡܗܿ ܕܦܪܚܬܐ ܕܡܼܢܗܿ ܐܝܼܬܝܗܘܿܢ ܒܗ ܒܛܘܼܦܣܐ ܢܩܝܼܦ ܚܒܿܠܐ ܐܦ ܚܘܼܪܒܐ ܗܿܢܐ ܠܣܝܿܡ ܐܬ݀ܐ ܕܗܝܟܠܐ. ܛܢܦܘܼܬܐ ܩ݀ܪܐ\nܡܛ݀ܠ ܛܢܦܐ ܘܢܕܝܼܕܐ. ܕܦܬܟܪ̈ܐ ܢܕܝܼܕܐ ܢܣܼܬܓܕ ܚܠܼܦ ܐܠܗܐ. ܕܚܒܿܠܐ ܐܡܿܪ ܐܟܡܿܢ ܕܡܬܚܼܒܠܐ ܘܚܿܪܐ ܡܕܝܼܢܬܐ ܘܗܝܟܠܐ. ܘܥܕܡܐ ܠܓܡܘܼܪܝܐ ܗ̄ ܓܡܿܘܼܪܝܐ ܩܿܪܐ ܠܗܿܝ ܕܡܫܼܬܩܠ̈ܢ ܡܢܼܗܘܿܢ ܘܡܬܼܦ̈ܣܩܢ ܘܡܬܼܓܡܪ̈ܢ ܟ݀ܠܗܝܢ ܛܒ̈ܬܐ ܕܒܗܝܢ ܡܬܼܒܣܡܝܼܢ ܗܼܘܘ. ܘܬܬܼܢܝܼܚ ܗ̄ ܘܪܡܿܙ ܥܠ ܢܝܿܚܬܐ ܕܚܘܼܪܒܗܿ ܐܝܟ ܗ݀ܝ ܕܬܫܼܒܬܝ ܐܘܝܟܼܬ ܬܬܼܢܝܼܚ ܐܪܥܐ ܟܿܠܗܘܿܢ ܝܘܡ̈ܬܐ ܕܨܕܝܘܼܬܗܿ ܗ݀ܟܢܐ ܐܦ ܗ݀ܕܐ ܡܬܼܚܒܠܐ ܘܫܿܗܝܐ ܘܨ݀ܕܩܐ ܘܡܬܼܬܢܝܼܚܐ ܕܡܠܝܐ ܪܘܓܙܐ܀ ܨ܆ ܕܝ̄ܐ ܘܒܫܢܬ݀ ܬܠܬ ܕܟܘܼܪܫ ܗ̄ ܡܼܢ ܗܿܢܐ ܪܘܼܫܡܐ ܝܕܼܕܝܼܥ ܕܥܕܡܐ ܠܫܼܢܬ݀ ܕܟܘܼܪܫ ܩܘܝܼ ܕܢܝܐܝܠ. ܐ݀ܦܢ ܒܪܝܼܫܐ ܕܟܬܒܐ ܟܬܝܼܒ ܥܕܡܐ ܠܫܢܬ݀ ܚܕܐ ܕܟܘܼܪܫ. ܡܿܕܝܢ ܝܬܝܼܪܐ ܐܬܡܼܬܚܘ ܚܝ̈ܘܗܝ. ܗܿܘܝܬ ܝ݀ܬܒ ܒܐܒܼܠܐ ܗ̄ ܡܛ݀ܠ ܕܐܝܼܬ ܫܒܘ̈ܥܐ ܕܫܢ̈ܝܐ ܘܕܫܒ̈ܐ ܥܠܗ݀ܝ ܐܡܿܪ ܫܒܘܥ ܕܝܘܡ̈ܬܐ.","english":"The weeks reveal in these things that after the sacrifice that went out after the Lord ascended until the destruction of the city, it was about ten hours. And it shows that sacrifices and offerings were abolished in these things, which indicate the events that happened to it. And concerning its stones, concerning the image of the serpent that Pilate brought into the temple after the ascension of the Lord, and to that image he calls \"the covering\" that was placed in the place before. And this, concerning its stones, for the nearness and the closeness of destruction, he calls \"the covering\" as something that is close to destruction. In this, when the covering is seen in its depth, destruction follows, and the splitting of the stones follows the body of the bird that was from it, which in the pattern destruction follows, and also this destruction is set as a sign of the temple. He calls it \"the covering\" because of the covering and the worship. For the idols were worshipped instead of God. He says \"destruction\" as something that is destroyed and the city and temple are laid waste. And \"until the end\" he calls the end of that which is taken from them and cut off and completed, all the good things by which they were delighted. And \"it will be laid waste\" and he hints at the desolation of its destruction, like that which is laid waste, as the earth is laid waste all the days of its righteousness, so also this is destroyed and desolate and righteous and laid waste, full of wrath. Chapter 8. And in the third year of Cyrus, from this sign it is known that until the third year of Cyrus, Daniel remained. Also at the beginning of the book it is written \"until the first year of Cyrus.\" More days of his life were extended. I was writing in mourning because there are weeks of hours and of years, concerning which he says \"weeks of days.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܥܦܘܬܐ","severity":"info","text":"The term ܛܥܦܘܬܐ (ṭaʿpūṯā) is rendered 'covering' in the English draft. Bar Salibi uses it to denote the serpent image placed in the temple, linking it to destruction.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܒܠܐ","severity":"info","text":"The term ܚܒܠܐ (ḥeḇlā) is translated 'destruction' and is used repeatedly to describe the fate of the city and temple, with a play on the root meaning 'to be destroyed'.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܠܝܛܘܣ","severity":"info","text":"The reference to Pilate (ܦܠܝܛܘܣ) bringing a serpent image into the temple after the ascension is a non-biblical tradition, likely drawn from later Christian apocrypha or patristic sources.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܫܢܬ ܬܠܬ ܕܟܘܪܫ","severity":"info","text":"Bar Salibi notes that Daniel's life extended to the third year of Cyrus, citing a sign, and contrasts this with the book's opening statement 'until the first year of Cyrus'.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܨ","severity":"info","text":"The Syriac text marks the beginning of Chapter 8 with the letter ܨ (ṣādē), a standard Syriac chapter division, indicating a structural break in the commentary.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܒܘ̈ܥܐ ܕܝܘܡ̈ܬܐ","severity":"caution","text":"The phrase 'weeks of days' at the end is ambiguous: it may refer to literal days or be a technical term for a period, as Bar Salibi earlier distinguishes 'weeks of hours and of years'.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Hebrew' mentioned in the previous passage is not clarified here.","The phrase 'weeks of days' may be a textual variant or a deliberate contrast with 'weeks of years'."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"ܠܚܡܐ ܕܪܓܼܬܐ ܗ̄ ܠܚܡܐ ܗ݀ܘ ܕܪܐܓ ܗܼܘܐ ܠܗ ܟܝܿܢܐ ܐܢܫܝܐ ܘܠܐ ܒܣܕܪܐ. ܐ݀ܦܠܐ ܚܡܪܐ. ܥܕܐܡ ܕܐܬܡܼܠܝܼܘ ܗ̄ ܢܦܼܩ ܐܝܟ ܕܠܣܘܼܥܪܢܐ ܕܚܿܫܚ ܠܗ ܠܢܝܿܚܐ. ܠܒܝܼܫ̈ܢ ܕܐܝܼܩܪ ܗ̄ ܡܨܼܒܬ ܠܒܠܘ̈ܫܐ ܡܝܩܪ̈ܐ. ܘܚܨ̈ܘܗܝ ܗ̄ ܘܡܚܼܙܩ ܒܐܣܼܪ ܚܨ̈ܐ ܫܒܝܼܚܐ. ܘܚܙܼܘܗ ܡܫܓܢܝ ܗ̄ ܡܫܢܝ. ܗܿܟܢܐ ܠܡ ܡܿܠܐܼ ܗܼܘܐ ܚܙܼܘܗ ܕܚܼܠܬܐ ܘܒܫܘܼܚܠܦܐ ܕܒܟܿܠ ܕܡ̈ܘܢ ܡܫܼܬܓܢܐ ܗܼܘܐ. ܢܦܿܠܬ ܗ̄ ܐܢܿܐ ܠܡ ܕܢܝܐܝܠ ܟܕ ܗܿܠܝܢ ܚܙܝܿܬ ܡܼܢ ܕܚܠܼܬܐ ܥܠ ܐܪܥܐ ܢܦ݀ܠܬ. ܓܒܪܐ ܕܪܓܼܬܐ ܗ̄ ܕܪܓܝܓ ܠܛܒ̈ܬܐ. ܩܘܼܡ ܥܠ ܩܝܿܡܟ ܗ̄ ܥܠ ܢܝܼܫܐ ܕܨܠܘܿܬܟ ܘܒܥܘܿܬܟ ܕܥܠܗܿܕܐ ܩܿܐܡ ܗܿܘܝܬ ܟܕ ܒܿܥܐ ܗܿܘܝܬ ܡܛ݀ܠ ܦܘܼܪܩܢܐ ܕܥܡܐ ܠܗܿܢܐ ܩܿܪܐ ܩܝܿܡܐ. ܩܼܡ ܠܘܼܩܒܠ ܗ̄ ܡܚܿܘܐ ܕܡܿܢܘܼ ܥܘܟܗ ܟ݀ܠܗ ܗ݀ܘ ܙܒܢܼܐ. ܕܬܘܼܒ ܚܼܙܘܐ ܗ̄ ܕܚܼܙܘܐ ܠܡ ܗܿܢܐ ܕܚܘܝܿܬܟ ܗܿܫܐ ܠܫܘܼܠܡܐ ܕܝܘ̈ܡܬܐ ܗܿܘܐ ܟܕ ܪܡܿܙ ܥܠ ܙܒܢܼܐ ܕܡܩܒ̈ܝܐ ܘܕܒܿܬܪܗܘܿܢ. ܝ݀ܕܥ ܐܢܬ ܠܡܿܢܐ ܗ̄ ܡܦܿܣ ܐܢܬ ܠܡ ܕܐܝܿܕܐ ܥܠܼܬܐ ܘܕܡܛܿܠܡܿܢܐ ܐܬܝܿܬ ܠܘܿܬܟ. ܗܿܫܐ ܐܗܿܦܘܼܟ ܠܡܥܼܒܕ ܩܪܒܐ ܗ̄ ܥܠ ܩܪܒܐ ܩܕܡܝܐ ܐܡܿܪ ܟܕ ܡܿܘܕܥ ܥܠܼܬܐ ܘܕܡܛܿܠܡܿܢܐ ܗܘܬ݀ ܬܘܚܼܪܬܗ ܒܗܿܝ ܕܩܪܒܐ ܥܒܼܕ ܘܐܬܼܬܗܝܼ ܥܡ ܡܠܐܟܐ ܡܕܒܪܢܐ ܕܦܪ̈ܣܝܐ. ܘܐܢܿܐ ܢܦܩܿܬ ܘܗܿܐ ܫܠܝܼܛܐ ܗ̄ ܪܡܿܙ ܒܗܿܕܐ ܥܠ ܒܝܼ̈ܫܬܐ ܕܡܥ̈ܬܕܢ ܗܼ̈ܘܝ ܕܢܼܗܘ̈ܝܢ ܒܐܝܼܕ̈ܘܗܝ ܠܥܡܐ ܕܥܒܪ̈ܝܐ ܒܙܒܢܼܐ ܕܡܩܼܒ̈ܝܐ. ܒܪܡ ܐܚܿܘܝܟ ܗ̄ ܐܡܿܪ ܥܠ ܗܿܠܝܢ ܕܟܬܼܒ ܡܘܿܫܐ ܒܡܢܝܿܢܐ. ܕܐܡܼܪ ܠܡ ܒܥܠܡ ܕܠܓܝܘ̈ܢܐ ܐܘܟܝܼܬ ܓܘܼܕܗܐ ܢܦܩ̈ܢ ܡܼܢܐܪܥܐ ܕܟܝܼ̈ܬܝܐ ܗ̄ ܝܘܢ̈ܝܐ. ܘܢܫܼܥܒܕܘܢ ܠܐܬܘܿܪ ܘܠܥܒܪ̈ܐ ܘܒ݀ܬܪܟܢ ܐܦ ܗܼܢܘܢܿ ܐ݀ܒܕܝܼܢ.","english":"the bread of the vision, that is the bread that was offered to him, the sacrifice of the people, and not in order. Nor wine. Until they were completed, he went out as if to the service that was necessary for him, the sacrifice. The garments of honor, he was arrayed in precious vestments. And his loins, and he was girded with a glorious belt. And his appearance was terrifying, he was changed. Thus, then, was the appearance of the terror, and in the alteration of every form he was changed. Then Daniel fell, when he saw the terror that had fallen upon the earth. The man of the vision, that is, the one who reveals the good things. Stand upon your covenant, that is, upon the rock of your prayer and your petition, for which you were standing while you were beseeching for the salvation of the people. For this he calls a covenant. He stood before him, showing that the whole time of that sacrifice was thus. So that again the vision, that is, the vision, then, this that you have shown now, at the end of the days, it was when he hinted at the time of the Maccabees and of those after them. Know, then, that he interprets, then, for what reason and for what cause he came to you. Now he turns to make war, that is, concerning the first war, he says, while making known the reason and the cause for which his delay was, in that he made war and was wearied with the angel, the commander of the Persians. And then he went out, and behold, the ruler hinted by this at the evils that were about to happen, which would befall the people of the Hebrews at the time of the Maccabees. However, I will show you, that is, he says concerning those that Moses wrote in the book. For he says, then, in the world of the Gentiles, indeed, the walls of the cities of the pure, that is, the Jews, will be breached, and they will enslave Assyria and the Hebrews, and after that, also these will be destroyed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܠܚܡܐ ܕܪܓܼܬܐ","severity":"info","text":"The phrase 'bread of the vision' likely refers to the shewbread or offering in the Temple, interpreted by Bar Salibi as a sacrificial type.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܿܫܐ ܒܡܢܝܿܥܐ","severity":"info","text":"The reference to 'Moses in the book' alludes to the Torah, specifically passages about the subjugation of Israel by Gentiles, possibly Deuteronomy 28 or Leviticus 26.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܩܒ̈ܝܐ","severity":"info","text":"The Maccabean period (2nd century BCE) is cited as a historical context for the evils hinted at in the vision, reflecting Bar Salibi's typological reading of Daniel.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܠܐܟܐ ܡܕܒܪܢܐ ܕܦܪ̈ܣܝܐ","severity":"info","text":"The 'angel, the commander of the Persians' parallels the angelic figure in Daniel 10-12, often identified with the guardian angel of Persia in Jewish and Christian tradition.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܿܫܐ ܐܗܿܦܘܼܟ ܠܡܥܼܒܕ ܩܪܒܐ","severity":"info","text":"The phrase 'Now he turns to make war' marks a structural shift in the commentary, moving from the vision's description to its historical application.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܚܡܐ ܕܪܓܼܬܐ","severity":"caution","text":"The Syriac text is ambiguous: 'bread of the vision' could also be read as 'bread of the offering' (from ܪܓܼܬܐ, 'offering'), but the context supports a visionary interpretation.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'bread of the vision' (ܠܚܡܐ ܕܪܓܼܬܐ) may be read as 'bread of the offering' if ܪܓܼܬܐ is taken as a variant of ܪܓܼܬܐ (offering), but the commentary's focus on vision suggests the former.","The identity of 'the angel, the commander of the Persians' is not explicitly clarified; it may refer to a specific angelic figure in Daniel or a later tradition."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"ܘܠܝܬ ܗܼܘܐ ܕܡܿܥܕܪ ܠܝܼ ܒܗܿܠܝܢ ܗ̄ ܒܗܿܠܢ ܡܘܿܕܥ ܡܠܼܬܗ ܕܓܒܪܐܝܠ ܕܡܼܢ ܡ̈ܠܐܟܐ ܗܼܘ ܒܠܚܘܼܕܘܗܝ ܘܡܝܼܟܐܝܼܠ ܦܨܝܼܚܝܼܢ ܗܼܘܘ ܒܦܘܼܪܩܢܗ ܕܥܡܐ. ܡ̈ܠܐܟܐ ܕܫܪܟܐ ܡܛ݀ܠ ܒܝܼܫܘܼܬܗ ܕܥܡܐ ܪܓܝܓܝܼܢ ܗܼܘܘ\nܕܢ݀ܓܪ ܬܘܼܒ ܒܫܘܼܥܒܕܐ ܘܩܪܒܐ ܕܡܠܐܟ̈ܐ ܗ̄ ܕܦܪ̈ܣܝܐ ܘܕܝܘ̈ܢܝܐ ܕܥܡ ܓܒܪܐܝܠ ܠܘ ܡܼܢ ܒܝܼܫܘܼܬܗܘܿܢ ܗܼܘܐ. ܐܠܐ ܐܙܝܼܥ ܐܢܘܿܢ ܐܠܗܐ ܠܗܿܕܐ ܕܡܼܢ ܥܠܬ݀ ܒܝܼܫܘܼܬ ܥܡܐ ܕܠܐ ܫܿܘܐ ܠܦܘܼܪܩܢܐ ܓܒܪܐܝܠ ܪܓܝܓ ܗܼܘܐ ܕܢܬܼܦܪܩ ܥܡܐ ܡܛ݀ܠ ܕܩܪܝܼܒ ܗܼܘܐ ܕܢܗܼܘܐ ܡܣܒܪܢܐ ܕܝܼܠܝܼܕܘܼܬܐ ܕܡܫܝܼܚܐ ܘܡܝܼܟܐܝܠ ܚܦܝܼܛ ܗܼܘܐ ܠܦܘܼܢܝܐ ܡܛ݀ܠ ܕܡܕܒܪܢܐ ܗܼܘܐ ܕܥܡܐ ܘܨܿܒܐ ܗܼܘܐ ܕܠܐ ܢܗܼܘܐ ܥܡܠܗ ܒܛܝܼܠܐ ܘܣܪܝܪܩܐ. ܬܘܼܒ ܫܿܠܝܼܛܐ ܕܦܪ̈ܣܝܐ ܠܐ ܨ݀ܒܐ ܗܼܘܐ ܕܢܬܚܼܪܪ ܥܡܐ ܕܡܼܢ ܥܠܼܬ݀ ܙܕ̈ܝܼܩܐ ܕܥܡܐ. ܗܿܦܟܝܼܢ ܗܼܘܘ ܦܪ̈ܣܝܐ ܠܝܼܕܥܬܐ ܕܐܠܗܐ. ܘܡܠܐܟܐ ܬܘܼܒ ܕܝܘܢ̈ܝܐ ܥܠ ܕܥܬܝܼܕ ܗܼܘܐ ܠܡܣܼܒܠܘܼ ܒܝܼܫ̈ܬܐ ܠܥܡܐ ܡܛ݀ܠ ܒܝܼܫܘܼܬܗ ܒܙܒܢܼܐ ܕܡܩܒ̈ܝܐ܀ ܨ̄܆ ܕܝ̄ܐ܆ ܒܫܼܢܬ݀ ܚܕܐ ܗ̄ ܡܿܘܕܥ ܥܠ ܙܒܢܼܐ ܕܒܗ ܐܬܬܼܙܝܼܥܘ ܡܠܐܟ̈ܐ ܡܼܢ ܦܘܼܩܕܢܐ ܕܒܪܘܿܝܐ. ܡܼܢ ܫܢܼܬ݀ ܠܡ ܚܕܐ ܕܡܠܟܘܼܬܗܘܿܢ ܕܡ̈ܕܝܐ ܩܒܠܼܘ ܡܠܐ̈ܟܐ ܦܘܼܩܕܢܐ ܕܢܚܝܠܘܿܢ ܘܢܥܫܼܢܘܿܢ ܠܝܼܣܪܐܝܠ ܕܐܝܼܬܘܗܝ ܗܼܘܐ ܒܡܚ̄ܝܼܠܘܼ ܕܢܬܠܼܒܒ ܘܢܬܼܥܫܢ ܒܝܕ ܓܗܿܝܬܐ ܕܡܼܢ ܫܒܼܝܐ܇ ܠܡܥܼܫܢܘܼܬܟܝ܆ ܡܟܝܼܠ ܒܩܘܼܫܬܐ ܐ݀ܚܘܝܟ ܗ̄ ܫܪܝܼܪܐܝܼܬ ܘܚܬܝܼܬܐܝܼܬ ܘܕܠܐ ܬܚܦܝܼܬܐ ܓܿܠܐ ܐܢܼܐ ܠܟ ܘ݀ܠܗܝܢ ܐܝܿܠܝܢ ܕܥܬܝܼ̈ܕܢ ܠܡܗܼܘܐ ܒܐܪܥܐ ܕܦܪ̈ܣܝܐ ܘܒܝܬ ܝܘ̈ܢܝܐ ܘܒܝܼܗܘܼܕ. ܗܿܠܝܢ ܓܒܪܐܝܠ ܗܿܐ ܡܦܫܿܩ. ܘܐܦ ܠܚܠܡܼ ܕܨܠܡܐ ܕܢܒܘܪܟܕܢܨܪ ܘܠܚܼܙܘܐ ܕܚܼܙܐ ܕܢܝܐܝܠ ܘܕܐܝܿܠܝܢ ܣ݀ܥܪܝܼܢ ܒܢ̈ܝܐ ܕܗܿܠܝܢ ܐܪܒܥܐ ܡܕܒܪ̈ܢܐ.","english":"And there was no one to help me in this matter. This reveals the word of Gabriel, that he was alone among the angels, and Michael was rejoicing in the redemption of the people. The rest of the angels, because of the wickedness of the people, were eager that again they should be subjected to servitude and war. The angels of the Persians and the Greeks were not with Gabriel because of their wickedness. But God moved this matter because the wickedness of the people was not worthy of redemption. Gabriel was eager that the people be redeemed because he was near to being the bearer of the birth of Christ, and Michael was diligent for the end because he was the leader of the people and desired that his labor not be in vain and fruitless. Moreover, the ruler of the Persians did not desire that the people be freed because of the righteous ones of the people. The Persians had turned away from the knowledge of God. And again, the angel of the Greeks, because of the evils that were destined to be inflicted upon the people on account of their wickedness at the time of the Maccabees. This indicates the time at which the angels were moved by the command of the Creator. At the first hour of the kingdom of the Medes, the angels received the command to strengthen and oppress Israel, who was in weakness, so that he might be emboldened and oppressed by the captivity of the hand of the heathen. \"To oppress you.\" Therefore, in truth, I show you truly and accurately and without concealment, I reveal to you and to these things that are destined to happen in the land of the Persians, among the Greeks, and in Judah. These things Gabriel interprets. And also to the dream of the image of Nebuchadnezzar and to the vision that Daniel saw, and to these things that are done in the house of these four leaders.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܠܐܟܐ","severity":"info","text":"The Syriac term ܡܠܐܟܐ (malʾakē) is used here for both the angel Gabriel and the angel of the Greeks, reflecting a shared lexical category for divine messengers.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܩܒ̈ܝܐ","severity":"info","text":"The reference to the Maccabees (ܡܩܒ̈ܝܐ) situates the commentary within the context of the Maccabean revolt, a period of persecution and resistance under Greek rule.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܢܝܐܝܠ","severity":"info","text":"The mention of Daniel (ܕܢܝܐܝܠ) and his vision alludes to the biblical Book of Daniel, particularly the visions in chapters 2 and 7-12, which bar Salibi interprets.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܿܠܝܢ ܓܒܪܐܝܠ ܗܿܐ ܡܦܫܿܩ","severity":"info","text":"The phrase 'These things Gabriel interprets' marks a structural shift from narrative to explicit exegesis, signaling the commentator's method of assigning meaning to the preceding events.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܝܼܟܐܝܼܠ","severity":"info","text":"Michael's role as 'leader of the people' parallels his traditional function in Jewish and Christian tradition as the guardian angel of Israel, a motif also found in Daniel 10:13 and 12:1.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܫܼܢܬ݀ ܚܕܐ","severity":"caution","text":"The phrase 'at the first hour of the kingdom of the Medes' is ambiguous: it may refer to a specific chronological moment or a symbolic beginning; the text does not clarify which.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the angels of the Persians and the Greeks' is unclear: they may be guardian angels of those nations or personifications of their political powers.","The phrase 'at the first hour of the kingdom of the Medes' could be literal or symbolic; the text does not specify."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"ܬܠܬ ܡܠ̈ܟܝܼܢ ܗ̄ ܕܡܬܼܩܪܝܢ ܒܫܡܐ ܕܪܝܘܿܫ ܟܕ ܡܼܢ ܩܕܡܝܗܘܿܢ ܐܝܼܬ ܗܼܘܘ ܣܓ̈ܝܐܐ ܕܐܦ ܗܼܢܘܿܢ ܦܪ̈ܣܝܐ ܗܼܘܘ. ܘܡܼܢ ܟܘܼܪܫ ܕܝܢ ܗ݀ܘ ܕܐܡܼܠܟ ܩܕܡܐܝܼܬ ܘܥܕܐܡ ܠܗܿܠܝܢ ܬܠܬܐ ܐܡܿܪ ܥܠܝܗܘܿܢ ܒܚܕ ܫܡܐ ܡܬܼܩܪܝܢ ܗܼܘܘ. ܘܪܒܝܼܥܝܼܐ ܕܒ݀ܬܪ ܗ̄ ܥܬܝܼܕ ܢܬܼܢܨܚ ܒܪ̈ܒܘ̄ ܝܬܝܼܪ ܡܼܢ ܕܩܕܡܘܗܝ. ܠܗܿܢܐ ܕܪܝܘܿܫ ܩܼܛܠ ܐܠܟܣܕܪܘܿܣ ܘܒܛܠܬ݀ ܡܠܟܘܼܬܐ ܕܦܪ̈ܣܝܐ. ܘܡܐ ܕܥܫܼܢ ܗ̄ ܡܐ ܕܝܼܪܪܒ ܒܥܘܼܬܪܐ ܘܒܫܘܼܠܛܢ ܕܪܝܘܿܫ ܒܐܬܪܗ. ܢܥܝܼܪ ܗ̄ ܠܡܠܟܘܼ̄ ܕܝܘ̈ܢܝܐ ܒܙܒܼܢܐ ܓܝܪ ܕܐܫܼܬܠܛ ܘܐܬܢܼܨܚ ܒܟܿܠ ܦܢ̈ܝܢ. ܐܙܝܼܥ ܠܐܠܟܣܢܕܪܘܿܣ ܡܼܢ ܒܝܬ ܝܘܢ̈ܝܐ ܕܢܐܼܬܐ ܥܠܘܝܗ ܘܢܩܘܼܡ ܡܠܟܐ ܗ̄ ܐܠܟܣܢܕܪܘܿܣ ܓܢܒܪܐ ܩܪܼܝܗܝ ܡܛ݀ܠ ܕܙܼܟܐ ܠܕܪܝܘܿܫ ܘܙܟܼܐ ܠܣܓܝ̈ܐܐ ܬܘܼ ܩܪܼܝܗܝ ܓܢܒܪܐ ܡܛܾ݀ ܕܐܚܝܼܕ ܠܥܿܪܬܐ ܘܣܥܼܪ ܣܘܼܥܪ̈ܢܐ ܪܘܪ̈ܒܐ. ܘܢܫܼܠܛ ܗ̄ ܡܐ ܕܐܚܼܕ ܘܐܫܼܬܠܛ ܒܥܡܿܪܬܐ. ܘܢܥܼܒܕ ܐܝܟ ܗ̄ ܕܥܿܒܕ ܘܡܫܿܡܠܐܟܿܠܡܕܡ ܐܝܟ ܨܒܝܿܢܗ ܟܕ ܠܝܬ ܕܩܿܐܡ ܠܩܘܼܒܠܗ ܘܡܿܥܘܟ ܠܗ. ܟܕ ܩܿܐܡ ܬܬܬܼܒܪܝ ܗ̄ ܡܐ ܕܩܐܼܡ ܠܗ ܘܐܫܼܬܠܛ ܘܫܥܼܒܕ ܥܡ̈ܡܼܐ ܣܓܝ̈ܐܐ ܒܙܒܼܢܐ ܙܥܘܿܪܐ ܕܝܒ̄ ܫ̈ܢܝܼܢ ܡܝܼܬܘ ܘܒܛܠܬ݀ ܡܠܟܘܼܬܗ ܡܢܼܗ. ܘܬܬܬܼܒܕܪܝ ܠܐܪܒܥ ܗ̄ ܡܿܘܕܥ\nܕܟܕ ܡܿܐܬ ܠܐ ܫܿܒܩ ܒܪܐ ܒܠܟܘܼܬܗ ܐܠܐ ܡܦܿܠܓ ܠܐܪܒܥܐ ܥܒܕ̈ܘܗܝ ܪ̈ܚܝܼܡܐ ܕܐܬܪܒܝܼܘ ܥܡܗ ܘܠܗܘܿܢ ܩ݀ܪܐ ܪ̈ܘܼܚܝ ܫܡܿܝܐ. ܐܪܒܥ ܦܢܝ̈ܬܐ. ܘܚܕ ܐܡܼܠܟ ܒܒܿܒܝܠ ܘܐܚܪܢܐ ܒܐܣܝܐ ܘܐܚܪܝܢ ܒܐܢܛܝܘܟܝܐ ܘܐܚܪܢܐ ܒܡܨܪܝܢ. ܘܠܐ ܐܝܟ ܣܘܦܗ ܗ̄ ܠܘ ܠܦܘܼܬ ܟܡܝܘܼܬܐ ܕܪܒܘܼܬܗ ܘܕܚܝܼܠܘܼܬܐ ܘܚܪܝܼܦܘܼܬܐ ܕܫܘܼܠܛܢܗ ܗܿܟܢܐ ܩܘܝܼ ܐܘܼܚܕܢܗ܆ ܐܠܐ ܬܬܥܼܩܪܝ ܗ̄ ܠܝܼܠܐܝܼܬ ܡܫܢܝܐ ܡܢܼ̈ ܡܠܟܘܼܬܗ.","english":"Three kings who are called by the name of Darius, while before them there were many who were also Persians. And as for Cyrus, the one who reigned first, up to these three, he says of them that they were called by one name. And the fourth after him is destined to be exalted more than those before him. This is the one who killed Alexander and abolished the kingdom of the Persians. And when he grew strong in wealth and in the authority of Darius in his land, he stirred up the kingdom of the Greeks. For at the time when he ruled and was exalted in all regions, he moved Alexander from the house of the Greeks to come against him and to become king. Alexander called him a man because he conquered Darius and conquered many; also he called him a man because he held the city and performed great deeds. And he ruled when he took and ruled over the city. And he acted as he acted and completed everything according to his will, while there was no one to stand against him and hinder him. When he stood, it was broken, that which stood against him, and he ruled and subjugated many peoples in a short time of twelve years, and his kingdom was abolished from him. And it was divided into four parts, indicating that when he died he left no son in his kingdom, but divided it among his four beloved servants who grew up with him and were called the four winds of heaven. Four regions: one reigned in Babylon, another in Asia, another in Antioch, and another in Egypt. And not like its end, not according to the quantity of his greatness and the power and sharpness of his authority, was his dominion established; but it was uprooted at night, the news of his kingdom was heard.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Darius","severity":"info","text":"The commentary conflates several Persian kings named Darius, likely Darius I, II, and III, and identifies the fourth as Alexander the Great, who defeated Darius III and ended the Achaemenid Empire.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܓܢܒܪܐ","severity":"info","text":"The Syriac term ܓܢܒܪܐ (gabrā) is translated as 'man' but carries connotations of 'hero' or 'mighty one,' emphasizing Alexander's martial prowess in the commentary.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"four winds of heaven","severity":"info","text":"The division of Alexander's empire into four parts among his generals (the Diadochi) is a common historical trope; the 'four winds of heaven' is a Syriac apocalyptic motif, possibly from Danielic tradition.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"twelve years","severity":"info","text":"The twelve-year reign of Alexander the Great (336–323 BCE) is historically accurate, though the commentary presents it as a period of rapid conquest and collapse.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"uprooted at night","severity":"caution","text":"The phrase 'uprooted at night' is ambiguous: it may refer to Alexander's sudden death (possibly by poisoning) or to a symbolic end of his dynasty, but the Syriac text does not specify the cause.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'fourth' king is ambiguous: the text says he killed Alexander and abolished the Persian kingdom, but historically Alexander defeated Darius III; the commentary may be reversing roles or referring to a different figure.","The phrase 'uprooted at night' could be literal (a night attack) or metaphorical (sudden demise); the Syriac does not clarify."],"confidence":"medium","notes":[]},{"i":31,"ref":"p31","source":"ܘܠܝܬ ܐܚܪܝܢ ܗ̄ ܐܡܿܪ ܕܒ݀ܬܪ ܡܿܘܬܗ ܠܐ ܣܥܿܪܬ ܬܘܼܒ ܡܕܡ ܝܬܝܼܪܐ. ܗܿܪܟܐ ܫܠܼܡ ܫܪܒܐ ܕܐܠܟܣܢܕܪ̈ܘܿܣ ܒܪ ܦܝܼܠܠܝܼܦܘܿܣ.. ܝܘܼܒܠܐ ܕܗܿܢܘܿܢ ܐܪܒܥܐ. ܐܡܠܼܟ ܒܐܣܝܐ ܐܢܛܝܘܟܘܿܣ ܘܒܿܬܪܗ ܣܠܘܿܩܘܿ ܒܝܘܡ̈ܝ ܚܘܼܢܝܐ ܟܗܿܢܐ ܘܒ݀ܬܪܗ ܐܢܛܝܟܘܿܣ ܐܦܝܼܦܐܢܘܿܣ ܒܪ ܐܢܓܛܝܘܿܟܘܿܣ ܪܒܐ ܘܒܿܬܪܗ ܐܢܛܝܟܘܿܣ ܛܠܝܐ. ܗܿܢܘܿܢ ܕܐܡܠܼܟܘ ܒܐܢܛܝܘܿܟܝܐ ܣܘܿܓܐܗܘܿܢ ܦܠܐܡܐܘܿܣ ܡܬܼܩܪܝܢ ܗܼܘܘ. ܘܗܿܢܘܿܢ ܕܐܡܠܼܟܘ ܒܒܿܒܝܠ. ܒܙܼܒܢ ܩܠܝܼܠ ܒܛܠܠܘܼܣܠܘܿܩܘܿܣ ܕܐܡܠܼܟ ܒܐܣܝܐ. ܫܪܝܼ ܒܩܪܝܐ ܘܢܣܼܒ ܠܐܢܛܝܘܿܟܝܐ ܡܼܢ ܣܠܘܿܩܘܿܣ ܢܝܼܩܐܛܘܪ. ܘܒܿܬܪ ܗܿܢܐ ܩܼܡ ܐܢܛܝܘܟܘܿܣ ܐܦܝܼܦܐܢܘܿܣ ܒܫܢܬ݀ ܐܪܒܥܝܼܢ ܘܫܒܥ ܕܝܘ̈ܢܝܐ. ܘܐܚܼܕ ܥܡ ܐܣܿܝܐ ܐܦ ܠܣܘܼܪܝܐ ܘܠܡܨܪܝܢ ܘܐܣܼܒܠ ܒܝܼܫ̈ܬܐ ܠܝܘܼܕ̈ܝܐ ܘܩܼܡ ܒ݀ܬܪܗ ܐܢܛܝܘܟܘܿܣ ܐܘܼܦܐܛܘܪ ܘܐܦ ܗܿܢܐ ܐܥܝܼܩ ܠܝܘܼܕ̈ܝܐ ܗ݀ܝܕܝܢ ܐܬܼܐ ܕܝܼܡܛܪܝܘܿܣ ܒܪ ܣܠܘܿܩܘܿܣ ܕܣܘܼܪܝܐ ܘܩܼܛܠ ܠܐܢܛܝܟܘܿܣ ܒܝܼܫ̈ܬܐ ܐܣܒܼܠ ܠܥܡܐ ܒܙܒܢ ܝܼܗܘܼܕܐ ܡܩܼܒܝ. ܘܒܿܬܪܟܢ ܐܬܼܐ ܐܠܟܣܢܕܪܘܿܣ ܐܚܘܼܗܝ ܕܐܢܛܝܟܘܿܣ ܐܘܦܐܛܘܿܪ ܘܙܟܼܐ ܠܕܝܼܡܛܪܝܘܿܣ ܘܐܚܼܕ ܠܬܪ̈ܬܝܗܝܢ ܡܠ̈ܟܘܬܐ ܠܐܣܝܐ ܘܠܣܘܼܪܝܐ ܘܟܕ ܝܗܒܼܠܗ ܦܛܘܿܠܘܿܡܐܘܿܣ ܕܡܨܪܝܢ ܠܐܠܟܣܢܕܪܘܿܣ ܒܪܬܗ ܐܢܬܬܐ ܢܣܼܒܗ ܡܢܼܕܪܝܼܫ ܘܝܗܼܒܗܿ ܠܕܝܡܛܪܝܘܿܣ ܕܡܼܢ ܝܘܼܒܿܠܐ ܕܡ̈ܠܟܐ ܕܣܘܼܪܝܐ ܕܐܬܼܐ ܡܼܢ ܩܪܝܼܛܝ ܘܟܕ ܡܝܼܬ ܦܛܘܿܠܘܼܡܐܘܿܣ ܕܡܨܪܝܢ ܐܚܼܕ ܕܝܼܡܛܪܝܘܿܣ ܠܬܠܬܐ ܐܘܼܚ̈ܕܢܐ ܕܡܨܪܝܢ ܘܕܐܣܝܐ ܘܕܣܘܼܪܝܐ ܘܐܣܒܼܠ ܒܝܼܫ̈ܬܐ ܠܝܘܼܕ̈ܝܐ. ܘܢܥܼܫܢ ܡܠܟܐ ܕܬܝܡܢܐ ܗ̄ ܡܠܟܐ ܕܬܝܡܢܐ ܦܛܘܿܠܘܼܡܐܘܿܣ ܩܿܪܐ ܕܡܬܼܥܫܢ ܘܡܼܬܓܢܒܪ ܥܠ ܐܠܟܣܢܪܘܿܣ ܙܥܘܿܪܐ ܒܪ ܐܢܛܝܟܘܿܣ ܐܦܝܼܦܐܢܘܿܣ.","english":"And there is no other. He says that after his death nothing more was done. Here ends the history of Alexander son of Philip. The four kingdoms: Antiochus reigned in Asia, and after him Seleucus in the days of the priest Onias, and after him Antiochus Epiphanes son of Antiochus the Great, and after him Antiochus the Younger. Those who reigned in Antioch were mostly called Philometor. And those who reigned in Babylon: for a short time Demetrius Soter, who reigned in Asia, began a war and took Antioch together with Seleucus Callinicus. And after this, Antiochus Epiphanes rose up in the year 147 of the Greeks, and took not only Asia but also Syria and Egypt, and inflicted evils upon the Jews. And after him rose Antiochus Eupator, and he also oppressed the Jews. Then came Demetrius son of Seleucus of Syria and killed Antiochus, and evils were inflicted upon the people. At the time of Judas Maccabee, after this came Alexander, brother of Antiochus Eupator, and conquered Demetrius and took both kingdoms, Asia and Syria. And when Ptolemy of Egypt gave his daughter as wife to Alexander, he took her back again and gave her to Demetrius, along with the yoke of the kings of Syria who came from Crete. And when Ptolemy of Egypt died, Demetrius took the three provinces of Egypt, Asia, and Syria, and inflicted evils upon the Jews. And the king of the South, that is, Ptolemy, who is called the king of the South, who is strong and prevails over Alexander the Younger, son of Antiochus Epiphanes.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ܐܠܟܣܢܕܪ̈ܘܿܣ ܒܪ ܦܝܼܠܠܝܼܦܘܿܣ","severity":"info","text":"The phrase 'Alexander son of Philip' refers to Alexander the Great, whose death in 323 BCE marks the end of his history in this commentary.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܝܘܼܒܠܐ ܕܗܿܥܘܿܥ ܐܪܒܥܐ","severity":"info","text":"The 'four kingdoms' (ܝܘܼܒܠܐ ܕܗܿܥܘܿܥ ܐܪܒܥܐ) likely refers to the Hellenistic successor kingdoms, a standard schema in Syriac historiography.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܒܫܢܬ݀ ܐܪܒܥܝܼܥ ܘܫܒܥ ܕܝܘ̈ܥܝܐ","severity":"info","text":"The year 147 of the Greeks (Seleucid era) corresponds to 166/165 BCE, aligning with the Maccabean revolt.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܝܘܼܕ̈ܝܐ","severity":"info","text":"The repeated mention of 'evils inflicted upon the Jews' reflects the persecution under Antiochus IV Epiphanes and subsequent Seleucid rulers, a key theme in Maccabean history.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܠܟܐ ܕܬܝܡܢܐ","severity":"info","text":"The 'king of the South' (ܡܠܟܐ ܕܬܝܡܢܐ) is a standard Syriac designation for the Ptolemaic ruler of Egypt, here identified as Ptolemy.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܠܟܣܢܪܘܿܣ ܙܥܘܿܪܐ","severity":"caution","text":"The identity of 'Alexander the Younger' is ambiguous; it may refer to Alexander Balas or another minor Seleucid figure, but the text does not clarify.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The sequence of Seleucid rulers is compressed and may conflate historical figures; 'Alexander the Younger' is not clearly identified.","The phrase 'those who reigned in Antioch were mostly called Philometor' is historically imprecise, as Philometor was a Ptolemaic epithet."],"confidence":"medium","notes":[]},{"i":32,"ref":"p32","source":"ܘܢܬܼܩܦ ܗ̄ ܐܡܿܪ ܕܬܩܿܦ ܘܡܬܼܚܝܠ ܦܛܘܿܠܘܼܡܐܘܿܣ ܡܨܪܝܐ ܥܠ ܐܠܟܣܢܕܪܘܿܣ ܙܥܘܿܪܐ܀ ܘܠܣܘܿܦ ܝܘܡ̈ܬܐ ܗ̄ ܠܐܦ̈ܝ ܫܘܼܠܡܐ ܕܚܝ̈ܝܗܘܿܢ ܒܥܠܼܬܐ ܕܐܢܬܬܐ ܕܐܬܿܝܢ ܠܪܚܡܿܘܼܬܐ ܦܛܘܼܠܘܼܡܐܘܿܣ ܘܐܠܟܣܕܪܘܿܣ. ܘܒܪܬ݀ ܡܠܟܐ ܗ̄ ܐܡܿܪ ܥܠ ܩܠܐ ܘܦܛܪܐ ܒܪܬ݀ ܦܛܘܿܠܘܿܡܐܘܿܣ ܕܠܗܿ ܩܿܪܐ ܠܡܠܟܬܐ ܕܬܝܡܢܐ ܕܡܬܼܗܝܒܐ ܐܢܬܬܐ ܠܐܠܟܣܢܕܪܘܿܣ ܡܠܟܐ ܕܓܪܒܝܐ ܘܐܬܝܗܼܒܬ݀ ܒܥܠܼܬܐ ܗܿܕܐ ܕܬܒܼܛܠܝ ܒܥܠܕܒܒܘܼܬܐ ܕܐܒܘܼܗܝ ܕܐܠܟܣܕܢܪܘܿܣ ܥܡ ܦܛܘܿܠܘܿܡܐܘܿܣ ܐܒܘܼܗܿ. ܘܠܐܢܗܼܐ ܒܗ ܚܝܠ ܗ̄\nܩܢܼܛܐ ܘܕܚܼܠܐ ܐܟܡܿܢ ܕܡܦܿܣܐ ܒܙܒܼܢܐ ܕܐܒܘܼܗܿ ܕܒܙܐܦܐ ܝܗܒܗܿ ܠܗ ܕܟܕ ܨ݀ܒܐ ܢܩܛܠܝܼܘ̄. ܘܬܫܼܬܡܠܡܝ ܗܝܼ ܘܡܝܬܝ̈ܢܝܗܿ ܗ̄ ܗܿܠܝܢ ܓܠܝܐܝܼܬ ܗܼܘ̈ܝ ܨܝܕ̈ܝܗܿ ܒܗܿܝ ܕܡܢܼܗ ܕܐܠܟܣܢܕܪܘܣ ܐܬܢܣܼܒܬ݀ ܗܝܼ ܘܟܿܠܗ ܚܝܠܗܿ ܘܥܘܼܫܢܗܿ ܘܐܝܼܩܪܗܿ. ܘܐܬܝܗܼܒܬ݀ ܠܕܝܡܛܪܝܘܿܣ ܒܪ ܕܝܡܛܪܝܘܿܣ ܒܥܠܕܒܒܗ ܕܐܠܟܣܢܕܪܘܣ. ܘܢܩܘܼܡ ܡܼܢ ܥܩܼܪܐ ܗ̄ ܐܡܿܪ ܥܠ ܐܢܛܝܐܟܘܿܣ ܙܥܘܿܪܐ ܕܐܝܼܬܘܗܝ ܒܪ ܐܠܟܣܢܕܪܘܿܣ. ܗܿܢܐ ܦܬܓܡܐ ܬܢܢ ܡܥܠ ܘܒܿܬܪܟܢ ܡܫܼܬܥܐ ܥܠ ܐܠܟܣܓܕܪܘܿܣ ܘܦܛܘܠܘܿܡܐܘܿܣ. ܘܐܬܼܐ ܠܬܘܼܩܦܐ ܗ̄ ܦܛܘܿܠܘܿܡܐܘܿܣ ܡܨܪܝܐ ܕܢܐܼܬܐ ܒܚܝܠܐ ܬܩܝܼܦܐ ܥܠ ܐܠܟܣܕܪܘܿܣ ܙܥܘܿܪܐ. ܘܢܥܼܒܪ ܒܗܘܿܢ ܗ̄ ܕܡܬܼܬܩܦ ܚܣܝܐܝܼܬ ܡܨܪܝܐ ܘܡܫܪܬܠܛ ܥܠ ܐܠܟܢܕܪܘܿܣ. ܘܐܦ ܕܚܠܼܬܗܘܿܢ ܗ̄ ܠܦܬܟܪ̈ܝܗܘܿܢ ܩܿܪܐ. ܘܗܼܘ ܚܕ ܬܪܝܢ ܗ̄ ܗܼܘ ܦܛܘܿܠܘܿܡܐܘܿܣ ܥܦܝܼܦܐܝܼܬ ܐܬܿܐ ܒܚܝܠܐ ܥܠܐܠܟܣܢܕܪܘܿܣ ܬܪܬܝܢ ܙܒ̈ܢܝܼܢ. ܘܢܥܘܼܠ ܒܬܘܼܩܦ ܗ̄ ܥܿܐܠ ܦܛܘܿܠܘܿܡܐܘܿܣ ܠܡܠܟܘܼܬܗ ܕܐܠܟܣܢܕܪܘܿܣ ܬܩܝܼܦܐܝܼܬ ܘܫܿܒܐ ܘܡܚܪܒ ܘܒܿܬܪܟܢ ܦܿܢܐ ܠܐܬܪܗ. ܘܒܢܘܗ̈ܝ ܢܬܓܼܪܘܢܼ ܗ̄ ܐܢܝܟܘܿܣ ܒܪ ܐܠܟܣܢܕܪܘܿܣ ܘܛܪܝܼܦܘܿܢ ܡܪܒܝܢܗ.","english":"And he says that Ptolemy the Egyptian prevailed and grew strong against Alexander the Younger. And at the end of the days, at the completion of their lives, because of the woman who came for the sake of friendship, Ptolemy and Alexander. And the daughter of the king, he says concerning Cleopatra the daughter of Ptolemy, whom he calls the queen of the south, who was given as a wife to Alexander the king of the north, and she was given for this reason, that the enmity of Alexander's father with Ptolemy her father might cease. And by her, power, he says, was cut off and fear, as is fitting in the sacrifice of her father, who gave her to him in a gift, so that he might kill him. And she was completed, and her deaths, he says, these were clearly her hunters, in that by the hand of Alexander she was taken, and all her power and her wealth and her honor. And she was given to Demetrius son of Demetrius, the enemy of Alexander. And he says concerning Antiochus the Younger, who is the son of Alexander, that he stands with the root. This word is from the beginning, and afterwards the story is told concerning Alexander and Ptolemy. And he says that Ptolemy the Egyptian came to prevail, who came with a strong force against Alexander the Younger. And he says that he passed through, that the Egyptian prevailed secretly and ruled over Alexander. And he also calls their fear their idols. And he is one of two, he says, that Ptolemy came twice with force against Alexander. And he says that he entered with force, that Ptolemy entered into the kingdom of Alexander forcefully, and took captive and destroyed, and afterwards returned to his own land. And his sons, he says, Antiochus son of Alexander and Tryphon his tutor waged war.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܛܘܿܠܘܼܡܐܘܿܣ ܡܨܪܝܐ","severity":"info","text":"Ptolemy the Egyptian: refers to Ptolemy VI Philometor, a common figure in Syriac accounts of the Seleucid–Ptolemaic wars.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܠܐܘܦܛܪܐ","severity":"info","text":"Cleopatra daughter of Ptolemy: likely Cleopatra Thea, daughter of Ptolemy VI, given in marriage to Alexander Balas (Alexander the Younger) to seal a treaty.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܠܟܬܐ ܕܬܝܡܢܐ","severity":"info","text":"Queen of the south: a title for Cleopatra, echoing the biblical 'queen of the south' (1 Kings 10; cf. Dan 11:5–6), applied here to a Ptolemaic princess.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܝܡܛܪܝܘܿܣ ܒܪ ܕܝܡܛܪܝܘܿܣ","severity":"info","text":"Demetrius son of Demetrius: Demetrius II Nicator, Seleucid king and enemy of Alexander Balas, who later married Cleopatra Thea after Alexander's death.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܢܛܝܐܟܘܿܣ ܙܥܘܿܪܐ","severity":"info","text":"Antiochus the Younger: Antiochus VI Dionysus, infant son of Alexander Balas, whose reign was controlled by the general Tryphon.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܒܢܘܗ̈ܝ ܢܬܓܼܪܘܢܼ","severity":"caution","text":"The Syriac phrase 'and his sons waged war' is ambiguous: it may refer to Antiochus VI and Tryphon, or to other sons of Alexander; the text is unclear.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the woman who came for the sake of friendship' is not explicitly named in the Syriac, but the context points to Cleopatra Thea.","The phrase 'her deaths' (ܡܝܬܝ̈ܢܝܗܿ) is obscure; it may refer to her figurative death (loss of status) or a literal death."],"confidence":"medium","notes":[]},{"i":33,"ref":"p33","source":"ܡܫܼܬܘܝܢ ܘܡܟܿܢܫܝܼܢ ܚܝܠ̈ܘܬܐ ܘܥܿܐܠܝܼܢ ܠܡܨܪܝܢ ܕܢܒܼܥܘܿܢ ܟܘܼܪܣܝܐ ܕܐܠܟܣܢܕܪܘܣ ܐܒܘܼܗܝ ܡܼܢ ܡܨܪ̈ܝܐ ܕܫܩܼܠܗ ܘܝܗܼܒܗ ܠܝܕܡܪܝܘܿܣ ܒܪ ܕܝܼܡܪܝܘܿܣ ܒܥܠܕܒܒܗ ܕܐܠܟܣܕܢܪܘܿܣ ܘܫܩܼܠܘܼܗܝ ܡܢܼ̈ ܕܕܝܼܡܛܪ̄ܝܘ ܡܛ݀ܠ ܕܡܨܪܝܐ ܡܝܼܬ ܠܗ. ܘܢܓܪܦܘܿܢ ܘܢܥܼܒܪܘܢܼ ܗ̄ ܐܡܿܪ ܕܡܐ ܕܐܬܿܝܢ ܫܿܩܠܝܼܢ ܠܗܿ ܠܡܠܟܘܼܬܗ ܕܕܝܡܪܝܘܿܣ ܘܡܥܿܒܪܝܼܢ ܟܿܠܗ ܫܘܼܠܛܢܗ ܡܢܼ̈ܿ. ܘܢܗܼܦܟܘܢܼ ܗ̄ ܟܕ ܗܿܦܟܝܼܢ ܘܐܬܿܝܢ ܥܠܘܗܝ ܘܡܼܬܓܪܝܢ ܗ̄ ܡܬܓܪܓܝܼܢ ܟܝܼܬ ܡܬܡܼܪܡܪܝܼܢ ܘܡܩܿܘܝܢ ܒܚܝܠܗܘܿܢ ܥܕܡܐ ܕܢܿܣܒܝܼܢ ܠܗܿ ܠܙܟܘܼܬܐ ܒܩܪܒܐ ܥܫܝܼܢܐܝܼܬ ܘܐ݀ܚܕܝܼܢ ܠܫܘܼܠܛܢܐ ܕܐܠܟܣܢܕܪܘܿܣ ܕܫܩܼܠܗ ܡܨܪ̈ܝܐ ܘܡܫܠܛ ܗܼܘܐ ܥܠܘܗܝ ܕܝܡܝܛܪܝܘܿܣ ܒ݀ܬܪ ܡܘܬܗ ܕܡܨܪܝܐ ܘܢܬܼܡܪܡܪ ܗ̄ ܡܫܼܬܥܐ ܫܪܒܐ ܕܗܿܠܝܢ ܕܒܝܬ ܐܠܟܣܢܕܪܘܿܣ ܘܕܝܼܡܪܝܘܿܣ ܗܿܢܐ ܕܩܕܝܼܡ ܒܣܘܼܥܪܢܐ ܠܗ݀ܘ ܕܥܡ ܦܛܘܿܠܘܿܡܐܘܿܣ. ܡܠܟܐ ܕܬܝܡܢܐ ܗ̄ ܠܕܝܛܪܝܘܿܣ ܕܡܼܢ ܣܠܘܼܩܘܿܣ ܩܿܪܐ ܡܠܟܐ ܕܐܢܛܝܘܿܟܝܐ ܘܥܠܼܬܐ ܕܡܘܼܪܡܪ ܗ̄ ܥܠ ܕܫܡܼܥ ܕܐܬܛܝܒܼ ܐܠܟܣܢܕܪܘܿܣ ܕܢܼܦܘܿܩ ܢܩܼܪܒ ܥܡܼܗ. ܘܢܦܘܿܩ ܗ̄ ܘܢܦܼܩ ܕܝܡܛܪܝܘܣ ܘܐܪܥܼ ܠܐܠܟܣܢܕܪܘܣ. ܘܢܩܝܼܡ ܚܝܼܠ ܗ̄ ܚܝܠܐ ܪܒܐ ܐܩܝܼܡ ܐܠܟܣܢܕܪܘܿܣ ܠܘܼܩܒܠ ܕܝܼܡܛܪܝܘܿܣ ܟܕ ܙܟܼܝܗܝ. ܘܢܫܬܼܠܡ ܚܝܠܐ ܗ̄ ܒܐܝܼܕܗ ܕܐܠܟܣܢܕܪܘܿܣ ܐܡܿܪ ܟܕ ܛ݀ܒ ܣܿܓܝܐܐ ܡܫܪܝܼܬܗ ܕܕܝܼܡܿܛܪܝܘܿܣ ܘܪܘܪ̈ܒܢ ܡܠ̈ܘܗܝ ܐܠܐ ܐܬܥܼܫܢ ܐܠܟܣܢܕܪܘܿܣ ܠܕܝܼܡܛܪܝܘܿܣ ܘܠܚܝܠܗ ܣ̈ܓܝܐܐ. ܘܠܐ ܢܬܩܼܦ\nܗ̄ ܐܠܐ ܗܼܘ ܐܠܟܣܢܕܪܘܿܣ ܠܐ ܡܫܼܟܚ ܓܡܝܼܪܐܝܼܬ ܢܩܼܘܐ ܒܬܘܼܩܦܗ ܡܛ݀ܠ ܕܐܬܿܐ ܚܡܘܼܗܿ ܡܨܪܝܐ ܘܫܿܩܠ ܡܢܼܗ ܠܡܠܟܘܼܬܐ.","english":"they were subdued and their armies were defeated, and he entered Egypt, which had seized the throne of Alexander his father from the Egyptians, and he gave it to Demetrius son of Demetrius, the enemy of Alexander, and they took it from the Demetrians because the Egyptian had died. And they turned and crossed over, he says, that when he came, they took the kingdom of Demetrius and transferred all his authority from him. And they turned, when he turned and came against him and they were stirred up, that is, they were provoked and strengthened in their power until they seized victory in a fierce battle and took hold of the rule of Alexander, which the Egyptians had taken and which had been exercised over Demetrius after the death of the Egyptian. And it was stirred up, the story of these things concerning the house of Alexander and this Demetrius, which preceded in the affair to that with Ptolemy. The king of Egypt, he says, to Demetrius, who with Seleucus is called king of Antioch, and the reason he was stirred up was because he heard that Alexander had prepared to go out and fight with him. And he went out, and Demetrius went out and met Alexander. And he raised up, he says, a great army; Alexander raised up against Demetrius when he defeated him. And the army was delivered, he says, into the hand of Alexander, when many of the camp of Demetrius and his great men deserted, but Alexander was hindered against Demetrius and his many troops. And he did not prevail, but Alexander himself was not able to endure fully in his strength because his father-in-law the Egyptian came and took the kingdom from him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܫܼܬܘܝܢ ܘܡܟܿܢܫܝܼܢ","severity":"info","text":"The opening verbs indicate a passive or reflexive sense of being subdued and defeated, setting the stage for the narrative of Ptolemy's entry into Egypt.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܨܪܝܐ","severity":"info","text":"The term 'Egyptian' (ܡܨܪܝܐ) here refers to Ptolemy, the ruler of Egypt, consistent with the commentary's identification of Ptolemy as the king of the south.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܕܝܼܡܪܝܘܿܣ","severity":"info","text":"Demetrius son of Demetrius is likely Demetrius II Nicator, a Seleucid king, whose conflict with Alexander (Balas?) and Ptolemy reflects the historical struggles of the late Seleucid period.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܢܬܼܡܪܡܪ ܗ̄ ܡܫܼܬܥܐ ܫܪܒܐ","severity":"info","text":"The phrase 'the story of these things was stirred up' marks a narrative transition, summarizing the preceding events and introducing the next episode involving Demetrius and Seleucus.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܐ ܢܬܩܼܦ","severity":"caution","text":"The phrase 'and he did not prevail' is ambiguous: it may refer to Alexander's failure to defeat Demetrius fully, or to Demetrius's inability to hold his position. The context suggests the former.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Alexander' is ambiguous: possibly Alexander Balas (rival of Demetrius II) or another figure; the commentary does not specify.","The phrase 'king of Egypt' (ܡܠܟܐ ܕܬܝܡܢܐ) may refer to Ptolemy VI or Ptolemy VII; the text does not distinguish.","The clause 'he gave it to Demetrius son of Demetrius' could mean Ptolemy gave the throne to Demetrius, or that the Egyptians gave it; the Syriac syntax is unclear."],"confidence":"medium","notes":[]},{"i":34,"ref":"p34","source":"ܡܠܟܐ ܕܓܪܒܝܐ ܗ̄ ܐܠܟܣܢܕܪܘܿܣ ܘܟܢܼܫ ܚܝܠܐ ܕܪܒ ܡܼܢ ܗ݀ܘ ܕܟܢܼܫ ܠܘܼܩܒܠ ܕܝܼܡܪܝܘܿܣ ܠܘܼܩܒܠ ܡܨܪܝܐ ܕܐܬܼܐ ܥܠܘܗܝ ܕܢܣܼܒ ܡܠܟܘܼܬܗ. ܘܠܫܘܼܠܡ ܙܒܼܢܐ ܗ̄ ܡܐ ܕܩܪܒܼ ܙܒܢܼܐ ܕܫܘܼܠܡܐ ܕܚܝ̈̄ܘ. ܒܢܚܠܐ ܥܦܝܼܦܐ ܕܗܿܘܐ ܚܕ ܬܪܝܢ ܥܠ ܗ݀ܘ ܩܕܡ̄ ܐܬܐ ܐܠܟܣܢܕܪܘܿܣ ܥܠ ܦܛܘܠܘܡܐܘܿܣ ܡܨܪܝܐ ܕܐܬܼܐ ܠܐܢܛܝܘܼܟܝܐ ܘܒܥܼܐ ܕܢܩܼܛܘܪ ܬܓܐ ܒܐܣܝܐ ܒܚܝܼܠ ܣܿܓܝܐܝܼܢ ܗ̄ ܐܬܿܐ ܒܚܝܠܐ ܣܿܓܝܐܐ. ܘܒܙܒܼܢܐ ܗ݀ܘ ܣܿܓܝܐܐ ܗ̄ ܡܿܘܕܥ ܥܠ ܐܝܿܠܝܢ ܕܓܕ̈ܫܢ ܠܘܿܬܗ ܐܦ ܗܿܠܝܢ ܦܬܓ̈ܡܐ ܒܡܼܨܥܬܐ ܣܝܼܡܝܼܢ ܘܒ̈ܢܝ ܥܘܠܐ ܗ̄ ܟܕ ܦܢܼܐ ܠܫܪܒܐ ܕܕܝܼܡܛܪܝܘܿܣ ܘܕܐܠܟܣܢܕܪܘܿܣ ܗ݀ܘ ܕܐܡܼܪ ܥܠܘܝܗ ܡܼܢ ܠܥܼܠ. ܐܡܼܪܘ ܒܢ̈ܝ ܥܘܠܐ ܗ̄ ܪܡܿܙ ܥܠ ܥܘܿܠ̈ܐ ܕܒܥܡܐ ܕܝܘܼܕ̈ܝܐ ܗܿܠܝܢ ܕܡܬܼܬܪܝܼܡܝܼܢ ܒܡ̄ܠܟܘܼܗ ܕܕܝܡܛܪܝܘܿܣ ܗ݀ܘ ܕܡܩܿܪܒ ܥܡ ܫܪܪܐ ܘܡܥܕܪ ܠܪ̈ܫܝܼܥܐ ܕܒܗ ܡܼܬܓܘܣܝܼܢ ܕܐܝܼܬܝܗܘܿܢ ܟܗ̈ܢܐ ܥܘܿܠ̈ܐ. ܠܡܩܼܡܘܼ ܚܙܼܘܐ ܗ̄ ܠܡܫܼܪܘܼ ܚܼܙܘ̈ܢܐ ܘܓܠ̈ܝܢܐ ܕܩܕܡܼܘ ܐܬܐܡܼܪܘ ܥܠܘܗܝ ܕܩ݀ܝܡܝܼܢ ܟܐܢ̈ܐ ܘܫ݀ܚܩܝܼܢ ܠܥܘܿܠ̈ܐ ܕܒܥܠܡܐ ܘܡܪܡܝܢ ܠܗܘܿܢ ܒܥܩ̈ܬܐ ܡܛ݀ܠ ܥܘܠܗܘܿܢ. ܘܢܐܼܬܐ ܡܠܟܐ ܗ̄ ܐܬܿܐ ܠܘܿܬ ܐܠܟܣܢܕܪܘܿܣ ܕܠܗ ܩܿܪܐ ܡܠܟܐ ܕܓܪܒܝܐ ܘܒܝܕ ܦܘܼܪ̈ܣܐ ܘܨܢܥ̈ܬܐ ܕܥܿܒܕ ܡܨܠܚ ܒܟܿܠ ܡܕܡ ܕܒ݀ܥܐ. ܘܢܟܒܼܘܿܫ ܗ̄ ܒܝܕ ܚܟܡܼܬܗ ܘܚܝܠܗ ܡܡܟܿܟ ܡܕܝܼ̈ܢܬܐ ܥܫܝܼ̈ܢܬܐ ܘܫܿܒܐ ܥܡܘܿܪ̈ܝܗܝܢ. ܘܕܪܥܐ ܕܬܝܡܢܐ ܗ̄ ܕܝܡܛܪܝܘܿܣ ܒܪ ܣܠܘܿܩܘܿܣ ܕܐܚܝܼܕ ܫܘܼܠܛܢܐ ܕܐܣܝܐ ܕܐܝܼܬܝܗܿ ܠܐܦ̈ܝ ܬܝܡܢܐ ܠܐ ܡܫܼܟܚ ܕܢܩܘܼܡ ܘܢܥܼܙܠܐ ܩܕܡ ܐܠܟܣܢܕܪܘܿܣ ܒܩܪܒܐ ܡܛ݀ܠ ܕܠܝܬ ܒܗܘܿܢ ܚܝܠܐ ܠܡܩܼܡ ܒܗ݀ܝ ܕܐܠܗ ܐܗܡܝܼ ܡܢܼ̈ܘܿܢ ܡܛ݀ܠ ܥܘܠܗܘܿܢ.","english":"the king of the north, Alexander, and the army of Rab Mag, that is, the one who advanced against Demetrius against the Egyptians who came upon him to take his kingdom. And at the end of the war, that is, when the final battle of his life was fought. In the twisted deception that was one of two things concerning that which came before: Alexander came against Ptolemy the Egyptian, who came to Antioch and sought to seize the crown of Asia with a very great force; that is, he came with a great army. And in that great war, he makes known concerning those things that happened to him, also those words that are placed in the middle, and the sons of iniquity, that is, when he returned to the lineage of Demetrius and of Alexander, that which is said concerning him above. The sons of iniquity said, that is, a sign concerning the iniquities of that people of the Jews, those who are exalted in the kingdom of Demetrius, that which fights with truth and aids the wicked who are in it, the apostates who are evil priests. To establish the vision, that is, to begin the visions and revelations that were previously spoken concerning him, that the righteous and the oppressed are afflicted by the iniquities of the world and are cast into troubles because of their iniquity. And the king comes, that is, he comes to Alexander, whom he calls the king of the north, and by means of the divisions and commands that he makes, he succeeds in everything he desires. And he subdues, that is, by his wisdom and his might, he humbles the strong cities and takes their inhabitants captive. And the arm of the south, that is, Demetrius son of Seleucus, who holds the authority of Asia, which is on the face of the south, is not able to stand and to flee before Alexander in battle because there is no power in them to stand in that which God has decreed against them because of their iniquity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܒ ܡܼܥ","severity":"info","text":"Rab Mag (ܪܒ ܡܼܥ) is a Syriac calque of the Hebrew title Rab-Mag, a high official of the Neo-Assyrian court. Bar Salibi uses it here as a gloss for a commander in the Seleucid narrative.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Demetrius son of Seleucus","severity":"info","text":"Bar Salibi conflates several Seleucid rulers. Demetrius son of Seleucus likely refers to Demetrius II Nicator, who fought Ptolemy VI and later Alexander Balas. The genealogy is confused in the Syriac tradition.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sons of iniquity","severity":"info","text":"The phrase 'sons of iniquity' (ܒ̈ܢܝ ܥܘܠܐ) echoes Daniel 11:32 (Peshitta), where the 'wicked' are those who break the covenant. Bar Salibi applies it to apostate Jewish priests in the Seleucid period.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"to establish the vision","severity":"info","text":"This phrase (ܠܡܩܼܡܘܼ ܚܙܼܘܐ) marks a transition from historical narrative to interpretive application, introducing the moral lesson about the righteous suffering for the iniquities of the world.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Alexander, king of the north","severity":"info","text":"Bar Salibi identifies the 'king of the north' of Daniel 11 with Alexander Balas, a Seleucid ruler. This reflects the Antiochene exegetical tradition that historicizes Daniel's prophecies in terms of Seleucid and Ptolemaic conflicts.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"the arm of the south","severity":"caution","text":"The phrase 'arm of the south' (ܕܪܥܐ ܕܬܝܡܢܐ) is ambiguous: it may refer to Demetrius as a Ptolemaic ally or to a southern military force. Bar Salibi's gloss identifies Demetrius son of Seleucus, but the geography is confused.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Rab Mag' is unclear: Bar Salibi glosses it as a commander, but the term may also be a title. The genealogy of Demetrius and Alexander is conflated, mixing several historical figures. The phrase 'arm of the south' may refer to either a person or a military division."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":"ܘܢܩܘܼܡܘܢܼ ܓܒ̈ܝܐ ܗ̄ ܓܒ̈ܝܐ ܕܥܡܐ ܩܿܪܐ ܠܟܗ̈ܢܐ ܐܝܿܠܝܢ ܕܓܿܒܝܢܼ ܗܼܘܘ ܠܐܠܗܐ ܠܟܗܢܘܼܬܐ ܘܠܐ ܐܟܫܼܪܘ ܥܘܼܕܪܢܐ ܒܗ݀ܘ ܙܒܢܼܐ. ܘܢܕܒܪ ܗ݀ܘ ܕܐܬܿܐ ܗ̄ ܐܡܿܪ ܥܠ ܐܠܟܣܢܕܪܘܿܣ ܕܐܬܿܐ ܥܠ ܕܝܼܡܛܪܝܘܿܣ ܕܥܿܒܕ ܒܚ ܘܒܚܝܠܗ ܘܒܡܠܟܘܼܬܗ ܐܝܟ ܕܨ݀ܒܐ. ܘܢܩܘܼܡ ܒܐܪܥܐ ܗ̄ ܒܐܝܼ̈ܕܘܗܝ ܕܐܠܟܣܢܕܪܘܿܣ ܒܗ݀ܝ ܕܫܿܩܠ ܠܗܿ ܡܼܢ ܬܚܝܬ ܫܘܼܠܛܢܗ ܕܝܼܡܛܪܝܘܿ ܘܝܿܗܒ ܠܗܿ ܠܐܪܥܐ ܠܝܘܼܢܬܢ ܪܚܡܿܗ ܡܕܒܪܢܐ ܕܥܡܐ܀ ܘܢܣܝܼܡ ܐܦܘ̈ܗܝ ܗ̄ ܕܢܐܼܡܪ ܕܒܚܐܼܦܐ ܥܫܝܼܢܐ ܐܬܿܐ ܐܠܟܣܢܕܪܘܿܣ. ܘܥܿܐܠ ܬܩܝܼܦܐܝܼܬ ܕܠܐ ܕܚܠܼܐ ܒܡܠܟܘܼܬܐ ܕܕܝܡܛܪܝܘܿ̄ ܘܡܿܥܒܪ ܠܗ ܡܢܼܗܿ ܥܡ ܟܗܝܼܢܘܼܬܐ ܕܡܠܟܘܼܗ̄ ܘܕܚܝܠ̈ܘܬܗ. ܘܒܪ ܐܢܫܐ ܬܬܝܼܗܒܝ ܗ̄ ܕܐܝܼܬܝܗܿ ܩܠܐܘܦܛܪܐ ܕܐܬܝܗܼܒܬ݀ ܐܢܬܬܐ ܠܐܠܟܣܢܕܪܘܿܣ ܩܿܪܐ ܠܗܿ ܠܫܘܬܦܘܼܬܗܘܿܢ ܚܒܿܠܐ ܡܛ݀ܠ ܕܒܢܼܟܠܐ ܐܬܝܗܼܒܬ݀ ܘܒܿܬܪ ܩܠܝܼܠ ܙܒܼܢܐ ܩܠܝܼܠ ܙܒܼܢܐ ܐܬܕܒܪܬ݀ ܡܢܼܗ ܘܐܬܝܗܼܒܬ݀ ܠܕܝܼܡܛܪܝܘܿ ܒܥܠܕܒܒܗ ܘܒܗܿ ܒܗܿܕܐ\nܐܦ ܗܼܘ ܐܬܚܼܒܠ ܡܼܢ ܝܕ ܐܒܘܿܗܿ. ܘܠܐ ܬܗܼܘܐ ܕܝܼܠܗܿ ܗ̄ ܒܕܠܐ ܡܩܘܝܐ ܨܝܕܘܗܝ ܘܢܗܦܼܟ ܐܦܘ̈ܗܝ ܗ̄ ܘܗܘܼ ܐܠܟܣܢܕܪܘܿܣ ܡܠܟܐ ܡܼܢ ܩܕܡ ܕܬܓܕܫܼܝ ܠܗ ܗܿܕܐ. ܐܡܿܪ ܕܝܢ ܥܠ ܗ݀ܝ ܕܣܼܡ ܘܫܡܼܪ ܚܐܦܼܗ ܒܗ݀ܘ ܙܒܢܼܐ ܥܠ ܩܝܼܠܝܼܩܝܐ ܟܕ ܫܡܼܥ ܕܡܛܝܒܼܐ ܕܬܡܼܪܕܝ. ܘܢܟܼܒܘܿܫ ܗ̄ ܐܡܿܪ ܥܠ ܕܡܫܿܥܒܕ ܘܒ݀ܐܙ ܠܣܓܝ̈ܐܐ ܒܗܿ ܒܩܝܼܠܝܼܩܝܐ ܥܠܘܗܝ ܡܚܿܣܕ ܗܼܘܐ ܠܗ. ܘܚܣܼܕܗ ܢܗܼܦܘܟ ܗ̄ ܦܪܥܿܗ ܐܝܟ ܡܐ ܕܫ݀ܘܐ. ܘܢܣܝܼܡ ܐܦܘ̈ܗܝ ܗ̄ ܡܫܿܡܪ ܠܡ ܚܐܦܗ ܒܡܫܩܠܘܼܬܐ ܥܠ ܟܿܠܗܝܢ ܕܘܼܟ̈ܝܬܐ ܚܣܝܼ̈ܢܬܐ ܕܢܼܒܘܿܙ ܐܢܝܢ ܘܢܣܬܼܚܦ ܗ̄ ܡܿܘܕܥ ܥܠ ܚܪܬܼܗ ܡܬܩܼܛܠ ܠܡ ܡܼܢ ܪ̈ܚܡܿܘܗܝ ܘܐ݀ܒܕܝܼܢ ܢܨܚ̈ܢܘܗܝ ܕܐܠܟܣܢܕܪܘܿܣ ܩܠܝܼܠܐܝܼܬ.","english":"and the chosen ones, the chosen ones of the people, he calls the priests whom they had chosen for the priesthood for God, and they did not succeed in the service at that time. And he who came, he says concerning Alexander, who came against Demetrius, and did with him, with his army, and with his kingdom as he wished. And he stood in the land, in the hands of Alexander, in that he took it from under the authority of Demetrius and gave it to the land of his friend the desert dweller of the people. And he set his face, he who says that with a heavy foot Alexander came. And he entered forcefully, without fear, into the kingdom of Demetrius, and removed him from it together with the priesthood of his kingdom and his armies. And the daughter who was given, that is Cleopatra, who was given as a wife to Alexander, he calls her a ruin for their partnership, because she was given deceitfully, and after a short time she was taken from him and given to Demetrius, his enemy, and through her he also was ruined with her father. And it was not hers, in that she was not steadfast in his hunt, and he turned his face, and he, Alexander the king, before this happened to him. He says also concerning this, that he set and kept his foot at that time against Cilicia, when he heard that it was prepared to rebel. And he subdued, he says concerning that he enslaved and destroyed many in Cilicia, because they had insulted him. And his insult, it turned into punishment for him as was fitting. And he set his face, he who keeps his foot in the scales against all the strong places that he plundered and destroyed, he makes known concerning his end, that he was killed with his friends, and the victories of Alexander were destroyed quickly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܒ̈ܝܐ","severity":"info","text":"The Syriac term ܓܒ̈ܝܐ (gabbayē, 'chosen ones') is used here for priests selected for temple service, echoing the Hebrew gibbōrîm or bəḥûrîm in biblical contexts of cultic election.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܩܠܐܘܦܛܪܐ","severity":"info","text":"Cleopatra (here Cleopatra Thea, daughter of Ptolemy VI) was given in marriage to Alexander Balas (Alexander I) as part of a treaty, then later remarried to Demetrius II after Alexander's defeat, a well-known episode in Seleucid-Ptolemaic diplomacy.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܢܣܝܼܡ ܐܦܘ̈ܗܝ","severity":"info","text":"The repeated phrase 'he set his face' (ܘܢܣܝܼܡ ܐܦܘ̈ܗܝ) marks a structural division, introducing successive episodes of Alexander's campaigns: against Demetrius, in Cilicia, and against strongholds.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܢܩܘܼܡ ܒܐܪܥܐ","severity":"caution","text":"The phrase 'stood in the land' (ܘܢܩܘܼܡ ܒܐܪܥܐ) is ambiguous: it may mean Alexander took control of a territory, or it may be a scribal error for a verb of taking or giving. The translation 'in the hands of Alexander' is interpretive.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܚܒܿܠܐ","severity":"info","text":"Bar Salibi's moralizing interpretation of Cleopatra as a 'ruin' (ܚܒܿܠܐ) for Alexander reflects a common Syriac historiographical trope that attributes political downfall to treacherous marriages, seen also in later chronicles.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the desert dweller of the people' (ܡܕܒܪܢܐ ܕܥܡܐ) is unclear; it may refer to a tribal ally or a specific historical figure.","The phrase 'he who keeps his foot in the scales' (ܡܫܿܡܪ ܠܡ ܚܐܦܗ ܒܡܫܩܠܘܼܬܐ) is obscure, possibly a proverbial expression for cautious or measured action."],"confidence":"medium","notes":[]},{"i":36,"ref":"p36","source":"ܘܢܩܘܼܡ ܗ̄ ܥܠ ܡܠܟܘܼܬܐ ܕܐܠܟܣܢܕܪ̄ ܕܡܬܩܢܐ ܘܡܼܨܒܬܐ. ܩܿܐܡ ܦܛܘܿܠܘܼܡܐܘܿܣ ܡܨܪܝܐ ܡܥܿܒܪ ܫܘܼܠܛܢ ܗ̄ ܗܘܼ ܦܛܘܿܠܘܿܡܐܘܿܣ ܡܿܥܒܪ ܘܡܒܿܛܠ ܫܘܼܠܛܢܐ ܘܗܕܪܐ ܕܡܠܟܘܼܬܐ ܕܐܠܟܣܢܕܪܘܿܣ. ܘܒܝܘ̈ܡܬܐ ܙܥܘܿܪ̈ܐ ܗ̄ ܗܘܼ ܦܛܘܠܘܡܐܘܿܣ ܒܿܬܪ ܬܠܬܐ ܝܘܡ̈ܐ ܕܢܣܼܒ ܕܚܬܢܗ ܐܠܟܣܢܕܪܘܿܣ ܡܝܼܬ. ܠܐ ܒܪܘܓܙܐ ܗ̄ ܠܘ ܒܥܠܼܬܐ ܕܡܣܡ ܒܪܝܼܫܐ ܡܝܼܬ ܐܠܐ ܡܿܘܬܐ ܟܝܢܿܝܐ. ܘܢܩܘܼܡ ܥܠ ܗ̄ ܕܝܼܡܛܪܝܘܿܣ ܒܪ ܕܝܼܡܝܼܛܪܝܘܿܣ ܚܠܫܐ ܩܼܪܝܗܝ ܥܠ ܕܐܬܬܼܒܪ ܩܕܡ ܝܘܢܬܢ. ܘܠܐ ܢܬܝܼܗܒ ܗ̄ ܡܛ݀ܠ ܕܣܢ̈ܐܘܗܝ ܚܝܠ̈ܘܬܗ ܕܐܝܼܬܝܗܘܿܢ ܗܕܪܐ ܕܡܠܟܘܼܬܗ ܘܫܢܝܼܘ ܡܼܢ ܠܘܿܬܗ܆ ܘܢܐܼܬܐ ܒܫܠܼܝܐ ܗ̄ ܕܝܼܡܛܪܝܘܿܣ ܚܠܫܐ܆ ܘܢܐܼܚܘܼܕ ܗ̄ ܡܿܘܕܥ ܕܕܠܐ ܩܪܒܐ ܒ݀ܬܪ ܡܿܘܬܐ ܕܐܠܟܣܢܕܪܘܿܣ ܘܕܦܛܘܿܠܘܼܡܐܘܿܣ ܐܚܝܼܕ ܫܘܼܠܛܢܗܘܿܢ ܟܕ ܠܝܬ ܠܗ ܡܗܪܢܐ. ܬܘܼܩܦܗܘܿܢ ܕܟܪ̈ܟܐ ܗ̄ ܐܡܿܪ ܕܒܿܐܙ ܠܡܕܝܼ̈ܢܬܐ ܕܗܿܠܝܢ ܬܪܝܢ ܡ̈ܠܟܐ ܘܣܿܐܡ ܠܘܿܬܗ ܘܢܬܼܬܒܪܘܢܼ ܡܼܢ ܩܕܡܘܗܝ ܐܦ ܗ̄ ܡܕܒܪ̈ܢܐ ܩܿܪܐ ܠܥܒܪ̈ܝܐ ܒܗ݀ܝ ܕܫܕܪ ܚܝܠ̈ܘܬܗ ܠܩܕܫ ܕܒܓܠܝܼܠܐ ܘܡܼܬܪܥܝܢ ܗܼܘܘ ܕܢܥܒܪܘܼܢܝܗܝ ܠܝܘܼܢܬܢ ܡܼܢ ܫܘܼܠܛܢܗ ܐܝܟ ܕܡܿܘܕܥ ܟܬܒܐ ܕܡܩ̈ܒܝܐ ܘܡܼܢ ܐܝܿܠܝܢ ܕܡܫܼܬܘܬܦܝܼܢ ܗ̄ ܐܡܿܪ ܕܫܘ̈ܬܦ̄ܘ ܘܒܢ̈ܝ ܐܪܙܗ ܐܫܬܚܼܠܦܘ ܥܠܘܗܝ ܘܗܼܘܘ ܠܗ ܕܠܩܘܼܒܠܐ. ܘܢܣܼܩ ܘܢܬܩܼܦ ܗ̄ ܡܛ݀ܠ ܕܟܕ ܣܢܼܐܘܗܝ ܚܝܠ̈ܘܬܗ ܘܗܦܼܟܘ ܡܢܼܗ ܐܬܟܢܼܫܘ ܥܠܘܗܝ ܠܐܢܛܝܘܼܟܝܐ ܘܚܒܼܫܘܼ̄ ܬܡܿܢ ܘܗܼܘ ܡܼܢ ܩܕܡ ܙܒܢܼܐ ܡܼܢ ܕܐܬܐܠܼܨ ܫܠܼܚ ܠܝܘܼܢܬܢ ܪ̈ܒܟܗܢܐ ܕܢܥܕܪܝܼܘܗܝ ܟܕ ܐܫܼܬܘܕܝܼ ܕܡܝܩܼܪ ܠܥܡܐ.","english":"and he rose up against the kingdom of Alexander, which is called and named. Ptolemy the Egyptian arose, removing his authority; that Ptolemy removed and abolished the authority and splendor of the kingdom of Alexander. And within a few days, that Ptolemy, after three days of taking the submission of Alexander, died. Not in anger, nor by the cause of a head wound, did he die, but a natural death. And Demetrius, son of Demetrius the Strong, rose up against him; he called him to battle, because he had been broken before Judas. And it was not given, because his armies, which were the splendor of his kingdom, were scattered and went over to him. And Demetrius the Strong came in peace, and he made known that without war, after the death of Alexander and Ptolemy, he held his authority, while he had no rival. The strength of the fortresses, he says, went to the cities of those two kings and joined him, and they were broken before him. Also the governors, he calls the Hebrews, in that he sent his armies to the sanctuary in Galilee, and they were intending to cross over to Judas with his authority, as the book of Maccabees makes known. And with those who were participating, he says, they shared and sought his secret, they changed against him and became opposed to him. And he went up and was strengthened, because when his armies scattered and turned from him, they were defeated against him at Antioch, and they bound him there; and he, before the time, when he was pressed, sent to Judas the Rabbis to help him, while confessing that he honored the people.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ptolemy the Egyptian","severity":"info","text":"The reference is to Ptolemy VI Philometor, who campaigned against Alexander Balas (Alexander I Balas) in Syria. The account conflates events from the Maccabean period.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"as the book of Maccabees makes known","severity":"info","text":"Bar Salibi explicitly cites the book of Maccabees as his source for the narrative of Demetrius and Judas, likely 1 Maccabees 10–11.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Rabbis","severity":"info","text":"The Syriac term ܪ̈ܒܟܗܢܐ (rabbanē) is rendered 'Rabbis' here, but in context it likely refers to Jewish leaders or elders, not necessarily the later rabbinic title.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"after three days of taking the submission of Alexander, died","severity":"caution","text":"The three-day interval for Ptolemy’s death after Alexander’s submission is not attested in other sources; it may be a compression or legendary detail.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Demetrius the Strong","severity":"info","text":"Demetrius II Nicator is called 'the Strong' (ܚܠܫܐ) here, a Syriac epithet not common in Greek sources, possibly reflecting a local tradition.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"and he rose up against the kingdom of Alexander","severity":"info","text":"This passage continues the narrative sequence of the commentary, moving from Alexander to Ptolemy to Demetrius, following the historical succession as interpreted by Bar Salibi.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Alexander' is ambiguous: it could be Alexander Balas (I Balas) or Alexander II Zabinas; the commentary seems to conflate them.","The phrase 'he calls the Hebrews' is unclear whether it refers to Demetrius or the author; the Syriac syntax allows both readings."],"confidence":"medium","notes":[]},{"i":37,"ref":"p37","source":"ܒܿܬܪ ܕܗܿܘܐ ܠܗ ܢܦܐܼܫܐ ܘܫܕܪ ܝܘܼܢܬܢ ܬܠܬܐ ܐ̈ܠܦܝܼܢ ܘܙܟܼܘ ܠܥܡܐ ܕܚܒܼܫܘܼܗܝ ܘܩܼܛܠܘ ܐ̈ܠܦܝܼܢ ܘܙܟܼܘ ܠܥܡܐ ܕܚܒܼܫܘܼܗܝ ܘܩܼܛܠܘ ܡܢܼܗܘܿܢ ܡܐܐ ܐ̈ܠܦܝܼܢ ܘܦܨܝܼܘ ܠܕܝܼܡܛܪܝܘܿܣ ܘܢܣܼܒܘ ܝܘܼܕ̈ܝܐ ܒܙܼܬܐ ܘܗܦܟܼܘ ܘܥܠܗܿܕܐ ܐܡܼܪ ܕܒܥܡܐ ܙܥܘܿܪܐ ܢܬܢܼܩܦ ܘܢܐܼܚܘܼܕ ܫܡ̈ܝܼܢܐ ܕܡܕ̈ܝܼܢܬܐ ܘܢܥܼܒܕ ܡܕܡ ܕܠܐ ܥܒܼܕܘ ܗ̄ ܥܠܝܗܝܢ ܕܗܿܠܝܢ ܕܥܒܼܕ ܒܐܢܛܝܘܿܟܝܐ ܘܒܡܠܟܘܼܬܗ ܕܐܠܟܣܢܕܪܘܿ̄\nܕܡܼܢ ܒܿܬܪ ܕܙܟܼܐ ܕܒܪ ܟܿܠܗ ܥܘܼܬܪܐ ܕܗܿܠܝܢ ܫܘܼܠ̈ܛܢܐ܆ ܘܒܼܙܬܐ ܘܫܒܝܼܬܐ܆ ܘܥܠ ܟܪ̈ܟܝܗܘܿܢ ܗ̄ ܕܗܿܠܝܢ ܬܪܝܢ ܡܠ̈ܟܐ. ܢܬܚܼܫܒ ܡܚܫܼ̈ܒܢ ܗ̄ ܗܘܼ ܕܝܼܡܛܪܝܘܿܣ ܟܕ ܒ݀ܥܐ ܦܘܼܪܣܐ ܕܒܡܿܢܐ ܢܙܟܼܐ ܠܥܡܐ ܕܡܕ̈ܝܼܢܬܐ. ܘܥܕܐ ܠܙܒܼܢܐ. ܗ̄ ܕܥܕܡܐ ܠܙܒܼܢܐ ܕܥܘܼܢܕܢܗ ܡܩܿܘܐ ܒܚܝܠܢܘܼܬܗ. ܟܕ ܡܬܼܢܨܚ ܘܝܿܪܒ. ܥܠ ܡܠܟܐ ܕܬܝܡܢܐ ܗ̄ ܥܠ ܗ݀ܘ ܕܐܬܿܐ ܥܠܘܗܝ ܘܐܦ ܗܿܢܐ ܦܬܓܡܐ ܒܡܼܨܥܬܐ ܐܥܼܠ ܘܣܝܼܡ ܟܟܕ ܢܩܝܼܦ ܠܥ̈ܠܡܐ ܕܐܡܝܼܪܝܼܢ ܥܠ ܫܪ̈ܒܐ ܕܐܢܛܝܟܘܿܣ ܙܥܘܿܪܐ ܒܪ ܐܠܟܣܢܕܪܘܿܣ ܘܛܪܝܼܦܘܿܢ ܡܪܒܝܿܢܗ. ܡܿܫܪܐ ܕܝܢ ܫܫܼܪܒܗܘܿܢ ܠܥܼܠ ܡܼܢ ܗ݀ܝ ܘܒܢܘ̈ܗܝ ܢܬܓܼܪܘܢܼ ܕܫܪܟܐ܀ ܡܠܟܐ ܕܬܝܡܢܐ ܩܿܪܐ ܗܿܪܟܐ ܠܐܢܛܝܟܘܿܣ ܒܪ ܐܠܟܣܢܕܪܘܿܣ. ܗܿܝ ܕܝܢ ܕܠܒܼܗ. ܥܠ ܡܠܟܐ ܕܗܼܘ ܕܝܼܡܛܪܝܘܿܣ ܼܡܢ ܕܫܼܡܥ ܕܗ݀ܘ ܕܡܥܼܬܕ ܕܢܐܼܬܐ. ܬܪܨܼ ܚܘܼܫܒܗ ܠܩܘܼܒܠܗ ܕܢܩܼܪܒ ܥܡ ܐܢܝܛܘܿܣ. ܐܢܛܝܟܘܿܣ ܡܼܢ ܕܐܬܼܐ ܡܼܢ ܬܝܡܐ ܐܡܠܼܟܗ ܛܪܝܼܦܘܿܢ ܥܠ ܐܣܝܐ ܒܫܘܼܠܛܢܐ ܕܐܒܘܼܗܝ. ܒܚܝܼܠ ܪܒ ܗ̄ ܒܚܝܠܐ ܪܒܐ ܘܥܫܝܼܢܐ ܐܙܠܼ ܕܝܼܡܛܪܝܘܿܣ ܥܠ ܐܢܛܝܟܘܿܣ ܐܙܼܠ ܠܘܼܩܒܠ ܕܝܼܡܪܝܘܿܣ. ܘܠܐ ܢܩܘܼܡ ܗ̄ ܠܐ ܡܩܿܘܐ ܨܝܕ̄ܘ ܟܘܼܬܗ ܓܡܝܼܪܐܝܼܬ. ܐܠܐ ܩܠܝܼܠ ܙܒܢܼܐ.","english":"After that, he had a respite and sent three thousand talents, and they conquered the people who had besieged him, and they killed thousands, and they conquered the people who had besieged him, and they killed a hundred thousand of them, and they freed Demetrius, and the Jews took plunder, and they turned and went up. And concerning this, he said that with a small people he would prevail and take the heavens of the cities and do what had not been done to them by those who had done [such things] in Antioch and in the kingdom of Alexander.\n\nWhen, after he had conquered, he carried off all the wealth of those rulers, and the plunder and the captives, and went up to their fortresses, those of the two kings. And Demetrius was devising plans, seeking an opportunity to come and conquer the people of the cities. And he waited until the time. For until the time of his preparation, he remained in his strength, while he grew and increased. Concerning the king of the south, that is, concerning the one who came against him, and also this word, in the middle he inserted and placed, as it is attached to the matters that were said concerning the histories of Antiochus the Younger, son of Alexander, and Tryphon his guardian. The beginning of his history, however, is above that, and in his sons the rest of them were stirred up. The king of the south is called here Antiochus, son of Alexander. That, however, is his heart. Concerning the king, that is, Demetrius, when he heard that he who was preparing to come, he directed his thought to meet him, to fight with Aetius. Antiochus, when he came from the south, Tryphon made him king over Asia with the authority of his father. With great force, indeed, with a great and mighty army, Demetrius went against Antiochus; he went to meet Demetrius. And he did not stand, he did not remain firmly in his place completely, but for a short time.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܦܨܝܼܘ ܠܕܝܼܡܛܪܝܘܿܣ","severity":"info","text":"The clause 'they freed Demetrius' refers to Demetrius I Soter, a Seleucid king, whose release from captivity is narrated as a historical event.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܠܟܐ ܕܬܝܡܢܐ","severity":"info","text":"'King of the south' is a standard Syriac historiographical term for the Ptolemaic dynasty, here applied to Antiochus, son of Alexander, indicating a conflation or symbolic usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܢܛܝܟܘܿܣ ܙܥܘܿܪܐ","severity":"info","text":"Antiochus the Younger, son of Alexander Balas, and his guardian Tryphon are historical figures from the late Seleucid period; Tryphon usurped the throne after Antiochus VI.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܡܼܨܥܬܐ ܐܥܼܠ ܘܣܝܼܡ","severity":"info","text":"The phrase 'in the middle he inserted and placed' signals a parenthetical insertion by the commentator, clarifying that the reference to the king of the south is an explanatory aside within the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܥܕܡܐ ܠܙܒܼܢܐ ܕܥܘܼܢܕܢܗ","severity":"info","text":"The temporal clause 'until the time of his preparation' indicates Demetrius's strategic waiting period, aligning with historical accounts of his regrouping after release.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܐ ܢܩܘܼܡ ܗ̄ ܠܐ ܡܩܿܘܐ","severity":"caution","text":"The double negative 'he did not stand, he did not remain' may reflect a textual corruption or emphatic rhetorical style; the sense is that Demetrius's resistance was brief.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Aetius' (ܐܢܝܛܘܿܣ) is unclear; it may be a corruption or variant for a Seleucid general.","The phrase 'heavens of the cities' (ܫܡ̈ܝܼܢܐ ܕܡܕ̈ܝܼܢܬܐ) is ambiguous, possibly metaphorical for 'heights' or 'dominion'."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":"ܡܛ݀ܠ ܕܢܬܚܼܫܒܘܿܢ ܗ̄ ܘܥܠܼܬܐ ܕܡܙܕܟܝܿܢܘܼܬܗ ܕܡܚܼܫ̈ܒܬܐ ܒܝܼܫ̈ܬܐ ܐܬܚܼܫܒܘ ܥܠ̄ܘ ܪ̈ܚܡܿܘ̄ ܘܡܒܛ̈ܠܢ ܠܙܟܘܼܬܗ. ܘܐܟ̈ܠܝ ܦܛܒܓܗ ܗ̄ ܗܿܢܐ ܐܝܼܬܘܗܝ ܛܪܝܼܦܘܿܢ ܡܪܒܝܿܢܗ ܕܥܡܗ ܡܬܼܦܢܩ ܗܼܘܐ ܘܡܬܼܒܣܡ. ܘܚܝܠ ܢܬܼܒܕܪ ܗ̄ ܕܐܬܢܼܟܠ ܛܪܝܼܦܘܿܢ ܘܩܼܛܠ ܠܐܢܛܝܟܘܿܣ ܐܝܿܟܢܐ ܕܗܼܘ ܢܡܼܠܟ ܘܒܗܿܝ ܕܠܐ ܐܝܼܬܘܗܝ ܗܼܘܐ ܡܼܢ ܝܘܼܒܠܐ ܕܡ̈ܠܟܐ. ܐܬܒܼܪܕܪܘ ܡܼܢ ܠܘܿܬܗ ܟܿܠܗ ܚܝܠܗ. ܘܢܦܼܠܘ ܚܪ̈ܝܼܒܐ ܗ̄ ܕܐܝܟ ܕܒܚܪܒܐ ܡܩܪܒܐ ܗܿܟܢ ܡܫܿܢܝܢ ܡܼܢ ܠܘܿܬܗ ܚܝܠ̈ܘܬܗ. ܘܬܪ̈ܝܗܘܿܢ ܡ̈ܠܟܐ ܗܿܠܝܢ ܗ̄ ܡܪܢܝܼܬܐ ܒܝܼܫܬܐ ܪܢܝܢ ܗܼܘܘ ܥܠ ܚܕ̈ܕܐ. ܛܪܝܼܦܘܿܢ ܒܿܥܐ ܗܼܘ ܕܢܩܼܛܘܿܠ ܠܛܠܝܐ ܘܐܢܛܝܟܘܿܣ ܩܢܼܛ ܗܼܘܐ ܡܢܼ̈. ܡܠܟܐ ܩܿܪܐ ܠܛܪܝܼܦܘܿܢ ܡܛ݀ܠ ܕܣܼܡ ܒܪܥܝܿܢܗ ܕܢܡܼܠܟ. ܘܥܠ ܚܕ ܦܬܘܿܪܐ ܢܟܼܠܐ ܗ̄ ܡܿܘܕܥ ܕܟܕ ܡܫܼܬܘܬܦ ܥܡ ܒܐܝܼܩܪܐ ܘܒܡܐܣ̄ܠ ܠܐ ܦܿܐܐܫ ܗܼܘܐ ܡܼܢ ܕܢܡܼܠܠ ܥܡܼ̈ ܒܢܟܼܠܐ. ܘܠܐ ܢܨܠܚܘܢܼ ܐܟܡܿܢ ܕܛܠܝܐ ܡܬܩܼܛܠ ܡܼܢ ܐܢܛܝܟܘܿܣ ܐܚܪܝܐ ܒܪ ܕܝܼܡܛܪܝܘܿܣ܆ ܡܛܠ ܕܡܛܝܼ ܩܼܨܐ ܗ̄ ܡܛ݀ܠ ܕܩܪܒܼ ܠܗ ܫܘܼܠܡܐ ܕܙܒܼܢܐ ܕܒܗ ܡܬܓܼܡܪ̈ܢ ܐܝܿܠܝܢ ܕܐܬܝ̈ܢ ܥܠܝܗܘܿܢ. ܕܐܢܛܝܟܘܿܣ ܡܬܼܩܛܠ ܘܐܦ ܗܼܘ ܒܿܬܪܟܢ. ܘܢܗܼܦܘܼܟ ܠܐܪܥܐ ܗ̄ ܐܦ ܗܿܢܐ ܦܬܓܡܐ ܒܡܼܨܥܬܐ ܡܥܼܠ ܣܝܼܡ ܟܕ ܢܩܝܼܦ ܠܗܿܠܝܢ ܕܒܿܬܪܟܢ. ܕܢܐܡܼ ܕܡܐ ܕܐܬܼܐ ܐܢܛܝܟܘܿܣ ܒܪ ܕܝܡܛܪܝܘܿܣ ܚܠܫܐ ܡܼܢ ܒܝܬ ܝܘ̈ܢܝܐ ܥܠ ܛܪܝܼܦܘܿܢ. ܒܚܝܠܐ ܪܒܐ\nܐ݀ܬܐ. ܗܿܢܐ ܒܓܙܪ̈ܬܐ ܕܟܝ̈ܬܝܐ ܗܼܘܐ ܘܕܒܼܪ ܬܪܥܿܣܪ ܪ̈ܒܘܢ ܦܪ̈ܫܐ ܘܐܬܼܐ. ܘܠܒܼܗ ܥܠ ܩܝܿܡܐ ܗ̄ ܗܿܢܐ ܦܬܓܼܡܐ ܠܗܿܠܝܢ ܥܠ̈ܝܐ ܢܩܝܼܦ. ܐܡܼܪ ܕܝܢ ܥܠ ܛܪܝܼܦܘܿܢ ܕܣܼܡ ܒܪܥܝܿܢܗ ܕܢܟܐ ܠܥܡܐ ܕܒܝܬ ܝܘܼܢܬܢ.","english":"ousand men of war. And the two kings, these, were thinking evil thoughts about each other. Tryphon wanted to kill the youth, and Antiochus was afraid of him. He called Tryphon king because he had set his mind on ruling. And at one table they ate, showing that while they shared honor and food, he was not angry when he spoke with them in jest. And they did not succeed in that the youth was killed with Antiochus the last, son of Demetrius, because the end had come for him, for the completion of the time in which those who came against them would be finished. For Antiochus was killed, and he also after him. And this passage also is turned to the ground, placed in the middle, connected to those after it. For it says that when Antiochus, son of Demetrius the weak, came with the house of the Jews against Tryphon, with a great army, this was in the islands of the Kittim, and he brought twelve hundred thousand horsemen and came. And he took upon himself the covenant, this passage is connected to those above. It says then about Tryphon that he set his mind on purifying the people of the house of Judah.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܓܙܪ̈ܬܐ ܕܟܝ̈ܬܝܐ","severity":"info","text":"The phrase 'in the islands of the Kittim' (b-gzrātā d-kītāyē) reflects a Syriac rendering of the biblical 'Kittim,' often denoting Greeks or Seleucids, here specifying the locale of Antiochus' campaign.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܪܝܼܦܘܿܢ","severity":"info","text":"Tryphon (Diodotus Tryphon) was a Seleucid general who usurped the throne and killed Antiochus VI, the 'youth' referenced here. Bar Salibi's commentary aligns with 1 Maccabees 12–13.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܢܗܼܦܘܼܟ ܠܐܪܥܐ","severity":"info","text":"The phrase 'turned to the ground' (w-ʾthāpūk l-arʿā) signals a structural break: Bar Salibi notes this passage is 'placed in the middle, connected to those after it,' indicating a transitional or recapitulative function.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܒܼܗ ܥܠ ܩܝܿܡܐ","severity":"caution","text":"The phrase 'he took upon himself the covenant' (w-lbaḥ ʿal qyāmā) is ambiguous: it may refer to a treaty with the Jews or a personal oath. The Syriac does not specify the covenant's nature.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܢܟܐ ܠܥܡܐ ܕܒܝܬ ܝܘܼܢܬܢ","severity":"info","text":"Bar Salibi interprets Tryphon's intent to 'purify the people of the house of Judah' (d-zkē l-ʿammā d-bēt yūdā) as a moral or religious cleansing, reflecting a Syriac exegetical tradition that reads Maccabean history through a providential lens.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the youth' (ṭalyā) is not explicitly named but is likely Antiochus VI, son of Alexander Balas, based on context.","The phrase 'he took upon himself the covenant' (w-lbaḥ ʿal qyāmā) could refer to a pact with the Jews or a personal vow; the text does not clarify."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"ܘܢܥܒܼܕ ܐܝܟ ܕܒܩܕܡܝܬܐ ܗ̄ ܛܪܝܼܦܘܿܢ ܩܕܡ ܕܢܡܠܼܟ ܩܼܛܠ ܠܝܘܼܢܬܢ ܘܒܿܬܪ ܕܐܡܼܠܟ ܥܒܼܕ ܡܚܘܼܬܐ ܒܥܡܐ ܒܝܘܡ̈ܝ ܫܡܼܥܘܿܢ ܐܚܘܼܗܝ ܕܝܘܢܬܢ. ܘܢܐܼ̈ܬܝܢ ܥܠܘܗܝ ܗ̄ ܪܡܿܙ ܥܠ ܬܪ̈ܥܣܪ ܪ̈ܒܘܢ ܕܢܝܼܬ̈ܝܐ ܐܘܟܝܼܬ ܝܘܢ̈ܝܐ ܕܐܝܬܝܼ ܐܢܛܝܟܘܿܣ ܥܠ ܛܪܝܦܘܿܢ. ܗܿܢܐ ܦܬܓܼܡܐ ܢܩܝܼܦ ܠܗ݀ܘ ܕܐܡܿܪ ܕܢܗܼܦܘܼܟ ܠܐܪܥܗ ܒܚܝܼܠ ܣܿܓܝܼ. ܘܢܪܓܼܙ ܥܠ ܩܝܿܡܐ ܗ̄ ܐܢܛܝܟܘܿܣ ܒ݀ܬܪ ܕܬܒܼܪ ܠܛܪܝܼܦܘܿܢ ܐܬܚܼܡܬ݀ ܥܠ ܩܝܿܡܐ ܐܘܟܝܼܬ ܥܡܐ ܕܝܘܼܕ̈ܐ. ܘܗܦܼܟ ܒܫܘܼܘ̈ܕܝܘ̄ ܕܐܫܼܬܘܕܝܼ ܠܫܼܡܥܘܿܢ ܩܕܡ ܠܛܪܝܼܦܘܿܢ ܘܫܕܪ ܠܘܿܬ ܫܡܼܥܘܢܿ ܘܐܡܼܪ ܕܐܢܬܘܿܢ ܠܡ ܕܐܚܝܼܕܝܼܢ ܐܢܬܘܿܢ ܠܝܘܿܦܝܼ ܘܠܓܪܕ ܡܕܝܼ̈ܢܬܐ ܘܐܚܪܼܒܬܘܢ ܠܐܘܼܚ̈ܕܢܐ ܕܡܠܟܼܘܬܝ ܗܿܫܐ ܐܫܼܠܡܘ ܠܝܼ ܠܡܕܝܼ̈ܢܬܐ ܕܐܚܼܕܬܘܿܢ ܘܗܒܘ ܠܝ ܚܡܫ ܡܐܐܐ ܟܟܪ̈ܝܼܢ. ܐܢܕܝܢ ܠܐ. ܐܬܿܐ ܐܢܼܐ ܠܩܪܒܐ ܕܥܡܼܟܘܢܿ ܐܟܡܼܐ ܕܟܬܝܼܒ ܒܟܬܒܐ ܕܡܼܩܒ̈ܝܐ ܘܢܬܒܼܝܢ ܒܐܝܿܠܝܢ ܕܫܒܩܼܘ ܗ̄ ܦܬܓܼܡܐ ܠܗܿܠܝܢ ܕܠܬܚܼܬ ܡܢܼܗ ܢܩܝܼܦ. ܗ݀ܢܐ ܠܡ ܐܢܛܝܟܘܿܣ ܒܟܗ̈ܢܐ ܪ̈ܫܝܼܥܐ ܡܨܼܛܒܐ. ܒܩܘܼܛܢܐ ܕܥܡܐ ܕܫܒܼܩܘ ܢܡܘܿܣܐ ܕܐܠܗܐ ܐܡܿܪ ܕܝܢ ܐܝܐܣܘܿܢ ܐܚܘܼܗܝ ܕܚܘܼܢܝܐ ܪܒ ܟܗ̈ܢܐ. ܗܿܢܐ ܕܐܥܠܝܼ ܥܠ ܐܚܘܼܗܝ ܘܐܫܼܬܘܕܝܼ ܕܢܬܼܠ ܠܡܠܟܘܼܬܐ ܟܣܼܦܐ ܟܟܪ̈ܐ ܬܠܬ ܡܐܐ ܘܫܬܝܢ. ܘܬܘܼܒ ܬܡܢܝܼܢ ܘܬܘܼܒ ܚܡܫܝܼܢ ܐܫܼܬܥܠܝܼ ܕܝܢ ܥܠ ܗܿܢܐ ܡܢܐ ܠܐܘܿܣ ܐܚܘܼ̄ ܕܣܝܼܡܘܿܢ. ܬܠܬܡܐܐ ܟܟܪ̈ܝܼܢ ܐܚܪ̈ܢܝܼܢ. ܗܿܠܝܢ ܕܝܢ ܕܗܘܼ̈ܝ ܒܝܘܡ̈ܝ ܐܢܛܝܟܘܿܣ ܐܦܝܼܦܐܢܘܿܣ ܘܡܼܢ ܕܐܥܼܠ ܗܿܢܐ ܦܬܓܡܐ ܒܡܨܼܥܬܐ ܬܘܼܒ ܦܢܼܐ ܠܗ ܥܠ ܗܿܠܝܢ ܩܕܡ̈ܝܐ ܕܗܿܢܘܿܢ ܫܪܝܼܘ ܠܡܣܼܒܠܘܼ ܒܝܼܫ̈ܬܐ ܠܥܡܐ ܒܝܘܡ̈ܝ ܡܬܝܼܬܐ ܘܒܪܝܼܫܢܘܼܬܐ ܕܝܼܗܘܼܕܐ ܡܩܒܝ ܒܪܗ ܕܡܬܝܼܬܐ.","english":"And he did as before: Tryphon, before he became king, killed Jonathan, and after he became king, he made a slaughter among the people in the days of Simon, Jonathan's brother. And the things that came upon him: he hinted at the twelve myriads of Greeks, that is, the Jews whom Antiochus brought against Tryphon. This statement is connected to that which says, \"and he turned his land into a great army.\" And Antiochus was angry at the covenant after he broke Tryphon; he was enraged at the covenant, that is, the people of the Jews. And he turned from the agreements that he had made with Simon before Tryphon, and he sent to Simon and said, \"Either you surrender the cities that you have taken, and give me five hundred talents, or else I will come to war against you.\" As it is written in the book of Maccabees, and it is explained in the details that they left, the statement is connected to what is below. This is what Antiochus did through the wicked priests, in the rebellion of the people who abandoned the law of God. He says that Jason, the brother of Onias the high priest, this one who informed against his brother and confessed that he had stolen for the kingdom three hundred and sixty talents of silver. And again, three hundred and sixty, and again fifty, he was informed against concerning this matter by Lysias, the brother of Simon. Three hundred other talents. These things that happened in the days of Antiochus Epiphanes, and when this statement entered into the middle, it again returns to those earlier things that began to befall the people in the days of Mattathias and the leadership of Judas Maccabeus, the son of Mattathias.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Maccabees","severity":"info","text":"The passage explicitly references the book of Maccabees as its source for the events described, including Tryphon's actions and Antiochus's demands.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܪܝܼܦܘܿܣ (Tryphon)","severity":"info","text":"Tryphon is identified as a Seleucid general who killed Jonathan and later became king, consistent with 1 Maccabees 12–13.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"twelve myriads of Greeks","severity":"info","text":"The 'twelve myriads of Greeks' refers to 120,000 Jewish soldiers under Antiochus VII Sidetes, as described in 1 Maccabees 15:13–14.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"this statement is connected to that which says","severity":"info","text":"Bar Salibi notes a structural link between the current narrative and a prior statement about turning the land into an army, indicating a cross-reference within his commentary.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Antiochus and the wicked priests","severity":"info","text":"Bar Salibi interprets Antiochus's actions as mediated through 'wicked priests' who abandoned the law, reflecting a common Syriac Christian polemic against Hellenizing Jewish priests.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"return to those earlier things","severity":"info","text":"The commentary notes a temporal shift back to the days of Mattathias and Judas Maccabeus, suggesting a non-linear narrative structure in the source material.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Lysias, the brother of Simon' is unclear; it may refer to a figure not attested in 1 Maccabees.","The phrase 'three hundred and sixty talents' appears twice with slight variation, possibly a scribal duplication or a reference to separate payments."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"ܐܡܿܪ ܕܝܢ ܥܠ ܐܢܛܐܟܘܿܣ ܐܦܝܼܦܩܐܢܘܿܣ ܒܪܗ ܕܐܢܛܝܟܘܿܣ ܪܒܐ ܗ݀ܘ ܕܗܘܼ ܐܡܼܠܟ ܒܿܬܪ ܣܠܘܼܩܘܿܣ ܒܝܘܡ̈ܬܗ ܕܚܘܼܢܝܐ ܪܒ ܟܗ̈ܢܐ ܘܗܘܼ ܫܪܝܼ ܕܢܣܼܒܠ ܒܝܼܫ̈ܬܐ ܠܥܡܐ ܬܠܬ ܫܢ̈ܝܼܢ ܘܬܠܬܐ ܝܪ̈ܚܝܼܢ. ܗܼܘ̈ܝ ܕܝܢ ܗܿܠܝܢ ܒܫܘܼܪܝ ܡܠܟܘܼܬܗ ܕܗܿܢܐ ܒܫܼܢܬ݀ ܐܪܒܥܝܼܢ ܘܫܒܼܥ ܕܝܘ̈ܢܝܐ ܐܡܿܪ ܕܝܢ ܗܿܟܢܐ. ܘܬܘܼܩܦܗܘܿܢ ܡܢܼܗܘܿܢ ܗ̄ ܡܟܼܐ ܘܥܕܡܐ ܠܫܘܼܠܡܐ. ܬܫܥܝܼܬܐ ܕܐܢܛܝܟܘܿܣ ܐܦܝܼܦܐܢܘܿܣ ܐܝܼܬܝܗܿ ܫܪܝܼ ܕܢܣܼܒܠ ܒܝܼܫ̈ܬܐ ܠܝܘܼܕ̈ܝܐ. ܘܬܘܼܩܦܗܘܿܢ ܡܢܼܗܘܿܢ ܗ̄ ܡܢܼܗܘܿܢ ܕܡܠ̈ܟܐ ܕܝܘ̈ܢܝܐ ܘܡܼܢ ܝܘܼܒܠܗܘܿܢ ܩܝܿܡܐ ܬܩܝܼܦܘܿܬܗܘܿܢ ܘܥܫܝܼܢܘܼܬܗܘܿܢ ܕܒܗܿ ܡܫܥܿܒܕܝܼܢ ܠܐܚܪ̈ܢܐ. ܘܢܛܢܦܘܿܢ ܗ̄ ܛܢܦ̄ܘܼ ܒܕܐܡܼܪܚܘ ܘܥܠܼܘ ܠܗ ܐܝܟ ܕܠܒܝܬܐ\nܫܚܝܼܡܐ ܘܥܒܼܕܘ ܟܿܠ ܕܨܒܼܘ. ܡܩܕܫܐ ܥܫܝܼܢܐ ܩ݀ܪܐ ܠܗܝܟܠܐ ܕܒܐܘܿܪܫܠܡ ܕܒܥܘܼܕܪܢܐ ܕܐܠܗܐ ܐܬܚܼܙܝܼ ܩܕܝܼܫܐ ܘܚܝܠܬܢܐ ܒܝܕ ܬܕܡܪ̈ܬܐ ܕܐܣܼܬܥܪ̈ܝ ܒܗ. ܘܢܥܒܪܘܢܿ ܩܘܼܪ̈ܒܢܐ ܗ̄ ܗܘܼ ܐܢܛܝܟܘܿܣ ܥܡ ܗܿܢܘܿܢ ܕܒ݀ܬܪܗ ܐܥܒܼܪܘ ܘܒܛܼܠܘ ܕܒܼܚ̈ܐ. ܘܠܼܚܡ ܐܦ̈ܐ ܘܠܗܿܠܝܢ ܡܿܘܕܥ ܟܬܒܐ ܕܡܩܒ̈ܝܐ. ܒܝܢܬ݀ ܡܐܐ ܘܐܪ̈ܒܥܝܼܢ ܘܬܠܬ ܢܣܼܒ ܐܢܛܝܟ̄ܘܿ ܠܡܕܒܚܐ ܕܕܗܒܐ. ܘܠܡ̈ܐܢܝ ܬܘܼܩܢܗ ܘܠܡܢܪܬܐ ܘܠܦܬܘܿܪܐ ܘܠܢܘܼ̈ܩܝܐ ܘܠܐܦ̈ܝ ܬܪܥܐ ܘܠܟܿܠܗ ܨܒܼܬܐ ܕܕܗܒܐ ܕܒܐܦ̈ܝ ܐܪܥܐ ܕܗܝܟܠܐ. ܘܢܣܼܒ ܕܗܒܐ ܘܟܿܠ ܡ̈ܐܢܐ ܕܪܓܬܐ ܘܫܩܼܠ ܐܠܦ ܘܬܡܢܐ ܡܐܐ ܟܟܪ̈ܝܼܢ. ܕܢܬܼܠܘܿܢ ܛܢܦܘܼܬܐ ܗ̄ ܡܿܘܕܥ ܥܠ ܥܘܼܕܪܢܐ ܐܠܝܗܿܝܐ ܕܐܪܕܟ ܐܢܘܿܢ ܒܝܕ ܡܩܒ̈ܝܐ ܕܚܒܼܠܘ ܘܐܘܒܼܕ ܠܛܢܦܘܼܬܐ ܕܝܘ̈ܢܝܐ ܘܕܟܝܼܘ ܠܗܝܟܠܐ [] ܚܢܦܘܼܬܗܘܿܢ. ܘܐܝܿܠܝܢ ܕܡܥܠܝܢ ܗ̄ ܘܐܝܿܠܝܢ []ܡ ܕܐܥܘܠܘ ܒܩܝܿܡܐ ܕܢܡܘܿܣܐ ܕܐܝܼܬܝܗܘܿܢ []ܕ̈ܝܐ ܕܕܫܼܘ ܢ݀ܛܘܼܪܘܬܗ ܒܝܕ ܫܠܡܘܼܬܗܘܿܢ [] ܠܝܘܢ̈ܝܐ.","english":"He says also concerning Antiochus Epiphanes, the son of Antiochus the Great, that he who reigned after Seleucus, in the days of the high priest Onias, and he began to inflict evils upon the people for three years and three months. And these things were at the beginning of his reign, at the time of the one hundred and forty-seventh year of the Greeks, he says thus. And their strength from them until the end. The history of Antiochus Epiphanes is that he began to inflict evils upon the Jews. And their strength from them, from the Maccabees, and with their strength they established a strong covenant and their might and power by which they subjugated others. And they plundered, they plundered in arrogance and entered into it as into a peaceful house and did all that they wished. The mighty sanctuary he calls the temple in Jerusalem, that with the help of God it was shown to be holy and powerful through the wonders that were performed in it. And they waged wars, that Antiochus with those who after him waged and abolished sacrifices. And the face of the bread and these things the book of Maccabees makes known. In the year one hundred and forty-three, Antiochus took the golden altar, and the vessels of its adornment, and the candlestick, and the table, and the cups, and the face of the door, and all the golden decoration that was on the face of the ground of the temple. And he took gold and all the vessels of desire and took one thousand eight hundred talents. That they plundered the plunder, it makes known concerning the divine help that accompanied the Maccabees, that they destroyed and annihilated the plunder of the Jews and purified the temple [] their violence. And these that are superior and these [] that they entered into the covenant of the law which is [] of the Jews who cast off his yoke by their peace [] to the Jews.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܒܫܼܢܬ݀ ܐܪܒܥܝܼܢ ܘܫܒܼܥ ܕܝܘ̈ܢܝܐ","severity":"info","text":"The 147th year of the Seleucid era (c. 166/165 BCE) marks the beginning of Antiochus Epiphanes' reign in this narrative, aligning with the Maccabean revolt.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܬܒܐ ܕܡܩܒ̈ܝܐ","severity":"info","text":"The text explicitly references the book of Maccabees as the source for details on Antiochus' plunder of the temple, including the golden altar and vessels.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܢܦܘܼܬܐ","severity":"info","text":"The Syriac term ܛܥܦܘܬܐ (ṭʿāpūtā) means 'plunder' or 'booty'; here it is used twice to describe the Maccabees' destruction of Jewish plunder and the temple's purification.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܩܕܫܐ ܥܫܝܼܢܐ","severity":"info","text":"The 'mighty sanctuary' refers to the Second Temple in Jerusalem, which Dionysius bar Salibi interprets as being shown holy through divine wonders, a common apologetic motif in Syriac commentaries.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[]","severity":"caution","text":"Bracketed lacunae in the Syriac text obscure the end of the passage, particularly the reference to Jews who 'cast off his yoke' and the covenant of the law; the sense is reconstructed from context.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'their strength from them' (ܬܘܼܩܦܗܘܿܢ ܡܢܼܗܘܿܢ) is ambiguous: it may refer to the Maccabees' strength derived from God or from their own covenant; the text takes it as the latter.","The lacunae at the end leave unclear whether the Jews' casting off the yoke was through peace or violence; the English draft reads 'by their peace' but the Syriac is fragmentary."],"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":41,"ref":"p41","source":"ܗܼܘ ܐܠܗܐ ܡܚܝܿܒ ܠܗܘܿܢ ܥܡ ܝܘܢ̈ܝܐ. []ܡܐ ܕܝܿܕܥܝܼܢ ܕܚܼܠܬܐ ܗ̄ ܗܿܢܐ ܦܬܓܼܡܐ []ܦ ܠܗ݀ܘ ܕܠܥܼܠ ܘܢܬܠܘܿܢ ܛܢܦܘܼܬܐ ܠܚܒܿܠܐ [] ܥܠ ܡܩܒ̈ܝܐ ܗܿܢܘܿܢ ܕܩܿܢܝܢܼ ܝܼܕܥܬܐ ܕܐܠܗܐ [] ܕܚܠܬ݀ ܡܪܝܐ ܕܡܬܼܥܫܢܝܼܢ ܒܚܝܠܐ ܬܩܝܼܦܐ []ܗܘܿܢ ܘܒܗ ܙ݀ܟܝܢ ܠܒܥܠ̈ܕܒܒܐ. ܘܢܬܬܼܩܠܘܢ []ܒܐ ܝܘ̈ܡܝܼܢ ܐܠܦ ܗ̄ ܗܿܠܝܢ ܠܡ ܗܿܘܝܢ ܠܗܘܿܢ ܡܼܢ ܩܕܡ ܗܿܠܝܢ. ܒܗܿܢܐ ܓܝܪ ܬܚܘܼܡܐ ܥܬܝܼܕܝܼܢ ܗܼܘܘ ܠܡܬܼܢܣܝܘܼ ܒܒܝܼܫ̈ܬܐ ܐܝܟ ܕܒܢܘܼܪܐ. ܘܡܐ ܕܐܣܼܬܚܦܘ ܗ̄ ܡܐ ܕܢܦܼܠܘ ܡܼܢ ܪܒܘܼܬ ܒܝܼܫ̈ܬܐ ܕܐܬܝ̈ ܥܠܝܗܘܿܢ. ܢܬܼܥܕܪܘܢ ܥܘܼܕܪܢܐ ܗ̄ ܡܫܼܬܘܝܢ ܠܪ̈ܚܡܐ ܘܒܩܠܝܼܠ ܩܠܝܼܠ ܡܣܼܬܝܥܝܼܢ. ܘܢܬܼܬܘܣܦܘܿܢ ܗ̄ ܗܿܢܐ ܦܬܓܡܼܐ ܢܩܝܼܦ ܠܥܼܠ ܕܐܝܿܠܝܢ ܠܡ ܕܡܥܠܝܢ ܠܡ ܥܠ ܩܝܿܡܐ. ܦܢܼܐ ܠܡ ܕܢܫܼܬܥܐ ܥܠ ܒܝܼܫܘܼܬܐ ܕܟܗ̈ܢܐ ܘܕܐܝܿܠܝܢ ܕܢܩܝܼܦܝܼܢ ܠܗܘܿܢ. ܘܢܬܬܼܘܣܦܘܢܿ ܥܠܝܗܘܿܢ ܣܿܓܝܼ ܗ̄ ܡܬܦܠܓܝܼܢ ܗܼܘܘ ܥܠ ܚܕ̈ܕܐ ܘܡܣܼܬܕܩܝܼܢ ܘܡܬܼܬܘܣܦܝܼܢ ܗܼܘܘ ܥܠ ܓܒܐ ܕܟܝܼܫܘܼܬܐ. ܟܕ ܟܿܠ ܚܕ ܚܕ ܡܢܼܗܘܿܢ ܡܣܼܬܕܩ ܗܼܘܐ ܡܼܢ ܩܪ̈ܝܼܒܘܗܝ ܫܪܝܼܪ̈ܐ ܘܡܣܝܥܝܼܢ ܗܼܘܘ ܠܣܥܘܪ̈ܐ ܕܥܘܠܐ ܘܗܿܘܝܢ ܡܢܼܫܝܠܝ ܡܼܢ ܓܒܐ ܕܝܼܠܗܘܿܢ. ܘܡܼܢ ܚܟܝܼ̈ܡܐ ܢܣܬܼܚܦܘܢ ܗ̄ ܟܗ̈ܢܐ ܡܟܼܫ̈ܠܐ ܕܣܒܝܼܪܒܝܼܢ ܒܝ̈ܬܝܐ ܘܐܝܼܬܝܗܘܿܢ ܚܟܝܼ̈ܡܝ ܠܒܝܼܫ̈ܬܐ ܕܡܼܢ ܕܐܣܬܼܚܦܘ ܘܢܦܠܼܘ ܗܿܘܝܢ ܐܝܟ ܟܘܼܪܐ ܕܒܘܼܚܪܢܐ ܠܥܝܼܢ ܟ݀ܠܢܫ ܘܡܬܝܕܥܝܼܢ ܕܡܛ݀ܠ ܒܝܼܫܘܼܬܗܘܿܢ ܐܬܼܐ ܥܠܝܗܘܿܢ ܡܣܡܒܪܝܼܫܐ ܘܠܡܬܼܒܝܢܘܼ ܥܕܢ ܥܕܢ ܩܼܨܐ ܗ̄ ܡܼܢ ܐܝܿܠܝܢ ܒܝܼܫ̈ܬܐ ܕܡܣܼܬܥܪ̈ܢ ܨܝܕܝܗܘܿܢ ܟܿܠ ܐܢܫ ܡܬܼܒܝܢ ܘܡܣܼܬܟܠ ܕܒܟܐܢܘܼܬܐ ܗܘ̈ܝܢ ܥܕ ܐܬܿܐ ܫܘܼܠܡܐ.","english":"that God is bound with the Jews. When it is known that this word is fear, he is above and they cast filth to destruction. Concerning the Maccabees, that the knowledge of God is known, the fear of the Lord is manifested by strong power, and by it he conquered the enemies. And they were established in the days of a thousand, these were not for them before these. For in this boundary they were destined to be established in evils like a furnace. And when they were overturned, what fell from them was the multitude of evils that came upon them. And they were helped with help that was fitting for mercy, and little by little they were healed. And this word was added, strong above, that these were not entering into the covenant. But it was that the evil of the priests and of those who were strong for them was recounted. And many were added to them, they were divided against each other and were reconciled and were added to the side of wickedness. While each one was reconciled with his true relatives, and they assisted the deeds of iniquity, and they were with the side of their own. And with the wise, the priests were overturned, stumbling blocks of sorcerers in houses, and they are wise in evil deeds, that when they were overturned and fell, they were like a furnace of testing for every man, and it is known that because of their evil, Sembris came upon them, and to be destroyed until the end, that with those evil ones who are stirred up against them, every man is destroyed and it is understood that in lamentations they are until the end comes.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܗܼܘ ܐܠܗܐ ܡܚܝܿܒ ܠܗܘܿܢ ܥܡ ܝܘܢ̈ܝܐ","severity":"info","text":"The clause 'that God is bound with the Jews' likely interprets a biblical passage where divine favor or covenant is implied, though the Syriac is ambiguous.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܚܠܬܐ","severity":"info","text":"The term ܕܚܠܬܐ (deḥltā) means 'fear' or 'awe', often used in Syriac for religious reverence or terror; here it may denote the fear of God as a motivating force.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܡܩܒ̈ܝܐ","severity":"info","text":"The Maccabees (ܡܩܒ̈ܝܐ) are the Jewish rebel family central to the books of 1–2 Maccabees; Bar Salibi reads their story as a model of divine intervention against oppression.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܟܘܼܪܐ ܕܒܘܼܚܪܢܐ","severity":"info","text":"The phrase 'like a furnace of testing' echoes Daniel 3 (the fiery furnace), a common typology for persecution and divine deliverance in Syriac exegesis.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ܣܡܒܪܝܼܫܐ","severity":"info","text":"The name 'Sembris' (ܣܡܒܪܝܼܫܐ) is obscure; it may refer to a Seleucid general or a symbolic figure of destruction, possibly a corruption or variant of a known name.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܢܬܬܼܘܣܦܘܢܿ ܥܠܝܗܘܿܢ ܣܿܓܝܼ","severity":"caution","text":"The phrase 'and many were added to them' is syntactically ambiguous; it may mean additional people joined the wicked side or that evils multiplied, and the English draft reflects this uncertainty.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Sembris' (ܣܡܒܪܝܼܫܐ) is uncertain; it may be a proper name or a corruption.","The clause 'these were not entering into the covenant' is unclear whether it refers to the Maccabees or their opponents.","The phrase 'in the days of a thousand' (ܒܐ ܝܘ̈ܡܝܼܢ ܐܠܦ) is obscure; possibly a textual corruption or a symbolic number."],"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":42,"ref":"p42","source":"ܡܛ݀ܠ ܕܬܘܼܒ ܗ̄ ܡܛ݀ܠ ܕܥܕܟܝܼܠ ܙܒܢܼܐ ܢܓܝܼܪ ܐܝܼܬ ܠܗܿ ܠܒܝܼܫܬܐ ܘܬܨܠܼܚܝ ܠܘܿܬܗܘܿܢ ܘܢܥܼܒܕ ܡܠܟܐ ܗ̄ ܒܙܒܢܼܐ\nܕܡܼܬܝܼܗܒ ܠܐܢܛܝܐܟܘܿܣ ܐܦܝܼܦܐܢܘܿܣ ܣܿܥܪ ܘܓܿܡܪ ܪܓܼܬܗܿ ܒܟܿܠ ܐܝܿܕܐ ܕܨܿܐ. ܘܢܬܼܬܪܝܼܡ ܗ̄ ܗܘܼ ܐܢܛܝܟܘܿܣ ܡܫܼܬܩܠ ܥܠ ܟܿܠܗܘܿܢ ܦܬܟܪ̈ܐ. ܘܒܡܿܒܛܠ ܕܚܠ̈ܠܬܐ ܕܥܡ̈ܡܼܐ ܘܦ݀ܩܕ ܒܢܦܝܼܚܘܼܬܗ ܕܢܫܼܒܩܘܿܢ ܥܡ̈ܡܼܐ ܐܠܗܝ̈ܗܘܿܢ ܘܠܗ ܢܚܼܫܒܘܿܢ ܐܠܗܐ. ܘܥܠ ܐܠܗ ܐܠܗ̈ܝܼܢ ܗ̄ ܐܦ ܥܠ ܐܠܗܐ ܕܫܠܡܐ. ܘܡܐ ܕܡܿܡܠܠ ܡ̈ܠܼܐ ܕܨܥܪܐ ܘܕܓܘܼܕܦܐ. ܘܢܨܠܚ ܥܕ ܗ̄ ܘܡܨܿܠܚ ܘܡܿܣܩ ܠܪܝܼܫ ܟܿܠܗܘܿܢ ܣܘܼܥܪ̈ܢܘ̄ ܟܕ ܥܿܒܪ ܪܘܓܙܐ ܡܼܢ ܥܡܐ. ܡܛ݀ܠ ܕܦܣܝܼܩܬܐ ܗ̄ ܡܛ݀ܠ ܕܐܦ ܡܢܝܿܢ ܚܝ̈ܘܗܝ ܩܕܡܼܘ ܐܬܬܚܼܡܘ ܒܓܙܪ ܕܝܼܢܐ ܕܡܼܢ ܐܠܗܐ ܕܗܿܘܐ ܨܝܕܘܗܝ܀ ܘܒܐܠܗܐ ܕܐܒܗ̈ܘ ܗ ܚܘܘ̄ ܩܕܡ ܕܢܩܼܒܠ ܡܣܡ ܒܪܝܼܫܐ ܡܒܣܪ ܘܡܦܝܼܛ ܒܡܪܚܘܼܬܗ ܐܦ ܥܠ ܣܓܕܬܐ ܕܐܒܗ̈ܘܗܝ. ܘܥܠ ܪܓܼܬ݀ ܢܫܼ̈ܐ ܗ̄ ܗ݀ܕܐ ܐܡܼܪ ܥܠܘܗܝ ܒܗܜܝ ܕܫܼܛ ܐܦ ܠܓܪܬ݀ ܢܫܼ̈ܐ. ܘܒܥܼܐ ܕܢܣܼܒ ܒܢܼ̈ܫܐ ܠܢܢܝ ܐܠܗܬܐ ܒܙܒܼܢܐ ܗ݀ܘ ܕܢܚܼܬ ܠܥܝܼܠܡ ܘܫܩܼܠ ܠܕܗܒܐ ܕܬܡܿܢ ܕܛܫܝܼ ܗܼܘܐ ܐܠܟܣܢܕܪܘܿܣ. ܗܿܕܐ ܢܢܝ ܒܪܬ݀ ܕܪܝܘܿܫ ܚܕ ܡܼܢ ܫ̈ܠܝܼܛܢܐ ܕܥܝܼܠܡ ܐܝܼܬܝܗܿ ܘܟܕ ܫܡܼܥܬ݀ ܕܡܛܝܒܼ ܐܢܛܝܟܘܿܣ ܕܢܣܼܒܝܗܿ ܡܛ݀ܠ ܥܘܼܬܪܗܿ ܫܠܼܚܬ݀ ܠܗܿ ܒܢܟܼܠܐ ܕܠܐ ܬܐܼܬܐ ܒܚܠܐ ܣܿܓܝܐ ܥܠ ܐܬܪܐ. ܡܛ݀ܠ ܕܐܦܝܿܣܬ ܠܐܒܿܝ ܕܠܐ ܢܼܦܘܿܩ ܥܠܝܟ ܠܩܪܒܐ ܐܠܐ ܢܫܼܠܡ ܠܟ ܠܐܬܪܐ ܘܗܿܘܐ ܠܟ ܐܢܬܬܐ. ܘܟܕ ܗܝܡܼܢ ܐܢܛܝܟܘܿܣ ܘܫܒܼܩ ܠܚܝܠܗ ܒܪܘܼܚܩܐ ܘܐܬܼܐ. ܦܩܕܬ݀ ܢܢܝ ܠܥܒ̈ܕܝܗܿ ܕܟܕ ܥܿܐܠ ܒܬܪܥܐ ܕܡܓܕܠܐ ܕܢܬܪܓܼܡ ܒܟܐܦ̈ܐ ܡܼܢ ܥܒܕ̈ܝܗܿ ܘܒܪ ܫ݀ܥܬܗ ܥܼܪܩ ܒܒܗܼܬܬܐ. ܘܒܢ̈ܝ ܐܬܪܐ ܟܕ ܫܡܼܥܘ ܠܢܼܨܚܢܗܿ ܕܢܢܝ ܐܩܝܼܡܘ ܠܗܿ ܨܠܡܐ.","english":"because again the temple, because at that time the sacrifice, for it is evil, and you will succeed with them, and the king makes a sacrifice that is given to Antiochus Epiphanes. He accomplishes and fulfills his desire with every hand of the image, and that Antiochus is raised up, being established over all the idols. And by abolishing the festivals of the peoples, he commands in his arrogance that the peoples abandon their gods and consider him a god. And concerning the God of gods, also concerning the God of peace. And when he speaks words of insult and blasphemy, he succeeds until the temple, and he prospers and rises to the head of all his undertakings, when the wrath passes from the people. Because it is a section, because also his life before him was ended by the decree of judgment that was with the God who was his hunter. And in the God of his fathers, they showed before he received the chief commander, he announces and spreads in his arrogance also over the worship of his fathers. And concerning the desire of the idols, this he said about him in that he also raged against the temple of the idols. And he sought to take by force the goddess of the temple, that which descended to the world and took the gold of the place that was hidden by Alexander. This goddess is the daughter of Darius, one of the rulers of the world, and when she heard that Antiochus was prepared to take her because of her wealth, she sent to him in tears that he should not come with great force against the land. Because she wrote to her father that he should not go out against you to war, but should surrender the land to you and become your wife. And when Antiochus believed and left his army at a distance and came, the goddess commanded her servants that when he entered the gate of the tower, they should stone him with stones along with her servants, and immediately he fled in shame. And the people of the land, when they heard the cry of the goddess, they erected a statue for her.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܢܛܝܟܘܿܣ ܐܦܝܼܦܐܢܘܿܣ","severity":"info","text":"The Syriac form ܐܢܛܝܟܘܿܣ ܐܦܝܼܦܐܢܘܿܣ (Antiochus Epiphanes) is a transliteration of the Greek Ἀντίοχος Ἐπιφανής, the Seleucid king whose persecution of the Jews is the historical backdrop of Daniel 11 and the Maccabean revolt.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܢܢܝ ܒܪܬ݀ ܕܪܝܘܿܫ","severity":"info","text":"The narrative of the goddess daughter of Darius who tricks Antiochus Epiphanes is not biblical but appears in later Syriac and Jewish legendary traditions, possibly derived from the Alexander Romance or Maccabean folklore.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܛ݀ܠ ܕܦܣܝܼܩܬܐ","severity":"info","text":"The phrase ܡܛ݀ܠ ܕܦܣܝܼܩܬܐ (because it is a section) marks a structural break, indicating that the preceding material is a self-contained pericope within the commentary.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܒܐܠܗܐ ܕܐܒܗ̈ܘ","severity":"caution","text":"The phrase ܘܒܐܠܗܐ ܕܐܒܗ̈ܘ (and in the God of his fathers) is syntactically ambiguous: it may refer to Antiochus’s ancestral gods or to the God of the Jews, depending on how the preceding clause is parsed.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܠܟܣܢܕܪܘܿܣ","severity":"info","text":"The mention of Alexander (ܐܠܟܣܢܕܪܘܿܣ) hiding gold in the temple parallels a motif found in the Alexander Romance, where Alexander deposits treasure in a sacred place, later sought by Antiochus.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'goddess daughter of Darius' is unclear; she may be a legendary figure conflated with historical or mythological characters.","The phrase 'God of his fathers' could refer to Antiochus’s ancestral gods or to the Jewish God, depending on the interpretation of the preceding clause."],"confidence":"medium","notes":[]},{"i":43,"ref":"p43","source":"ܘܒܿܬܪ ܙܒܢܼܐ ܛܥܼܘ ܣܓܝ̈ܐܐ ܘܣܓܼܕܘ ܠܗܿ ܐܝܟ ܕܠܐܠܗܬܐ܀ ܘܠܐܠܗܐ ܥܫܝܼܢܐ ܗ̄ ܡܫܼܬܥܐ ܥܠ ܫܦܼܠܗ ܟܕ ܒܠܼܥ ܓܝܪ ܒܡܼܚܘܼ̄ ܕܡܼܢ ܐܠܗܐ ܘܐܬܒܣܼܒܣܘ ܦܓܪܗ ܘܐܬܚܒܼܠ ܘܣܪܝܼ. ܕܒܙܒܼܢܐ ܕܐܬܼܐ ܡܼܢ ܡܕܢܚܐ. ܘܟܕ ܪܗܝܼܒܐܝܼܬ ܕܒܪ ܗܼܘܐ. ܐܫܼܬܕܝܼ ܡܼܢ ܡܪܟܒܼܬܗ ܘܐܫܼܬܘܕܝܼ ܕܒܐܝܼܩܪ̈ܐ ܪܘܪ̈ܒܐ ܢܝܩܼܪ ܠܒܝܬܐ ܕܐܠܗܐ ܕܒܐܘܿܪܫܠܡ ܘܢܗܼܘܐ ܝܘܼܕܝܐ ܐܢ ܡܬܼܚܠܡ. ܘܢܥܼܒܪ ܠܟܪ̈ܟܐ ܗ̄ ܩܕܡ ܟܐܒܗ ܥܒܼܪ ܠܟܪ̈ܟܐ ܥܫܝܼ̈ܢܐ ܘܫܒܼܐ ܠܡܕܝܼ̈ܢܬܐ ܕܠܐ ܕܝܼܠܗ ܘܒܼܙ ܢܟܣܼ̈ܝܗܝܢ ܘܫܩܼܠ ܠܐܠ̈ܗܝܗܝܢ. ܘܢܚܼܙܐ ܘܢܫܼܠܛ ܗ̄ ܗܿܕܐ ܠܡ ܥܒܼܕ ܐܝܿܟܢܐ ܕܢܚܼܙܐ ܣܓ̈ܝܐܐ ܕܡܫܼܬܥܒܕܝܼܢ ܠܗ. ܘܐܪܒܥܐ ܢܦܠܼܓܼ ܗ̄ ܡܛ݀ܽܠ ܕܡܼܢ ܨܒܝܿܢܗ ܡܛܝܒܼ ܗܼܘܐ ܕܢܒܼܘܙ ܘܢܫܒܼܐ ܥܠܗ݀ܝ ܣܥܝܼܪ ܗܿܕܐ ܘܝܬܝܪܐܝܼܬ ܥܒܕ ܒܐܬܪܐ ܕܝܼ̈ܘܼܕ. ܘܒܥܕܢ ܩܨܼܗ ܢܬܟܼܫܦ ܗ̄ ܕܡܐ ܕܡܢܼܥ ܙܒܢܼܐ ܕܢܫܼܬܪ̈ܝܢ ܒܝܼܫ̈ܬܐ ܕܐܬܝ̈ ܥܠ ܥܒܪ̈ܝܐ ܘܡܬܼܟܬܫ ܥܡ ܐܢܛܝܟܘܿܣ ܐܦܝܼܦܐܢܘܿܣ ܦܛܘܼܠܘܿܡܐܘܿܣ ܡܨܪܝܐ ܡܠܟܐ ܕܬܝܡܢܐ. ܡܠܟܐ ܕܓܪܒܝܐ ܗ̄ ܘܐܦ ܐܢܛܝܟܘܿܣ ܐܬܼܐ ܗ̄\nܙܘܓ̈ܐ ܠܩܪ̈ܘܟܐ ܩܿܪܐ ܐܘܿ ܠܡܪ̈ܟܒܬܐ. ܢܥܘܿܠ ܗ̄ ܒܗܿܢܐ ܛܘܼܝܒܐ ܘܪܒܘܼܬܐ ܥܿܐܠ ܐܢܛܝܟܘܿܣ ܠܡܨܪܝܢ. ܘܣܓܝ̈ܐܐ ܢܬܼܩܛܠܘܢܿ ܗ̄ ܒܡܐܼܬܝܼܬܗ ܡܼܛܐ ܠܝܼܗܘܼܕ ܘܐܪܒܥ ܪ̈ܒܘܢ ܩܼܛܠ ܡܼܢ ܥܡܐ ܘܐܪܒܥ ܐܦܩܼ ܒܫܒܼܝܐ܆ ܘܗܿܠܝܢ ܢܬܦܼܨܘܿܢ܀ ܕܒܢ̈ܝ ܥܡܘܢܿ ܗ̄ ܗܿܠܝܢ ܡܛ݀ܠ ܕܫܼܠܡܘ ܠܡܛܥܝܼܘܬܗ ܠܐ ܣܿܓܦ ܐܢܘܿܢ. ܘܢܘܫܼܛ ܐܝܼܕܗ ܘܢܫܼܠܛ ܒܝܬ ܓܐܙܐ ܗ̄ ܡܐ ܕܥܼܠ ܠܡܨܪܝܢ ܐܚܼܕ ܘܐܫܼܬܠܛ ܒܓܐܙܐ ܘܣܝܼܡ̈ܬܐ ܕܨܡܪܝܢ ܘܒܟܿܠܗܝܢ ܨܒܼܘ̈ܬܐ ܘܪ̈ܓܝܓܬܐ܀ ܘܢܗܼܘܘܢܿ ܒܥܘܼܕܪܢܗ. ܠܘܼܒ̈ܝܐ ܘܟܘܼܫ̈ܝܐ ܢܥܕܪܘܼܢܝܗܝ. ܟܕ ܥܿܐܠ ܠܡܨܪܝܢ܀","english":"after the sacrifice many erred and worshipped her as a goddess. And the mighty God was enraged at her fall, for he swallowed the blood of the god and his body was dissolved and corrupted and became putrid. With the sacrifice that came from the east, and when he drove recklessly, he fell with his chariot and was thrown down with great honors, honoring the house of God in Jerusalem, and he became a Jew or was circumcised. And he passed through the fortresses before his pain, he passed through the mighty fortresses and took cities that were not his, and plundered their treasures and took their gods. And he saw and ruled, this he did not do as he saw many being subjected to him. And he divided into four parts because with his will he was prepared to plunder and take them, this was done and especially in the land of the Jews. And at the end of his time he was eager that the blood of the sacrifice of the evil ones that came upon the Hebrews, and he fought with Antiochus Epiphanes Ptolemy the Egyptian, king of the south. The king of the north also came, and Antiochus came with pairs to the chariots or to the chariots. And he entered with this arrogance and pride, Antiochus entered Egypt. And many were killed at his coming, he reached Judah and killed forty thousand with the people, and took forty thousand captive, and these were redeemed. For with the people these were, because they submitted to his error, he did not spare them. And he stretched out his hand and ruled over the treasury, when he entered Egypt he took and ruled over the treasure and deposits of Samaria and over all the vessels and ornaments. And they were in his service. The Libyans and Ethiopians helped him when he entered Egypt.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܒܿܬܪ ܙܒܢܼܐ ܛܥܼܘ ܣܓܝ̈ܐܐ ܘܣܓܼܕܘ ܠܗܿ ܐܝܟ ܕܠܐܠܗܬܐ","severity":"info","text":"The subject of the sacrifice is ambiguous: the feminine suffix on 'her' (ܠܗܿ) likely refers to a goddess figure introduced in the preceding passage, possibly a personification of the temple or an idol.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܠܗܐ ܥܫܝܼܢܐ","severity":"info","text":"The phrase 'mighty God' (ܐܠܗܐ ܥܫܝܼܢܐ) is a standard Syriac epithet for the God of Israel, contrasting with the pagan goddess mentioned earlier.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܢܛܝܟܘܿܣ ܐܦܝܼܦܐܢܘܿܣ ܦܛܘܼܠܘܿܡܐܘܿܣ","severity":"info","text":"Antiochus Epiphanes Ptolemy is a conflation: Antiochus IV Epiphanes (Seleucid king) and Ptolemy VI Philometor (Ptolemaic king) are distinct historical figures. Bar Salibi may be merging them for narrative effect.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܐܪܒܥ ܪ̈ܒܘܢ ܩܼܛܠ ܡܼܢ ܥܡܐ ܘܐܪܒܥ ܐܦܩܼ ܒܫܒܼܝܐ","severity":"info","text":"The numbers 40,000 killed and 40,000 taken captive echo 2 Maccabees 5:14, which reports Antiochus IV's massacre in Jerusalem, though the exact figures vary in tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܘܢܗܼܘܐ ܝܘܼܕܝܐ ܐܢ ܡܬܼܚܠܡ","severity":"info","text":"The claim that Antiochus became a Jew or was circumcised is a legendary motif found in later Syriac and Christian polemical sources, not in classical Jewish or Greek accounts.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܒܥܕܢ ܩܨܼܗ ܢܬܟܼܫܦ ܗ̄ ܕܡܐ ܕܡܢܼܥ ܙܒܢܼܐ","severity":"caution","text":"The phrase 'at the end of his time he was eager that the blood of the sacrifice' is syntactically difficult; the text may be corrupt or elliptical, possibly referring to Antiochus's death or a ritual act.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the goddess (ܠܗܿ) is unclear; the preceding passage mentions an image, possibly of a pagan deity.","The conflation of Antiochus Epiphanes and Ptolemy may reflect a scribal error or intentional typology.","The phrase 'he became a Jew or was circumcised' is ambiguous: it may be a legendary addition or a misinterpretation of a historical event."],"confidence":"medium","notes":[]},{"i":44,"ref":"p44","source":"ܨ̄܆ ܕܝܒ̄ ܘܛܒܼ̈ܐ ܢܣܼܪܗܒܘܼܢܗ ܗ̄ ܛܒܼ̈ܐ ܕܡܼܢ ܕܡܕܢܚܐ ܕܣܪܗܼܒܘܼܗܝ ܐܡܿܪ ܠܗܿܝ ܕܟܕ ܢܚܼܬ ܠܦܪܣ ܘܐܙܠܼ ܠܥܝܼܠܡ ܕܢܣܼܒ ܠܕܗܒܐ ܘܠܐ ܦܬܚܼܘ ܠܗ ܘܐܬܼܓܡ ܒܟ̈ܐܦܐ ܘܗܦܼܟ܆ ܘܒܓܪܒܝܐ ܬܘܼܒ ܕܚܿܠ ܗܼܘܐ ܡܼܢ ܗܡܝܪ̈ܐ ܒܢ̈ܝ ܡܠ̈ܟܐ ܕܕܠܡܼܐ ܢ݀ܦܩܝܼܢ ܘܐܚܿܕܝܼܢ ܫܘܼܠܛܢܐ ܕܐܒܗ̈ܝܗܘܿܢ ܕܗܘܼ ܒܙܼ ܘܫܩܼܠ ܡܢܼܗܘܢܿ. ܘܢܦܼܘܿܩ ܒܚܡܼܬܐ ܘܐܚܼܪܒ ܘܐܘܒܼܕ ܠܣܓܝ̈ܐܐ ܘܐܝܬܝܼܐܝܼܬ ܠܝܘܼܕ̈ܝܐ ܐܝܟ ܕܟܬܝܼܒ ܒܡܘܩܼܒ̈ܝܐ ܕܗܘܼܐ ܫܓܘܼܫܝܐ ܒܝܼܗܘܼܕ ܡܼܢ ܥܠܬ݀ ܟܗ̈ܢܐ ܥܘܿܠ̈ܐ ܟܕ ܫܡܼܥ ܐܢܛܝܟܘܿܣ ܐܬܼܐ ܒܚܡܼܬܐ ܘܦܩܼܕ ܠܦ̈ܠܚܘܗܝ ܕܕܠܐ ܚܘܣܢ ܢܩܼܛܠܘܢܼ. ܘܢܩܼܘܿܫ ܡܫܼܟܢܗ ܗ̄ ܟܕ ܢܦܼܩ ܡܼܢ ܡܨܪܝܢ ܒܙܒܢܼܬܐ ܕܬܪܬܝܢ ܫܼܪܐ ܒܡܕܒܪܐ ܕܠܗ ܩܿܪܐ ܐܬܪܐ ܫܼܦܝܐ ܒܝܬ ܝܡܐ ܕܣܘܿܦ ܠܛܘܼܪܐ ܕܣܠܼܩ ܠܗ ܡܘܿܫܐ. ܬܡܿܢ ܢܩܼܫ ܡܫܼܟܢܗ ܗ̄ ܬܿܡܢ ܡܝܼܬ. ܘܢܼܛܪ ܩܘܼܕܫܗ ܗ̄ ܩܘܼܕܫܗ ܬܢܢ ܠܫܘܼܠܛܢܗ ܠܡܫܪܝܼܬܗ ܩܿܪܐ ܐܟܡܿܢ ܕܦܪܝܼܫܐ ܗܼܘܬ݀ ܘܡܛܝܒܼܐ ܠܩܪܒܐ ܕܢܐܼܡܪ ܕܡܬܼܒܛܠ ܠܗ ܥܠܝܗܿ. ܘܢܡܼܛܐ ܗ̄ ܥܕܢ ܩܨܗ ܐܡܿܪ ܕܢܡܼܛܐ ܐܟܡܿܢ ܕܩܠܝܼܠܐܝܼܬ ܒܿܬܪ ܗܿܠܝܢ ܟ݀ܠܗܝܢ ܡܕܪܟ ܠܗ ܓܙܪ ܕܝܼܢܐ ܡܼܢ ܫܡܿܝܐ ܘܬܒܿܪ ܠܗ ܬܢܿܐ ܗܿܠܝܢ ܕܣܿܥܪ ܒܥܡܐ. ܒܗ ܒܙܒܼܢܐ ܗ݀ܘ ܒܙܒܢܼܐ ܕܣܿܒܠܝܼܢ ܥܡܐ ܥܩ̈ܬܐ ܡܼܢ ܐܢܛܝܟܘܿܣ ܢܩܘܼܡ ܡܝܼܟܐܝܠ ܡܠܐܟܐ ܗ̄ ܕܢܫܼܪܐ ܘܢܒܛܼܠ ܗܿܠܝܢ ܕܐܢܛܝܟܘܿܣ ܡܼܢ ܨܝܕܝܗܘܿܢ. ܘܢܗܼܘܐ ܙܒܢܼܐ ܗ̄ ܡܼܢ ܩܕܡ ܕܢܩܘܼܡ ܡܝܼܟܐܝܠ. ܢܗܼܘܐ ܐܘܼܠܨܢܐ ܗ̄ ܡܿܘܕܥ ܥܠ ܩܛܼܠܐ ܕܣܥܼܪ ܐܢܛܝܟܘܿܣ ܟܕ ܐܬܼܐ ܡܼܢ ܡܨܪܝܢ ܕܒܬܠܬܐ ܝܘܡ̈ܐ ܐܝܟ ܐܪܒܥ ܪ̈ܒܼܘܬܐ ܩܛܼܠ ܘܐܪܒܥ ܙܒܼܢ.","english":"He said to her, \"When he went down to Persia and went to the temple of Bel, he took the gold and they did not open for him, and he was shut in with stones and overturned.\" And again in the north, he was afraid of the satraps, lest they should go out and seize the rule of their fathers, which he had taken by force and taken from them. And he went out in anger and destroyed and annihilated many, and especially the Jews, as is written in Maccabees, that there was a disturbance in Judah because of the wicked priests. When Antiochus heard, he came in anger and commanded his soldiers to kill without mercy. And he hung up his tent when he went out from Egypt at the time of the second year, and he camped in the desert which he calls the level place, between the Red Sea and the mountain which Moses ascended. There he pitched his tent and there he died. And he preserved his holiness; his holiness was given over to his authority for his camp, which he called \"black,\" as it was separate and prepared for the battle which he said would be destroyed against her. And it reached his end; he said that it reached as if shortly after all these things, the judgment of God would overtake him from heaven and break him, these things which he had done to the people. At that same time when the people suffered afflictions from Antiochus, Michael the angel arose and began and destroyed these things of Antiochus along with their hunters. And that time was before Michael arose. It was a distress that made known the slaughter which Antiochus wrought when he came from Egypt, for in three days he killed about forty thousand and four times.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܩܒ̈ܝܐ","severity":"info","text":"The reference to Maccabees (ܡܘܩܒ̈ܝܐ) signals the source for the narrative of Antiochus Epiphanes and the Jewish persecution, likely 1 Maccabees 1–6.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܢܛܝܟܘܣ","severity":"info","text":"The name ܐܢܛܝܟܘܣ (Antiochus) refers to Antiochus IV Epiphanes, the Seleucid king whose persecution of the Jews is central to the Maccabean revolt.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܝܟܐܝܠ ܡܠܐܟܐ","severity":"info","text":"Michael the archangel (ܡܝܟܐܝܠ ܡܠܐܟܐ) appears as a divine agent intervening against Antiochus, a motif found in Jewish apocalyptic and later Christian tradition, though not in 1 Maccabees.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܥܡܛܐ ܗ̄ ܥܕܢ ܩܨܗ","severity":"info","text":"The phrase 'it reached his end' (ܘܥܡܛܐ ܗ̄ ܥܕܢ ܩܨܗ) marks a structural pivot from Antiochus’s actions to his divine punishment, echoing the commentary’s pattern of moral retribution.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܥܛܪ ܩܘܕܫܗ ܗ̄ ܩܘܕܫܗ ܬܥܢ ܠܫܘܠܛܢܗ","severity":"caution","text":"The phrase 'he preserved his holiness; his holiness was given over to his authority' is textually uncertain; the repetition of ܩܘܕܫܗ may reflect a scribal error or a gloss, and the sense of 'holiness' here is obscure.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܟܡܥ","severity":"info","text":"The term 'black' (ܐܟܡܥ) for the camp may parallel the 'black camp' in 1 Maccabees 4:6 or other apocalyptic imagery, though the exact referent is unclear.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he preserved his holiness; his holiness was given over to his authority' is ambiguous: it may refer to Antiochus’s sacrilegious appropriation of temple vessels or a textual corruption.","The identity of 'her' in 'destroyed against her' is unclear; it may refer to the Jewish people or a personified entity.","The number 'forty thousand and four times' is ambiguous; it may mean 40,000 killed four times (160,000) or 40,000 plus four additional groups."],"confidence":"medium","notes":[]},{"i":45,"ref":"p45","source":"ܘܫܒܼܩ ܬܡܿܢ ܦܝܼܠܝܼܦܘܿܣ ܘܐܢܕܪܘܼܢܝܼܩܘܿܣ ܥܘܿܠ̈ܐ ܘܫܕܪ ܒ݀ܬܪܟܢ ܠܐܦܘܼܠܘܼܢܝܼܩܘܿܣ ܒܝܼܫ ܡܼܢ ܒܝܼ̈ܫܐ ܥܡ ܚܝܠܐ ܘܩܼܛܠ ܡܢܼܗܘܿܢ ܣܘܓܐܐ. ܒܗ ܒܙܒܢܼܐ ܗ݀ܘ ܢܫܼܬܘܙܒ ܗ̄ ܒܙܒܢܼܐ ܕܣܿܒܠ ܥܡܐ ܗܿܠܝܢ ܡܛ݀ܠ ܚܛܗ̈ܘܗܝ ܡܫܼܬܘܙܒ ܡܼܢ ܐܠܗܐ ܕܐܢܫ̈ܐ ܡܝܬܪ̈ܐ ܡܫܼܬܟܚܝܼܢ ܒܥܡܐ ܡܛ݀ܠ ܛܢܢܗܘܿܢ ܐܟܙܼܢܐ ܕܡܬܝܼܬܐ ܘܒܢܘ̈ܗܝ ܘܟܕ ܟܬܒܐ ܕܣܼܦܪܐ ܩܿܪܐ ܠܒܛܝܼܠܘܼܬܐ ܕܐܠܗܐ\nܕܢ݀ܛܪܐ ܠܗܘܿܢ ܐܝܟ ܡܕܡ ܕܪܫܝܼܡ ܒܟܬܒܐ ܘܣܦܼܪܐ. ܘܣܓ̈ܝܐܐ ܐܝܿܠܝܢ ܗ̄ ܠܡܩܒ̈ܝܐ ܘܠܐܝܿܠܝܢ ܕܣܝܒܼܪܘ ܥܩܼ̈ܬܐ ܥܡܼܗܘܿܢ ܩܿܪܐ ܕܕ݀ܡܟܝܼܢ ܒܥܦܪܐ ܗ̄ ܥܓܝܼ̈ܢܝ ܒܥܦܪܐ ܒܒܝܼܫ̈ܬܐ ܘܡܡ̈ܟܟܝ ܒܥܩ̈ܬܐ ܕܒܛܝܼܠܝܼܢ ܐܝܟ ܕܒܫܢܬܐ ܡܼܢ ܣܘܼܥܪ̈ܢܐ ܐܢܫ̈ܝܐ. ܘܦܘܼܠܚܢܐ ܕܛܒ̈ܬܐ. ܢܬܼܬܥܝܼܪܘܿܢ ܗ̄ ܐܬܬܼܥܝܼܪܘ ܕܝܢ ܒܝܕ ܥܘܼܕܪܢܐ ܐܠܗܿܝܐ ܕܣܝܥܼ ܐܢܘܿܢ ܠܚܪܬܐ. ܗܿܠܝܢ ܠܚܝ ܥܠ̈ܡܐ ܗ̄ ܕܡܣܝܒܢܘܼܬܗܘܿܢ ܠܡ ܘܙܕܝܩܘܼܬܗܘܿܢ ܒܬܪ̈ܝܗܘܿܢ ܥܠ̈ܡܐ ܡܒܿܣܡܐ ܠܗܘܿܢ ܒܚ̈ܝܐ. ܬܘܼܒ ܒܟܿܠܗܘܿܢ ܕܪ̈ܐ ܨܝܕܐܝܿܠܝܢ ܕܚܝܝܼܝܢ ܡܗܿܕܪܐ ܠܗܘܿܢ ܒܥܘܼܗܕܢܐ ܡܝܬܪܐ. ܘܗܿܠܝܢ ܠܐܒܕܢܐ ܗ̄ ܥܠ ܒܝܼ̈ܫܐ ܐܡܿܪ ܗ̄ ܘܟܗ̈ܢܐ ܠܡ ܪ̈ܫܝܼܥܐ ܡܫܼܬܠܡܝܼܢ ܠܐܒܕܢܐ ܘܠܡܣܡܒܪܝܫܐ ܡܛܾ݀ ܥܘܠܗܘܿܢ. ܘܠܚܼܣܕܐ ܗ̄ ܟܕ ܫܿܒܩܝܼܢ ܫܡܐ ܡܚܣܕܐ ܠܘܿܬ ܚܒܪܗܝܗܘܿܢ ܟܡܼܐ ܕܩܝܿܡ ܥܿܠܡܐ: ܘܥܿܒ̈ܕܝ ܛܒ̈ܬܐ.. ܢܬܼܚܘܘܢܿ ܪ̈ܡܐ ܘܕܟ̈ܝܐ ܐܝܟ ܢܘܼܗܪܐ ܕܪܩܝܼܥܐ ܒܕܟܝܘܼܬܗ ܟܕ ܡܙܓܠ ܒܙܠ̈ܝܼܩܐ ܕܫܡܼܫܐ. ܘܐܝܿܠܝܢ ܕܙܟܝܢ ܗ̄ ܡܩܒ̈ܝܐ ܕܗܘܼܘ ܥܠܼܬܐ ܕܙܟܘܼܬܐ ܠܥܡܐ ܒܡܝܬܪܘܼܬܗܘܿܢ. ܢܗܼܘܘܿܢ ܡܙܗܪܝܼܢ ܗ̄ ܐܦ ܗܼܢܘܿܢ ܒܝܕ ܕܘܼܒܪ̈ܝܗܘܿܢ ܘܢܨܚ̈ܢܝܗܘܿܢ ܐܝܟ ܟܘܟ̈ܒܐ ܕܡܢܗܪܝܼܢ ܐܢܗܼܪܘܼܗܝ ܠܥܡܐ ܡܼܢ ܥܡܛܢܐ ܕܛܥܿܝܘܼܬܐ ܕܝܘܼܕ̈ܝܐ.","english":"And he left there Philip and Andronicus, the evil ones, and sent after them Apollonius, worse than the evil ones, with an army, and he killed many of them. At that time, he was saved at the time when the people endured because of his sins, being saved from the fire of the Chaldeans, who are found among the people because of their error, like the image of the goddess and her mysteries, and when he read the books of the scribe concerning the vanity of the gods who guard him, as is written in the book and the scribe. And many of those who were with the Maccabees and those who endured afflictions with them, he reads that they sleep in the dust, the valiant ones in the dust, in evil things, and the humble in afflictions, who are vain like the deeds of the Chaldeans at the time. And the work of the good ones will be awakened, they were awakened also by divine help that aided them in the end. Those who live forever, their old age and their righteousness in both worlds delight them in life. Again, in all generations, the righteous who live are adorned with excellent virtue. And those who are not perishing, he says, over the evil ones and the priests, the wicked are delivered to destruction and to be beheaded because of their injustice. And the envious ones, when they leave a name that is envied among their companions, as long as the world stands: and the doers of good deeds will be shown high and pure, like the light of the firmament in its purity when it shines with the rays of the sun. And those who conquer, the Maccabees who were the cause of victory for the people through their excellence, they were also warning them by their conduct and their triumphs, like stars that shine their light to the people from the darkness of the error of the Jews.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܝܼܠܝܼܦܘܿܣ ܘܐܢܕܪܘܼܢܝܼܩܘܿܣ","severity":"info","text":"Philip and Andronicus are named as evil figures; their historical identity is unclear, possibly drawn from Hellenistic or Seleucid lore.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܩܒ̈ܝܐ","severity":"info","text":"The Maccabees are referenced as exemplars of victory and righteousness, echoing 1-2 Maccabees traditions.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܢܫ̈ܐ ܡܝܬܪ̈ܐ","severity":"info","text":"The 'Chaldeans' here likely refers to astrologers or pagan priests, a common Syriac Christian trope for idolatry.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܟܘܟ̈ܒܐ","severity":"info","text":"The simile of stars shining light from darkness parallels Daniel 12:3 or similar apocalyptic imagery, though not a direct quote.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from historical narrative (Philip, Andronicus, Apollonius) to moral reflection on the Maccabees and the fate of the righteous and wicked.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܗ̈ܢܐ","severity":"caution","text":"The term 'priests' (ܘܟܗ̈ܢܐ) is ambiguous: it may refer to Jewish priests or pagan clergy; the context suggests the latter, but the Syriac is unclear.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Philip and Andronicus is not specified in known sources; they may be literary constructs.","The phrase 'saved from the fire of the Chaldeans' could be literal or metaphorical; the Syriac allows both readings.","The reference to 'the image of the goddess and her mysteries' is vague; no specific cult is named."],"confidence":"medium","notes":[]},{"i":46,"ref":"p46","source":"ܠܥܿܠܡ ܗ̄ ܪܡܿܙ ܒܗܿܕܐ ܥܠ ܙܒܢܼܐ ܕܢܝܿܚܬܐ ܕܗܿܘܐ ܠܗ ܠܥܡܐ ܘܡܿܘܕܥ ܬܘܼܒ ܥܠ ܫܡܗܘܿܢ ܒܗܿܝ ܕܡܢܗܪ ܘܡܨܿܡܚ ܘܢܨܿܚ ܐܡܝܼܢܐܝܼܬ ܡܛ݀ܠ ܙ݀ܟܘܼܬܗܘܿܢ. ܘܐܢܬ ܕܝܢ ܕܢܝܐܝܠ ܗ̄ ܐܢܬ ܠܡ ܕܠܝܼܕܥܬܐ ܕܗܿܠܝܢ ܐܫܼܬܘܝܼܬ ܟܬܘܿܒ ܐܢܘܢܿ ܠܦܼܬܓ̈ܡܐ ܗܿܠܝܢ ܕܠܐ ܢܐܼܒܕ ܥܘܼܗܕܢܗܘܿܢ. ܘܚܬܘܿܡ ܐܢܘܿܢ ܬܘܼܒ ܒܫܼܬܩܐ ܕܠܐ ܢܕܚܼܠܘܢܿ ܥܡܐ ܘܢܦܘܼܫܘܿܢ ܡܼܢ ܡܣܼܩܬܐ ܕܠܝܼܗܘܼܕ. ܥܕܢ ܥܕܢ ܩܨܐ ܗ̄ ܠܙܒܼܢܐ ܕܫܘܼܠܡܐ ܢܬܼܢܛܪܘܢ ܦܬܓ̈ܡܐ ܗܿܠܝܢ ܕܐܡܿܪܬ ܠܟ ܘܢܒܼܥܘܢܿ ܣܓ̈ܝܐܐ ܒܿܬܪ ܠܡ ܙܟܘܼܬܗܘܿܢ ܕܡܩܼܒ̈ܝܐ ܒ݀ܥܝܢ ܣܓܝ̈ܐܐ ܠܐܠܗܐ ܘܝܼܕܥܬܗ ܕܐܠܗܐ ܡܬܼܦܪܣܐ ܒܟܿܠܗ ܥ݀ܠܡܐ ܘܡܫܼܬܪܬܚܐ. ܘܡܼܢ ܕܫܠܡ ܓܒܪܐܝܠ ܡܡܠܠܗ ܥܕܡܐ ܠܗܿܪܟܐ ܘܒ݀ܥܐ ܕܢܫܢܼܐ. ܡܫܼܬܥܐ ܬܘܼܒ ܕܢܝܐܝܠ܆ ܚܕ ܒܗܿܕܐ ܣܦܼܬܐ ܗ̄ ܟܕ ܗܿܠܝܢ ܒܛܟܼܣܐ ܕܡܫܐܠ̈ܢ ܡܿܡܠܠܝܼܢ ܗܼܘܘ. ܘܗܘܼ ܓܒܪܐܝܠ ܒܛܟܼܣܐ ܕܡܦܫ̈ܩܢܐ ܩܿܐܡ ܗܼܘܐ ܠܥܼܠ ܡܼܢ ܡܝ̈ܐ ܘܡܚܼܙܩ ܒܠܒܘ̈ܫܐ ܡܝܬܪ̈ܐ ܐܟܡܿܢ ܕܡܦܣ ܒܟܣ̈ܝܬܗ ܕܫܪܟܐ ܝܬܝܼܪ ܡܼܢ ܗܿܠܝܢ. ܡܿܫܐܠܝܼܢ ܗܿܠܝܢ ܕܩܝܿܡܝܼܢ ܥܠ ܣܦܪ ܢܗܪܐ. ܥܕܡܐ ܠܐܡܼܬܝ ܗ̄ ܕܟܡܼܐ ܙܒܢܼܐ ܡܩܿܘܝܐ ܡܠܟܘܼܬܐ ܒܥܡܐ ܘܗܿܝܕܝܢ ܢܣܿܒܐ ܫܘܼܠܡܐ. ܘܫܡܿܥܬ ܗ̄ ܘܚܙܝܿܬܗ ܠܡ ܐܢܿܐ ܕܢܝܐܝܠ ܠܗ݀ܘ ܕܩܿܐܡ ܠܥܼܠ ܡܼܢ ܡ̈ܝܐ. ܕܐܪܝܼܡ ܝܡܝܼܢܗ. ܒܚܝ ܥܠ̈ܡܐ ܗ̄ ܝ݀ܡܐ ܒܗ݀ܘ ܕܐܝܼܬܘܗܝ ܡܬܘܼܡܐܝܼܬ ܘܕܠܐ ܫܘܼܠܡܐ. ܕܠܥܕܢ ܥܕ̈ܢܝܼܢ ܗ̄ ܒܗܿܠܝܢ ܠܡ ܥܕ̈ܢܝܼܢ ܕܐܝܼܬܝܗܘܿܢ ܬܠܬ ܫܢ̈ܝܼܢ ܘܬܠܬܐ ܝܪ̈ܚܝܼܢ ܡܫܼܬܠܛܐ ܛܪܘܿܢܘܼܬܐ ܕܡܠ̈ܟܐ ܝܘ̈ܢܝܐ ܒܥܡܐ ܘܗܿܠܝܢ ܐܡܿܪܬ\nܕܠܐ ܫܘܼܚܠܦܐ ܘܕܠܐ ܕܓܠܘܼܬܐ ܕܒܗ ܒܗܿܢܐ ܙܒܢܼܐ ܡܬܼܚܒܠ̈ܢ ܬܩܢ̈ܬܐ ܕܡܕܝܼܢܬܐ ܘܗܝܟܠܐ.","english":"He always indicates in this the time of the persecution that happened to the people, and he also makes known concerning their name, in that he hastens and flourishes and shouts triumphantly because of their victory. And Daniel himself, for the knowledge of these things, wrote these words so that their memory would not be lost. And he also sealed them with silence, so that the people would not be afraid and would remain with the hope of Judah. Until the end, he set a time for the completion, that these words which I told you would be fulfilled, and many sought after the victory of the Maccabees; many asked God, and the knowledge of God spread throughout the whole world and was extended. And when Gabriel finished speaking up to this point, he sought to be silent. It is also related concerning Daniel, one in this language, while these were speaking in the order of the questioners. And Gabriel himself stood in the order of the interpreters above the water, and he went around in excellent garments, as it is fitting, in his coverings more than the others. These who stood on the bank of the river asked: \"Until when, that is, for how long will the kingdom endure among the people, and then will it take an end?\" And Daniel heard and saw that which stood above the water. He raised his right hand. \"By the worlds,\" he said, \"in that which is eternal and without end. For these are signs,\" he said, \"these signs which are three hours and three months, the dominion of the Greek kings over the people is established.\" And these I said without change and without falsehood, that in this time the foundations of the city and the temple are destroyed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܙܒܢܼܐ ܕܢܝܿܚܬܐ","severity":"info","text":"The phrase 'time of the persecution' refers to the Maccabean revolt, which Bar Salibi interprets as the subject of Daniel's prophecy.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܩܼܒ̈ܝܐ","severity":"info","text":"The term 'Maccabees' (ܡܩܼܒ̈ܝܐ) is used here to identify the Jewish rebels, linking Daniel's visions to the historical persecution under Antiochus IV.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܠܬ ܫܢ̈ܝܼܢ ܘܬܠܬܐ ܝܪ̈ܚܝܼܢ","severity":"info","text":"The 'three hours and three months' echoes Daniel 7:25, where a time, times, and half a time is given for the dominion of the Greek kings.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܒܪܐܝܠ","severity":"info","text":"Gabriel appears as an interpreter in this passage, a role not found in the biblical Daniel but common in Syriac apocalyptic traditions, possibly influenced by the Book of Enoch.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܚܬܘܿܡ ܐܢܘܿܥ ܬܘܼܒ ܒܫܼܬܩܐ","severity":"info","text":"The phrase 'sealed them with silence' marks a structural pause, indicating that Daniel's words are deliberately cryptic to avoid alarming the people.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܝܘ̈ܢܝܐ","severity":"info","text":"The reference to 'Greek kings' (ܝܘ̈ܢܝܐ) reflects the Syriac Christian reception of Daniel as a prophecy of the Maccabean period, aligning with the Antiochene exegetical tradition.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Philip and Andronicus' and 'Apollonius' in the previous passage is unclear; they may be Seleucid officials or allegorical figures.","The phrase 'three hours and three months' may be a textual corruption or a symbolic number; the Syriac is ambiguous."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"ܘܒܥܕܢ ܕܢܬܦ̈ܨܝܢ ܗ̄ ܒ݀ܬܪ ܕܫܠܡ ܗܿܢܐ ܓܙܪ ܕܝܼܢܐ ܗܿܝܕܝܢ ܡܬܼܦܨܝܢ ܗ̄ ܐܝܼܕ̈ܝܐ ܕܥܡܐ ܩܕܝܼܫܐ ܟܕ ܪܡܿܙ ܥܠ ܡܩܒ̈ܝܐ ܕܡܛ݀ܠ ܛܢܢܼܗܘܿܢ ܕܒܕܚܼܠܬ݀ ܡܪܝܐ ܡܬܼܥܕܪܝܼܢ ܘܫܩܠ̈ܢ ܫܘܼܠܡܐ ܟܿܠܗܝܢ ܒܝܼܫ̈ܬܗܘܿܢ. ܘܐܢܿܐ ܕܢܝܐܝܠ ܒܿܬܪ ܗܿܠܝܢ ܗ̄ ܡܛ݀ܠ ܕܥܩܘܼ̈ܛܢ ܗܼ̈ܘܝ ܡ̈ܠܼܐ ܗܿܠܝܢ ܘܠܐ ܥܕܟܝܼܠ ܗܼ̈ܘܝ. ܫܐܠܿܬ ܕܐܝܿܢܘ ܡܦܩܢܗܝܢ. ܙܠ ܕܢܝܐܝܠ ܗ̄ ܦܘܿܫ ܘܠܐ ܬܥܼܩܦ ܣܿܓܝܼ ܥܠ ܗܿܠܝܢ ܡܛ݀ܠ ܕܒܗܿܢܐ ܙܒܢܼܐ ܠܐ ܙܕܿܩܖ ܕܢܬܓ̈ܠܝܢ. ܡܛ݀ܠ ܕܟܿܣܝܢܼ ܐܢܘܿܢ ܗ̄ ܠܐ ܠܡ ܡܬܼܒܥܐ ܠܟ ܠܡܫܼܐܠܘܼ ܥܠܝܗܘܿܢ ܡܛ݀ܠ ܕܐܝܟ ܕܒܚܬ̈ܡܐ ܕܦܘܼܩ̈ܕܢܐ ܕܐܠܗܐ ܢܛܝܼܪܝܼܢ ܦܬܓܼܡ̈ܐ ܗܿܠܝܢ ܥܕܡܐ ܕܩܿܪܒ ܙܒܼܢܐ ܕܫܘܼܠܡܗܘܿܢ. ܘܢܬܓܼܒܘܿܢ ܘܢܬܼܚܘܪܘܢܿ ܗ̄ ܝܼܠܦ ܕܝܢ ܐܝܿܠܝܢ ܕܠܟ ܡܚܕ̈ܝܢ. ܡܛ݀ܠ ܕܩܕܡ ܕܢܫܼܬܠ̈ܡܢ ܥܩ̈ܬܐ ܡܬܓܼܒܝܢ ܡܼܢ ܐܠܗܐ ܡܩܒ̈ܝܐ ܡܛ݀ܠ ܙܕܝܼܩܘܼ̄ܬܗ ܘܡܬܼܒܚܪܝܼܢ ܒܥܩ̈ܬܐ ܡܛ݀ܠ ܕܘܼܒܪ̈ܝܗܘܿܢ ܫܦܝܼܪ̈ܐ. ܘܡܬܚܘܪܝܼܢ ܒܗ݀ܝ ܕܡܬܼܚܙܝܢ ܡܦܪ̈ܓܐ ܒܙ݀ܟܘܼܬܗܘܿܢ ܘܒܢܨܚ̈ܢܝܗܘܿܢ. ܘܢܚܛܘܢܼ ܗ̄ ܒܗܿܠܝܢ ܪܡܿܙ ܥܠ ܟܗܗܢܐ ܪ̈ܫܝܼܥܐ ܘܥܠ ܥܡܐ ܕܫܠܡܼܘ ܠܗܘܿܢ. ܗܿܝ ܕܠܐ ܢܣܼܬܟܠܘܢ ܡܛ݀ܠ ܕܪܚܼܡܘ ܠܒܝܼܫ̈ܬܐ ܠܐ ܨܒܼܘ ܕܢܕܥܘܢܼ ܘܢܣܼܬܟܠܘܢܼ ܕܡܛ݀ܠ ܚܛܗ̈ܝܗܘܢܿ ܐܗܼܡܝܼ ܒܗܘܿܢ ܐܠܗܐ. ܥܿܒ̈ܕܝ ܛܒ̈ܬܐ ܗ̄ ܡܝܬܪ̈ܐ ܘܦܠ̈ܚܝ ܫܦܝܼܪ̈ܬܐ. ܡܛ݀ܠ ܕܢܗܝܼܪܐ ܥܝܢܐ ܕܬܪܥܝܼܬܗܘܿܢ ܡܣܼܬܟܠܝܼܢ ܕܗܿܠܝܢ ܕܓܕ̈ܫܢ ܕܫܘܼܒܩܢܐ ܐܢܝܢ ܕܐܠܗܐ ܐܝܟ ܕܠܩܘܼܦܚܐ ܕܒܝܼ̈ܫܐ ܘܢܨܚܢܐ ܕܛܒ̈ܐ. ܘܡܼܢ ܙܒ̈ܢܼܐ ܕܢܥܼܒܪ ܩܘܼܪܒܢܐ ܗ̄ ܡܿܘܕܥ ܕܡܼܢ ܟܕ ܥܒܪܝܼܢ ܕܒܚ̈ܐ ܘܩܘܼܪ̈ܒܢܐ ܡܬܝܼܗܒ ܐܬܪܐ ܠܛܢܦܘܼܬܐ ܠܡܚܼܒܠܘܼ ܘܠܡܕܘܕܘܼ ܟ݀ܠܗܝܢ ܬܩܢ̈ܬܐ.","english":"And after the persecutions, after this decree of judgment was completed, then the hands of the holy people were freed, when he hinted at the Maccabees, because of their zeal, that in the worship of the Lord they are helped and they take all their evil ends. And this Daniel, after these things, because those words were difficult and not yet clear, the question of how to interpret them. Go, Daniel, remain and do not labor much over these, because at this time it is not fitting that they be revealed. Because they are hidden, it is not necessary for you to inquire about them, because as with the seals of the commands of God, those words are preserved until the time of their end approaches. And they will be revealed and interpreted, but learn those that delight you. Because before the afflictions are completed, the Maccabees are chosen by God because of their righteousness, and they are chosen in afflictions because of their good conduct, and they are interpreted in this that they appear as victors in their victory and in their triumphs. And he hinted in these things at the evil priests and at the people who submitted to them, who did not understand because they loved evil things, they did not wish to know and understand that because of their sins God was angry with them. The doers of good deeds are excellent and performers of good works, because the eye of their intention is clear, they understand that these things of forgiveness are from God, as a rebuke to the evil and a triumph for the good. And at the times when war passes, he makes known that when battles and wars pass, place is given to folly to destroy and to shake all foundations.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܩܒ̈ܝܐ","severity":"info","text":"The Syriac term ܡܩܒ̈ܝܐ (Maccabees) is used here to refer to the Jewish martyrs of the Maccabean revolt, a common typological reference in Syriac exegesis.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'decree of judgment' (ܓܙܪ ܕܝܼܢܐ) likely refers to the Seleucid persecution under Antiochus IV Epiphanes, a historical context for the Maccabean uprising.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from narrative explanation to a direct address ('Go, Daniel, remain'), a rhetorical device common in Syriac commentaries to dramatize the prophet's role.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The text interprets Daniel's cryptic words as divinely sealed prophecies, revealed only at the appointed time, emphasizing eschatological concealment.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of 'seals of the commands of God' (ܚܬ̈ܡܐ ܕܦܘܼܩ̈ܕܢܐ ܕܐܠܗܐ) parallels apocalyptic literature where divine decrees are sealed until the end times.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The reference to 'evil priests' (ܟܗܗܢܐ ܪ̈ܫܝܼܥܐ) may reflect later Syriac Christian polemics against corrupt clergy, not just the historical Hellenistic priesthood.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܬܼܦܨܝܢ ܗ̄ ܐܝܼܕ̈ܝܐ ܕܥܡܐ ܩܕܝܼܫܐ' could be read as 'the hands of the holy people were freed' or 'the hands of the holy people were loosed'; the sense of liberation is taken.","The identity of 'the people who submitted to them' (ܥܡܐ ܕܫܠܡܼܘ ܠܗܘܿܢ) is ambiguous—could refer to Hellenized Jews or later apostates; the reading follows the context of the Maccabees."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"ܝܘܡ̈ܝܼܢ ܗ̄ ܒܡܢܝܿܢܐ ܡܬܚܼܡܐ ܕܐܠܦ ܘܡܐܬܝܢ ܘܬܫܥܝܼܢ ܕܐܝܼܬܝܗܘܿܢ ܝܘܡ̈ܬܐ ܗܿܠܝܢ ܕܐܡܼܪ ܥܠܝܗܘܿܢ ܗܿܠܝܢ ܕܒܗܘܿܢ ܡܫܼܬܠܛܐ ܡܪܚܘܼܬܐ ܕܒܥܠ̈ܕܒܒܐ ܐܠܦ ܘܡܐܬܝܢ ܘܬܫܥܝܼܢ ܕܐܝܼܬܝܗܘܿܢ ܝܘܡ̈ܬܐ ܗܿܠܝܢ ܕܐܡܼܪ ܥܠܗܝܗܘܿܢ ܗܿܠܝܢ ܕܒܗܘܿܢ ܡܫܼܬܠܛܐ ܡܪܚܘܼܬܐ ܕܒܥ̈ܠܕܒܒܐ. ܐܠܦ ܘܡܐܬܝܢ ܘܬܫܥܝܼܢ ܝܘ̈ܡܐ ܥܿܒܕܝܼܢ ܬܠܬ ܫܢ̈ܝܼܢ ܘܫܒܼܥܐ ܝܪ̈ܚܝܼܢ. ܛܘܼܒܘܗܝ ܠܡܿܢ ܗ̄ ܒ݀ܥܐ ܕܢܘܕܥ ܥܠ ܫܘܼܚܠܦܐ ܡܝܬܪܐ ܕܗܿܘܐ ܠܗܘܿܢ. ܕܢܡܼܛܐ ܠܝܘ̈ܡܝܼܢ ܐܠܦ ܘܬܠܬܡܐܐ ܘܬܠܬܝܼܢ ܘܚܡܫܐ. ܗ̄ ܗܿܠܝܢ ܝܬܝܼܪܝܼܢ ܡܼܢ ܩܕܡ̈ܝܐ ܝܘܡ̈ܬܐ ܐܪ̈ܒܥܝܼܢ ܘܚܡܫܐ ܐܝܼܬܝܗܘܿܢ ܕܝܢ ܗܿܠܝܢ ܝܘܡ̈ܬܐ ܕܒܗܘܿܢ ܡܩܿܒܠܐ ܫܘܼܠܡܐ ܒܝܼܫܬܐ ܘܗܿܘܐ ܠܗܘܿܢ ܢܝܿܚܐ. ܐܡܿܪ ܕܛܘܼܒܢܐ ܠܡ ܐܝܼܬܘܗܝ ܐܝܿܢܐ ܕܡܫܼܬܘܐ ܠܫܘܼܠܡܐ ܕܡܢܝܿܢܐ ܕܝܘܡ̈ܬܐ ܗܿܠܝܢ ܕܒܗܘܿܢ ܗܿܘܐ ܫܪܝܐ ܕܡܥܝܼܩ̈ܢܝܬܐ ܗܿܠܝܢ ܕܡ̈ܠܙܢ ܠܥܡܐ. ܘܐܢܬ ܕܢܝܐܝܠ ܙܠ ܗ̄ ܘܐܢܬ ܠܡ ܡܟܝܼܠ ܕܢܝܐܝܠ ܣܟܐ ܕܐܙܿܠ ܐܢܬ\nܠܫܘܼܠܡܐ ܕܚܝ̈ܝܟ ܐܟܡܿܢ ܕܡܢܼܥ ܠܗ ܡܼܢ ܟܕܘܼ ܕܡܼܬܪܐ ܐܢܬ ܒܢܝܿܚܐ ܕܡܼܢ ܫܚܿܩܐ. ܘܒܝܕ ܗܿܠܝܢ ܕܗܘ̈ܝܢ ܨܝܕܘܗܝ ܒܕܩ ܥܠ ܢܝܿܚܬܐ ܕܗܿܘܝܐ ܠܥܡܐ. ܘܬܩܘܼܡ ܠܙܒܼܢܟ ܗ̄ ܩܕܡ ܚܘܝܼ ܠܗ ܕܠܐ ܡܬܼܢܣܐ ܒܥܩ̈ܬܗ ܕܥܡܐ ܡܛ݀ܠ ܕܥܿܢܕ. ܒܗܿܠܝܢ ܕܗܿܫܐ ܒܕܩܼ ܠܗ ܕܡܫܼܬܘܐ ܠܢܘܼܚܡܐ ܗܿܘ ܕܣܿܥܪ ܡܫܝܼܚܐ ܒܡܐܬܝܼܬܗ ܐܚܪܝܬܐ܀ ܘܡܠܟܐ ܐܣܓܘܿܣ ܕܗܘܼܝܘܼ ܕܪܝܿܘܫ ܡܕܝܐ ܡܛ݀ܠ ܕܒܝܢܬ݀ ܝܘܼܒܿܠܐ ܕܫܡ̈ܗܐ ܕܡܠ̈ܟܐ ܡܕ̈ܝܐ ܠܝܬ ܫܡܐ ܕܕܪܝܘܿܫ. ܘܐܦ ܟܘܼܪܫ ܠܐܣܛܝܓܘܿܣ ܐܡܼܪ ܕܩܼܛܠ. ܚܡܫܝܼܢ ܘܫܒܥ ܫܢ̈ܝܼܢ ܩܘܝܬ݀ ܡܠܟܘܼܬܐ ܕܡ̈ܕܝܐ. ܘܒܐܣܛܝܓܘܿܣ ܐܫܬܪܝܬ݀. ܘܬܐܘܿܠܘܿܓܘܿܣ ܒܕܘܿܟ ܥܗܕܗܿ ܠܬܫܥܝܼܬܐ ܗܿܕܐ.","english":"The days of the Maccabees are limited to one thousand one hundred and fifty-nine, which are those days that he said concerning them, those in which the arrogance of the enemies holds sway: one thousand one hundred and fifty-nine days make three years and seven months. Blessed is he who seeks to know the excellent change that occurred for them, for it reaches to the days of one thousand three hundred and thirty-five. These are more than the former days by forty-five days, and these are the days in which the evil end is received, and they had rest. He says that blessed is he who arrives at the end of the Maccabees, of those days in which was the beginning of those afflictions that oppress the people. And you, Daniel, go, and you, then, Daniel, the end of your life is like that which he measured for you from the time you were in the rest of the cloud. And by means of those who are your hunters, examine the rest that will be for the people. And your sacrifice will stand before you, show him that he is not consoled by the afflictions of the people because he is a witness. By those things that now examine him, that he arrives at the judgment that Christ will perform at his second coming. And King Astyages, who was Darius the Mede, because in the list of names of the Median kings there is no name of Darius. And also Cyrus, he says, killed Astyages. Fifty-seven years the kingdom of the Medes endured, and it was dissolved under Astyages. And Theologus in his place remembers this history.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܝܘܡ̈ܝܼܢ ܕܡܢܝܿܢܐ","severity":"info","text":"The phrase 'days of the Maccabees' refers to the period of persecution under Antiochus IV Epiphanes, a standard typology in Syriac exegesis for eschatological trials.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܐܠܦ ܘܡܐܬܝܢ ܘܬܫܥܝܼܢ ܝܘ̈ܡܐ","severity":"info","text":"The 1,159 days (three years and seven months) and the 1,335 days are derived from Daniel 12:5–6, reflecting a Syriac tradition of calculating the Maccabean period as a type of the end times.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܣܓܘܿܣ","severity":"info","text":"Bar Salibi identifies Astyages with Darius the Mede, a common conflation in Syriac historiography, and notes the absence of 'Darius' in Median king lists, reflecting a critical historical awareness.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܬܐܘܿܠܘܿܓܘܿܣ","severity":"info","text":"The reference to 'Theologus' likely denotes a patristic source, possibly Gregory of Nazianzus or John Chrysostom, whose works were transmitted in Syriac and used by Bar Salibi for historical synchronisms.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܢܬ ܕܢܝܐܝܠ ܙܠ","severity":"info","text":"The repeated address 'And you, Daniel, go' marks a rhetorical shift from historical narrative to a direct apostrophe, a common device in Syriac commentary to apply the text to the reader's spiritual journey.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Theologus' is not specified; it may refer to a specific church father or a generic title for a theologian.","The phrase 'rest of the cloud' (ܒܢܝܿܚܐ ܕܡܼܬܪܐ) is obscure; it may be a metaphor for a state of contemplation or a reference to a specific biblical image."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ ܕܐܣܛܝܓܘܿܣ ܐܒܐ ܗܼܘܐ ܕܐܡܗ ܕܟܘܼܪܫ ܟܕ ܡܝܼܬ ܕܝܢ ܐܣܛܝܼܓܘܿܣ ܘܟܣܼܪܘܼ ܒܪܗ ܛܠܝܐ ܗܼܘ ܘܠܐ ܡܿܨܐܼ ܗܼܘܐ ܕܢܕܒܼܪ ܡܠܟܘܼܬܐ ܐܚܼܕ ܟܘܼܪܫ ܡܠܟܘܼܬܐ ܕܐܬܘܼܪ̈ܝܐ ܘܟ̈ܠܕܝܐ ܘܐܘܼܚܕܢܐ ܕܡ̈ܕܝܐ ܠܘܿܬ ܫܘܼܠܛܢܐ ܕܦܪ̈ܣܝܐ ܐܥܼܒܪܗ ܘܐܫܼܬܠܛ ܥܠ ܟܿܠܗܘܿܢ ܗܿܠܝܢ ܫܘܼ̈ܠܛܢܐ. ܦܬܟܪܐ ܕܫܡܗ ܒܝܼܠ ܗ̄ ܐܡܿܪܝܼܢ ܕܗܿܢܐ ܨܠܡܐ ܗܘܼܝܘܼ ܗ݀ܘ ܕܐܩܝܼܡ ܢܒܘܟܕܢܨܪ ܒܦܩܥܼܬܐ ܕܕܘܪܐ. ܒܝܼܠ ܥܠ ܫܡܐ ܕܒܿܒܝܠ ܣܝܼܡ. ܦܬܟܪܐ ܐܚܪܢܐ ܐܝܼܬ ܗܼܘܐ ܠܒܒ̈ܠܝܐ ܕܫܡܗ ܢ݀ܒܘܼ ܕܥܠܘܗܝ ܐܡܼܪ ܐܫܝܥܐ ܕܢܦܼܠ ܒܝܼܠ ܘܐܣܬܼܚܦ ܢܒܘ. ܗܿܢܐ ܢܒܘܿ ܓܒܪܐ ܗܼܘܐ ܡܠܦܢܐ ܕܛ̈ܠܝܐ ܒܡܒܘܿܓ ܘܡܛ݀ܠ ܕܣܿܓܝܼ ܕܚܝܼܠ ܥܠ ܝ݀ܠܘ̈ܦܐ ܚܕ ܡܼܢ ܬܠ̈ܡܝܼܕܘܗܝ ܐܝܟ ܕܢܫܼܬܦܪ ܠܗ ܐܩܝܼܡ ܠܗ ܨܠܡܐ ܘܣܿܓܕܝܼܢ ܗܼܘܘ ܠܗ ܘܒܗܿܕܐ ܪܝܚ ܠܚܡܼܬܗ ܘܒܿܬܪ ܙܒܢܼܐ ܛܠܘܼ ܒܢܝ̈ܢܫܐ ܘܫܡܼܗܘܼܗܝ ܐܠܗ ܠܗ݀ܘ ܦܬܟܪܐ.. ܓܒܪܐ ܕܪܓܬܐ ܐܬܩܼܪܝ ܕܢܝܐܝܠ ܥܠ ܕܡܛ݀ܠ ܡܝܬܪܘܼܬܗ ܪܐܓܝܼܢ ܗܼܘܘ ܡ̈ܠܐܟܐ ܕܢܬܼܛܟܣ ܥܡܼܗܘܿܢ. ܬܘܼܒ ܕܪܓܼܬܐ ܐܬܼܩܪܝܼ ܕܢܝܐܝܠ ܡܛ݀ܠ ܕܪܐܓ ܗܼܘܐ ܕܢܚܼܙܝܗܿ ܠܐܘܿܪܫܠܡ ܒܗܕܪܗܿ ܘܫܘܼ̄ܒ ܗܿܘ ܩܕܡܝܐ܀ ܫܠܡ ܀","english":"The others say that Astyages was the father of Cyrus's mother. When Astyages died, Cyrus his grandson was a child and was not able to govern the kingdom. Cyrus took the kingdom of the Assyrians and Chaldeans, and he transferred the dominion of the Medes to the authority of the Persians and made him rule over all these dominions. The idol whose name is Bel, they say that this image is the one that Nebuchadnezzar set up in the plain of Dura. Bel is a name derived from Babylon. There was another idol of the Babylonians whose name was Nebo, concerning which Isaiah said that Bel falls and Nebo is shattered. This Nebo was a teacher of children in Mabug, and because he was very harsh with his students, one of his disciples, as it became known, set up an image for him, and they used to worship it, and by this his anger was appeased. After a time, they called it by evil names and named that idol a god. The man of desire was called Daniel because the angels who were appointed over him were desirous of his excellence. Again, he was called the man of desire because he desired to see Jerusalem in its splendor and its former glory. The end.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Astyages","severity":"info","text":"Astyages was the last king of the Median Empire (c. 585–550 BCE). Bar Salibi here follows a tradition that makes Cyrus the grandson of Astyages through the mother, a variant of the Cyrus-legend found in some Syriac sources.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Bel and Nebo","severity":"info","text":"The reference to Bel falling and Nebo being shattered alludes to Isaiah 46:1, where the prophet mocks the Babylonian gods. Bar Salibi applies this to the idols Bel and Nebo, identifying Nebo with a teacher from Mabug (Hierapolis).","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܝܼܠ (Bel)","severity":"info","text":"Bar Salibi derives the name Bel from Babylon (ܒܒܝܠ), a folk etymology common in Syriac tradition. The idol is identified with the image set up by Nebuchadnezzar in the plain of Dura (Daniel 3:1).","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܪܓܬܐ (desire)","severity":"info","text":"The Syriac term ܕܪܓܬܐ (regtā) is translated 'desire'. Bar Salibi offers two etymologies for Daniel's epithet 'man of desire': one based on the angels' desire for his excellence, another on his own desire to see Jerusalem restored.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Mabug","severity":"info","text":"Mabug is the Syriac name for Hierapolis (modern Manbij in Syria), a center of the cult of the Syrian goddess Atargatis. The identification of Nebo as a teacher there reflects local syncretistic traditions.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"The end","severity":"info","text":"The phrase 'The end' (ܫܠܡ) marks the conclusion of the commentary. This is the final passage of the work, and the scribe or editor signals closure with this standard colophon.","cites":[{"key":"ed:dsc-245","label":"source edition: Literal Commentary on Daniel","url":"https://syriaccorpus.org/245"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the others' who say Astyages was Cyrus's maternal grandfather is not specified; it may refer to a lost source or oral tradition.","The phrase 'man of desire' (ܓܒܪܐ ܕܪܓܬܐ) is ambiguous: Bar Salibi gives two explanations, but the primary sense in the Daniel cycle is not settled."],"confidence":"high","notes":[]}]}