{"slug":"dsc-246","id":"syriac:dsc:dsc-246","title":"Literal Commentary on Hosea","title_source":"Literal Commentary on Hosea","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":"2026-11-15T05:27:26Z","cost_usd":0.015079},"source":{"registry_id":"syriac:dsc:dsc-246","work_id":"dsc-246","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/246"},"stats":{"passages":22,"english_words":7138,"coptic_letters":0,"source_letters":17029,"commentary_units":130,"commentary_kinds":9,"derived_notes":1,"ambiguities":47,"work_notes":5,"external_links":4,"timeline":3},"summary":{"work":"dsc-246","abstract":"Dionysius bar Salibi's Literal Commentary on Hosea is a Syriac Orthodox exegetical work from the late 12th to early 13th century, part of a larger project on the Twelve Minor Prophets. The commentary survives in a single manuscript with lacunae, reconstructed from later catenae. Bar Salibi employs a literal interpretive approach, frequently citing Theodore of Mopsuestia's lost commentary. The work reflects traditional Syriac chronological ordering of prophets and interprets Hosea's prophecy as foretelling the mixing of the ten tribes with Assyrians. It was excerpted in the 13th-century 'Cave of Treasures' tradition, indicating its use in monastic education.","historical_context":"Dionysius bar Salibi flourished in the late 12th–early 13th century and served as maphrian of the Syriac Orthodox Church from approximately 1189 to 1202. This commentary on Hosea likely dates to his tenure, placing it in the context of the Syriac Orthodox community in the Middle East, possibly in the region of Tur Abdin or northern Mesopotamia. The work is written in Syriac, the liturgical and scholarly language of the Syriac Orthodox tradition. It belongs to the genre of literal commentary (ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ) and is part of a larger project on the Twelve Prophets. The commentary survives in a single manuscript tradition with lacunae; missing passages have been reconstructed from parallel citations in later Syriac catenae. Bar Salibi frequently cites Theodore of Mopsuestia's lost commentary on the Minor Prophets, though these references are paraphrastic. The work was later excerpted in the 13th-century Syriac exegetical compilation known as the 'Cave of Treasures' tradition, indicating its use in monastic education.","significance":"Bar Salibi's commentary is significant as a witness to the reception of Theodore of Mopsuestia's exegesis in the Syriac Orthodox tradition and as a key text in the development of Syriac biblical interpretation. Its use in the 'Cave of Treasures' tradition highlights its role in monastic education. The commentary also provides insight into Syriac chronological and prophetic traditions, such as the ordering of the minor prophets and the interpretation of Hosea's prophecy regarding the ten tribes.","timeline":[{"date":"Late 12th–early 13th c.","event":"Dionysius bar Salibi flourishes; likely composes Literal Commentary on Hosea during his tenure as maphrian (c. 1189–1202)."},{"date":"13th c.","event":"The commentary is excerpted in the Syriac exegetical compilation known as the 'Cave of Treasures' tradition."},{"date":"Undated","event":"The commentary survives in a single manuscript with lacunae; missing passages are reconstructed from later Syriac catenae."}],"relations":[{"work":"Theodore of Mopsuestia's Commentary on the Minor Prophets","relation":"Frequently cited, though paraphrastic","key":"","label":null,"url":null},{"work":"Cave of Treasures tradition","relation":"Excerpted in this 13th-century Syriac compilation","key":"","label":null,"url":null},{"work":"Syriac catenae","relation":"Used to reconstruct missing passages","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Dionysius bar Salibi","label":"Dionysius bar Salibi","url":"https://en.wikipedia.org/wiki/Dionysius_bar_Salibi","reason":"Biographical context for the author"},{"key":"wikipedia:Syriac Orthodox Church","label":"Syriac Orthodox Church","url":"https://en.wikipedia.org/wiki/Syriac_Orthodox_Church","reason":"Religious community of the work"},{"key":"wikipedia:Theodore of Mopsuestia","label":"Theodore of Mopsuestia","url":"https://en.wikipedia.org/wiki/Theodore_of_Mopsuestia","reason":"Key source for Bar Salibi's exegesis"},{"key":"wikipedia:Cave of Treasures","label":"Cave of Treasures","url":"https://en.wikipedia.org/wiki/Cave_of_Treasures","reason":"Later compilation that excerpted the commentary"}],"cautions":["The commentary survives in a single manuscript with lacunae; missing passages are reconstructed from later catenae, which may introduce textual uncertainties.","Bar Salibi's references to Theodore of Mopsuestia are paraphrastic and may not preserve Theodore's exact wording.","The edition does not include a critical apparatus for the Syriac text; variant readings are noted only in footnotes."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000469,"generated":"2026-11-15T03:42:03Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/246"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8724"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/212"}],"checks":{"work":"dsc-246","status":"pass","blocking":[],"warnings":[],"stats":{"passages":22,"translated":22,"commentary_passages":22,"commentary_units":130,"english_words":7138,"source_letters":19970,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Dionysius bar Salibi flourished in the late 12th–early 13th century; this commentary likely dates to his tenure as maphrian of the Syriac Orthodox Church (c. 1189–1202).","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The commentary survives in a single manuscript tradition, with lacunae in the Hosea section; the present edition reconstructs missing passages from parallel citations in later Syriac catenae.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Bar Salibi’s Hosea commentary was excerpted in the 13th-century Syriac exegetical compilation known as the “Cave of Treasures” tradition, indicating its use in monastic education.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a critical apparatus for the Syriac text; variant readings from the sole surviving manuscript are noted only in the footnotes.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Bar Salibi frequently cites Theodore of Mopsuestia’s lost commentary on the Minor Prophets; these references are paraphrastic and may not preserve Theodore’s exact wording.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"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: 22 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":22},"term_index":[],"citations":{"ed:dsc-246":{"label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}},"segments":[{"i":1,"ref":"p1","source":"ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ ܕܗܘܼܫܥ ܢܒܝܐ\nܟܕ ܒܥܘܼܕܪܢܐ ܐܠܗܿܝܐ ܡܫܿܪܝܢܢ ܕܢܿܟܬܘܿܒ ܠܦܘܼܫܩܐ ܕܟܬܒܐ ܕܬܪ̈ܥܣܪ ܢܒ̈ܝܐ ܩܕ̄ܡ ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ ܕܗܘܼܫܥ ܢܒܝܐ ܗ̄ ܦܪܝܼܩܐ ܬܘܼܒ ܐ݀ܬܝܢܢ ܐܘܿ ܐܚܘܿܢ ܠܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ ܕܢܒ̈ܝܐ ܬܪ̈ܣܪ ܘܒ݀ܬܪܗ ܗ݀ܘ ܪܘܼܚܢܝܐ ܕܒܙܥܘܿܪ̈ܝܬܐ. ܐܢܬ ܕܝܢ ܨܠܐ ܥܠ ܕܝܘܿܢܢܣܝܘܿܣ ܐܟܣܢܝܐ. ܘܒܪܝܼܫܐ ܡܿܢ ܡܦܫܿܩܝܼܢܢ ܠܟܬܒܐ ܕܗܘܼܫܥ. ܩܕܝܼܡ ܗܿܢܐ ܠܐܫܥܝܐ ܝܪܚܐ ܚܕ. ܐܘܿ ܐܫܝܥܐ ܠܗ ܗ݀ܟܘܬ. ܢܒ̈ܝܐ ܓܝܪ ܟܿܠܗܘܿܢ ܕܒܬܪ ܕܘܝܼܕ ܢܝܼܫܐ ܐܝܼܬ ܗܼܘܐ ܠܗܿܘܢ ܕܢܚܼܘܘܿܢ\nܡܦܩ̈ܢܐ ܕܢܒܝܘܼܬܐ ܕܕܘܝܼܕ ܕܥܠ ܫܒܼܝܐ ܘܦܘܼܢܝܐ ܘܝܼܠܝܼܕܘܬܐ ܕܒܒܼܣܪ ܕܡܠܼܬܐ ܘܡܛ݀ܠ ܕܩܪܝܼܒ ܗܼܘܐ ܙܒܢܼܐ ܕܫܒܼܝܐ ܡܼܢ ܕܐܬܘܼܪ̈ܝܐ. ܐܙܝܼ݁ܬ݀ ܛܝܒܘܼܬܐ ܕܐܠܗܐ ܠܢܒ̈ܝܐ ܕܢܬܼܢܒܘܿܢ ܠܗܿܠܝܢ ܕܩܕܡ ܐܡܼܪ ܕܘܝܼܕ ܐܝ̣ܿܢܐ ܕܢܬܘܼܒܘܢܼ ܘܢܬܼܦܢܘܿܢ ܠܘܿܬ ܐܠܗܐ. ܐܚܪܬܐ ܕܝܢ ܢܐܬܼܝ̈ܢ ܥܠܝܗܘܿܢ ܡܪ̈ܕܘܬܐ. ܐܠܐ ܢܣܼܒܪܘܿܢ ܕܡܼܢ ܓܕܫܐܐܘܿ ܡܼܢ ܚܝܠܐ ܕܫܒ̈ܝܐ ܐܫܼܬܒܝܼܘ. ܐܠܐ ܕܗܼܢܘܿܢ ܗܘܼܘ ܥܠܼܬܐ ܕܒܝܼܫ̈ܬܗܘܿܢ ܘܥܠ ܗ݀ܝ ܫܪܝܼ ܐܦ ܗܘܼܫܥ ܒܿܬܪ ܐܫܝܥܐ ܐܘܿ ܒܙܒܢ̈ܐ ܘܐܬܼܢܒܝܼ ܕܡܫܼܬܒܥܝܢ ܥܣܼܪܐ ܫܒ̈ܛܝܼܢ ܡܼܢ ܐܬܘܪ̈ܝܐ ܘܫܪܟܐ ܕܐܚܪ̈ܢܝܬܐ܆ ܨ܆ ܩܕܡܝܐ ܦܬܓܡܗ ܕܡܪܝܐ ܗ̄ ܡܥܒܕܢܘܼܬܗ ܕܡܪܝܐ. ܐܚܪܢܐ ܓܠܝܢܗ ܕܡܪܝܐ. ܦܬܓܡܗ ܕܡܪܝܐ ܘܗ݀ܝ ܕܚܼܙܘܐ ܕܚܼܙܐ ܐܫܥܼܝܐ. ܘܦܬܓ̈ܡ̄ܘ ܕܐܪܡܝܐ ܗܿܠܝܢ ܡܟܬܒ̈ܢܐ ܐܡܼܪܘ ܐܢܘܿܢ ܘܠܘ ܢܒ̈ܝܐ. ܐܡܼܬܝ ܕܝܢ ܕܐܡܿܪܝܼܢ ܚܙܝܿܬ ܠܡܪܝܐ. ܘܗܼܘܐ ܥܠܝ ܦܬܓܼܡܐ. ܗܿܢܘܿܢ ܢܒ̈ܝܐ ܟܬܒܼܘ ܠܡܕܡ ܕܚܙܼܘ. ܬܘܼܒ ܚܙܼܘܐ ܘܦܬ̄ܡ ܘܐܝܼܕܐ ܘܡܠܼܬܐ ܘܫܡܼܥܐ ܚܕ ܗܼܘ ܪܥܝܿܢܐ ܕܟܿܠܗܘܿܢ܀ ܚܼܙܘܐ ܐܝܼܬܘܗܝ ܓܠܝܢܐ ܕܬܗܼܪܐ ܕܡܬܼܚܛܦ ܗܼܘܐ.","english":"A Literal Commentary on Hosea the Prophet\n\nWith divine help I begin to write a commentary on the book of the Twelve Prophets, before the literal commentary on Hosea the prophet. For I have already composed a literal commentary on the Twelve Prophets, and after that a spiritual one on the Minor Prophets. Now, then, pray for Dionysius Barsalibi. And at the beginning I shall interpret the book of Hosea. He preceded Isaiah by one month, or Isaiah came after him. For all the prophets who lived after David were of the same kind as those who revealed the mysteries of the prophecy of David concerning the captivity, the return, and the incarnation of the Word in the flesh. And because the time of the captivity by the Assyrians was near, the grace of God went out to the prophets, that they might turn and bring back to God those of whom David had previously spoken. But because they did not turn, other punishments came upon them. Yet they thought that either by chance or by the might of the Assyrians they were captured. But it was their own sins that were the cause of their evils. And concerning this, Hosea also began after Isaiah, or in the time of Isaiah, and it was revealed that the ten tribes would be mixed with the Assyrians and the rest of the nations. The first word of the Lord is the work of the Lord; the second is the revelation of the Lord. The word of the Lord and that which Isaiah saw are the same. And the words of Jeremiah, those writings, they said, are the same as those of the prophets. When, then, they said, \"I saw the Lord,\" and \"the word came upon me,\" the prophets wrote what they saw. Moreover, the vision, the word, the hand, the speech, and the hearing are one and the same meaning for all of them. A vision is a revelation of a mystery that is apprehended.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ","severity":"info","text":"The opening phrase identifies this as a literal commentary (ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ) on Hosea, part of a larger project on the Twelve Prophets.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܝܘܿܢܢܣܝܘܿܣ ܐܟܣܢܝܐ","severity":"info","text":"The author invokes prayer for Dionysius bar Salibi, a Syriac Orthodox scholar (d. 1171), known for biblical commentaries and liturgical works.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܩܕܝܼܡ ܗܿܢܐ ܠܐܫܥܝܐ ܝܪܚܐ ܚܕ","severity":"info","text":"Bar Salibi states that Hosea preceded Isaiah by one month, reflecting a traditional chronological ordering of the minor prophets.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܬܓܡܗ ܕܡܪܝܐ","severity":"info","text":"The phrase 'word of the Lord' (ܦܬܓܡܗ ܕܡܪܝܐ) is distinguished from 'revelation of the Lord' (ܓܠܝܢܗ ܕܡܪܝܐ), yet both are equated with prophetic vision.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܙܝܿܬ ܠܡܪܝܐ","severity":"info","text":"The phrase 'I saw the Lord' echoes prophetic call narratives (e.g., Isaiah 6:1; Jeremiah 1:4–6), which Bar Salibi interprets as a unified experience of vision and word.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܥܣܼܪܐ ܫܒ̈ܛܝܼܢ ܡܼܢ ܐܬܘܪ̈ܝܐ","severity":"info","text":"Bar Salibi interprets Hosea's prophecy as foretelling the mixing of the ten tribes with Assyrians and other nations, a theme developed in later Syriac exegesis.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains some orthographic inconsistencies (e.g., ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ vs. ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ) that do not affect the sense.","The phrase 'ܐܘܿ ܐܚܘܿܢ ܠܦܘܼܫܩܐ' is ambiguous: it may mean 'or I show the commentary' or 'or I have shown the commentary'; the translation 'I have already composed' is adopted."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܪܥܝܿܢܗܘܿܢ ܠܡܬܼܒܩܝܘܼ ܒܐܝܿܠܝܢ ܕܡܬܼܬܪܨܝܼܪ̈ܢ ܩܕܡ ܚܙܼܬܐ ܕܢܦܼܫܗܘܿܢ. ܫܡܼ݁ܐ ܒܪܬ݀ ܩܿܠܐ ܡܕܡ ܕܫܡܥܝܼܢ ܗܼܘܘ ܡܢܼܗ ܕܓܠܝܢܐ ܐܝܟ ܕܫܡܼܥ ܦܛܪܘܿܣ. ܘܦܬܓܡܐ ܗ̣ܿܘܬ. ܐܝܼܕܐ ܬܘܼܒ ܐܝܟ ܕܡܼܘܬ ܐܝܼܕܐ ܢ݀ܣܟܐ ܗܼܘܬ݀ ܒܦܘܼܡܗܘܿܢ ܝܕܥ̈ܬܐ ܟܣ̈ܝܬܐ܆ ܘܡܠܼܬܐ ܠܡܥܼܒܕܢܘܼܬܐ ܢܩܿܩܐ܆ ܒܪ ܒܝܼܪܝ ܗ̄ ܐܕܟܪ ܠܫܡ ܐܒܘܼܗܝ ܕܠܐ ܒܕܡܘܼܬ ܫܡ̈ܗܐ ܠܐ ܢܬܝܼܕܥ ܟ݀ܠ ܚܕ ܡܢܼ̈ܘܿܢ. ܒܪ ܝܘܿܐܫ ܗ̄ ܗܿܢܐ ܝܘܿܪܒܥܡ ܒܪ ܒܪܗ ܕܝܗܘ ܐܝܼܬܘܗܝ ܗ݀ܘ ܕܬܒܼ݁ ܬܒܼ݁ܬܐ ܡܼܢ ܕܒܝܬ ܐܚܿܒ. ܪܝܼܫ ܦܬܓܡܗ ܕܡܪܝܐ ܗ̄ ܒܓܠܝܢܐ ܠܡ ܩܕܡܝܐ ܕܐܬܚܼܙܝܼ܆ ܐܢܬܬܐ ܕܡܿܙܢܝܐ ܗ̄ ܠܐ ܐܡܼܪ ܐܢܬܬܐ ܙܢܿܝܼܬܐ ܐܠܐ ܕܡܿܙܟܝܐ ܗ̄ ܒܦܓܪ ܘܒܪܘܼܚ ܒܓܒܪ̈ܐ ܘܒܦܬܟܪ̈ܐ ܡܙܿܢܝܐ ܗܘܬ݀ ܒܝܕ ܕܣܿܓܕܐ ܗܘܬ݀ ܠܗܘܿܢ. ܘܡܼܢ ܐܝܿܟܐ ܝܼܕܥ ܥܡܐ ܕܡܕܡ ܕܢܘܼܟܪܝ ܠܐܣܟܡܗ ܣܥܼܪ ܗܘܼܫܥ ܒܡܣܼܒܐ ܕܙ݀ܢܝܼܬܐ ܟܕ ܥܕܟܝܼܠ ܓܠܝܢܐ ܕܢܒܝܘܬܐ. ܠܐ ܐܡܼܪ ܠܥܡܐ. ܘܐܡܿܪܝܼܢܢ ܒܗ݀ܝ ܕܝܿܕܥܝܼܢܢ ܕܒܬܘܼܠܐ ܗܼܘܐ. ܘܥܒܼܪ ܙܒܢܼܗ ܘܒܿܬܪ ܟܢ ܢܣܼܒ ܠܙܢܝܼܬܐ. ܘܠܘ ܨܒܝܿܢܗ܆ ܘܒܢ̈ܝܐ ܕܡܙܢܿܝܢ ܗ̄ ܘܐܝ̣ܿܢ ܡܿܙܢܝܢ. ܟܕ ܠܐ ܝܼܠܝܼܕܝܼܢ. ܐܠܐ ܐܡܿܪ ܕܒܝܕ ܗܿܝ ܕܡܿܘܠܕܐ ܠܗܘܿܢ. ܡܙܿܢܝܢ ܗ̄ ܕܣܿܓܕܝܼܢ ܠܦܬܟܪ̈ܐ ܐܟܘܿܬܗܿ ܒܝܕ ܙ݀ܢܝܼܬܐ ܠܟܢܘܼܫܬܐ ܕܥܣܼܪܐ ܫܒܼ̈ܛܐ ܨܿܐܪ ܗܼܘܐ ܗ݀ܝ ܕܣܓܕܬ݀ ܠܦܬܟܪ̈ܐ ܡܼܢ ܙܒܢ ܝܘܿܪܒܥܡ. ܘܒܝܕ ܓܝܪܬܐ ܠܕܒܝܬ ܝܼܗܘܼܕܐ ܨܿܐܪ ܓܠܝܐܝܼܬ ܒܡܪܝܐ ܝܿܡܝܼܢ ܗܼܘܘ ܘܟܣܝܐܝܼܬ ܠܡܠܟܘܼܡ ܣܿܓܕܝܼܢ ܗܼܘܘ. ܠܓܡܿܪ ܒܪܬ ܕܒܠܝܼܡ ܗ̄ ܒܝܕ ܢܒܝܐ ܒܛܝܼܠܘܼܗ̄ ܕܐܠܗܐ ܕܥܠܝܗܘܿܢ ܡܒܿܕܩ. ܗܿܕܐ ܓܡܪ ܛܒܝܼܒܐ ܗܘܬ݀ ܒܙܢܿܝܘܼܬܐ. ܘܒܼܛܢܬ݀ ܘܝܠܕܬ݀ ܗ̄ ܒܪܐ ܠܢܒܝܐ.","english":"ntary on the Pentateuch, and now I proceed to the Twelve. The word \"Hosea\" is interpreted as \"savior.\" The beginning of the prophecy is: \"The word of the Lord that came to Hosea.\" The first vision that was revealed to him was that of a harlot. It does not say \"a harlot\" but \"a woman who plays the harlot,\" that is, one who is a harlot in body and spirit, among men and among idols, playing the harlot with those who worship them. And how did the people know that what he recalled of her form Hosea performed by taking a harlot, while the vision of lewdness was still present? He did not say to the people. And they said in this that they knew that she was a virgin. And her time passed, and after that he took a harlot. And not by her will, but by the will of those who play the harlot and of those who cause harlotry, when she had not given birth. But he said that by means of that which gives birth to them, they play the harlot who worship idols like her, by means of harlotry for the shame of the ten tribes, which was that which worshipped idols at the time of Jeroboam. And by means of the schism to the house of Judah, they openly swore by the Lord and secretly worshipped the calves. Finally, the daughter of Diblaim, by means of the prophet, the vanity of God over them he exposes. This one finally was skilled in harlotry. And she conceived and gave birth to a son for the prophet.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܥܝܿܢܗܘܿܢ","severity":"info","text":"The Syriac term ܪܥܝܿܢܗܘܿܢ (rʿyḥwn) is a verbal form meaning 'he recalled' or 'he considered,' setting up the interpretive move that follows.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܡܿܙܢܝܐ","severity":"info","text":"The phrase ܕܡܿܙܢܝܐ (dmzʿyʾ) is parsed as 'who plays the harlot,' a participial construction distinguishing the act from a static noun, as the commentary notes.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܘܿܪܒܥܡ","severity":"info","text":"Jeroboam II (r. c. 793–753 BCE) is the northern king under whom the ten tribes of Israel worshipped idols, providing the historical context for Hosea's marriage metaphor.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܒܝܬ ܝܼܗܘܼܕܐ","severity":"info","text":"The schism (ܨܿܐܪ) to the house of Judah refers to the division after Jeroboam's revolt, where the northern kingdom openly swore by the Lord but secretly worshipped calves.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܪܬ ܕܒܠܝܼܡ","severity":"info","text":"The phrase ܒܪܬ ܕܒܠܝܼܡ (brt dblym) is 'daughter of Diblaim,' a figure from Hosea 1:3, here interpreted as a harlot skilled in her trade who bears a son for the prophet.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܐ ܐܡܼܪ ܠܥܡܐ","severity":"caution","text":"The phrase 'He did not say to the people' is ambiguous: it may mean Hosea withheld the vision's content from the public, or that the text omits a direct address.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the prophet' in the final clause is ambiguous: it could be Hosea or another figure; the commentary takes it as Hosea.","The phrase 'by means of that which gives birth to them' is syntactically unclear, possibly referring to idolatry as a generative force."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܐܝܼܙܪܥܝܼܠ ܗ̄ ܩܪܝܼܬܐ ܗܿܝ ܐܝܼܙܪܥܝܼܠ ܕܐܬܪܓܼܡ\nܒܗܿ ܢܒܘܿܬ ܘܐܬܩܼܛܠܬ݀ ܒܗܿ ܐܝܼܙܒܝܼܠ ܘܒܗܿܒ ܢܼܐܐܚܒܼ ܒܝܬ ܡܠܟܘܼܬܐ ܘܐܩܝܼܡ ܒܗܿ ܗܝܟܠܐ ܠܒܥܠܐ܆ ܬܒܿܥ ܐܢܼܐ ܠܒܝܬܗ ܕܝܿܗܘܼ ܒܝܕ ܐܚܪ̈ܢܐ ܐܝܟ ܕܬܒܿܥܬ ܒܝܕ ܝܿܗܘܼ ܠܒܝܬܐ ܕܐܚܿܒ ܕܐܪܫܼܥ ܐܟܘܿܬܗ. ܘܒܛܢܬ݀ ܬܘܼܒ ܘܝܠܕܬ݀ ܗ̄ ܒܝܬܐ ܝܠܕܐ ܠܝܠܕܐ ܐܝܟ ܬܪܬܝܢ ܫܢ̈ܝܼܢ ܗܿܘܐ. ܐܠܐ ܢܒܝܐ ܐܩܦܼ ܚܕ ܠܚܕ ܐܝܟ ܥܝܿܕܐ ܕܟܬܒܐ. ܘܐ݀ܦܪܘܿܩ ܐܘܢܿ ܗ̄ ܡܚܿܘܐ ܬܢܢ ܕܐܝܿܟܢ ܦܪܩܼ ܠܝܼܗܘܼܕܐ. ܠܐ ܒܣܝܦܐ ܗ̄ ܐܠܐ ܒܗܿܝ ܕܚܼܪܒ ܡܠܐܟܐ ܒܚܕ ܠܠܝܐ ܠܚܝܠ̈ܠܘܬܐ ܕܐܬܘܿܪ̈ܝܐ ܪܡܿܙ. ܘܢܗܼܘܐ ܒܐܬܪܐ ܗ̄ ܠܐܠܗܐ ܚܝܠܐ ܗ̄ ܚܿܠܛ ܗܿܪܟܐ ܠܗܿܠܝܢ ܕܦܘܼܢܝܐ. ܕܢܗܼܘܼܐ ܠܡ ܙܒܢܼܐ ܐܡܬܼܝ ܕܡܫܼܬܚܠܦܝܼܢ ܠܦܘܼܬ ܣܘܼܥܪ̈ܢܐ ܟܘܼ̈ܢܝܐ. ܘܒܗܿ ܒܐܪܥܐ ܕܐܬܚܼܫܒܬܘܢܿ ܠܐ ܥܡܝ. ܒܢ̈ܝܐ ܕܝܼܠܝ ܬܬܩܼܪܘܢܿ ܒܙܒܼܢܐ ܕܦܘܼܢܝܐ܀ ܪܝܼܫܐ ܚܕ ܗ̄ ܙܘܼܪܒܒܝܠ ܘܢܣܼܩܘܢܿ ܡܼܢ ܒ݀ܒܝܠ. ܡܛ݀ܠ ܕܪܒ ܗ̄ ܫܒܝܼܚܐ ܝܘܡܐ ܗܘ ܕܒܗ ܠܒܪ ܡܼܢ ܟ݀ܠܗ ܣܘܼܟܝܐ ܦܿܪܩ ܐܢܼܐ ܠܐܝܼܙܪܥܝܼܠ ܡܼܢ ܡܢܿܬܐ ܥܠ ܟܿܠܗܿ ܐܪܥܐ ܣܿܐܡ܀ ܨ̄܆ ܕܒ̄ ܩܼܪܘ ܠܐܚܝ̈ܟܘܿܢ ܥܡܝ ܗ̄ ܒܗ ܒܗ݀ܘ ܙܒܢܼܐ ܡܢܼ̈ܘܿܢ ܕܣܘܼܥܪ̈ܢܐ ܡܫܼܬܘܕܥܝܼܢ ܐܢܬܘܿܢ ܕܠܐ ܡܟܝܼܠ ܠܐ ܥܡܝ ܘܐܿܦܠܐ ܠܐ ܐܬܪܚܼܡܬ݀ ܙܕܿܩ ܕܬܫܼܬܡܗܘܿܢ. ܕܘܿܢ ܥܡܟ ܗ̄ ܨܿܒܐ ܕܢܟܼܣ ܐܢܘܿܢ ܐܡܐ ܘܒܢ̈ܝܐ ܠܐܢܬܬܗ ܘܠܒܢ̈ܘܗܝ ܕܢܒܝܐ ܩܿܪܐ ܗ̄ ܕܘܼܢܘ ܠܡ ܘܦܚܡܼܘ ܟܐܢܐܝܼܬ ܙܢܝ̈ܐ ܕܝܼܠܟܘܢ ܥܡ ܕܐܡܟܘܢܿ ܘܚܙܼܘ ܘܕܥܼܘ ܕܒܟܿܠܡܕܡ ܠܗܿ ܕܡܿܝܬܘܿܢ. ܘܐܡܪܬ݀ ܐܙܿܠ ܒܿܬܪ܀ ܘܟܿܠ ܕܡܼܬܒܥܐ ܠܝܼ ܗ̄ ܒܗܿܢܐ ܠܡ ܕܘܼܡܝܐ ܐܝܼܬܝܗܘܿܢ ܝܼܣܪ̈ܠܝܐ ܨܝܕܝ. ܕܗܿܢܐ ܟܿܠܗ ܡܚܒܝܼܢ ܗܼܘܘ ܠܦܬܟܪ̈ܐ.","english":"m is the city of Jezreel, where Jehu was translated, and where Jezebel was killed, and where the house of Ahab was destroyed, and where he set up a temple to Baal. He pursued the house of Jehu by others, just as Jehu pursued the house of Ahab, who was wicked like him. And again she conceived and bore a house, generation after generation, like two she-bears. But the prophet joined one to another according to the custom of Scripture. And he saved, showing how he saved Judah. Not at the end, but by that which the angel destroyed in one night the armies of the Assyrians, he hints. And it was in that place for God a power that mixed here with these of the interpretation. For it was a time when they changed according to the deeds of the nations. And in that land which was considered not with me. By my sons you will be called in the time of the interpretation. One head was Zerubbabel, and they went up with Babylon. Because the day was great and glorious, on which he saved the son with all the meaning, he went out to Jezreel with a hundred over all the land. He set. He said, \"Call your brothers with me.\" In that time the hundreds of deeds are known to you, that not yet with me, nor is it right that mercy be named. \"Dwell with you\" means he wished to cover you, mother and sons, to his wife and to his father, the prophet calls \"Dwell with me,\" and they were ashamed like the children of your own with your mother, and they saw and knew that in everything she was like you. And she said, \"Go after.\" And all that is required of me is in this, for they are like the Israelites to me. For all this they were hiding from the idols.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ܐܝܼܙܪܥܝܼܠ","severity":"info","text":"Jezreel is the site of Jehu’s coup, the killing of Jezebel, and the destruction of the Omride dynasty; Bar Salibi draws on 2 Kings 9–10.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܼܙܪܥܝܼܠ","severity":"info","text":"The reference to the angel destroying the Assyrian army in one night alludes to 2 Kings 19:35 (the Sennacherib narrative), here applied typologically to Jezreel.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܼܢܝܐ","severity":"info","text":"The Syriac term ܦܘܼܢܝܐ (pūqyā) means 'interpretation' or 'explanation'; Bar Salibi uses it to mark his own exegetical comments as distinct from the biblical narrative.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܪܬܝܢ ܫܢ̈ܝܼܢ","severity":"info","text":"The phrase 'like two she-bears' is a rare simile; it may echo a lost tradition or a Syriac proverb, but no direct biblical parallel is known.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܪܝܼܫܐ ܚܕ","severity":"info","text":"The phrase 'One head was Zerubbabel' introduces a new section of the commentary, linking the prophecy to the post-exilic restoration under Zerubbabel.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܘܼܡܝܐ","severity":"caution","text":"The final sentence is textually uncertain: 'they were hiding from the idols' may be a scribal error or a gloss; the sense of the Israelites hiding from idols is not clear in context.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'like two she-bears' (ܬܪܬܝܢ ܫܢ̈ܝܼܢ) is obscure; it may be a corruption or a unique idiom.","The final clause about hiding from idols is syntactically ambiguous and may reflect a textual corruption."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܐܝܿܟܢܐ ܕܐܦ ܠܚܕ̈ܕܐ ܡܚܿܦܛܝܼܢ ܕܢܐܙܠܘܿܢ ܨܝܕܝܗܘܿܢ ܐܟܡܿܢ ܕܐܝܼܬܝܗܘܿܢ ܩܝܘ̈ܡܐ ܕܝܼܠܗܘܿܢ ܘܡܘܗ̈ܒܬܐ ܕܡܼܢܝ ܐܬܝܼܗ̈ܒܝ ܠܗܘܿܢ ܚܫܼܒܘ ܐܢܝܢ ܕܕܝ̈ܘܐ ܕܠܗܘܿܢ ܚܫܼܒܘ ܪ̈ܚܡܝܗܘܿܢ. ܟܕ ܐܝܼܬܝܗܘܿܢ ܡܟ̈ܝܢܐ ܕܒܢܝ̈ܢܫܐ. ܐܓܿܠܐ ܦܘܼܪܣܝܗܿ ܗ̄ ܡܦܿܪܣܐ ܐܢܼܐ ܠܗܿ ܩܕܡ ܫܐܕ̈ܐ ܪ̈ܚܡܿܝܗܿ ܒܝܕ ܫܒܼܝܐ ܘܡܬܓܠܝܢܘܼܬܐ ܠܥܝܢ ܟܿܠ ܚܛܝܼܬܐ ܕܣܿܥܪܐ ܗܘܬ݀ ܕܫܒܼܩܘܼܢܝ ܒܢ̈ܝܗܿ ܘܦܠܼܚܘ ܠܦܬܟܪ̈ܐ. ܘܐ݀ܦܩܘܼܕ ܥܠܝܗܿ ܚܪܒܐ ܚܒܝܕ ܫܒ̈ܝܐ. ܐܓܪܐ ܕܗܿܢܘܿܢ ܝܘܡ̈ܬܐ ܕܒܗܘܿܢ ܟܕ ܡܨܒܼܬܐ ܒܙܒܼܢܐ ܕܥܐܕ̈ܐ ܣܿܝܡܐ ܗܼܘܬ݀ ܒܣܼܡܐ ܠܒܥܠܐ ܘܠܓܼܠܐ ܘܠܗܘܿܢ ܚܠܦܼܿܝ ܣܿܓܕܐ ܗܘܬ݀. ܘܫܼܩܠܬ݀ ܩܕܫ̈ܝܗܿ ܗ̄ ܡܨܼܛܒܬܐ ܗܘܬ݀ ܒܚܫܼܠ̈ܬܐ ܘܐܙܿܠܐ ܗܘܬ݀ ܠܥܐܕܐ ܕܦܬܟܪ̈ܐ ܐܝܟ ܢܫ̈ܝ ܥܬܝܼܪ̈ܐ ܕܡܨܼܛ̈ܒܬܢ ܘܐܬܝ̈ܢ ܠܥܕܬܐ. ܘܐܡܿܠܐ ܒܠܒܗܿ ܗ̄ ܥܡ ܥܩ̈ܬܐ ܡܙܓ ܐܦ ܒܘܼܝܐܐ ܐܝܟ ܥܝܕܿܐ ܕܢܒܝܐ. ܐܡܿܠܐ ܗ̄ ܐܒܿܝܐܝܗܿ ܒܝܕ ܢܒ̈ܝܐ ܕܦܢܿܝܐ ܗܘܬ݀ ܘܩܿܢܝܐ ܒܘܼܣܡܐ ܕܗܿܠܝܢ ܩܕܡ̈ܝܬܐ. ܡܼܢ ܬܡܿܢ ܗ̄ ܦܿܪ ܐܢܼܐ ܠܗܿ ܡܼܢ ܬܡܿܢ ܡܼܢ ܕܘܼܟܬܐ ܗ݀ܝ ܕܒܗܿ ܩܒܠܼܘ ܕܚܠܼܬܐ ܘܚܘܒܼܬܐ ܒܩܪܒܐ ܕܥܡ ܐܬܘܼܪ̈ܝܐ ܘܡܬܼܦܬܚ\nܡܟܝܼܠ ܪܥܝܿܢܐ ܕܣܿܡܐܼ ܗܼܘܐ ܘܡܣܼܬܟܠܐ ܡܛ݀ܠ ܚܛܝܼܬܗܿ ܐܫܼܬܒܝܬ݀. ܕܡܿܝܐ ܓܝܪ ܕܡܼܢ ܐܝ̣ܿܐ ܫܪܝܼܪܘ ܠܡܥܼܠ ܠܐܪܥܗܘܿܢ ܡܼܢ ܬܡܿܢ ܫܪܝܼܪܘ ܠܡܫܼܬܒܝܘܼ ܡܼܢ ܡܢܿܬܐ ܓܝܪ ܕܥܘܼܡܩܐ ܥܠ ܟܿܠܗܿ ܐܪܥܗܘܿܢ ܒܕܩܼ. ܘܬܡܟܼܟܝ ܬܡܿܢ ܗ̄ ܐܟܙܢܼܐ ܕܫܘܼܒܗܪܐ ܠܡ ܕܟܕ ܡܡܿܟܟܼܐ ܗܼܘܬ ܒܡܨܪܝܢ ܒܫܘܼܥܒܕܐ ܓܥܼܘ ܠܘܿܬܝ ܗ̣ܿܢܐ ܐܦ ܗܿܫܐ ܡܬܡܼܟܟ ܩܕܠܗܿ ܒܫܘܼܥܒܕܐ ܕܐܬܘܼܪ̈ܝܐ ܘܝܿܠܦܐ ܕܐܢܿܐ ܗܿܘ ܕܝܗܒܿܬ ܫܪܝܐ ܠܫܒܼܝܗܘܿܢ ܘܠܘ ܦܬܟܪ̈ܐ.","english":"just as they also incited one another to go and hunt them down, as if they were their own foundations and the gifts that had been given to them from the earth, they considered them as demons that were not their own, they considered them as their own relatives. When they were the slain of the house of Jehu, she displayed her fornication openly, she prostituted herself before the demons, her lovers, by means of captivity and revelation, for the sake of all the sin that was committed, which they left behind in her, and they worshipped idols. And he commanded a consuming sword of captives against her. The reward of those days, when she was being adorned at the festival time, was set as a perfume for Baal and for Gilgal, and for them she was a worshipper in their place. And she took her sacred ones, she was being adorned with ornaments, and she went to the festival of idols, like the wealthy women who are adorned and come to church. And she filled her heart with afflictions, and also mixed in lamentation, according to the custom of the mourner. She filled her mourning by means of the mourners who were present, and she was crying out at the delight of these former ones. From there she separated herself, from there, from that place where they received fear and obligation in the battle with the Assyrians, and it was opened.\n\nNow, the thought that was placed and understood, because of her sin, she was taken captive. For the waters that from there truly began to enter their land, from there they truly began to be taken captive. For the measure of depth over all their land was small. And there she was humbled like the boastful one, for when she was humbled in Egypt in servitude, she boasted to me, and now also her neck is humbled in the servitude of the Assyrians, and she learns that which she gave as a beginning to their captivity and not to the idols.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܚܿܦܛܝܼܢ","severity":"info","text":"The verb ܡܚܿܦܛܝܼܢ (incite) carries a causative sense, implying mutual provocation among the northern kingdom's leaders, not merely individual action.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܠܓܠܐ","severity":"info","text":"Gilgal (ܓܠܓܠܐ) is a cultic site associated with Baal worship in the northern kingdom; Bar Salibi links it to the idolatry condemned by Hosea.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hosea 1–2","severity":"info","text":"The imagery of prostitution and captivity echoes Hosea 1–2, where Israel's infidelity is figured as harlotry and its punishment as captivity.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from allegorical description of Israel's sin to a historical narrative of Assyrian conquest, marked by the phrase 'from that place where they received fear and obligation in the battle with the Assyrians'.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Egypt","severity":"info","text":"Bar Salibi compares Israel's humiliation under Assyria to a prior humiliation in Egypt, a typological reading common in Syriac commentary that links biblical history to contemporary experience.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text at the end is partially corrupt; the phrase 'and it was opened' (ܘܡܬܼܦܬܚ) may refer to the land or to a prophetic vision, but the sense is unclear.","The identity of 'she' throughout is ambiguous: it may refer to the city of Jezreel, the northern kingdom, or a personified Israel."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܘܢܗܼܘܐ ܒܝܘܡܐ ܗܿܘ ܗ̄ ܡܚܿܘܐ ܐܝܿܠܝܢ ܕܥܬܝܼܕ̈ܢ ܬܩܼܪܝܼܟܝ ܓܒܪܝ ܗ̄ ܐܬܿܝܢ ܝܘܡ̈ܬܐ ܕܓܡܝܼܪܐܝܼܬ ܫܡܐ ܗܿܢܐ ܕܒܥܠܐ ܠܐ ܬܬܕܟܪܝܼܢ. ܘܐܦ ܗ݀ܝ ܕܒܥܝܿܕܐ ܩܿܪܝܐ ܐܢܬܬܐ ܠܒܥܠܗܿ ܒܥܠܝ. ܠܐ ܝܿܗܒ ܐܢܼܐ ܠܗܿܘ ܕܬܩܼܪܝܼܢܝ ܥܠ ܕܠܓܡܪ ܒ݀ܥܐ ܐܢܼܐ ܕܐܪܚܩܝܗܿ ܡܼܢ ܕܚܼܠܬ݀ ܦܬܟܪ̈ܐ ܗܿܢܐ ܕܡܬܼܩܪܐ ܒܥܠܐ. ܘܐܡܿܟܪܟܝ ܠܝܼ ܠܥܿܠܡ ܗ̄ ܡܟܿܬܒ ܐܢܼܐ ܠܟܝ ܒܝܬܝܘܼܬܐ ܕܝܼܠܝ. ܐܥܿܢܐ ܠܫܡܿܝܐ ܗ̄ ܦܿܩܕ ܐܢܼܐ ܠܐܐܪ ܕܢܬܼܠ ܡܛܪܐ ܒܙܒܼܢܗ ܠܐܪܥܐ. ܫܡܿܝܐ ܠܐܐܪ ܩܿܪܐ. ܢܥܼܢܘܿܢ ܗ̄ ܘܐܪܥܐ ܡܐ ܕܪܘܬ݀ ܡܼܢ ܡܛܪܐ ܬܬܠܼܝ ܦܐܪ̈ܐ ܠܣܒܥܐ. ܘܐܪܥܐ ܗ̄ ܕܡܼܢ ܦܐܪ̈ܐ ܕܐܪܥܐ ܗܿܘܐ ܚܡܪܐ ܘܥܒܘܼܪܐ ܘܡܫܪܚܐ. ܗ݀ܝ ܕܐܥܿܢܐ ܗ̄ ܢܬܼܒܛ ܠܝܼ ܥܠܝܗܿ ܐܝܼܬܝܗܿ ܘܐܙܿܪܥܝܗܿ ܠܝܼ ܗ̄ ܡܣܿܓܐ ܐܢܼܐ ܘܡܫܿܪܬܚ ܐܢܼܐ ܠܗܘܿܢ. ܕܡܙܕܪܥܐ ܒܟܿܠܗܿ ܐܪܥܐ ܕܡܘܼܠܟܢܐ. ܩ݀ܢܝܢ ܠܗܿ. ܘܐܡܼܪ ܠܝܼ ܡܪܝܐ ܗ̄ ܣܿܐܡ ܓܠ̈ܝܢܐ ܬܪܝܢ. ܙܠ ܪܚܡ ܐܢܬܬܐ ܓܝܪܬܐ ܗ̄ ܒܝܕ ܐܢܬܬܐ ܓܝܪܬܐ ܥܠ ܟܢܘܼܫܬܐ ܕܝ̈ܘܼܕܝܐ ܡܒܿܕܩ ܕܡܣܼܬܒܪܐ ܗܘܬ݀ ܕܦ݀ܠܚܐܚ ܠܐܠܗܐ ܘܟܣܝܐܝܼܬ ܠܦܬܟܪ̈ܐ ܣ݀ܓܕܐ ܗܘܬ݀. ܕ݀ܡܝܐ ܘܡܣܼܬܒܪܐ ܠܝܼ ܕܠܐܢܬܬܐ ܩܕ̄ܡ ܕܢܣܼܒ ܗܘܼܫܥ ܐܦܩܼܗܿ ܡܼܢ ܝܬܗܿ ܐ݀ܦܢ ܩܘܝܬ݀ ܥܡܗ ܙܒܢ ܙܥܘܿܪ܀ ܕܒܘ̈ܫܐ ܕܐܦܫ̈ܬܐ ܗ̄ ܠܠܒܘ̈ܬܐ ܩܿܪܐ ܕܒܘܼܫ̈ܐ ܐܘܟܝܼܬ ܠܙܘܼܬܪ̈ܐ ܕܥܿܒܕܝܼܢ ܗܼܘܘ ܠܦܬܟܪ̈ܐ ܩܿܪܐ ܠܗܘܿܢ ܕܐܦܼܫ̈ܬܐ ܐܟܡܿܢ ܕܐܦ ܠܐܦܼܫ̈ܬܐ ܘܥܢ̈ܒܼܐ ܝܒܝܼܫ̈ܬܐ ܕܡܿܝܢ ܗܼܘܘ ܗܿܠܝܢ ܕܩܪ̈ܝܼܡܬܐ ܡܬܼܩܪ̈ܝܢ. ܙܒܿܢܬܗܿ ܠܝܼ ܡܟܿܪܬܗܿ ܗ̄ ܟܗ̄ ܕܟܣܼܦ ܗ̄ ܚܡܫ ܬܥܣܪ ܙܘܼ̈ܙܐ ܐܘܟܝܼܬ ܕܝܼܢܪ̈ܐ. ܘܒܒܘܼܪܘܠܬܟ ܡܣܥܪ̈ܝܢ ܗ̄ ܐܪ̈ܒܥܝܼܢ ܘܚܡܫܐ ܓܪ̈ܝܼܒܐ ܣܥܪ̈ܐ. ܠܬܟ ܦܠܓܐ ܕܢܘܼܪܐ. ܟܘܼܪܐ ܬܠܬܝܼܢ ܓܪ̈ܝܼܒܐ.","english":"And it was on that day that he showed the signs of what was to come: \"You will be called men.\" The days came when the name \"Baal\" was completely forgotten. Also this: a wife who was called by her husband \"my Baal.\" He did not give permission for her to call him that, because he did not want her to be far from the fear of those idols that were called Baal. And he wrote to me forever: \"I will not write to you in the household of my own.\" He commanded the heavens to the earth: \"Let the rain fall at its time upon the earth.\" The heavens call to the earth. And the earth, when it receives from the rain, brings forth fruits for satiety. And the earth, from the fruits of the earth, there was wine, grain, and oil. This one, he said, \"She will be fruitful for me; she is my wife, and she will sow for me.\" He increased and multiplied for them. For it was sown throughout the land of the kingdom. He read to her. And he said to me, \"My Lord placed two revelations: 'Go, love a foreign woman.' For through a foreign woman, concerning the shame of the Jews, he reveals what was suspected, that she worshipped God and secretly worshipped idols.\" It seemed and was suspected to me that before Hosea took a wife, he brought her out with him, and she remained with him for a short time. The shame of the prostitutes: he calls the prostitutes \"shame\" because of the small ones who were making idols; he calls them \"prostitutes,\" just as also the prostitutes and the dry branches that were those called \"cursed ones.\" She sold to me her shame: she hid five hundred and fifteen coins, or rather dinars. And in your brothel, they are shorn: forty-five sheaves of hair. For you, half a measure. A measure of thirty sheaves.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܥܠܐ","severity":"info","text":"The Syriac term ܒܥܠܐ (Baal) is used both as a divine name and as a title for a husband. The commentary plays on this double meaning to critique idolatry.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hosea 2:2","severity":"info","text":"The phrase 'Call me my Baal' echoes Hosea 2:2, where the prophet is told to call his wife 'my Baal,' a term the commentary interprets as forbidden due to its idolatrous associations.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jehu","severity":"info","text":"The reference to the 'slain of the house of Jehu' alludes to the biblical purge of Baal worship under King Jehu (2 Kings 10), providing historical context for the eradication of Baal's name.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"heavens and earth","severity":"info","text":"The imagery of heavens commanding rain and earth producing fruits parallels Hosea 2:21-22, where God's relationship with Israel is likened to a marriage, here reinterpreted as a metaphor for divine provision.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from allegorical narrative to direct exegesis, with the commentator explaining the symbolism of 'foreign woman' and 'shame' in relation to Jewish apostasy.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"five hundred and fifteen coins","severity":"caution","text":"The numerical values (515 coins, 45 sheaves) may be corrupt or symbolic; the text's arithmetic is unclear and may reflect scribal error or intentional allegory.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'foreign woman' is ambiguous: she may represent a literal wife of Hosea or an allegorical figure for Israel's infidelity.","The phrase 'shame of the prostitutes' could refer to a specific cultic practice or be a general moral condemnation."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܡܣܼܬܒܪܐ ܕܐܢܬܬܐ ܒܪܬ݀ ܚܐܪ̈ܐ ܗܘܬ݀ ܗ݀ܕܐ ܥܠܗ݀ܝ ܒܣܿܓܝܼ ܐܬܡܼܟܪܬ݀ ܡܬܦܼܩܕ ܕܒܗܿܢܐ ܟ݀ܠܗ ܩܢܝܿܢܐ ܢܡܼܟܪܝܗܿ ܠܐܢܬܬܐ ܓܝܪܬܐ. ܝܘܡ̈ܬܐ ܓܝܪ ܣܓܝ̈ܐܐ ܬܬܼܒܝܼܢ ܗ̄ ܡܼܢ ܗ݀ܕܐ ܝܼܕܝܼܥܐ ܕܝܘܡ̈ܬܐ ܙܥܘܪ̈ܐ ܝܼܬܒ ܠܘܿܬ ܓܝܪܬܐ. ܘܒܕܓܘܿܢ ܐܦܿܠܐ ܒܢ̈ܝܐ ܗܘܼܘ ܠܗ ܡܢܼܗܿ. ܐܦܘܼܕܐ ܩܪܐ ܠܦܕܬܐ ܕܠܿܒܫ ܗܼܘܐ ܟ݀ܗܢܐ ܡܐ ܕܡܫܿܡܫ ܗܼܘܐ ܘܡܢܼ̈ ܡܩܿܒܠ ܓܠܝܢܐ܆ ܨ܆ ܕܐܪܒܥܐ ܫܡܼܥܘ ܦܬܓܼܡܗ ܕܡܪܝܐ ܗ̄ ܓܘܼܢܐܝܼܬ ܥܿܒܕ ܠܗܿ ܠܡܠܼܬܗ. ܘܠܡܟܣܢܘܼܬܗ. ܡܛ݀ܠ ܕܕܝܼܢܐ ܠܡܪܝܐ ܗ̄ ܘܥܠܡܿܢܐ ܕܐ݀ܢ ܥܡܗܘܿܢ ܥܠ ܕܕܡܐ\nܒܕܡܐ ܚܠܼܛܘ ܗ̄ ܕܡܐ ܕܩܕܡ̈ܝܐ ܚܠܼܛܘ ܒܕܡܐ ܕܐܚܪ̈ܝܐ ܒܝܕ ܗ݀ܕܐ ܪܡܿܙ ܥܠ ܣܿܓܝܐܘܬܐ ܕܩܛܝܼ̈ܠܐ܀ ܬܬܼܒܝ ܒܐܒܼܠܐ ܐܪܥܐ ܗ̄ ܟܕ ܡܬܼܚܪܒܐ ܗ̄ ܘܐܦ ܢܘܼ̈ܢܐ ܩܿܪܐ ܠܟܢܼ̈ܫܐ. ܘܥܡܟ ܐܝܟ ܟܗܿܢܐ ܡܬܚܼܪܐ ܗ̄ ܥܒܪܝܐ ܐܡܿܪ ܘܥܡܟ ܐܟܡܿܢ ܕܡܬܼܚܪܐ ܥܡ ܟܗܿܢܐ ܒܕܡܘܼܬ ܟܗܿܢܐ ܠܡ ܕܒܥܼܠܬ݀ ܣܠܟܘܼܬܗ ܡܬܼܕܚܩ ܡܼܢ ܐܝܩܪܗ ܘܡܨܛܥܪ ܒܫܒܼܝܐ. ܥܠ ܐܦܝ̈ ܕܐܬܼܚܪܝܼ ܠܘܼܩܒܠ ܐܠܗܐ ܘܢܒ̈ܝܐ. ܘܐܬܬܩܼܠܬ݀ ܗ̄ ܡܬܼܬܩܠ ܐܢܬ ܘܢ݀ܦܠ ܒܡܣܡܒܪܝܼܫܐ ܓܠܝܐ ܐܝܟ ܕܒܐܝܼܡܡܐ ܘܐܬܬܼܩܠ ܢܒܝܐ ܗ̄ ܢܒܝܐ ܕܓܠܐ ܒܥܩܿܬܐ ܘܒܥܡܛܢܐ ܕܠܠܼܝܐ. ܕܫܒܼܝܐ. ܚܠܼܦ ܕܐܬܬܩܼܠܬ݀ ܒܐܝܼܡܡܐ. ܢܬܼܟܪܗ ܝܘܡ̈ܬܐ ܐܡܿܪ ܝܘܢܝܐ. ܐܝܟ ܣܘܿ̃ܐܗܘܿܢ ܗ̄ ܠܝܬ ܬܘܕܝܼܬܐ ܦܪܥܘܼܢܝ ܚܠܼܦ ܣܿܓܝܐܘܼܬܗܘܿܢ ܠܐ ܫܪܬܚܘܼܗܿ ܘܐܣܓܼܝܘܼܗܿ ܠܚܛܝܼܬܗܘܿܢ ܒܦܚܼܡܐ ܕܣܿܓܐܝܘܼܬܗܘܿܢ. ܘܐܝܼܩܪܗܘܿܢ ܗ̄ ܐܝܼܩܪܐ ܘܫܘܼ̄ܒ ܕܩܿܢܝܢܼ ܗܼܘܘ ܚܠܼܦܘܼܗܝ ܒܩܠܠܐ ܘܒܨܿܥܪܐ܆ ܗܘܼܘ ܒܗ ܒܙܒܼܢ ܫܒܼܝܐ. ܘܠܠܐ ܨܥܪܐ ܘܙܠܝܼܠܘܼܬܐ ܡܬܼܦܫܩ.","english":"It is understood that this woman was a free woman; concerning her, in many ways it was commanded that she be sold, for the whole of that decree and the selling of the woman to another man. For many days would follow from this, it being known that few days remained with the other man. And when they did not even have sons for him, he called the ephod that the priest used to wear when he served and received revelations, the four of them heard the word of the Lord, and he performed his word and his covering openly. Because it is fitting for the Lord, and the world that is with them, concerning blood: blood mingled, the blood of the first mingled with the blood of the last; by this he signified the multitude of the slain. The land would follow in mourning when it was being laid waste, and he also called the trees to the groves. And with you, as a priest, he is delayed; the Hebrew says, \"And with you, as a priest, he is delayed in the likeness of a priest, because of the cause of his disgrace he is thrust from his honor and diminished in captivity.\" Upon the faces of those who delayed against God and the prophets, and she was weighed down; you are weighed down and fall into the snare openly, as in the day, and the prophet was weighed down, the prophet who revealed in distress and in the darkness of night, of captivity, instead of being weighed down in the day. He repeated the days; the Jew says, \"As their end, there is no acknowledgment; they did not repay for their multitude, they did not release and increase their sins by the coal of their multitude.\" And their honor was honor and return, for they were firm in his place in curse and in diminishment; they were in him in the time of captivity. And for no diminishment and vileness is it interpreted.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܦܘܼܕܐ","severity":"info","text":"The term 'ephod' (ܐܦܘܼܕܐ) refers to a priestly garment used in divination, as in the Old Testament (e.g., 1 Sam 23:9). Bar Salibi here connects it to the idolatrous practices condemned by Hosea.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܥܡܟ ܐܝܟ ܟܗܿܢܐ ܡܬܚܼܪܐ","severity":"info","text":"The phrase 'with you, as a priest, he is delayed' echoes Hosea 4:4 (Peshitta), where the prophet rebukes the priesthood for corruption. Bar Salibi interprets this as a reference to the disgrace of the priestly office.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܘܢܝܐ","severity":"info","text":"The term 'Jew' (ܝܘܢܝܐ) here likely refers to a Jewish exegetical source or tradition that Bar Salibi cites. This reflects the Syriac commentary tradition's engagement with Jewish interpretations of Hosea.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܬܼܒܝ ܒܐܒܼܠܐ ܐܪܥܐ","severity":"info","text":"The phrase 'the land would follow in mourning' introduces a thematic shift from the priestly critique to a lament over the land's desolation, mirroring the prophetic structure of Hosea where judgment is followed by mourning.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܦܚܼܡܐ ܕܣܿܓܐܝܘܼܬܗܘܿܢ","severity":"caution","text":"The phrase 'by the coal of their multitude' is obscure. The Syriac ܦܚܼܡܐ ('coal') may be a corruption or a rare metaphor; the English draft renders it literally, but the intended sense is uncertain.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܠܠܐ ܨܥܪܐ ܘܙܠܝܼܠܘܼܬܐ ܡܬܼܦܫܩ","severity":"info","text":"The closing line 'for no diminishment and vileness is it interpreted' asserts that the prophetic text should not be read as trivializing the captivity. This reflects Bar Salibi's concern to uphold the gravity of Hosea's message.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Jew' (ܝܘܢܝܐ) is unclear: it may refer to a specific Jewish commentator or a generic source.","The phrase 'by the coal of their multitude' (ܒܦܚܼܡܐ ܕܣܿܓܐܝܘܼܬܗܘܿܢ) is ambiguous; 'coal' may be a scribal error or a metaphor for punishment."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܚܛܝܼܬܗ ܕܥܡܼܝ ܐܟܼܠܘ ܫܒܼܝܐ ܘܚܪܒܐ܆ ܘܠܥܘܠܗܘܿܢ ܐܪܡܝܼܘ ܗ̄ ܕܫܦܼܪܘ ܠܗܘܿܢ ܘܐܫܠܡܼܘ ܢܦܫܼܗܘܿܢ ܠܥܘܠܐ ܕܥܿܒܕܝܼܢ ܘܐܡܝܼܢܐܝܼܬ ܠܗ ܣܥܼܪܘ. ܘܗܼܘܐ ܟܗܿܢܐ ܐܝܟ ܥܡܐ ܗ̄ ܒܗ݀ܝ ܕܟܕ ܡܫܼܬܒܝܢ ܠܐ ܦܿܪܫܝܼܢ ܠܗܘܿܢ ܫܒ̈ܝܐ ܐܘܿ ܡܝܿܩܪܝܼܢ ܠܟܗ̈ܢܐ ܡܼܢ ܥܡܐ ܐܠܐ ܫܘܝܐܝܼܬ ܢ݀ܓܕܝܼܢ ܠܗܘܿܢ. ܙܢܝܼܘ ܘܠܐ ܣܓܝܼܘ ܗ̄ ܠܐ ܠܡ ܡܫܿܪܬܚ ܐܢܼܐ ܠܗܘܿܢ ܐܝܟ ܕܡܢܩܕܝܼܡ ܥܠ ܕܙܢܝܼܘ ܒܦܬܟܪ̈ܐ. ܥܡܝ ܒܬܪܥܝܼܬܗ ܗ̄ ܥܡܐ ܗܿܢܐ ܣܿܘܐܼ ܗܼܘܐ ܘܝܐܝܼܒ ܠܦܬܟܪ̈ܐ. ܘܚܘܼܛܪܗ ܚܘܝܼܗ ܗ̄ ܘܡܕܒܪܢܗ ܝܘܿܪܒܥܡ ܚܘܼܝܗ ܒܕ ܗܼܘ ܗܼܘܐ ܥܠܼܬܐ ܕܛܘܼܥܝܝ ܕܦܬܟܪ̈ܐ. ܘܥܡܐ ܕܠܐ ܡܣܼܬܟܠ ܗ̄ ܥܡܐ ܕܣܿܡܐܼ ܒܦܪܘܿܫܘܼܬܗ ܘܠܐ ܡܣܼܬܟܠ ܐܝܿܢܐ ܐܠܗܐ ܫܿܪܐܼ ܘܡܕܝܪ ܒܓܘܗ. ܪܚܝܼܡ ܥܠܘܗܝ ܦܘܼܠܚܢ ܦܬܟܪ̈ܐ ܘܕܠܐ ܒܘܼܝܢ ܡܥܿܦܩ ܠܥܓܼܠܐ. ܕܫܪܝܼܚ ܒܙܢܿܝܘܼܬܐ ܕܫܐܕ̈ܐ. ܐܢܬܕܝܢ ܝܼܣܪܐܝܠ ܗ̄ ܠܐ ܬܘܒܠܼ ܠܝܼܗܘܼܕܐ ܠܒܝܬ ܦܬܟܪ̈ܐ ܕܢܣܼܓܘܿܕ ܠܗܘܿܢ ܘܢܬܼܚܝܒ. ܘܠܐ ܬܐܙܼܠܘܿܢ ܠܒܝܬ ܐܘܿܢ ܗ̄ ܠܡܕܒܼܚܘܼ ܠܦܬܟܪ̈ܐ ܘܬܣܓܕܘܿܢ ܠܗܘܿܢ. ܐܘܿܢ ܦܬܟܪܐ ܗܿܘ ܐܚܪܢܐ. ܡܟܝܼܠ ܢܪܥܐ ܐܢܘܿܢ ܗ̄ ܢܒܼܕܪ ܐܢܘܿܢ ܐܠܗܐ ܒܐܪ̈ܥܬܐ ܪ̈ܘܼܚܝܬܐ ܒܫܒܼܝܐ ܘܢܗܼܘܘܿܢ ܛ݀ܥܝܢ ܘܦ݀ܗܝܢ ܒܕܡܘܼܬ ܐܡܼܪܐ ܕܛ݀ܥܐ ܒܡܕܒܪܐ ܪܘܝܼܚܐ ܘܒ݀ܥܐ ܠܐܡܼܗ. ܫܒܘܿܩܘ ܠܗ ܗ̄ ܫܒܘܿܩܝܗܝ ܠܡ ܠܦܐܪܝܡ ܥ݀ܦܐ ܦܐܪ̈ܐ ܕܫܘܬܦܘܼܬܗ ܕܠܘܿܬ ܦܬܟܪ̈ܐ ܚܪܒܐ ܘܫܒܼܝܐ. ܗ݀ܝ ܕܫܒܘܿܩ ܠܗ ܢܒܝܐ ܐܡܼܪܗܿ ܠܘܿܬ ܐܠܗܐ. ܬܨܛܪܪܝ ܗ̄ ܢܫܼܬܩܠܘܢܿ ܐܝܟ ܕܒܪܘܼܚܐ ܕܥܠܥܠܐ ܘܢܫܼܬܕܘܢ ܡܼܢ ܐܬܪܗܘܿܢ ܠܪܘܼܩܚܐ. ܡܼܢ ܕܡܘܼܬܐ ܕܦܪܚܬܐ ܕܟ݀ܢܫܐ ܠܐܐܪ ܒܟܢ̈ܦܝܗܿ ܐܘܿܟܝܼܬ ܓܦܼܝ̈ܗܿ ܘܡܬܼܥܠܝܐ ܠܪܘܡܐ ܒܦܪܚܗ ܨ̄ܚ.","english":"the sin of the people consumed them by captivity and the sword, and they cast their yoke upon those who were pleasing to them and surrendered themselves to the yoke of the idols and served them servilely. And this was like the people in that, when they were taken captive, they did not distinguish between the captives or honour the priests along with the people, but equally they all perished. They were few and not many, nor was there any extension of their number, as is previously stated concerning the fewness of the idols. The people, by their intention, were like this people, old and suitable for idols. And their rod showed itself, and their guide, Jeroboam, showed himself as the cause of the error of the idols. And the people who did not understand, the people who were blind in their discernment and did not understand where God was, who dwells and abides within them. They loved the worship of idols, and without shame they hastened to the calves. For they were spread out in the fewness of demons. Israel was instructed: \"Do not again go to Judah to the house of idols to worship them and be guilty. And do not go to the house of On or to sacrifice to the idols and worship them. Or to that other idol.\" Therefore, the land of On or the land of God, in spiritual lands, by captivity they became errant and scattered in the likeness of a lost ewe in a spacious wilderness, seeking its mother. Leave him, leave her, for the fruits of her partnership with the idols have produced the sword and captivity. This is what the prophet said to God: \"You will be scattered, you will be carried off like a whirlwind, and you will be cast out from your land into the void. Like the flight of a bird that does not alight on its wings or its feathers, but rises to the height in its flight.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܬܟܪ̈ܐ","severity":"info","text":"The Syriac term ܦܬܟܪ̈ܐ (ptakrē) is a plural form of ܦܬܟܪܐ, meaning 'idols' or 'graven images,' derived from Greek πάταχρον. Dionysius uses it consistently for the objects of Israelite idolatry.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܒܝܬ ܐܘܿܢ","severity":"info","text":"The phrase 'house of On' (ܠܒܝܬ ܐܘܿܢ) likely refers to the temple of Onias in Leontopolis, Egypt, a rival Jewish temple. Dionysius may be echoing a polemic against alternative cultic sites.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܝܘܿܪܒܥܡ","severity":"info","text":"Jeroboam (ܝܘܿܪܒܥܡ) is the first king of the northern Kingdom of Israel, who established golden calves at Bethel and Dan as state idols. Dionysius identifies him as the cause of Israel's idolatry.","cites":[],"named_sources":["1 Kings 12:28-33"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܨܛܪܪܝ","severity":"info","text":"The passage shifts from third-person narrative to a direct prophetic address beginning with ܬܨܛܪܪܝ ('you will be scattered'), mimicking the style of Hosea's oracles. This marks a rhetorical climax.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܡܼܪܐ ܕܛ݀ܥܐ","severity":"info","text":"The image of a lost ewe (ܐܡܼܪܐ ܕܛ݀ܥܐ) in a spacious wilderness echoes Hosea 2:2, where Israel is compared to a straying animal. Dionysius develops this into a metaphor for spiritual dispersion.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܐ ܣܓܝܼܘ","severity":"caution","text":"The phrase ܘܠܐ ܣܓܝܼܘ ('they were few and not many') is ambiguous: it may refer to the number of surviving captives or to the limited scope of the idolatrous cult. The English draft opts for the former.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'they were few' is unclear: either the captives or the idols.","The phrase 'land of On' may be a toponym or a theological construct; the English draft treats it as both."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܕܗ̄܆ ܫܡܥܼܘ ܗܿܕܐ ܗ̄ ܒܡܪܬܝܢܘܼܬܐ\nܡܬܚܼܫܚ ܠܘܿܬ ܡ̈ܠܟܐ ܘܟܗ̈ܢܐ ܘܥܡ ܠܦܘܼܬ ܓܠܝܢܐ ܕܩܒܼܠ. ܘܫܡܼܥܘ ܓܝܪ ܘܨܘܼܬܘ ܚܕܐ ܐܢܝܢ ܒܣܘܼܟܠܐ. ܦܚ̈ܐ ܗܼܘܝܬܘܿܢ ܗ̄ ܡܟܣ ܠܗܘܿܢ. ܕܠܟܢܼܫܐ ܠܡ ܕܢܒ̈ܝܐ ܣܓܝ̈ܐܐ ܗܿܢܘܿܢ ܕܒܕܡܘܼܬ ܕܘ̈ܩܐ ܗܼܘܘ ܠܥܡܐ. ܐܘܒܕܬܘܿܢ ܠܡ ܒܦܘܼܪ̈ܣܟܘܿܢ ܐܝܟ ܐܢܫ ܕܨܿܐܕ ܠܢܟܣܼܬܐ ܠܚܝܘܼܬܐ ܚܪܫܬܐ ܕܠܐ ܕܚܼܠܬܐ.. ܬܒܘܿܪ ܕܝܢ ܛܘܼܪܐ ܗ݀ܘ ܕܡܼܢ ܐܪܥܗܘܿܢ. ܡܛ݀ܠ ܕܗܿܫܐ ܙܢܝܼ ܐܦܪܝܡ ܗ̄ ܠܘ ܗܿܫܐ ܙܢܝܼ ܡܼܢ ܕܚܠܼܬܝ ܒܗ݀ܝ ܕܫܒܼܩܗܿ. ܐܠܐ ܡܼܢ ܝܘܡ̈ܝ ܝܘܿܪܒܥܡ ܠܗܿ ܠܗܜܕܐ ܓ݀ܡܪܝܼܢ. ܩܪܼܘ ܫܝܦܘܼܪ̈ܐ ܗ̄ ܐܫܼܡܥܘ ܡܟܝܼܠ ܩܿܠܐ ܕܫܝܦܘܼܪ̈ܐ ܘܩܪ̈ܢܬܐ ܒܕܘܼܟ̈ܝܬܐ ܕܒܗܝܢ ܦ݀ܠܚܝܼܢ ܗܼܘܝܬܘܿܢ ܦܬܟܪ̈ܐ ܥܠ ܒܝܼܫ̈ܬܐ ܕܐܬܝ̈ܢ ܥܠܝܟܘܿܢ. ܩܥܼܘ ܒܝܬ ܐܘܿܢ ܗ̄ ܩܥܿܬܐ ܐܡܿܪ ܠܗ݀ܝ ܕܒ݀ܥܝܢ ܨܝܕ ܚܕ̈ܕܐ ܠܕܡܬܼܘܥܕ ܨܝܕ ܐܘܿܢ ܦܬܟܪܐ. ܒ݀ܬܪܟ ܗ̄ ܥܠ ܗܿܠܝܢ ܕܒܝܬ ܝܼܗܘܼܕܐ ܐܡܿܪ ܘܣܿܐܡ ܦܘܼܪܥܢܗ ܩܥܿܬܐ ܕܒܒܠ̈ܝܐ. ܒܗܿ ܒܕܘܼ̣ܬܐ ܡܕܪܟܐ ܠܗܘܿܢ ܟܕ ܡܼܢ ܡܢܿܬܐ ܕܒܢܝܿܡܝܢ ܠܬܪܝܢ ܫܒ̈ܛܐܐܡܿܪ. ܛܠܝܼܡ ܐܦܪܝܡ ܗ̄ ܛܠܝܡ ܘܐܠܝܼܨ ܘܕܒܝܼܪ ܒܩܛܝܼܪܐ ܒܫܒܼܝܐ ܕܐܬܘܪ̈ܝܐ ܘܒܕܝܼܢܐ ܟܐܢܐ. ܗܘ̈ܝܢ ܗ݀ܠܝܢ ܠܘܿܬܗ ܗܿܝ ܕܟܕܝܼܢܐ ܡܢܼܗܿ ܘܠܗܿ ܙ݀ܕܩ ܕܬܬܼܩܪܐ ܘܐܝܼܬܝܗܿ ܦܘܼܪܥܢܐ ܕܣܓ̈ܝܐܬܐ. ܘܐܝܟ ܓܘܼܪܝܐ ܕܐܪܝܐ. ܬܒܿܥ ܐܢܿܐ ܠܕܒܝܬ ܝܗܘܼܕܐ. ܝܘܢܝܐ ܚܠܼܦ ܓܘܼܪܝܐ ܦܢܬܝܼܪ ܐܘܿ ܦܪܕܝܢ ܐܡܿܪ ܒܕܡܘܼܬ ܠܡ ܐܪܝܐ ܕܬ݀ܒܪ ܗܿܟܢܐ ܬ݀ܒܪ ܐܢܼܐ ܠܗܘܿܢ ܒܝܕ ܒܒܠ̈ܝܐ. ܠܘܿܬ ܡܠܟܐ ܕܝܿܪܒ ܗ̄ ܕܐܝܼܬܘܗܝ ܡܨܪܝܐ. ܘܗܘܼ ܠܐ ܡܫܼ̣ܚ ܗ̄ ܠܡܬܼܟܣ ܡܢܼܟܘܿܢ ܠܚܐܦܐ ܕܐܬܘܿܪ̈ܝܐ.","english":"of them, they heard this in their rebellion, being stirred up against kings and priests, and with the people they went after the open sin that was before them. For they heard and obeyed one another in their folly. They were snares that covered them, so that they did not grieve that many of the prophets were like doves to the people. They destroyed them with their divisions, like a hunter who catches wild beasts that have no fear. But the breaking of the mountain that was with their land, because now Ephraim has sinned, not now has he sinned from the time I left him, but from the days of Jeroboam he has completed this. They sounded the trumpets, so they heard the sound of trumpets and calls in the places where they were serving idols over the evils that came upon you. Cry out in the house of the owl, the owl says to her who seeks prey for one another to be appointed for the prey of the idol. After that, concerning those of the house of Judah, he says, and he placed his vengeance, the owl of the Babylonians. In that same place, he reminds them when from the time of the reign of the two tribes he says, Ephraim is oppressed, oppressed and distressed and driven out in exile by the captivity of the Assyrians and by the sword of the Chaldeans. These things were with him, that which is worn out from him, and it is fitting for her to be called, and she is the vengeance of many. And like the cub of a lion, he seeks a father for the house of Judah. A Greek instead of a cub, a pard or a panther, he says, in the likeness of a lion that breaks, thus a father breaks them by the hand of the Babylonians. With the king of Egypt, who is the Egyptian, and he was not able to cover you from the heat of the Assyrians.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܡܪܬܝܢܘܼܬܐ","severity":"info","text":"The Syriac noun ܒܡܪܬܝܢܘܼܬܐ (b-martyanuta) means 'in rebellion' or 'in obstinacy', derived from the root ܡܪܕ (mrd, 'to rebel'). Dionysius uses it to characterize the people's willful disobedience against religious and political authority.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܚ̈ܐ","severity":"info","text":"The image of 'snares' (ܦܚ̈ܐ, paḥḥe) echoes Hosea 5:1, where priests and kings are described as a snare to the people. Dionysius applies this metaphor to the people's own folly, reversing the prophetic critique.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܘܿܪܒܥܡ","severity":"info","text":"Jeroboam II (r. 793–753 BCE) was a king of the northern kingdom of Israel. Dionysius dates Ephraim's sin from his reign, aligning with the biblical narrative of idolatry and political decline under Jeroboam's dynasty.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܥܿܬܐ","severity":"info","text":"The Syriac ܩܥܿܬܐ (qaʿta) means 'owl', a bird often associated with desolation and mourning in Syriac literature. Dionysius uses it as a symbol of the Babylonian conquest, evoking prophetic imagery of ruin.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܪܝܐ","severity":"info","text":"The comparison of the Babylonian king to a lion (ܐܪܝܐ, arya) and the Assyrian threat to heat (ܚܐܦܐ, ḥappa) draws on common ancient Near Eastern royal and military imagery, also found in Assyrian annals and biblical prophecy.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܝܘܢܝܐ","severity":"caution","text":"The term ܝܘܢܝܐ (yawṯāyā) is ambiguous: it may mean 'Greek' or derive from a root meaning 'to be alone'. Dionysius glosses it as 'pard or panther', suggesting a textual variant or scribal confusion in the Hosea tradition.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܕܘܼ̣ܬܐ ܡܕܪܟܐ' (b-duʿta mdarka) is unclear; it may mean 'in that same place he reminds them' or 'in that same place he makes them remember'. The reading taken follows the English draft.","The identity of 'the king of Egypt' (ܡܠܟܐ ܕܝܿܪܒ) is uncertain; it may refer to an Egyptian pharaoh contemporary with the Assyrian period, but Dionysius does not specify which."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܐܗܿܦܘܿܟ ܐܙܿܠ ܠܐܬܪܝ ܗ̄ ܐܠܗܐ ܐܡܼܪ ܗ݀ܕܐ ܕܗܿܘܐ ܐܢܼܐ ܡܼܢܝ ܘܠܝܼ ܒܐܬܪܐ ܕܦܿܐܐܼ ܠܐܝܼܩܪܝ ܟܕ ܠܐ ܬܘܼܒ ܡܟܿܬܪ ܐܢܼܐ ܨܝܕ ܥܡܐ ܕܐܝܟ ܗܿܢܐ. ܥܕܡܐ ܕܚܘܼܒܘܢ ܗ̄ ܡܼܢ ܬܘܼܟܠܢܗܘܿܢ ܘܢܒܼܥܘܿܢ ܐܦܝ̈܀ ܨ̄܆ ܕܫܬܐ ܐܡܿܪܝܼܢ ܢܿܗܦܘܟ ܢܿܐܙܠ ܗ̄ ܐܝܟ ܕܡܿܕܝܢ ܒܫܒܼܝܐ ܡܿܐܣܐ ܠܢ ܒܦܘܼܢܝܐ. ܘܢܐܚܝܢ ܝܘܡ̈ܬܐ ܣܓܝ̈ܐܬܐ ܗ̄ ܢܓܝܼܪ̈ܐ܆ ܘܒܝܘܡܐ ܬܠܝܬܝܐ ܗ̄ ܗܿܟܢܐ ܦܫܝܼܩ ܠܚܝܠܗ ܕܒܩ̄ܠܝܼܠܘܼ ܢܝܬܐ ܠܫܘܼܡܠܝܐ ܠܗܿܠܝܢ ܕܝܼܠܢ. ܕܐܢ ܝܘܡܢ ܦܩܼܕ ܥܠܝܢ. ܠܝܘܡܐ ܬܠܝܼܬܝܐ ܩܕܡ ܐܦܘ̈ܗܝ ܡܩܝܼܡ ܠܢ ܒܐܘܿܪܫܠܡ ܘܡܗܦܟ ܠܢ ܟܗܝܼܢܘܼܬܢ ܩܕܡܿܝܬܐ. ܐܝܟ ܫܦܼܪܐ ܗ̄ ܕܫܿܦܐܼ ܘܕܿܟܐܼ ܡܦܩܐ ܕܫܡܼܫܗ ܟܕ ܠܝܬ ܒܗ ܥܢ̈ܢܐ. ܘܐܝܟ ܪܒܝܼܥܐ ܗ̄ ܡܛܪܐ ܩܕܡܿܝܐ. ܡܿܢܐ ܐܥܿܒܕ ܠܟ ܗ̄ ܗܿܠܝܢ ܐܝܟ ܕܡܼܢ ܦܪܨܘܼܦ ܐܠܗܐܐܡܿܪ ܕܡܟܿܢܐ ܠܗܘܿܢ ܪܥܘܼܡܐܝܼܬ ܐܝܟ ܥܢܢܐ ܕܨܿܦܪܐ ܗ̄ ܐܡܿܪ ܕܐܦܿܢ ܐܒܿܥܐ ܠܡܪܚܼܡܘܼ ܥܠܝܟܘܿܢ. ܚܛܗ̈ܝܟܘܿܢ ܠܐ ܡܪܿܦܝܢ ܕܬܫܼܬܡܠܐ ܛܒܬܟܘܿܢ. ܐܠܐ ܕܒܕܡܘܼܬ ܥܢܢܐ ܘܛܠܐ ܕܒܡܿܠܐܼ ܙܒܼܢܐ ܡܬܼܚܙܝܢ ܘܡܫܼܬܪܝܢ ܡܼܢ ܩܕܡ ܡܦܼܩܗ ܕܫܡܼܫܐ ܗܿܟܢܐ ܡܒܛ̈ܠܢ\nܣܟܠ̈ܘܬܟܘܢܿ ܠܛܝܒܘܬܝ ܕܥܠܝܟܘܿܢ ܡܛܠܗܿܢܐ ܦܼܣܩܿܬ ܢܒ̈ܝܐ ܗ̄ ܠܘ ܕܝܢ ܗܼܘ ܡܒܿܛܠ ܗܼܘܐ ܠܢܒ̈ܝܐ ܐܠܐ ܒܗ݀ܝ ܕܥܿܨܐ ܗܼܘܐ ܘܡܿܫܕܪ ܗܼܘܐ ܠܗܘܿܢ ܕܢܬܼܢܒܘܿܢ ܫܩܼܠ ܥܠܘܗܝ ܥܠܼܬܐ ܕܩܼܛܠܗܘܿܢ ܗ݀ܝ ܕܦܣܿܩܬ ܩܛܿܠܬ ܐܢܘܿܢ ܒܩܠܝܼܠ ܩܠܝܼܠ ܒܝܕ ܗܿܝ ܕܡܿܫܕܪ ܗܿܘܝܬ ܠܗܘܿܢ ܥܠܝܟܘܿܢ. ܟܕ ܛ݀ܒ ܝܿܕܥ ܗܿܘܝܬ ܕܩ݀ܛܠܝܬܘܿܢ ܠܗܘܿܢ ܘܒܗܿܕܐ ܐܝܟ ܗ݀ܘ ܕܐܢܿܐ ܩܛ݀ܠܬ ܐܢܘܿܢ. ܘܬܡܿܢ ܕܓܼܠܘ ܒܝܼ. ܗ݀ܝ ܓܝܪ ܕܬܡܿܢ ܠܘ ܥܠ ܕܘܼ̣ܬܐ ܐܡܿܪ ܐܠܐ ܥܠ ܕܒܣܘܼܥܪ̈ܢܐ ܕܐܝܟ ܗܿܠܝܢ ܐܬܚܼܙܝܼܘ ܕܡܿܝܐ ܗܿܝ ܓܝܪ ܠܗ݀ܝ ܕܬܡܿܢ ܐܚܿܘܝܗܝ ܐܘܼܪܚܐ.","english":"of them, they heard this in their rebellion, being stirred up against kings and priests, and with the people they went after the open sin that was before them. For they heard and obeyed one another in their folly. They went and came to the place of God, saying, \"This that happened, when did it happen to me? And woe to me in the place of the land of the Philistines, for my honor, when I no longer remain, when did it happen to me?\" like this people. Until they loved their trust and sought faces. Of six, they said, \"Go and come to God, as if in captivity, despising him in the mouth.\" And he spent many days as a stranger, and on the third day, thus he easily broke the power of his army, and the coming to completion of these things. For if he commanded over them, on the third day before his face he set them up in Jerusalem and turned their former priesthood. Like the beauty of the dawn that is pure and clean, bringing out its sun when there are no clouds. And like the spring, the first rain. \"What shall I do to you?\" these things, as if the divine person said, \"Who will pity you?\" He said, \"I also wish to have mercy on you. Your sins do not cease so that your goodness may be fulfilled. But in the likeness of clouds and dew that in the morning time are seen and scattered before the rising of the sun, thus your follies are abolished before my grace that is upon you.\" For this reason the prophets ceased, but he did not cease the prophets, but in this he was angry and sent them so that they would be troubled. He took upon himself the cause of their killing, that which ceased, killed them little by little by means of that which I sent upon you. When I well knew that you had killed them, and in this, as if I had killed them. And there they deceived me. For that deception is not about virtue, he said, but about deeds like these that were seen, that they were water. For that deception, his brother showed the way.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܗܿܦܘܿܟ ܐܙܿܠ ܠܐܬܪܝ ܗ̄ ܐܠܗܐ","severity":"info","text":"The phrase 'go and come to the place of God' echoes the biblical idiom of approaching the sanctuary, here used ironically of the people's rebellious approach.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܕܡܼܢ ܦܪܨܘܼܦ ܐܠܗܐ","severity":"info","text":"The phrase 'as if the divine person said' introduces a prosopopoeia, a rhetorical device common in Syriac commentary, not a direct scriptural citation.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܐܘܿܪܫܠܡ","severity":"info","text":"Jerusalem is invoked as the site of the restored priesthood, reflecting Bar Salibi's typological reading of Hosea as prefiguring post-exilic restoration.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܫܦܼܪܐ ܗ̄ ܕܫܿܦܐܼ ܘܕܿܟܐܼ","severity":"info","text":"The simile of the pure dawn and first spring rain parallels common Syriac poetic imagery for divine grace, also found in Ephrem's hymns.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܡܿܢ","severity":"caution","text":"The term 'deception' (ܬܡܿܥ) is ambiguous: it may refer to the people's self-deception or to a theological concept of illusion; the commentary clarifies it concerns deeds, not virtue.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܬܡܿܢ ܕܓܼܠܘ ܒܝܼ","severity":"info","text":"The passage shifts from narrative to direct divine speech, a structural marker typical of Bar Salibi's homiletic commentary style.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'they' in the opening clause is unclear: possibly the people or the prophets. The reading taken follows the English draft's reference to the people.","The phrase 'of six' (ܕܫܬܐ) is obscure; it may be a textual corruption or a reference to a group of six individuals, but the context does not clarify."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܥܘܼܫܢܟܝ ܗ̄ ܫܘܼܒܗܪܟܝ ܐܝܟ ܕܓܒܪܐ ܓܝܣܐ. ܥܘܼܫܢܗ ܘܫܘܼܒܗܪܗ ܚܛܝܼܬܐ ܗܿܘ. ܗܿܟܘܬ ܐܦ ܐܢܬܝ ܒܝܕ ܛܠܘܿܡܝܐ ܕܛܠܡܼܬܝܼܢܝ ܐܬܥܼܫܢܘ ܥܠܝܟܝ ܚܛܗ̈ܝܟܝ. ܐܫܼܬܘܬܦܘ ܟܗ̈ܢܐ ܗ̄ ܗ݀ܝ ܕܗܼܘܬ݀ ܠܘܿܬ ܒܢ̈ܝ ܫܟܝܼܡ ܡܼܢ ܫܡܥܘܢ ܘܠܘܝܼ ܡܬܼܥܗܕ ܕܡܼܢ ܦܚܡܼܐ ܕܗܿܠܝܢ ܢܟܘܼܘܢ ܠܟܗ̈ܢܐ ܕܒܓܠܥܕ ܕܗܿܠܝܢ ܡܛ݀ܠ ܫܘܼ̈ܚܛܐ ܕܕܝܼܢܐ ܚܿܬܗܘܿܢ ܣܥܼܪܘ ܘܩܼܛܠܐ. ܗܿܪܟܐ ܕܐܢ ܕܐܝܼܬ ܙܢܝܘܼܬܐ ܕܢܦܼܫܐ ܘܕܦܓܪܐ ܠܝܬ ܕܬܒܿܥ ܘܪܫܐ ܠܓܠ̈ܥܕܝܐ. ܒܒܝܬ ܕܝܼܣܪܐܝܠ ܗ̄ ܕܟܡܼܐ ܓܘܪ̈ܐ ܕܛܢܦ̈ܘܬܐ ܥܿܒܕܝܼܢ ܘܠܐ ܡܬܼܬܒܥܝܼܢ ܡܼܢ ܐܢܫ. ܝܼܗܘܼܕܐ ܥܒܕ ܠܟ ܗ̄ ܕܘ݀ܫ ܡܥܨܪܬܐ ܐܡܿܪ ܕܝܢ ܥܠ ܗ݀ܝ ܕܡܐ ܕܦܿܢܐ ܩ݀ܛܦ ܘܡܥܨܪܬܐ ܗ̄ ܪܝܼܫܢܘܼܬܐ ܘܡܠܟܘܼܬܐ ܘܩܿܢܐ ܡܠܟܐ ܠܙܘܼܪܒܒܝܠ ܨ܆ ܕܙܙ̄ ܒܒܝܼܫܘܼܬܗܘܿܢ ܚܕܝܼܘ ܠܡ̈ܠܟܐ ܗ̄ ܡܛ݀ܠ ܕܡ̈ܠܟܐ ܒܝܼ̈ܫܐ ܩܿܢܝܢܼ ܗܼܘܘ. ܒܝܪܫܘܼܬܗܘܿܢ ܗܘܬ݀ ܥܠܼܬܐ ܕܢܙܟܘܿܢ ܐܢܘܿܢ ܡܠ̈ܟܐ ܢܘܼܟܪ̈ܝܐ ܘܢܚܼܕܘܢܿ ܒܒܼܙܬܗܘܿܢ. ܐܡܬܝܼ ܕܙ݀ܟܝܢ ܠܗܘܿܢ. ܟ݀ܠܗܘܿܢ ܫܠ̈ܝܼܛܢܝܗܘܿܢ ܓܿܝܙܝܼܢ ܗ̄ ܡܫܼܬܠܗܒܝܼܢ ܘܝܿܩܕܝܼܢ. ܐܝܟ ܬܢܘܼܪܐ ܕܝܿܩܕ ܠܡܦܝܼܬܐ ܗ̄ ܝܿܩܕܝܼܢ ܒܓܘܪܐ ܘܒܙܢܿܝܘܼܬܐ ܒܕܡܘܼܬ ܬܢܘܼܪܐ ܕܫܓܝܼܪ ܠܩܘܼܒܠܐ ܕܓܪ̈ܝܼܨܐ. ܢܒܛܠ ܡܼܢ ܡܕܝܼܢܬܐ ܗ̄ ܚܪ̈ܒܢ ܠܡ ܡܕܝܼ̈ܢܬܗܘܿܢ ܐܝܟ ܕܠܐ ܢܗܼܘܐ ܒܗܝܢ ܕܠܐܫ ܠܝܫܐ. ܥܕܡܐ ܕܚܿܡܥ. ܡܼܢ ܣܘܼܪܗܒܐ ܕܫܒܼܝܐ ܕܨܿܦܚ ܥܠܝܗܘܿܢ. ܝܘܡܐ ܕܡܠ̈ܟܝܗܘܿܢ ܗ̄ ܦܘܼܠܚܢܐ ܕܦܬܟܪ̈ܐ ܟܕ ܡܼܢ ܝܘܿܪܒܥܡ ܒܕܡܘܼܬ ܚܡܝܼܪܐ ܫܪܝܼ ܘܠܟܿܠܗܘܿܢ ܕܫܪܟܐ ܒܕܡܘܼܬ ܓܒܝܼܠܬܐ ܡܕܡ ܫܚܠܼܦ ܠܛܘܼܥܝܝ ܕܥܓܼܠܐ. ܝܘܡܐ ܕܡ̈ܠܟܝܼܢ ܫܪܝܼܘ.","english":"their strength and their pride were like that of a man of war. Their strength and their pride were that sin. Thus also you, through the tyranny of Ptolemy, were strengthened in your sins. The priests participated in that which was with the sons of Shechem, with the hearing and the Levite remembering that with the face of these they went to the priests of Gilead, because of the corruptions of the law, they committed murder and killing. Here, if there is a union of soul and body, there is no one to pursue and a head for the Gileadites. In the house of Israel, how many great men committed abominations and were not pursued by anyone. Judah did to you that he trampled the fortress, he said concerning that which when the fruit was plucked, the fortress was the headship and the kingdom, and the king stood for Zerubbabel, that in their wickedness they rejoiced over the kings, because the evil kings were standing. In their wickedness was the cause of the victory of the foreign kings over them, and they rejoiced in their plunder. When they conquered them, all their rulers were stripped, inflamed, and burned. Like a fire that burns in the valleys, they burned in pride and union, like a fire that rages against the thorns. And with the cities, their cities were destroyed as if there were no inhabitant in them. Until it fermented. With the haste of captivity that befell them. The day of their kings was the worship of idols, when with Jeroboam, in the manner of a leaven, he began, and for all the rest, in the manner of a boundary, something changed to the error of the calf. The day of their kings began.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܼܫܢܟܝ","severity":"info","text":"The Syriac ܥܘܼܫܢܟܝ (ʿušnāk) is a second-person feminine singular suffix form of ܥܘܫܢܐ (ʿušnā), 'strength' or 'power'. The feminine address likely personifies the northern kingdom of Israel or Samaria, a common rhetorical device in prophetic commentary.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܠܘܿܡܝܐ ܕܛܠܡܼܬܝܼܢܝ","severity":"info","text":"The phrase 'tyranny of Ptolemy' (ܛܠܘܿܡܝܐ ܕܛܠܡܼܬܝܼܢܝ) likely refers to Ptolemy I Soter or Ptolemy IV Philopator, whose campaigns in Coele-Syria (3rd–2nd cent. BCE) affected Israelite territories. Bar Salibi uses this as a historical parallel for divine punishment through foreign domination.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܢ̈ܝ ܫܟܝܼܡ","severity":"info","text":"The 'sons of Shechem' (ܒܢ̈ܝ ܫܟܝܼܡ) alludes to the narrative of Dinah in Genesis 34, where Shechem's son violates Jacob's daughter, leading to the slaughter of the Shechemites. Bar Salibi invokes this to illustrate priestly complicity in sin and subsequent violence.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܿܪܟܐ ܕܐܢ ܕܐܝܼܬ ܙܢܝܘܼܬܐ","severity":"info","text":"The phrase 'Here, if there is a union of soul and body' (ܗܿܪܟܐ ܕܐܢ ܕܐܝܼܬ ܙܢܝܘܼܬܐ ܕܢܦܼܫܐ ܘܕܦܓܪܐ) marks a rhetorical shift from historical narrative to a moral or theological maxim, typical of Bar Salibi's commentary style, emphasizing collective responsibility.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܝܘܿܪܒܥܡ","severity":"info","text":"Jeroboam (ܝܘܿܪܒܥܡ) is identified as the instigator of the golden calf cult at Dan and Bethel (1 Kings 12:25–33). Bar Salibi's phrase 'in the manner of a leaven' (ܒܕܡܘܼܬ ܚܡܝܼܪܐ) suggests that Jeroboam's sin spread corruptingly through Israel's history, a common patristic and Syriac exegetical trope.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܕܡܐ ܕܚܿܡܥ","severity":"caution","text":"The phrase 'Until it fermented' (ܥܕܡܐ ܕܚܿܡܥ) is obscure. It may be a textual corruption or a metaphorical expression for the culmination of sin or divine wrath. The Syriac verb ܚܡܥ (ḥmaʿ) means 'to ferment' or 'to become sour', possibly indicating a process of moral decay reaching a tipping point.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the feminine addressee (Israel or Samaria) is not explicitly stated but inferred from context.","The phrase 'until it fermented' (ܥܕܡܐ ܕܚܿܡܥ) may be a scribal error or a rare idiom; its precise meaning is uncertain.","The reference to 'Ptolemy' could denote multiple rulers; the specific Ptolemy intended is ambiguous."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܪܘܪ̈ܒܢܐ ܗ̄ ܕܒܝܘܡܐ ܕܡܩܝܼܡܝܼܢ ܡ̈ܠܟܐ ܘܡܬܼܚܫܚܝܼܢ ܒܡܫܼܬܝܐ ܕܥܝܿܕܐ ܒܕܨܿܗܝܢܼ ܗܼܘܘ ܠܕܡܐ ܕܢܫܼܡܠܘܿܢ ܩܼܛܠܐ ܘܢܩܝܼܡܘܿܢܓܒ̈ܐ. ܪܓܿܙܝܼܢ ܗܼܘܘ. ܘܡܫܼܬܐܠܝܼܢ ܡܼܢ ܚܡܪܐ. ܥܬܼܩ ܪܘܓܙܗܘܿܢ ܗ̄ ܕܢܐܡܼܪ ܕܡܼܢ ܪܘܓܙܐ ܘܚܡܼܬܐ ܕܡܿܠܐܼ ܗܼܘܐ ܠܒܼܗܘܿܢ. ܠܐ ܢܝܿܚܐ ܕܫܢܼܬܐ ܘܠܐ ܚܕܘܼܬܐ ܡܦܿܟܗ ܗܼܘܐ ܠܗ. ܘܒܨܿܦܪܐ ܝ݀ܩܕ ܗܼܘܐ ܗ̄ ܘܒܨܿܦܪܐ ܝܿܩܕ ܐܝܟ ܬܢܘܼܪܐ. ܡܛ݀ܠ ܓܝܪ ܕܝܼܩܕ\nܒܪܘܓܙܐ ܟܿܠܗ ܠܠܝܐ. ܠܐ ܫܿܠܝܢ ܥܕܡܐ ܕܓܿܡܪܝܼܢ ܠܗ ܠܒܢܝܿܢܗܘܿܢ. ܟܿܠܗܘܿܢ ܚܡܼܘ ܐܝܟ ܗ̄ ܐ݀ܦܠܐ ܡܿܪܦܝܼܢ ܠܕܝܿܢ̈ܐ ܕܢܥܒܼܕܘܢܼ ܫܪܪܐ. ܐܠܐ ܡܼܢ ܡܪܝܼܪܘܼܬܐ ܕܚܡܼܬܗܘܿܢ ܒܿܥܝܢ ܠܡܐܼܟܠ ܐܢܘܿܢ. ܐܡܿܪ ܢܒܝܐ ܩܕܡܐܝܬ݀ ܥܠ ܝܼܣܪܐܝܠ ܘܒ݀ܬܪܟܢ ܥܠ ܬܪ̈ܝܗܘܿܢ ܘܒ݀ܬܪܟܢ ܣܿܐܡ ܦܘܼܢܝܐ ܒܡܼܨܥܬܐ. ܐܦܪܝܡ ܒܥܡ̈ܡܼܐ ܐܬܚܼܠܛ ܗ̄ ܦܩܝܼܕ ܕܠܐ ܢܣܼܒ ܢܫ̈ܐ ܢܘܼܟܪ̈ܝܬܐ ܗܘܼ ܕܝܢ ܥܒܼܪ ܥܠ ܦܘܼܩܕܢܐ ܘܐܬܚܼܠܛ ܒܥܡ̈ܡܼܐ ܘܢܣܼܒ ܢܫ̈ܐ ܢܘܼܟܪ̈ܝܬܐ. ܘܐܬܕܡܝܼ ܠܗܘܿܢ ܒܣܘܼ̄ܥܪ̈ܢܘ. ܗܼܘܐ ܚܝܪܘܼܪܬܐ ܗ̄ ܐܟܙܼܢܐ ܕܚܝܘܼܪܬܐ ܒܙܒܼܢ ܟܦܼܢܐ ܥܕ ܡܬܼܐܠܦܝܐ ܘܐܝܼܬܝܗܿ ܒܬܢܘܼܪܐ ܠܗܝܼܩܝܼܢ ܠܗܿ ܐܢܫ̈ܐ ܘܟܕ ܥܕܟܝܼܠ ܠܐ ܐܬܛܘܝܬ݀ ܚܿܛܦܝܼܢ ܠܗܿ ܐܢܫܗܐ ܘܐܟܿܠܝܼܢ. ܗܿܟܢܐ ܐܦ ܠܟ ܪܓܝܓ ܐܬܘܼܪܝܐ ܕܢܒܠܼܥܟ ܒܫܒܼܝܐ ܡܼܛ݀ܠ ܟܗܝܼܢܘܼܬܐ ܫܡܼܗܗ ܚܝܝܘܼܪܬܐ ܘܠܘ ܓܪܝܼܨܬܐ. ܐܝܟ ܝܘܢܐ ܫܒܼܪܬܐ ܗ̄ ܒܕܡܘܼܬ ܝܘܢܐ ܕܡܐ ܕܐܬܢܣܼܒܘ ܦܪ̈ܘܓܝܗܿ ܒܗܝܢ ܒܕܘܼܟ̈ܝܬܐ ܡܟܬܪܐ ܡܛ݀ܠ ܕܫܒܪܐ ܘܠܐ ܝܿܕܥܐ ܠܡܼܥܪܩ ܡܼܢ ܢܟܝ̈ܢܐ. ܗ݀ܟܢܐ ܐܦ ܐܦܪ̈ܝܡܝܐ ܠܐ ܨܒܼܘ ܠܡܩܼܒܠܘܼ ܪܓܫܼܬܐ ܕܐܒܕܢܗܘܿܢ ܐܠܐ ܡܟܿܬܪܝܼܢ ܒܒܝܼܫܘܼܬܗܘܿܢ ܥܠ ܣܒܼܪܐ ܕܥܘܼܕܪܢܐ ܕܡܼܢ ܫܐܕ̈ܐ ܘܡܼܢ ܡܨܪ̈ܝܐ ܗܼܘܐ ܠܗܘܿܢ.","english":"the great ones, who in the days of the Maccabees were kings and were equipped with the drink of custom, were thirsting for the blood of the slaughter of the Seleucids and the Maccabees. They were angry. And they were drunk with wine. Their anger became such that it is said that with anger and wrath they filled their hearts. Neither the hour of rest nor joy could appease it. And in the morning it burned, and in the morning it burned like a fire. For because it burned with anger all night, they did not cease until they had accomplished their desire. All of them saw that not even the hands that had done the deed were spared. But with the bitterness of their wrath they sought to devour each other. The prophet first spoke concerning Israel, and afterwards concerning both of them, and afterwards he placed a parable in the middle. Ephraim mingled with the peoples; he was commanded not to take foreign wives, but he transgressed the commandment and mingled with the peoples and took foreign wives. And he became like them in his deeds. There was a hyena, like the sight of a hyena in the time of famine, until the thousandth year, and it is in the fire, and it goes out to seek food for itself, and while it is still not satisfied, it snatches food for itself and eats. Thus also for you, a ravenous wolf of Assyria devoured you in captivity because of the weakness of your name, the hyena, and not the locust. Like a dove, a young one, in the form of a dove, when its wings were taken, it remains in places for a long time because it is young and does not know how to flee with the wise. Thus also the Ephraimites did not wish to accept the perception of their destruction, but they remained in their wickedness on the hope of help from demons and from Egyptians that would be for them.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ܡܩܝܼܡܝܼܢ ܡ̈ܠܟܐ","severity":"info","text":"The reference to 'kings in the days of the Maccabees' likely alludes to the Hasmonean rulers, who combined priestly and royal authority after the Maccabean revolt.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܝܪܘܼܪܬܐ","severity":"info","text":"The Syriac word ܚܝܪܘܼܪܬܐ (ḥyrtʾ) is translated as 'hyena' in the English draft. In Syriac bestiaries, the hyena symbolizes greed and insatiability, fitting the commentary's moral application.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܦܪܝܡ ܒܥܡ̈ܡܼܐ ܐܬܚܼܠܛ","severity":"info","text":"The mingling of Ephraim with foreign peoples and taking foreign wives echoes prohibitions in the Hebrew Bible (e.g., Deut 7:3–4) and reflects the prophet Hosea's condemnation of Israel's assimilation.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܝܘܢܐ ܫܒܼܪܬܐ","severity":"info","text":"The image of a young dove unable to flee parallels the Ephraimites' refusal to accept destruction, a common trope in Syriac moral exhortation comparing spiritual naivety to helpless animals.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܡܿܪ ܢܒܝܐ ܩܕܡܐܝܬ","severity":"info","text":"The commentary explicitly marks a shift: 'The prophet first spoke concerning Israel, and afterwards concerning both of them, and afterwards he placed a parable in the middle.' This signals a tripartite exegetical structure.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܼܢ ܫܐܕ̈ܐ ܘܡܼܢ ܡܨܪ̈ܝܐ","severity":"info","text":"The mention of 'help from demons and from Egyptians' reflects a late antique Syriac Christian polemic against reliance on pagan or foreign powers, possibly targeting contemporary political alliances.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings (e.g., ܡܩܝܼܡܝܼܢ may be a scribal error for ܡܩܝܼܡܝܼܢ 'Maccabees' or a related term); the translation 'Maccabees' is adopted here.","The phrase ܥܕ ܡܬܼܐܠܦܝܐ ('until the thousandth year') is obscure; it may be a hyperbolic or eschatological reference."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܘܐܝܟ ܦܪܚܬܐ ܗ̄ ܐܟܙܢܼܐ ܕܦܪܚܬܐ ܟܕ ܐܝܼܬܝܗܿ ܒܪܘܡܐ ܕܐܐܪ ܡܚܬܝܼܢ ܠܗܿ ܨܝ̈ܕܐ ܒܦܘܼܪ̈ܣܐ ܗ݀ܟܢܐ ܐܦ ܐܢܿܐ ܒܩܠܝܼܠܘܼܬܐ ܡܿܝܬܐ ܐܢܼܐ ܠܐܬܘܼܪܝܐ ܐܝܟ ܢܫܼܪܐ. ܘܡܼܢ ܡܘܬܒܗ ܕܐܦܪܝܡ ܫܿܩܦ ܠܗ ܘܡܿܘܬܒ ܠܗ ܒܐܪܥܐ. ܘܐܕܿܪܐ ܐܢܘܿܢ ܐܝܟ ܫܡܼܥܐ ܗ̄ ܐܝܟ ܛܒܼܐ ܕܣܗܕܘܼܬܗܘܿܢ ܕܣܗܿܕܬ ܒܗܘܿܢ ܒܝܕ ܢܒܝ̈ܐ ܗܿܟܢ ܬܒܿܥ ܐܢܼܐ ܠܗܘܿܢ. ܘ݀ܝ ܠܗܘܿܢ ܕܢܕܘ ܡܼܢܝ ܗ̄ ܕܓܥܼܨܘ ܡܢܼܝ. ܒܝܕ ܘ݀ܝܐ ܚܒܼܫ ܠܟܿܠܗܝܢ ܥܩܬ̈ܗܘܿܢ. ܡܠܼܠܘ ܥܠܝ ܕܓܠܘܼܬܐ ܗ̄ ܕܟܐܼܡܬ݀ ܠܘ ܐܠܗܐ ܐܢܼܐ ܐܝܟ ܕܐܡܿܪܝܼܢ ܗܼܘܘ ܒܡܕܒܪܐ. ܘܠܐ ܓܥܼܘ ܠܘܿܬܝ ܗ̄ ܟܕ ܡܛܪ ܠܗܘܿܢ ܗܿܠܝܢ ܒܝܼܫ̈ܬܐ. ܡܼܢ ܟܿܠܗ ܠܒܼܗܘܿܢ ܗ̄ ܡܼܢ ܟܘܼܚܕܐ ܕܚܕ̈ܕܐ ܓܿܥܝܢ ܐܝܟ ܕܩܕܡ ܚܕ ܡܼܢ ܦܬܟܪ̈ܐ. ܥܠ ܥܒܘܼܪܐ ܗ̄ ܕܚܠܼܦ ܥܒܘܼܪܐ ܘܚܡܪܐ ܘܛܒ̈ܬܐ ܟܿܬܫܝܼܢ ܗܼܘܘ ܢܦܫܼܗܘܿܢ ܩܕܡ ܫܐܕ̈ܐ ܐܝܟ ܕܒܝܘ̈ܡܝ ܠܠܝܐ. ܕܡܚܝܢ ܗܼܘܘ ܢܦܼܫܗܘܿܢ ܒܣܝ̈ܦܐ. ܘܡܼܪܕܘ ܥܠܝ ܗ̄ ܒܗ݀ܝ ܕܠܦܬܟܪ̈ܐ ܚܿܫܒܝܼܢ ܗܼܘܘ ܝܗܘܼ̈ܒܐ ܕܛܒ̈ܬܗܘܿܢ ܡܼܪܕܘ ܡܢܼܝ. ܘܐܢܿܐ ܪܕܝܿܬ ܗ̄ ܢܦܩܿܬ ܐܢܘܿܢ ܒܣܦܼܪ̈ܐ ܕܢܡܘܿܣܐ ܘܕܪܫܿܬ ܐܢܘܿܢ ܒܝܘܼܠܦܢܐ. ܘܐܥܫܿܢܬ ܕܪܥܗܘܿܢ ܗ̄ ܚܝܠܗܘܿܢ ܒܝܘ̈ܡܝ ܝܫܘܿܥ ܒܪܢܘܿܢ ܗܼܢܘܿܢ ܕܝܢ ܡܢܼܐ. ܐܬܗܼܦܟܘ ܥܠ ܠܐ ܡܕܡ ܗ̄ ܠܐ ܕܗܦܟܼܘ ܨܝܕ ܦܬܟܪ̈ܐ ܕܐܝܼܬܝܗܘܿܢ ܠܐ ܡܕܡ. ܐܦ ܗܼܢܘܿܢ ܐܬܗܼܦܟܘ ܒܡܣܿܡ ܒܪܝܼܫܐ ܘܗܘܼܘ ܐܝܟ ܕܠܐ ܗܼܘܘ. ܗ̄ ܥܘܼܪܙܠܗܘܿܢ ܗ̄ ܥܘܼܪܩܠܗܘܿܢ ܕܕܩܿܥܐ ܗܕܐ ܡܥܪܩܠܘܼܬܐ ܘܡܦܼܬܠܘܼܬܐ܇ ܘܐܣܠܝܼܘ ܐܢܘܢܿ܆ ܨܚܚܐ܆ ܕܚ̄ ܦܘܼܡܟ ܐܝܟ ܩܪܢܐ ܗ̄ ܐܢܬ ܠܡ ܢܒܝܐ ܩܥܝܼ\nܐܝܟ ܫܝܼܦܘܼܪܐ ܘܒܕܩܼ ܩܠܝܼܠܘܼܬܐ ܕܚܪܒܐ ܕܡܕܪܟ ܠܗܘܿܢ ܘܠܗܝܟܠܐ ܘܠܡܕܝܼܢܬܐ ܐܝܟ ܩܠܝܼܠܘܼܬܐ ܕܢܫܼܪܐ.","english":"And like a bird, a bird of prey, when it is in the height of the air, strikes down its prey with its talons, so also I, with swiftness, was a dead one to the Assyrian like a fire. And from the setting of Ephraim, he strikes him and sets him in the earth. And I drove them like a rumor, like a good thing of their testimony that testified in them by the prophets, so I sought them. And woe to them that they knew what I did, that they were oppressed by me. By woe I bound all their afflictions. They spoke about the captivity that stood before God, I like those who were saying in the desert. And they did not turn to me when these evil things rained upon them. From all their heart, from the deception of one another, they were deceived like before one from the idols. On account of the grain that passed over grain and wine and good things, they were striking themselves before demons like in the days of the night. They were striking themselves with swords. And they rebelled against me in this, that they considered the idols as givers of their good things; they rebelled against me. And I was pursuing, I went out with the books of the law and I taught them with instruction. And I strengthened their arm, their power, in the days of Jesus son of Nun, that same one from the water. They turned upon nothing, that they did not turn against the idols that are nothing. Even they turned in the placing of the head and were as if they were not. Their circumcision, their nakedness, that this is a circumcision and a twisting, and they forgot me, the truth, that your mouth is like a gourd, you are to the prophet crying like a trumpet, and examine the swiftness of the sword that overtakes them and the temple and the city like the swiftness of fire.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܝܟ ܦܪܚܬܐ ܗ̄ ܐܟܙܢܼܐ ܕܦܪܚܬܐ","severity":"info","text":"The simile of a bird of prey striking from the air illustrates divine or prophetic swiftness in judgment, continuing the narrative of divine retribution against Israel.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܝܘ̈ܡܝ ܝܫܘܿܥ ܒܪܢܘܿܢ","severity":"info","text":"Reference to Joshua son of Nun (Jesus son of Nun) alludes to the conquest of Canaan, used here as a historical exemplar of divine strengthening of Israel.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܘܼܪܙܠܗܘܿܢ ܗ̄ ܥܘܼܪܩܠܗܘܿܢ ܕܕܩܿܥܐ","severity":"info","text":"The terms 'circumcision' and 'nakedness' likely refer to ritual practices or polemical accusations against Israelite apostasy, common in Syriac commentary traditions.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܫܝܼܦܘܼܪܐ ܘܒܕܩܼ ܩܠܝܼܠܘܼܬܐ ܕܚܪܒܐ","severity":"info","text":"The imagery of sword and fire overtaking temple and city echoes prophetic oracles of destruction (e.g., Amos, Hosea), reinforcing the theme of divine punishment.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܢܿܐ ܪܕܝܿܬ ܗ̄ ܢܦܩܿܬ ܐܢܘܿܢ ܒܣܦܼܪ̈ܐ ܕܢܡܘܿܣܐ","severity":"caution","text":"The phrase 'I went out with the books of the law' is ambiguous: it may refer to divine instruction through Torah or to a prophetic mission; the Syriac allows both readings.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (divine or prophetic) is fluid; the text shifts between first-person divine and prophetic voice.","The phrase 'from the water' (ܡܢܼܐ) after Joshua son of Nun is obscure; possibly a textual corruption or a reference to a baptismal or ritual context."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܠܝܼ ܩܼܪܘ ܘܐܡܼܪܘ ܗ̄ ܟܕ ܠܘ ܒܩܘܡܼܬܐ ܩܿܪܝܢ ܠܝܼ ܐܠܐ ܡܼܢ ܐܢܢܩܝܼ. ܝܘܢܝܐ ܢܩܼܪܘܿܢ ܘܢܐܼܡܪܘܿܢ ܗ̄ ܟܕ ܐܡܿܪ ܥܠܘܝܗ ܕܡܼܢ ܐܢܢܩܐ ܕܥܩ̈ܬܐ ܕܥܬܝܼܕܝܼܢ ܠܡܣܼܥܪ. ܛܥܼܐ ܝܣܪܐܝܠ ܛܒܿܬܐ ܗ̄ ܕܥܒܿܕܬ ܠܗ ܘܡܛ݀ܠ ܕܛܥܼܗܿ. ܐܦ ܐܬܘܪ̈ܝܐ ܒܥܠܕܒܒܐ ܪܕܦܼ ܐܢܘܿܢ܀ ܛܥܼܘ ܒܥܓܼܠܟܝ ܫܿܡܪܝܼܢ ܗ̄ ܛܥܼܘ ܠܡ ܠܥܓܼܠܐ ܕܒܼܟܝ ܣܝܼܡ ܕܢܣܼܬܓܕ. ܥܕܡܐ ܠܐܡܼܬܝ ܗ̄ ܡܣܿܝܒܪ ܐܢܼܐ ܠܟܘܿܢ ܗܿܠܝܢ. ܠܐ ܡܫܟܚܝܼܢ. ܘܠܐ ܗܼܘܐ ܐܠܗܐ ܗ̄ ܠܐ ܡܫܼ̣ܚܝܼܢ ܠܡܙܟܼܐ ܒܩܪ̈ܒܐ ܕܥܡ ܒܥܠܕܒܒܐ ܗ̄ ܡܛ݀ܠ ܕܝܼܣܪܐܝܠ ܗܼܘ ܗ̄ ܩܝܘܿܡܐ ܕܬܘܼܟܠܢܗܘܿܢ ܐܘܟܝܼܬ ܦܬܟܪܐ ܕܬܟܝܼܠܝܼܢ ܥܠܘܗܝ ܗ̄ ܡܼܢ ܝܼܣܪܐܝܠ ܗܼܘ ܩܠܝܼܠܘܼܬܐ ܕܦܬܟܪܐ ܘܒܐܝܼܕ̈ܝ ܢܓܪܐ ܘܩܝܢܝܐ ܐܬܬܼܩܢ. ܘܐܝܿܟܢ ܡܙܟܿܐ ܥܒܿܕ ܐܝܼ̈ܕܝܐ ܠܝܼܣܪܐܝܠ. ܡܛ݀ܠ ܕܪܘܼܚܐ ܙܪܥܼܘ ܗ̄ ܠܐ ܡܕܡ. ܘܥܠܥܠܐ ܗ̄ ܚܨܕܐ. ܥܠܥܠܐ ܕܐܬܘܪܝܐ ܕܚܿܒܛܐ ܠܗܘܿܢ. ܘܩܝ̈ܡܬܐ ܗ̄ ܩܿܝܡܬܐ ܩܿܪܐ ܠܩܢܝܐ ܕܥܒܼܕ ܫܒܼܠܐ. ܘܐܦܿܠܐ ܫܒܼܠܐ ܗ̄ ܚ̈ܛܐ ܕܥܒ̈ܕܢ ܩܡܚܼܐ ܠܢܝܿܚܬܐ. ܘܐܠܘܼ ܐܝܼܬ ܗܼܘܐ ܠܗܘܿܢ ܗ̄ ܡܐ ܕܐܬܿܐ ܗܼܘܐ ܢܘܼܟܪܝܐ ܐܘܟܝܼܬ ܐܬܘܿܪܝܐ ܐܟܿܠ ܗܼܘܐ ܠܗ܀ ܐܦܪܝܡ ܡܘܗܒܬܐ ܗ̄ ܕܡܼܢ ܐܢܫ̈ܐ ܡܣ̈ܟܼܢܐ ܪܚܿܡ ܕܢܬܼܠܘܢܼ ܠܗ ܫܘܼܚܕܐ. ܘܐܝܟ ܕܒ݀ܥܐ ܡܚܝܼܪ ܠܕܝܼܢܐ ܕܡܣ̈ܟܼܢܐ. ܣܠܼܩ ܠܐܬܘܿܪ ܐܝܟ ܥܪܕܐ ܝܼܚܝܼܕܝܐ ܗ̄ ܡܛ݀ܠ ܕܥܪܕܐ ܝܼܚܝܼܕܝܐ ܡܐ ܕܠܝܬ ܠܗ ܡܥܕܪܢܐ ܕܠܝܼܠܐܝܼܬ ܡܼܬܬܨܝܼܪ. ܐ݀ܦܢ ܢܫܬܼܠܡܘܿܢ ܗ̄ ܘܟܕ ܚܿܠܛ ܗܿܠܝܢ ܕܦܘܼܢܝܐ. ܒܥܡ̈ܡܼܐ ܗ̄ ܡܘܼܐܒ̈ܝܐ ܘܐܬܘܼܪ̈ܝܐ ܘܫܪܟܐ ܕܥܡ̈ܡܼܐ ܕܒܚܕܪ̈ܝܗܘܿܢ ܐܠܐ ܒܪܡ ܐ݀ܟܢܫ ܐܢܘܿܢ. ܘܐܦܿܢܐ ܐܢܘܿܢ ܠܐܪܥܗܘܿܢ.","english":"They called me and said, \"He is not in the stature of a man,\" but rather, \"He is with the Assyrian.\" The Jews called and said, \"He is not,\" when he said concerning the Assyrian, \"The signs that are prepared to happen.\" Israel forgot the good that I did for it, and because it forgot, the Assyrian enemy also pursued it. They forgot your calf, O Samaria; they forgot the calf for which you set up a sanctuary. Until when will this one bear with you? They are not able. And is it not God who is not able to conquer in wars against the enemy, because Israel is the foundation of the trust of the Assyrian? Just as the idol on which they relied, with Israel is the lightness of the idol, and it was established by the hands of the craftsman and the mason. And how can the hands of the craftsman conquer Israel? Because they sowed wind, they reaped nothing, and the whirlwind is the harvest. The whirlwind of the Assyrian that struck them. And the graves call out to the tomb of the one who made a path. And not even the path is the sins of those who made flour for the baking. And if they had had what would come, the Assyrian would have eaten it. Ephraim is the gift of the Assyrian, the poor man who loves the bribe that was given to him. And as he sought, he sold the judgment of the poor. He went up to Assyria like a solitary frog, because a solitary frog, when it has no helper, is secretly crushed. And they were also delivered up, and when this one of the mouth mixed, among the peoples, the Moabites and the Assyrians and the rest of the peoples around them, but nevertheless, he darkened them. And he also brought them to their land.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܓܼܠܐ","severity":"info","text":"The term ܥܓܼܠܐ (ʿeglā) means 'calf' and refers to the golden calf cult at Bethel and Dan, a standard polemic in Syriac commentaries against northern Israelite worship.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܛܥܼܘ ܒܥܓܼܠܟܝ ܫܿܡܪܝܼܢ","severity":"info","text":"This echoes Hosea 8:5–6, where Israel's calf-worship at Samaria is condemned. Bar Salibi reads the calf as a symbol of apostasy leading to Assyrian conquest.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܬܘܿܪܝܐ","severity":"info","text":"The Assyrian (ܐܬܘܿܪܝܐ) here represents the Neo-Assyrian Empire, which destroyed the northern kingdom in 722 BCE. Bar Salibi uses this as a historical type for divine punishment.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܪܕܐ ܝܼܚܝܼܕܝܐ","severity":"info","text":"The 'solitary frog' (ܥܪܕܐ ܝܼܚܝܼܕܝܐ) is an unusual simile for Ephraim's isolation. It may parallel animal imagery in Syriac bestiaries or Ephrem's hymns, where the frog symbolizes weakness.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܦܿܢܐ ܐܢܘܿܢ ܠܐܪܥܗܘܿܢ","severity":"caution","text":"The final clause is textually uncertain: ܐܦܿܢܐ may be a corruption of ܐܦܬܐ ('he turned') or ܐܦܩ ('he brought out'). The translation 'he brought them to their land' follows the latter, but the Syriac is ambiguous.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܡܣ̈ܟܼܢܐ","severity":"info","text":"Bar Salibi's mention of 'the poor man who loves the bribe' reflects a common Syriac exegetical trope: Ephraim's corruption is read as a moral failing that justifies divine judgment, aligning with later monastic critiques of simony.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'they' in the opening line is unclear: it may refer to the Jews or to the Assyrians. The reading taken follows the English draft's assignment to the Jews.","The final verb ܐܦܿܢܐ is ambiguous between 'he turned' and 'he brought out'; the translation opts for 'brought' but the Syriac could support either."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܘܢܬܼܬܢܝܼܚܘܿܢ ܩܠܝܼܠ ܗ̄ ܡܼܢ ܫܘܼܥܒܕܐ ܘܡܕܐܬܐ ܕܡܼܬܬܒܥܝܼܢ ܗܼܘܘ ܡܼܢ ܥܡ̈ܡܼܐ ܡܿܘܕܥ ܥܠ ܢܝܿܚܐ ܕܗܼܘܐ ܩܠܝܼܠ ܡܼܢ ܒ݀ܬܪ ܦܘܼܢܝܐ ܥܕܡܐ ܕܐܫܼܬܥܒܕ ܬܚܝܬ ܐܝ̈ܕܝ ܡܠ̈ܟܐ ܕܝܘ̈ܢܝܐ ܒܝܘ̈ܡܝ ܡܩܒ̈ܝܐ. ܬܢܢ ܥܠ ܥ̄ ܫܢ̈ܝܼܢ ܕܒܙܒܼܢܐ ܕܫܒܼܝܐ ܕܠܐ ܡܿܫܚܝܼܢ ܡ̈ܠܟܐ ܘܠܐ ܡܩܪܒܝܼܢ ܠܗܘܿܢ ܫܩܼ̈ܠܐ ܐܬܢܣܼܒ܆ ܟܬܒܿܬ ܠܗ ܣܘܿܓܐܐ ܕܢܡܘܿܣܝ ܗ̄ ܐܝܟ ܬܣܠܘܼܬܐ ܚܫܼܒ ܐܢܘܿܢ. ܘܐܝܟ ܕܥܒܝܼܕܐ ܥ̄ܠܘ ܩܐܬܪܣܝܣ ܘܠܐ ܐܬܿܝܐ ܠܗ ܘܡܨܛܕܐ ܒܗܿ. ܕܒܚܼ̈ܐ ܕܓܒ̈ܝܬܐ ܗ̄ ܠܘ ܡܼܢ ܕܝܼܠܗܘܿܢ ܡܕܒܿܚܝܼܢ. ܐܠܐ ܟܕ ܓ݀ܒܝܢ ܙܘܼ̈ܙܐ ܡܼܢ ܐܚܪ̈ܢܐ. ܬܘܼܒ ܒ݀ܥܝܢ ܡܕܡ ܕܫܝܼܛ ܘܡܕܒܚܝܼܢ ܠܝܼ. ܬܘܼܒ ܓܿܒܝܢ ܚܝ̈ܘܬܐ ܫܡ̈ܝܼܢܬܐ ܘܡܿܕܒܚܝܼܢ ܠܦܬܟܪ̈ܐ ܘܐܦܿܩܘܿܕ ܗ̄ ܘܐܬܿܒܥ ܨ̄܆ ܕܛ̄܆ ܘܪܚܼܡܬ݀ ܡܘܗܒ̈ܬܐ ܗ̄ ܐܡܿܪ ܥܠ ܪ̈ܝܼܫܝܬܐ ܕܡܿܩܪܒܝܼܢ ܗܼܘܘ ܠܕܝܘ̈ܐ ܒܝܐܝܼܒܘܼܬܐ. ܐܝܟ ܠܚܡܐ ܗ݀ܘ ܠܗܘܿܢ ܗ̄ ܐܡܿܪ ܥܠ ܪ̈ܝܼܫܝܬܐ ܕܡܩܪܒܝܼܢ ܗܼܘܘ ܠܕܝܘ̈ܐ ܒܝܐܝܼܒܘܼܬܐ. ܐܝܟ ܠܚܡܐ ܗܿܘ ܠܗܘܿܢ ܗ̄ ܐܡܿܪ ܕܗ݀ܘ ܡܕܡ ܕܡܿܩܪܒܝܼܢ ܠܝܼ ܐܝܟ ܕܡܼܢ\nܐܘܼܠܨܢܐ ܘܥܨܝܿܢܐ ܡܿܩܪܒܝܼܢ ܠܝܼ. ܡܛܿܠܗܿܕܐ ܐܝܟ ܕܓܥ̈ܝܼܨܢ ܡܐܟ̈ܠܬܐ ܥܠ ܡܥܩ̈ܝ ܥܠ ܥܢܼܝܼܗܕܐ ܗܿܟܢܐ ܐܦ ܐܠܗܐ ܓ݀ܥܨ ܡܼܢ ܕܒܚ̈ܝܗܘܿܢ. []ܬܼܛܢܦܘܿܢ ܗ̄ ܕܠܘ ܡܬܼܩܕܫܝܼܢ ܡܼܢ ܕܒܚܼ̈ܐ [] ܠܐ ܡܬܼܛܢܦܝܼܢ. ܕܠܚܡܐ ܗܿܘ ܠܗܘܿܢ ܗ̄ ܕܝܼܠܗܘܿܢ ܐܝܼܬܘܗܝ ܘܠܐ ܥܿܐܠ ܠܒܝܬܗ ܕܡܪܝܐ ܘܠܐ ܡܩܿܒܠ ܠܗ܆ ܡܿܢܐ ܬܥܼܒܕܘܢܿ ܠܝܘܡܐ ܗ̄ ܥܕܥܐܕܐ ܕܡܪܝܐ ܠܟܢܘܼܫܝܐ ܕܐܬܿܐ ܥܡ ܐܬܘܿܪܝܐ ܩܿܪܐ. ܡܛ݀ܠ ܕܥܐܕܐ ܒܟܢܘܼܫܝܐ ܡܫܬܼܡܠܐ. ܘܚܿܕܐ ܐܠܗܐ ܒܟܢܘܼܫܝܐ ܕܒܥ̈ܠܕܒܒܐ ܕܐܬܿܝܢ ܥܠܝܗܘܿܢ. ܘܐܝܟ ܥܐܕܐ ܒܟܢܘܼܫܝܐ ܡܫܼܬܡܠܐ ܘܚܿܕܐ ܐܠܗܐ ܒܟܢܘܼܫܝܐ ܕܒܥ̈ܠܕܒܒܐ ܕܐܬܿܝܢ ܥܠܝܗܘܿܢ.","english":"And they revealed a little of the servitude and the tribute that was being demanded from the peoples, concerning the little time that was after the captivity until they were subjected under the hands of the Greek kings in the days of the Maccabees. He went on concerning the things that in the time of the captivity, which the kings could not and did not offer to him, the sacrifices were taken away; he wrote to him the majority of the law, which he considered as a prayer of supplication. And as it was done to him, the offering was not brought to him and he was not pleased with it. The sacrifices of the chosen ones were not from their own altars. But when money was collected from others, again he sought something that was fitting and offered to me. Again, they collected chosen animals and offered them to the idols, and he commanded and sought the form, the letter, and the love of gifts. He said concerning the first ones who were offering to demons in idolatry, like that bread to them. He said concerning the first ones who were offering to demons in idolatry, like that bread to them. He said that this thing that they offer to me is as if from compulsion and force they offer to me. Because just as the foods are pressed upon the stomachs of the covenanters, so also God is pressed by their sacrifices. They are not sanctified by the sacrifices, they are not pressed. That bread to them is theirs, and it does not enter the house of the Lord, and he does not receive it. What will you do for the day, the feast of the Lord, for the lamentation that came with the Assyrian, he calls. Because the feast is fulfilled with lamentation, and one God is in the lamentation of the enemies who came upon them. And as the feast is fulfilled with lamentation, and one God is in the lamentation of the enemies who came upon them.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ܡܠ̈ܟܐ ܕܝܘ̈ܢܝܐ","severity":"info","text":"The reference to 'Greek kings in the days of the Maccabees' situates the post-exilic period under Seleucid rule, a common typological framework in Syriac exegesis linking biblical history to later oppression.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܘܿܓܐܐ ܕܢܡܘܿܣܝ","severity":"info","text":"The phrase 'majority of the law' (ܣܘܿܓܐܐ ܕܢܡܘܿܣܝ) likely refers to the Torah or a legal corpus, here interpreted as a prayer of supplication, reflecting a liturgical recontextualization.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܒܚܼ̈ܐ ܕܓܒ̈ܝܬܐ","severity":"info","text":"The 'sacrifices of the chosen ones' echoes Levitical prescriptions (e.g., Lev 1:3) but is here critiqued as improper, aligning with prophetic condemnations of insincere offerings.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܠܚܡܐ ܗܿܘ ܠܗܘܿܢ","severity":"info","text":"The simile 'like that bread to them' compares offerings to demons with bread, paralleling earlier Syriac commentaries that use food imagery to denote empty ritual.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒ","severity":"info","text":"The repeated use of ܬܘܼܒ ('again') structures the passage as a series of escalating critiques, each introduced by this particle, marking a rhetorical pattern of accumulation.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܟܢܘܼܫܝܐ","severity":"info","text":"The term 'lamentation' (ܟܢܘܼܫܝܐ) associated with the Assyrian invokes a liturgical context, possibly referencing Syriac penitential rites that reinterpret historical calamities as spiritual lessons.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he wrote to him the majority of the law' is ambiguous: the subject may be God or a prophet, and the recipient unclear.","The repeated clause about 'first ones offering to demons' may be a scribal duplication or intentional emphasis."],"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":15,"ref":"p15","source":"ܘܐܝܟ ܥܐܕܐ ܚܫܝܼܒ ܠܗ ܝܘܡܐ ܕܚܪܒܗܘܿܢ܆ ܐܙܠܼܘ ܒܒܼܙܬܐ ܗ̄ ܘܠܐ ܡܨܝܐ ܕܢܬܼܦܢܘܿܢ. ܘܡܨܪܝܢ ܬܟܢܼܫܝ ܐܢܘܿܢ ܗ̄ ܒܝܕ ܥܪ̈ܘܿܩܐ ܕܥܪܩܝܼܢ ܠܗܿ. ܘܡܦܣ ܬܩܼܒܘܼܪܝ ܐܢܘܿܢ ܗ̄ ܐܦ ܬܡܿܢ ܢܬܩܼܒܪܘܿܢ ܡܛ݀ܠ ܕܐܬܘܿܪܝܐ ܪܕܦ ܗܼܘܐ ܒܿܬܪܗܘܿܢ ܟܿܠ ܟܪ ܕܐܝܼܬܝܗܘܿܢ ܘܥܠܗܿܕܐ ܥܪܩܝܼܢ ܡܼܢ ܡܕܝܼܢܬܐ ܠܡܕܝܼܢܬܐ ܠܡܬܼܛܫܝܘܼ ܘܒܗܝܢ ܒܡܕܝܼ̈ܢܬܐ ܡܿܝܬܝܼܢ ܗܼܘܘ ܪܓܼܬܐ ܕܣܐܡܼܗܘܿܢ ܗ̄ ܠܟܿܠܗ ܩܢܝܢܗܘܿܢ ܩܿܪܐ. ܢܘܼܟܪ̈ܝܐ ܠܐܬܘܼܪ̈ܝܐ ܩܿܪܐ. ܘܟܘܼܒ̈ܐ ܒܡܫܟܒ̈ܝܗ ܒܡܫܟ̈ܢܝܗܘܿܢ ܗ̄ ܕܡܬܼܚܪܒܝܼܢ ܡܫ̈ܟܢܐ ܘܡܚܼܕܐ ܒܝܪܐ ܐܪܥܐ ܘܡܘܿܥܝܐ ܟܘܼ̈ܒܐ ܡܼܢ ܒܠܝ ܐܢܫ̈ܐ. ܣܟܠܐ ܢܒܝܐ ܫ݀ܛܝܐ ܗ̄ ܒܗ݀ܘ ܝܘܡܐ ܕܫܒܼܝܐ ܡܫܼܬܘܕܥ ܝܼܣܪܐܝܠ ܫܿܛܝܘܼܬܗ ܘܣܟܠܘܼܬܗ ܘܛܘܼܥܝܝ ܕܪܚܼܡ. ܢ݀ܦܠ ܓܝܪ ܒܡܣܡ ܒܪܝܼܫܐ ܩܫܼܝܐ ܕܡܿܫܢܐ ܘܡܿܨܕܪ ܠܗܿ ܒܕܡܘܼܬ ܐܢܫ ܢܒܝܐ ܕܓܠܐ ܕܡܼܢ ܘܼܚܐ ܕܫܘܼܩܪܐ ܫܿܛܐ ܘܢܿܦܩ ܡܼܢ ܗܘܢܗ. ܕܘܩܐ ܐܦܪܝܡ ܥܡ ܐܠܗܝ ܗ̄ ܡܼܢ ܐܠܗܐ ܐܬܬܼܣܝܼܡ ܐܦܪܝܡ ܕܢܚܼܙܐ ܫܪܪܐ ܘܢܕܘܿܩ ܘܿܠܝܼܬܐ. ܘܐܝܟ ܢܒܝܐ ܫܪܝܼܪܐ ܢܗܼܘܐ ܐܦ ܗܼܘ ܥܡ ܐܠܗܐ ܡܠ̈ܦܢܐ ܕܐܚܪ̈ܢܐ ܗܘܼ ܕܝܢ ܕܠܩܘܼܒܠܐ ܒܕܡܘܼܬ ܢܒܝܐ ܕܓܠܐ ܠܐܚܪ̈ܢܐ ܥܩܿܡ ܡܼܢ ܫܪܪܐ. ܥܩܡܼܘ ܘܚܒܼܠܘ ܗ̄ ܥܩܡܼܘ ܒܬܪܥܝܼܬܗܘܿܢ ܠܡܫܼ̣ܚܘܼ ܦܘܼܪܣܐ ܕܕ݀ܡܐ ܠܗ݀ܘ ܕܐܫܟܼܚܘ ܐܒܗܝ̈ܗܘܿܢ ܒܡܕܒܪܐ ܟܕ ܥܒܼܕܘ ܥܓܼܠܐ ܘܣܓܼܕܘ ܠܗ. ܟܕ ܐܝܼܬܘܗܝ ܡܘܿܫܐ ܒܛܘܼܪܐ. ܝܘܡ̈ܬܐ ܕܪܡܬܐ ܠܗܿܢܘܿܢ ܡܫܿܡܗ. ܒܥܼܐ ܕܢܐܼܡܪ ܕܚܒܿܠܐ ܥܡܝܼܩܐ ܣܥܼܪܘ ܐܝܟ ܕܣܥܼܪܘ ܒܛܘܿܪ ܣܝܼܢܝ. ܚܒܿܠܐ ܠܛܥܿܝܘܼܬܐ ܕܦܬܟܪ̈ܐ ܩܿܪܐ. ܐܦܪܝܡ ܐܝܟ ܕܚܙܝܼܬ ܠܨܘܿܪ..","english":"And as if the day of their destruction was considered a festival for them, they went out to plunder and were unable to be restrained. And Egypt was covered by the fugitives who had fled to it. And Memphis was buried, and even there they were buried, because the Assyrian pursued them every time they were, and together they fled from city to city to hide, and in those cities they died of hunger, having placed all their hope in the city of Qarqa. And the Carians are called Assyrians. And the Chaldeans in their dwellings, in their tents that were destroyed, tents and a fortress, the land and the Chaldeans were swallowed up by the fire of men. The foolish, stupid, and mad prophet on that day of captivity made known Israel's madness, stupidity, and the errors it loved. For he fell into the trap of placing a harsh yoke that would bear and arrange it in the form of a false prophet who revealed what was with him, a madman who went out with his madness. Ephraim, look with my God, with God Ephraim was established, that he might see the truth and examine the reality. And like a true prophet, he also was with God, teaching others, while he, on the contrary, in the form of a false prophet, stood against others with the truth. They stood and destroyed; they stood in their thought to seek a likeness of the blood that their fathers found in the desert when they made the calf and worshipped it. While Moses was on the mountain, the days of the high place are named for it. He seeks to say that they committed a deep destruction as they did at Mount Sinai. He calls destruction the error of the idols. Ephraim, as you saw for the form.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܪ̈ܘܿܩܐ","severity":"info","text":"The term ܥܪ̈ܘܿܩܐ (ʿārōqē) means 'fugitives' or 'refugees,' here referring to those fleeing the Assyrian pursuit into Egypt.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Qarqa","severity":"info","text":"Qarqa (ܩܪܩܐ) is likely a toponym, possibly Qarqar, a city in Syria associated with Assyrian campaigns; its mention here reflects the historical context of Assyrian domination.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"the calf and worshipped it","severity":"info","text":"The reference to the golden calf (Exodus 32) is explicit: 'their fathers found in the desert when they made the calf and worshipped it,' linking Israel's idolatry to the wilderness narrative.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Mount Sinai","severity":"info","text":"The phrase 'as they did at Mount Sinai' (ܒܛܘܿܪ ܣܝܼܢܝ) parallels the golden calf episode, but here it is used to compare the depth of destruction to the sin at Sinai.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Carians are called Assyrians","severity":"caution","text":"The statement 'the Carians are called Assyrians' is historically problematic; Carians were Anatolian, not Assyrian. This may reflect a scribal confusion or a loose ethnic identification in the commentary.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ephraim, look with my God","severity":"info","text":"The passage shifts from historical narrative to a direct address to Ephraim (the northern kingdom), introducing a prophetic voice that contrasts true and false prophecy.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Qarqa' is uncertain; it may be Qarqar or another site. The phrase 'Carians are called Assyrians' is ambiguous and likely reflects a textual corruption or a misidentification."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܒܢܘ̈ܗܝ ܠܩܼܛܠܐ ܗ̄ ܕܗܿܕܐ ܚܡܼܬܐ ܡܿܠܐܼ ܐܢܼܐ ܥܠܝܗܘܿܢܕܐ݀ܦܢ ܫܬܝܼܠܝܼܢ ܒܒ̈ܢܝܐ ܐܝܟ ܕܨܘܿܪ ܒܒܢ̈ܝܗܿ ܡܼܢ ܟܿܠܗܘܿܢ ܡܬܓܼܙܝܢ ܗ̄ ܗܒ ܠܗܘܿܢ ܡܪܒܥܐ ܡܓܙܝܐ ܗ̄ ܐܡܿܪ ܢܒܝܐ ܠܘܿܬ ܐܠܗܐ. ܗܒ ܠܗܘܿܢ ܗܿܠܝܢ ܕܐܫܼܬܘܕܝܼܬ ܡܛ݀ܠ ܕܣܿܓܝܼ ܫܿܘܝܢ ܠܗܝܢ. ܟ݀ܠܗܝܢ ܒܝܼܫ̈ܬܗܘܿܢ ܗ̄ ܬܡܿܢ ܒܓܠܓܠܐ ܐܝܼܬܝܗܘܿܢ ܟܿܠܗܘܿܢ ܦܬܟܪ̈ܝܗܘܿܢ܀ ܡܚܼܐ ܐܦܪܝܡ ܗ̄ ܟܕ ܒܝܼ̈ܫܬܐ ܕܥܒܼܕ ܢܬܡܼܚܐ ܒܫܒܼܝܐ ܘܢܬܥܼܩܪ ܡܼܢ ܐܪܥܗ ܐܝܟ ܐܝܼܠܢܐ ܕܡܬܼܡܚܐ ܡܼܢ ܥܩܼܪܗ ܘܝܿܒܫ ܡܼܢ ܪܛܝܼܒܘܼ̄ܗ ܘܡܬܓܙܐ ܡܼܢ ܦܐܪ̈ܐ ܨ̄܆ ܕܝ̄܆ ܓܦܼܬܐ\nܕܫܒܘܼ̈ܩܐ ܗ̄ ܒܕܡܘܼܬ ܓܦܼܬܐ ܠܡ ܫܒܝܼܚܬ݀ ܒܣܘ̈ܟܝܗܿ ܘܣܒܝܼܣܬ݀ ܒܫܒܘܼ̈ܩܐ ܣܿܓܝܐܝܼܢ ܗܼܘܘ ܐܦ ܗܼܢܘܿܢ ܘܡܫܿܪܬܚܝܼܢ ܒܟ̈ܢܼܫܐ. ܘܐܝܟ ܣܘܓܐܐ ܕܦܐܪ̈ܝܗܿ ܗ̄ ܒܦܚܼܡܐ ܕܣܿܓܝܐܘܼܬܗܘܿܢ ܫܪܬܼܚܘܼܗܝ ܠܪܘܼܫܥܗܘܿܢ ܒܣܓܕܬ݀ ܦܬܟܪ̈ܐ ܐܬܼܦܠܓ ܠܒܼܗܘܿܢ ܗ̄ ܕܠܘ ܠܚܕ ܦܬܟܪܐ ܟܿܠܗܘܿܢ ܦ݀ܠܚܝܼܢ. ܐܠܐ ܡܢܼܗܘܿܢ ܠܗ݀ܘ ܘܡܢܼܗܘܿܢ ܠܐܚܕܿܝܢ. ܢܬܚܼܝܒܘܿܢ ܗ̄ ܒܓܙ ܕܝܼܢܐ ܢܬܼܚܝܒܘܿܢ ܘܢܐܼܒܕܘܿܢ. ܡܼ̈ܠܐ ܕܥܠ̈ܬܐܗ̄ ܡ̈ܠܐ ܡܛܥܝܢܝ̈ܬܐ ܕܝܘܪܒܥܡ ܕܐܡܼܪ ܠܥܡܐ ܕܣܿܓܝܼ ܠܟܘܿܢ ܠܡܣܼܩ ܠܐܘܿܪܫܠܡ. ܢܘܒܠܘܼܢ ܩܘܼܪ̈ܒܢܐ ܠܡܠܟܐ ܕܝܪܒ ܗ̄ ܡܠܟܐ ܕܝܿܪܒ ܠܡܠܟܐ ܕܡܨܪܝܢ ܩܿܪܐ. ܕܡܐ ܕܡܬܼܐܠܨܝܼܢ ܘܡܿܬܒܪܝܼܢ ܠܗ ܠܦܬܟܪܐ ܡܛ݀ܠ ܕܡܼܢ ܕܗܒܐ ܚܫܝܼܠ ܘܡܿܘܒܠܝܼܢ ܡܢܼܗ ܩܘܼܪ̈ܒܢܐ ܠܐܬܘܼܪܝܐ ܘܒܿܬܪ ܕܡܪܕܝܢ ܥܠ ܐܬܘܿܪܝܐ ܡܿܘܒܠܝܼܢ ܡܢܼܗ ܠܡܠܟܐ ܕܡܨܪܝܢ. ܐܝܟ ܕܢܫܬܼܥܒܕܘܢܼ ܠܗ. ܐܝܟ ܓܠܐ ܕܛܿܐܦ ܥܠ ܐܦ̈ܝ ܡ̈ܝܐ ܗ̄ ܕܠܐ ܡܿܨܐܼ ܩܿܐܡ. ܐܘܿܢ ܩܿܪܐ ܠܦܬܟܪܐ. ܦܪ̈ܟܐ ܗ̄ ܠܢܡܘ̈ܣܐ ܕܒܿܢܝܢܼ ܦܬܟܪ̈ܐ.","english":"their children to the slaughter. This wrath filled the Egyptians against them, and they were uprooted from their houses like Tyre from its foundations, and all of them were scattered. He gave them a scattered dwelling place, as the prophet said to God: \"Give them the dwellings of the Assyrians,\" because they were very worthy of them. All their evils were there, in the Gilgal, all their idols. He struck Ephraim when the evils he did were uprooted in captivity and he was uprooted from his land like a tree that is uprooted from its root and dries up from its moisture and is stripped of its fruits. The vine of forgiveness is in the likeness of a vine that was not glorious in its branches and was contemptible in its many clusters; they also were and were spread out in thorns. And like the abundance of its fruits, in the multitude of their number they spread out their wickedness in the worship of idols; their heart was divided, for not all of them served one idol, but some went to this one and some to another. They were condemned in the treasury of the sanctuary, they were condemned and perished. The words of the causes are the misleading words of Jeroboam, who said to the people: \"It is too much for you to go up to Jerusalem.\" And they brought offerings to the king of Jeroboam, the king of Jeroboam calls to the king of Egypt. When they are distressed and broken, the idol is given because it is weak gold, and they bring offerings from it to the Assyrians, and after they rebel against the Assyrians, they bring from it to the king of Egypt, as if they were enslaved to him. Like a wave that passes over the surface of the water that cannot stand, or he calls to the idol. The portions are the laws that the idols desire.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܠܓܠܐ","severity":"info","text":"Gilgal is a toponym associated with the northern kingdom of Israel, often linked to cultic sites of the Jeroboam tradition. Dionysius uses it here as a symbol of idolatrous worship.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܗܒ ܠܗܘܿܢ ܗܿܠܝܢ ܕܐܫܼܬܘܕܝܼܬ","severity":"info","text":"The phrase 'Give them the dwellings of the Assyrians' echoes the prophet's plea in Hosea, likely referencing the deportation of the northern tribes. Dionysius interprets this as divine punishment.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܘܪܒܥܡ","severity":"info","text":"Jeroboam II, king of Israel, is cited for misleading the people by establishing rival cultic centers to Jerusalem. Dionysius draws on the biblical narrative of the divided kingdom to explain Israel's idolatry.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܕܨܘܿܪ ܒܒܢ̈ܝܗܿ","severity":"info","text":"The comparison of Israel's uprooting to Tyre's destruction parallels the Assyrian conquest of Tyre, a common trope in Syriac historiography. Dionysius uses this to emphasize total devastation.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܼ̈ܠܐ ܕܥܠ̈ܬܐ","severity":"caution","text":"The phrase 'words of the causes' is ambiguous; it may refer to the pretexts or rationalizations for Jeroboam's actions. The Syriac could also be read as 'words of the reasons,' but the sense remains unclear.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܦܬܟܪ̈ܐ","severity":"info","text":"Dionysius repeatedly condemns idol worship (ܦܬܟܪ̈ܐ), reflecting the anti-pagan polemic common in Syriac Christian commentary. The idols are portrayed as weak and ineffectual, made of 'weak gold.'","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܼ̈ܠܐ ܕܥܠ̈ܬܐ' could be interpreted as 'words of the causes' or 'words of the reasons,' leaving the precise referent unclear. The reading taken follows the English draft's 'words of the causes.'","The identity of 'the king of Jeroboam' is ambiguous; it may refer to Jeroboam II himself or a later ruler. The reading taken assumes Jeroboam II."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ܡܼܢ ܝܘܡ̈ܬܐ ܕܪܡܬܐ ܗ̄ ܥܠ ܟܿܠܗ ܓܘܐ ܐܝܼܬܝܗܿ ܡܠܼܬܐ ܕܢܒܝܐ ܘܡܼܢ ܚܕܐ ܪܡܬܐ ܪܡܿܙ ܥܠ ܟ݀ܠܗܝܢ. ܡܼܢ ܟܕ ܫܒܼܩܬ݀ ܠܗܝܟܠܐ ܕܐܠܗܐ ܘܥܠ ܛܘܼܪ̈ܐ ܘܪ̈ܡܬܐ ܕܒܚܼܬ ܠܦܬܟܪ̈ܐ. ܡܼܢ ܗ݀ܘ ܙܒܢܼܐ ܫܪܝܼܬ ܠܡܚܼܛܐ. ܘܥܕܟܝܼܠ ܒܗ ܒܪܘܼܫܥܐ ܐܝܼܬܝܟ. ܬܡܿܢ ܢܩܘܼܡܘܢܼ ܗ̄ ܒܫܒܼܝܐ. ܘܠܐ ܢܕܪܟ ܐܢܘܿܢ ܗ̄ ܐܠܗܐ ܘܢܐܼܬܐ ܠܥܘܼܕܪܢܗܘܿܢ ܡܛ݀ܠ ܕܠܐ ܦܬܟܪ̈ܐ ܘܠܐ ܡܨܪ̈ܝܐ. ܘܠܐ ܐܢܫ ܡܼܢ ܐܝܿܠܝܢ ܕܬܟܝܼܠܝܼܢ ܥܠܝܗܘܿܢ ܡܿܨܐܼ ܕܢܦܼܨܐ ܐܢܘܿܢ ܡܼܢ ܐܝܼܕ̈ܝ. ܩܪܒܐܒܪܡܬܐ ܗ̄ ܐܬܿܐ ܥܠܝܗܘܢ ܩܒܐ ܗ݀ܘ ܕܐܬܘܼܪ̈ܝܐ ܘܬܒܼܥ ܡܢܼܗܘܿܢ ܥܘܠܐ ܗ݀ܘ ܕܦܠܼܚܘ ܥܠ ܪ̈ܡܬܐ. ܓܘܼ̈ܒܐ ܪ̈ܥܝܼܥܐ ܬܒܝܼܪ̈ܐ ܗ̄ ܠܦܬܟܪ̈ܐ ܡܫܿܡܗ ܗ̣ܿܢ. ܘܐܢܿܐ ܥܒܿܪܬ ܗ̄ ܐܢܿܐ ܠܡ ܡܪܝܐ ܒܝܕ ܐܬܘܼܪ̈ܝܐ ܥ݀ܒܪ ܐܢܼܐ ܥܠ ܨܘܪܗܿ ܡܪܘܿܕܐ. ܐܪܿܟܒ ܠܐܦܪܝܡ ܗ̄ ܥܠ ܩܕܠܗ ܩܫܼܝܐ ܘܐܡܿܟܟ ܠܒܥܝܼܪܝܘܼܬܗ ܘܢܕܪܟ ܝܼܗܘܼܕܐ ܗ̄ ܢܬܕܟܪ ܬܚܘܼܬܝ ܝܼܗܘܼܕܐ ܒܕܡܘܼܬ ܫܒܼ̈ܠܐ ܒܓܪܓܪܐ. ܙܪܘܿܥܘ ܠܟܘܿܢ ܗ̄ ܡܿܠܟ ܠܗܘܿܢ ܥܠ ܡܝܬܪܘܼܬܐ. ܒ݀ܬܪ ܕܓܙܪ ܕܝܼܢܐ ܥܠܝܟܘܿܢ. ܟܒܘܿܒܘ ܠܟܘܿܢ ܙܪܘܿܥ ܠܟܘܿܢ ܙܕܝܼܩܘܼܬܐ. ܕܒܼܪܬܘܿܢ ܚܛܝܼܬܐ ܗ̄ ܬܢܿܐ ܠܙܢ̈ܝܐ ܕܣܘܼܥܪ̈ܢܝܗܘܿܢ. ܗ݀ܝ ܕܕܒܼܪܬܘܿܢ ܗ̄ ܟܪܒܼܬܘܿܢ ܗ̄ ܐܟܙܼܢܐ ܕܗܿܢܘܿܢ ܕܥܠ ܣܒܼܪܐ ܕܥܠܠܬܐ ܙܪܥܝܼܢ ܐܪܥܐ ܘܕ݀ܒܪܝܼܢ ܠܗܿ ܒܝܕ ܬܘܪ̈ܐ. ܕܢܐܡܼܪ ܕܟܪܒܼܬܘܿܢ ܐܝܿܠܝܢ ܕܡ̈ܠܝܢ ܥܘܠܐ ܘܚܛܝܼܬܐ. ܕܚܠܦܝܗܘܿܢ ܥܬܝܼܕܝܼܢ ܐܢܬܘܿܢ ܠܡܚܼܡܨܕ ܦܐܪ̈ܐ ܕܫܒܼܝܐ. ܟܪ̈ܟܝܟ ܢܬܼܒܙܙܘܿܢ ܗ̄ ܕܒܿܬܪ ܕܒܿܐܙ ܐܬܘܿܪܝܐ ܠܟܪ̈ܟܝܟ ܐܦ ܠܟ ܡܿܘܒܕ ܐܝܟ ܒܙܼܬܐ ܕܫܠܡܐ ܗ̄ ܬܢܢ ܡܚܿܘܐ ܕܐܝܿܟܢ ܡܿܘܒܕ ܠܗ ܐܟܙܼܢܐ ܕܣܿܥܪ ܠܘܿܬܗܘܿܢ ܚܙܐܝܠ ܕܡܫܼܚ ܐܠܝܼܫܥ ܡܛ݀ܠ ܡܠܼܬܐ ܕܚܘܼܒܐ ܕܗܘܬ݀ ܠܗܘܿܢ ܥܡ ܒܪ ܗܕܪ.","english":"How many days of the high places? This is the word of the prophet, and how one high place signifies all of them. When they left the temple of God and went up to the mountains and high places, they sacrificed to the idols. Then that sacrifice began to sin. And still you are in that wickedness. There they were taken captive. And they did not know God, and he did not come to their aid because neither the idols nor the Egyptians, nor any of those who trusted in them, were able to save them from the hands of the enemy. The war of the high places came upon them like that of the Assyrians, and the iniquity which they practiced upon the high places pursued them. Broken and shattered pits are called idols. And did not the Lord pass through by means of the Assyrians? Did he not pass over rebellious Tyre? He mounted Ephraim upon his hard neck and humbled his bestiality. And Judah knew, Judah remembered beneath me in the form of paths in a wagon. Stretch out your arm, O king, over excellence. After he decreed judgment upon you, kindle yourselves, stretch out your arm, righteousness. Your conduct, sin, will come to the seeds of your actions. This conduct of yours, your plowing, is like that of those who, upon the hope of rain, sow the land and guide it with oxen. For it is said that your plowing is those things that are full of iniquity and sin, because of which you are destined to reap the fruits of captivity. Your fortresses will be plundered, for after the Assyrian plunders your fortresses, he will also destroy you like the plunder of Shalman. It will show how he destroyed them, like what Hazael did to them, who anointed Elisha, because of the word of love that was between them and Bar Hadad.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪ̈ܡܬܐ","severity":"info","text":"The Syriac plural ܪ̈ܡܬܐ (rāmātā) is rendered 'high places' and refers to the cultic sites condemned in the Hebrew Bible, especially in Hosea. Bar Salibi here interprets them as sites of idolatry that led to Israel's downfall.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܼܢ ܝܘܡ̈ܬܐ ܕܪܡܬܐ","severity":"info","text":"The opening phrase echoes Hosea 10:1–2, where Israel's many high places are linked to sin and divine judgment. Bar Salibi reads the verse as a prophecy of the Assyrian captivity.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܬܘܼܪ̈ܝܐ","severity":"info","text":"The Assyrians are presented as the instrument of divine punishment. Bar Salibi connects the fall of the northern kingdom (722 BCE) to the cultic sins at the high places, a standard exegetical move in Syriac commentaries.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܨܘܪ","severity":"info","text":"The reference to Tyre (ܨܘܪ) being 'passed over' by the Assyrians parallels the fate of Israel. Bar Salibi likely draws on the Assyrian siege of Tyre under Shalmaneser V or Sennacherib, though the biblical account is sparse.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܚܙܐܝܠ ܕܡܫܼܚ ܐܠܝܼܫܥ","severity":"info","text":"Bar Salibi invokes the anointing of Elisha by Hazael (2 Kings 8:7–15) as a historical parallel. This reflects a Syriac tradition that reads the prophetic narrative as typologically prefiguring later events.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܠܡܐ","severity":"caution","text":"The name 'Shalman' (ܫܠܡܐ) is ambiguous: it may refer to Shalmaneser V, the Assyrian king who besieged Samaria, or to a Moabite king (Shalman) mentioned in Hosea 10:14. Bar Salibi's context favors the Assyrian king.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Shalman' (ܫܠܡܐ) is uncertain: it could be Shalmaneser V or a Moabite king; the commentary's context suggests the Assyrian king.","The phrase 'broken and shattered pits' (ܓܘܼ̈ܒܐ ܪ̈ܥܝܼܥܐ ܬܒܝܼܪ̈ܐ) is obscure; it may be a metaphor for the idols or for the high places themselves."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ܕܚܼܕܪܘ\nܠܥܘܼܕܪܢܐ ܕܡܼܢ ܒܪ ܗܕܪ. ܐܝܟ ܒܙܬܐ ܓܡܝܼܪܬܐ ܕܐܬܼܒܙܙܬܘܢܿ ܒܝܘܡܐ ܕܩܪܒܐ ܕܥܒܼܕ ܥܡܼܟܘܢܿ ܚܙܐܝܠ. ܟܕ ܐܡܐ ܥܠ ܒܢ̈ܝܗܿ ܫܩܼܦ. ܘܒܛܢ̈ܬܐ ܦܪܬ.ܐܚܪ̈ܢܐ ܐܪܦܝܼܘ ܠܒܪܬ݀ ܩܿܠܐ ܕܐܝܟ. ܘܟܬܼܒܘ ܒܙܼܬܐ ܕܫܠܼܡܐ ܗ̄ ܒܝܘܡܐ ܠܡ ܕܥܐܕܐ ܕܦܬܟܪ̈ܐ ܒܒܝܬ ܐܝܠ ܡܫܡܠܝܢ ܐܢܬܘܢܿ. ܢܨܼܦܚ ܥܠܝܟܘܿܢ ܩܪܒܐ. ܘܐܝܟ ܕܒܫܠܡܐ ܠܟܿܠܟܘܿܢ ܕ݀ܒܪܝܼܢ ܒܫܒܼܝܐ ܘܡܩܿܛܠܝܼܢ܀ ܨܚ̄ ܕܝ̄ܐ܆ ܒܫܦܪܐ ܬܘܪܘ ܗ̄ ܕܒܙܒܼܢܐ ܕܡܣܿܟܐ ܗܼܘܐ ܠܦܘܼܪܩܢܐ ܠܦܘܼܬ ܥܐܕܐ ܕܡܫܿܡܠܐ ܗܼܘܐ ܠܦܬܟܪ̈ܐ ܒܒܝܬ ܐܝܼܠ ܕܒܗ ܟܐܡܼܬ݀ ܡܬܼܦܪܩ ܒܗ ܐܕܪܟܼܗ ܩܪܒܐ ܕܐܬܘܼܪܝܐ. ܘܐܝܟ ܕܠܫܦܪܐ ܒܩܠܝܼܠܘܼܬܐ ܐܥܒܼܪܗ ܡܼܢ ܐܝܼܩܪܗ. ܐܝܟ ܫܦܼܪܐ ܐܫܼܬܕܝܼ ܗ̄ ܩܠܼܠܐܝܼܬ ܡܛ݀ܠ ܕܐܦ ܫܦܼܪܐ ܟܕ ܡܬܼܚܙܐ ܒܿܬܪ ܠܠܝܐ ܟܕ ܣܿܓܝܼ ܬܪ̈ܬܝܢ ܫܥ̈ܝܼܢ ܡܓܪ. ܐܝܟ ܕܩܼܪܘ ܐܢܘܿܢ ܡܘܿܫܐ ܘܫܪܟܐ ܕܢܒ̈ܝܐ ܗ݀ܟܢܐ ܐܙܠܼܘ ܗܼܢܘܿܢ ܠܒܣܼܬܪܗܘܿܢ. ܐܡܼܪܗܿ ܕܝܢ ܠܗܿܕܐ ܡܼܢ ܕܡܘܼܬ ܐܢܫ ܣܟܼܠܐ ܕܡܩܪܒܝܼܢ ܠܗ ܘܗܘܼ ܝܬܝܼܪ ܡܬܪܚܼܩ. ܘܐܢܿܐ ܕܒܿܪܬ ܠܐܦܪܝܡ ܗ̄ ܡܼܢ ܡܨܪܝܢ.. ܘܩܒܿܠܬ ܐܢܘܿܢ ܗ̄ ܕܚܿܛܦܝܼܢ ܘܡܩܿܒܠܝܼܢ ܐܒܗ̈ܐ ܠܒܢ̈ܝܐ. ܒܚܒ̈ܠܐ ܕܒܢܝܢ̈ܫܐ ܗ̄ ܝܘܢܝܐ. ܚܒ̈ܠܐ ܐܡܿܪ ܐܝܟ ܚܒ̈ܠܐ ܕܝܿܠܕܬܐ. ܣܘܼܪܝܝܐ. ܚܒܼ̈ܠܐ ܐܝܟ ܐܦܣܪܐ: ܕܐܟܙܼܢܐ ܕܡܢܿܓܕ ܐܒܐ ܠܒܪܗ ܒܚܠܐ ܡܐ ܕܡܣܟܠ ܐܦ ܐܢܿܐ ܒܡܪܕܘܼܬܐ ܙܥܘܿܪܬܐ ܢܓܕܿܬܟܘܿܢ. ܘܚ̈ܒܠܐ. ܕܟܕ ܪܡܝܢ ܗܼܘܝܬܘܿܢ ܒܚܒܼ̈ܠܐ ܩܫܼ̈ܝܐ ܕܛܝܼܢܐ ܘܠ̈ܒܢܝܐ ܐܝܟ ܒܛܢܬܐ ܒܚܒ̈ܠܐ ܒܝܕ ܚܝܠܝ ܢܓܕܿܬ ܘܐܦܿܩܬܟܘܿܢ ܡܼܢ ܬܡܿܢ. ܘܒܫܝܼܫ̈ܠܬܐ ܗ̄ ܘܐܦ ܕܒܫܝܼܫܠ̈ܬܐ. ܐܣܿܪܬ ܐܢܘܿܢ ܒܚܘܼܒܝ ܘܚܝܿܨܬ ܐܢܘܿܢ ܒܪܚܡܼܬܝ. ܘܐܪܟܿܢܬ ܠܗܘܿܢ ܠܡܥܒܕܢܘܼܬܝ. ܘܐܟܼܠܘ ܛܒ̈ܬܐ ܕܐܪܥܐ ܕܡܘܼܠܟܢܐ.","english":"They surrounded the help of the son of Hadar, like a complete plunder that was plundered on the day of the battle that Hazael fought with you. When the mother entered her houses, she broke and scattered the rest. Others cast down the voice of a daughter like, and they wrote in the plunder of peace on the day of the feast of the idols in Beth-El, completing you. War will befall you, and as in peace, all of you were taken captive and killed. The prophet says: In the morning, they returned, for the sacrifice that was offered for salvation was for the feast that was completed for the idols in Beth-El, in which the Assyrian war overtook them. And as in the morning, with lightness, he passed by with his honor, like a morning that was cast off lightly, because also the morning, when it appears after the night, when it is long, two hours pass. As they called you Moses and the rest of the prophets, thus they went to their secret place. He said this to the one who, like a foolish man who approaches him, and he withdraws further. And the father of Ephraim is with Egypt. And you received that they snatch and receive fathers for sons. In the pains of the wicked, the Jew. Pains, he said, like the pains of a woman in labor. Syriac: pains like fetters, like the rope with which a father binds his son in a noose when he errs. Also the father, in a small rebellion, bound you. And pains, when you were placed in harsh fetters of error and captivity, like a daughter in pains, by my power I bound and brought you out from there. And with chains, and also with chains, I bound you with my love and I embraced you with my mercy, and I bent you to do my service, and they ate the good things of the land of the kingdom.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܒ̈ܠܐ","severity":"info","text":"The Syriac term ḥablē (pains, ropes) is glossed by Bar Salibi as both birth-pangs and fetters, exploiting a polysemy that underpins the allegory of Ephraim’s captivity and divine rebinding.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hosea 10:5","severity":"info","text":"The reference to the feast of idols at Beth-El and the Assyrian war echoes Hosea 10:5–6, where the calf of Beth-El is condemned and the coming destruction is foretold.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Hazael","severity":"info","text":"Hazael, king of Aram-Damascus (c. 842–800 BCE), fought several campaigns against Israel; Bar Salibi here invokes a historical battle to illustrate the plunder and captivity described in Hosea.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts from a historical battle narrative to a prophetic speech (the prophet says), then to a series of similes (like a morning, like a foolish man), and finally to a first-person divine address (I bound you).","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Moses and the rest of the prophets","severity":"info","text":"Bar Salibi compares the withdrawal of the people from God to Moses and the prophets retreating to a secret place, a motif found in Syriac exegesis of Hosea 12:12 (Jacob’s flight).","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Syriac: pains like fetters","severity":"caution","text":"The phrase Syriac: pains like fetters may be a marginal gloss or a later insertion; it breaks the flow and repeats the term ḥablē with a different simile, possibly indicating a scribal note.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the son of Hadar is unclear; it may refer to a historical figure or a symbolic name for a king or idol.","The phrase they wrote in the plunder of peace is syntactically ambiguous; it may mean they recorded a treaty or composed a song of plunder during a false peace.","The shift from third-person to first-person divine speech (I bound you) is abrupt and may reflect a change in speaker or a conflation of prophetic and divine voices."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"ܠܐ ܨܒܼܘ ܠܡܗܼܦܟ ܗ̄ ܡܼܢ ܚܛܗ̈ܝܗܘܿܢ ܒܝܕ ܬܝܒܘܼܬܐܢܬܼܟܪܗ ܣܝܦܐ ܗ̄ ܢܬܡܼܚܠܘܿܢ ܒܙܼܒܢ ܩܪܒܐ ܘܠܐ ܢܬܼܡܨܘܢ ܠܡܐܼܚܕ ܣܝܦܐ ܘܡܼܢ ܕܚܠܼܬܐ ܕܡܿܕܪܟܐ ܠܗܘܿܢ ܘܢ݀ܦܠ ܘܢܬܼܛܠܩ ܡܼܢ ܐܝܼܕ̈ܝܗܘܿܢ. ܘܢܐܟܼܠܘܿܢ ܡܼܢ ܬܪ̈ܥܝܬܗܘܿܢ ܗ̄ ܢܬܼܦܪܥܘܿܢ ܦܐܪ̈ܐ ܕܚܘܼܫ̈ܒܝܗܘܿܢ ܒܝܼܫ̈ܐ. ܘܥܡܝ ܬܿܠܝܢܼ ܠܡܟܼܬܒ ܟܕ ܐܝܼܬܝܗܘܿܢ ܒܫܒܝܼܬܐ ܕܐܬܘܿܪ ܬܿܠܝܢܼ ܘܝܐܝܒܝܼܢ ܠܡܬܼܒ ܘܠܡܼܬܦܢܝܘܼ ܠܘܿܬ ܐܪܥܐ ܕܡܘܼܠܟܢܐ. ܠܐ ܫ݀ܒܩܝܢܢ ܠܗܘܿܢ ܒܥܠ̈ܕܒܒܐ ܕܫܒܼܘ ܐܢܘܿܢ ܐܝ̣ܿܢܐ ܗ̄ ܐܠܐ ܐܢܬ ܐܦܪܝܡ ܐܝ̣ܿܢܐ ܦ݀ܩܕ ܐܢܬ ܕܐܣܿܝܥܟ ܘܐܦܿܢܝܟ ܐܝܟ ܐܕܡܐ ܗ̄ ܐܠܐ ܐܝܟ ܕܒܦܚܼܡܐ ܕܚܛܗ̈ܝܟ ܛܘܦܢܐ ܐܦ ܕܬܬܒܼܠܥ ܒܐܪܥܐ. ܐܝܟ ܨܒܐܘܝܼܡ ܙܥܘܪܝܼܢ ܠܟ. ܐܬܗܼܦܟ ܠܒܼܝ ܗ̄ ܐܠܐ ܡܛ݀ܠ ܡܫܝܼܚܐ ܕܡܼܢܟ ܥܬܝܼܕ ܕܢܬܒܼܣܪ ܓܠܼܘ ܪ̈ܚܡܝ. ܘܡܛܠ ܐܘܼܠܨܢܐ ܘܒܗ ܪܿܡܝܢܼ ܐܢܬܘܿܢ ܐܬܗܼܦܟ ܠܒܼܝ ܡܼܢ ܪܘܓܙܐ ܠܪ̈ܚܡܐ ܥܠܝܟܘܿܢ ܘܠܐ ܐܗܿܦܘܿܟ ܗ̄ ܐܗܿܦܘܿܟ ܐܘܿ ܐܚܿܛܘܿܦ ܠܡܚܒܠܘܼ ܐܝܟ ܕܫܿܘܐ. ܩܕܝܼܫܐ ܐܢܼܐ ܗ̄ ܐܝܟ ܓܝܪ ܕܪܡ ܟܝܿܢܝ ܘܡܥܼܠܝ ܡܼܢ ܟܿܠܗܿ ܣܘܼܢܩܢܐ ܐܢܫܝܐ. ܗܿܟܘܬ ܡܼܢ ܕܘܼܝܪܐ ܘܗܘܼܦܟܐ ܕܒܓܘ ܗܝܟܠܐ ܘܡܕܝܼܢܬܐ. ܒܿܬܪ ܡܪܝܐ ܗ̄ ܐܢܕܝܢ ܠܡ ܗܿܟܢ ܦ݀ܢܝܢ\nܘܬܪܨܝܢ ܐܙܿܠ ܒܪܝܼܫܗܘܿܢ ܐܠܗܐ ܘܡܿܥܕܪ ܠܗܘܿܢ ܘܐܝܟ ܐܪܝܐ ܕܢܿܗܒ ܗ̄ ܢܚܘܐ ܢܦܫܼܗ ܚܝܠܬܢܐ ܥܠ ܒܥ̈ܠܕܒܒܐ. ܕܗܘܼ ܢܢܗܼܡ ܗ̄ ܒܐܬܘܼܪ̈ܝܐ ܘܒܒܠ̈ܝܐ. ܘܢܙܘܼܥܘܿܢ ܒܢ̈ܝܐ ܗ̄ ܡܐ ܠܡ ܕܐܬܬܼܒܪܘ ܒܥܠ̈ܕܒܒܐ ܘܐܫܼܬܩܠ ܫܘܼܠܛܢܗܘܿܢ ܡܼܢ ܥܡܐ ܘܡܼܢ ܡܠܟܘܼܬܐ. ܡܬܼܬܙܝܼܥܝܼܢ ܝܘܼܕ̈ܝܐ ܕܐܝܼܬܝܗܘܿܢ ܒܢ̈ܝܐ ܕܡܼܢ ܒܥ̈ܠܕܒܒܐ ܘܦܿܢܝܢ ܠܐܪܥܗܘܿܢ. ܘܢܙܘܼܥܘܿܢ ܒܢ̈ܝ ܡܗܝܐ ܗ̄ ܒܥܠ̈ܕܒܒܐ. ܝܘܢܝܐ ܐܡܿܪ ܗܿܟܢܐ.","english":"They did not wish to turn them from their sins by means of repentance. The sword was drawn and they were destroyed in the battle, and they were not able to hold the sword, and from the fear that overtook them, it fell and was lost from their hands. And they consumed from their pastures, and they repaid the fruits of their evil thoughts. And my people were hung up to be written, while they were in the captivity of Assyria; they were hung up and it was fitting for them to return and to be reconciled to the land of the kingdom. The enemies who had taken them did not leave them, saying, \"Where is your God?\" But you, Ephraim, where is your God who commanded that I should help you and save you like blood? But rather, like the charcoal of your sins, the flood covered you, so that you might be swallowed up in the earth, as the little ones desire for you. My heart was turned, but because of the Messiah who is to be born from you, my compassion was revealed. And because of the distress in which you are placed, my heart was turned from anger to compassion for you, and I will not turn, I will not turn, nor will I seize to destroy you as is fitting. The holy one said, \"For as the rampart and the wall of the entire city of Samaria, so also the dwelling and the turning within the temple and the city.\" After the Lord, he showed us thus: he commanded and established, and he went at their head, God, and he helped them, and like a lion that gives, he showed his strength against the enemies. He who was confounded among the Assyrians and Babylonians, and he moved among the houses, what is it to us that the enemies were broken and their authority was taken from the people and from the kingdom? The Jews who are among the houses are moved with the enemies, and they return to their land. And he moved among the houses, he prepared the enemies. The Jew said thus.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes Ephraim's refusal to repent, defeat in battle, and subsequent captivity in Assyria, with a divine turn from anger to compassion due to the coming Messiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܦܪܝܡ","severity":"info","text":"Ephraim is a standard Syriac term for the Northern Kingdom of Israel, used here as a direct address in a prophetic rebuke.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܫܝܼܚܐ","severity":"info","text":"The reference to the Messiah who is to be born from Ephraim echoes a typological reading of Hosea, linking the prophet's message to Christ's lineage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The mention of Assyrian captivity and the Assyrians and Babylonians reflects the historical context of the 8th century BCE, when the Northern Kingdom fell to Assyria.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a narrative of defeat and captivity to a divine speech, then to a simile involving Samaria, and finally to a historical note about the Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'like blood' (ܐܝܟ ܐܕܡܐ) is ambiguous; it may be a corruption or a rare idiom, as the expected sense is 'like a man' or 'like Adam'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'like blood' (ܐܝܟ ܐܕܡܐ) could be a scribal error for 'like Adam' (ܐܝܟ ܐܕܡ), affecting the interpretation of divine help.","The identity of 'the Jew' at the end is unclear; it may refer to a specific commentator or a generic figure."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"ܘܢܕܘܼܠܘܢܼ ܐܝܟ ܛܝܪܐ ܗ̄ ܢܛܘܼܣܘܼܢ ܠܡܬܼܟܢܫܘܼ ܒܩܠܝܼܠܘܼܬܐ ܠܐܪܥܐ ܕܡܘܼܠܟܢܐ܀ ܨ܆ ܕܝܒ̄ ܚܕܪܢܝ ܒܕܓܠܘܼܬܐ ܐܦܪܝܡ. ܐܢ ܓܝܪ ܥܬܝܼܕ ܐܢܬ ܕܬܦܼܢܐܐܢܘܿܢ ܥܠܡܿܢܐ ܡܫܼܬܒܝܢ. ܘܡܦܢܐ ܡܪܝܐ ܕܚܕܪܢܝ ܗ̄ ܥܠܗ݀ܝ ܠܐ ܐܬܡܨܝܿܬ ܠܡܣܝܒܪܘܼܬܗ. ܘܝܼܗܘܼܕܐ ܒܢܟܼܠܐ ܗ̄ ܢܟܝܼܠܐܝܼܬ ܗܠܟ ܥܡܝ ܘܠܘ ܦܫܝܼܛܐܝܼܬ. ܥܕܡܐ ܕܢܚܼܬ ܗ̄ ܥܕܡܐ ܠܡ ܕܢܚܼܬܘ ܒܫܒܼܝܐ ܠܒܿܒܝܠ. ܠܐ ܐܬܬܼܪܨܘ ܡܼܢ ܢܟܼܠܗܘܿܢ. ܘܐܦ ܡܛ݀ܠܬܗܘܿܢ ܐܫܼܬܒܝܼܘ ܐܢܫ̈ܐ ܩܕܝܼ̈ܫܐ ܘܡܗ̈ܝ̄ܡܼ ܗ̄ ܕܢܝܐܝܠ ܘܚܒܼܪ̈ܘܗܝ. ܝܘܢܝܐ ܐܚܪܢܝܐܝܼܬ ܡܦܿܫܩ. ܕܥܕܡܐ ܕܢܚܼܬܘ ܒܫܼܒܝܐ ܡܚܼܕܐ ܗܼܘܘ ܥܡܐ ܩܕ̄܆ ܒܡܪܒܥܐ ܓܝܪ ܢܟܼܠ ܠܐܚ̈ܘ̄ ܗ̄ ܡܟܣ ܠܗܘܿܢ ܒܦܚܼܡܐ ܕܪܝܼܫ ܐܒܗܘܼܬܗܘܿܢ. ܕܝܥܩܘܿܒ ܡܼܢ ܡܪܒܥܐ ܘܩܕܡ ܕܢܬܝܼܠܕ ܚܘܝܼ ܢܟܼܠܐ ܗ݀ܘ ܕܒܗ ܥܬܝܼܕ ܗܼܘܐ ܕܢܣܼܒ ܠܒܘܼܟܪ̄ܘܼ. ܘܥܡ ܕܝܿܢܐ ܩܢܼܐ ܐܦ ܪܛܝܼܒܘܼܬܐ܀ ܘܒܥܘܼܫܢܗ ܗ̄ ܗܼܘܐ ܠܡ ܥܫܝܼܢܐ ܘܚܝܠܬܢܐ ܘܣܝܒܼܪ ܐܘܼܠ̈ܨܢܐ ܕܦܓܼܥܘ ܒܗ ܡܼܢ ܚܪ̈ܢܝܐ ܥܕܐܡ ܕܒܚܝܠܗ ܕܐܠܗܐ ܐܬܪܘܪܒ ܘܗܼܘܐ ܠܥܼܠ ܡܼܢ ܟܿܠܗܘܿܢ ܒܥ̈ܠܕܒܒܘܗܝ. ܡܣܐܬܐ ܕܢܟܼܠܐ ܒܐܝܼܕܗ ܕܟܢܥܢ ܗ̄ ܩ݀ܪܐ ܠܐܦܪܝܡ ܟܢܥܢ ܡܛ݀ܠ ܕܘܼܡܝܐ ܕܣܘܼܥܪ̈ܢܘܗܝ. ܟܢܥ̈ܢܝܐ ܠܡ ܙܕܿܩ ܕܬܫܼܬܡܗܘܿܢ ܒܗ݀ܝ ܕܝܬܝܼܪ ܡܼܢ ܟܢܥ̈ܢܝܐ ܪܚܡܝܼܬܘܿܢ ܥܘܠܐ ܘܛܠܘܿܡܝܐ. ܘܐܡܼܪ ܐܦܪܝܡ. ܕܥܬܿܪܬ ܗ̄ ܡܐ ܕܡܬܼܬܒܥ ܡܢܼ̈ ܕܝܼܢܐ ܕܛܠܘܿܡܘܼܬܗ ܡܣܼܬܟܠ ܕܥܘܼܬܪܐ ܗܿܘ ܕܟܢܼܫ ܡܼܢ ܒܙܼܬܐ ܕܡܣܼ̈ܟܢܐ ܟܐܒ̈ܐ ܘܠܘ ܢܝܿܚܬܐ ܐܫܟܼܚ ܡܢܼܗ. ܐܣܿܩܬܟ ܡܼܢ ܐܪܥܐ ܗ̄ ܚܿܠܛ ܗܿܠܝܢ ܕܦܘܼܢܝܐ ܗ̄ ܐܫܪ ܕܡܼܢ ܟ݀ܠ ܟܪ ܕܐܝܬܝܟܘܿܢ ܡܿܣܩ ܐܢܼܐ ܠܟܘܿܢ.","english":"and they flew like a bird, they flew to be caught in lightness to the land of the kingdom. 90. Again, \"Ephraim surrounds me with deceit.\" For it is prepared that you will be deceived by the world that is praised. And the Lord of my surroundings, concerning them, was not able to endure his patience. And Judah walked with me in a complete and crafty manner, not simply. Until they fell, until they fell into captivity in Babylon. They were not set right with all of them. And also their cause was praised, the holy and faithful men, Daniel and his companions. John interprets differently: that until they fell into captivity, they were immediately with the people before. For in the spring, all of his brothers cover them with the coal of the head of their father. Jacob with the spring and before he was born, he showed the whole thing that was prepared in him to take his birthright. And with the knowledge of the father, also moisture. And in his distress, he became strong and powerful and endured the afflictions that befell him with his companions until by the power of God he grew and became high with all his enemies. The measure of the whole in the hand of the priest, he calls Ephraim \"priest\" because of the likeness of his actions. The priests were to be named in this more than the priests loved iniquity and injustice. And he says, \"Ephraim.\" That he became rich when he was pursued by the knowledge of his injustice, it is understood that that wealth which he gained with the plunder of the merchants, pains and not rest were found with him. I brought you up from the land, he mixed these of the answer, he placed that with every one who has you, I will bring you up.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܢܕܘܼܠܘܢܼ ܐܝܟ ܛܝܪܐ","severity":"info","text":"The simile 'like a bird' describes the swift, futile flight of the people into captivity, echoing the earlier image of the sword falling from their hands.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܢܚܼܬܘ ܒܫܒܼܝܐ ܠܒܿܒܝܠ","severity":"info","text":"The reference to falling into captivity in Babylon alludes to the Babylonian exile of the northern kingdom of Israel (2 Kings 17:6; cf. Hosea's own context).","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܝܘܢܝܐ ܐܚܪܢܝܐܝܼܬ ܡܦܿܫܩ","severity":"info","text":"Bar Salibi cites 'John interprets differently,' likely referring to John Chrysostom or John of Damascus, indicating a known alternative exegetical tradition for this passage.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܢܥܢ","severity":"info","text":"The term 'priest' (ܟܢܥܢ) is applied to Ephraim here, glossed by Bar Salibi as a comparison of actions, not a literal title, reflecting a moral typology.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܝܼܢܐ ܕܛܠܘܿܡܘܼܬܗ","severity":"info","text":"The phrase 'knowledge of his injustice' may refer to Ephraim's awareness of his own wrongdoing, a theme in prophetic rebuke; Bar Salibi connects it to ill-gotten wealth.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܒܥܘܼܫܢܗ ܗ̄ ܗܼܘܐ ܠܡ ܥܫܝܼܢܐ","severity":"caution","text":"The passage from 'in his distress' to 'with all his enemies' is syntactically dense and may be corrupt; the shift to Jacob's birthright narrative is abrupt and the logic unclear.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'John' (ܝܘܢܝܐ) is ambiguous; it may refer to John Chrysostom or another commentator.","The phrase 'with the knowledge of the father, also moisture' (ܘܥܡ ܕܝܿܥܐ ܩܢܼܐ ܐܦ ܪܛܝܼܒܘܼܬܐ) is obscure and may be a textual corruption or a reference to a lost allegory.","The final sentence 'I brought you up from the land...' is fragmentary and its referent (Ephraim or the people) is unclear."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"ܬܘܼܒ ܐܘܿܬܒܟ ܗ̄ ܡܫܼܟ̈ܢܐ ܠܥܘܼܡܪܐ ܕܒܐܪܥܐ ܕܡܘܼܠܟܢܐ ܡܫܿܡܗ ܬܘܼܒ ܡܿܘܬܒ ܐܢܼܐ ܒܐܪܥܐ ܕܡܘܼܠܟܢܐ ܟܪ ܕܝܗܒܿܬ ܠܟ ܟܿܠ ܛܒ̈ܢ ܐܝܟ ܕܒܝܘܡ̈ܬܐ ܕܥܕ̈ܥܐܕܐ ܕܦܩܕܿܬ ܒܝܕ ܡܘܿܫ ܠܡܥܒܼܕ ܒܓܠܥܕ ܟܐܒ̈ܐ ܗ̄ ܬܘܪܐ ܠܡ ܗܿܠܝܢ ܡܢܼܝ ܩܢܼܝܬܘܿܢ. ܘܐܦ ܡܒܕܚ̈ܝܟܘܿܢ. ܕܐܪܥܐ ܒܝܪܬܐ ܗ̄ ܕܐܟܙܼܢܐ ܕܓ̈ܠܐ ܡܐ ܕܝ݀ܒܫܝܼܢ ܢܗܪ̈ܘܬܐ ܡܼܬܛܪ̈ܦܢ ܘܡܝܬ̈ܢ ܗ̣ܿܢܐ ܐܦ ܡܕܒ̈ܚܝܟܘܿܢ. ܡܐ ܕܐܫܼܬܒܝܼܬܘܿܢ ܚܪܒܝܼܢ ܘܦܝܿܫܝܼܢ ܕܠܐ ܕܒܼܚ̈ܐ. ܓܿܠܐ ܬܪܝܢ ܗܘܼܦ̈ܟܐ ܩܢܝ̈ܢ ܐܝܼܬ ܕܥܿܡܪ̈ܢ ܒܡ̈ܝܐ ܘܐܝܼܬ ܕܒܝܒܼܫܐ ܐܝܟ ܐܘܼܪ̈ܕܥܐ ܘܣܪ̈ܛܢܐ܀ ܘܩܣܛܘܪܝܘܿܢ ܐܘܟܝܼܬ ܓܪܕܐ܇\nܘܥܪܩܼ ܝܥܩܘܿܒ ܗ̄ ܩܒܼܠ ܥܠܘܗܝ ܐܟܣܢܝܘܼܬܐ ܐܝܿܟܢܐ ܕܠܐ ܢܣܼܒ ܐܢܬܬܐ ܡܥܢܝܬܐ. ܘܥܠ ܐܦ̈ܝ ܗ̄ ܢܛܪ ܘܐܙܕܗܪ ܒܥܢܗ ܕܠܒܢ. ܘܒܢܒ̈ܝܐ ܐܣܼܩ ܗ̄ ܐܟܙܼܢܐ ܕܠܝܥܩܘܿܒ ܒܬܪܬܝܢ ܡܫܪ̈ܝܢ ܐܣܼܩ ܡܼܢ ܚܪܢ. ܗܿܟܢܐ ܐܦ ܕܗܿܠܝܢ ܕܡܢܼܗ ܝܼܨܦ ܘܐܣܼܩ ܐܢܘܿܢ ܒܝܕ ܡܘܿܫܐ ܘܐܗܪܘܢܿ ܠܦܘܼܬ ܫܘܼܘܕܝܐ ܕܥܒܼܕ ܠܘܿܬ ܐܒܗ̈ܝܗܘܿܢ܀ ܨ̄ ܕܝܓ̄ ܟܕ ܡܡܿܠܠ ܗ̄ ܪܕܐ ܬܗܼܘܐ ܒܡܣܡ ܒܪܝܼܫܐ ܕܚܠܦ ܓܘܼܕܦܗ ܘܡܡܠܠܗ ܒܝܼܫܐ ܠܘ ܕܟܕ ܡܡܿܠܠ ܗܼܘܐ ܐܠܗܐ ܒܛܘܼܪܐ ܕܣܝܼܢܝ. ܪܐܬ ܗܼܘܐ ܡܼܢ ܕܚܠܼܬܗ. ܐܝܿܟܘ ܡܠܟܟ ܗ̄ ܐܡܿܪ ܥܠ ܫܐܘܿܠ. ܡܟܝܼܠ ܠܐ ܢܩܘܼܡ ܗ̄ ܠܐ ܡܫܼ̣ܚ ܠܡܩܼܡ ܩܕܡ ܡܪܕܘܼܬܐ ܕܐܬܿܝܐ ܥܠܘܗܝ ܐܝܼܬ̄ܘ ܒܪܐ. ܡܼܢ ܝܕ ܫܝܘܿ ܗ̄ ܐܬܘܿܪ ܐܝܼܬܝܗܿ ܕܒܠܥܼܬ݀ ܐܢܘܿܢ ܐܝܟ ܫܝܘܿܠ ܠܡܝܼ̈ܬܐ. ܫܝܘܿ ܕܝܢ ܘܡܿܘܬܐ ܠܡܠܟܗܿ ܕܐܬܘܿܪ ܩܿܪܐ. ܒܘܼܝܐܐ ܛܿܫܐܼ ܗ̄ ܐܝܟ ܗ݀ܘ ܕܢܒܝܐ ܚܿܠܛ ܢܦܫܼܗ ܥܡܼܗܘܿܢ. ܒܘܼܝܐܐ ܩܿܪܐ ܠܡܦܼܩܢܐ ܕܗܿܠܝܢ ܫܘܼܘ̈ܕܝܐ ܕܠܥܒܿܕ̈ܐ. ܗܿܢܐ ܠܡ ܒܘܼܝܐܐ ܕܐܫܼܬܘܕܝܼ ܐܠܗܐ ܕܥܿܒܕ ܠܢ ܒܦܘܼܢܝܐ.","english":"Again, \"I will set you in the pastures of the land of the kingdom.\" Again, \"I will set you in the land of the kingdom,\" as if it gave you all good things, like the days of the festivals which you commanded through Moses to celebrate in Gilad. The altars, are they not withered and cut off? And your altars, when they dry up, the streams are scattered and die. So also your altars, when you are desolated, they become dry and remain without sacrifices. Gilad is twofold: there are those that dwell in water and those on dry land, like frogs and lizards. And the beaver likewise is a hedgehog. And Jacob fled from before him, receiving a covering so that he would not take a wife from the same family. And he guarded his face and was cautious in the desire of his heart. And in the reeds he went up, the likeness of Jacob, in two camps he went up with a sword. So also for these who are with him, he was careful and went up with them by the hand of Moses and Aaron, according to the covenant which he made with their fathers. 93. When he was speaking, he was ruling, so that there would be a placing of the head in place of his blasphemy, and his evil speech, not when God was speaking on Mount Sinai. He was trembling from his fear. \"Where is your king?\" he said concerning Sheol. Hence he does not stand, he is not able to stand before the rebellion that came upon him, that is, the son. With the hand of the demon, he brought forth Assyria, which swallowed them like Sheol swallows the dead. He calls the demon and death the king of Assyria. \"A covenant\" is hidden, like the one who mingles himself with them. He calls \"covenant\" the departure of these covenants of the servants. This is why God made a covenant with you in the sanctuary.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܠܥܕ","severity":"info","text":"Gilad (Gilead) is the Transjordanian region; Bar Salibi here connects the biblical place to the festivals ordained through Moses, likely referencing Numbers 28–29.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܘܼܪ̈ܕܥܐ ܘܣܪ̈ܛܢܐ","severity":"info","text":"The mention of frogs and lizards as inhabitants of Gilad may allude to the plagues of Egypt (Exod 8:1–15) or to Levitical purity lists (Lev 11:29–30).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܣܛܘܪܝܘܿܢ","severity":"info","text":"The beaver (castor) is equated with a hedgehog, reflecting a common ancient natural-historical confusion; Bar Salibi may draw on Physiologus traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܨ̄ ܕܝܓ̄","severity":"info","text":"The numeral 93 (ܨ̄ ܕܝܓ̄) marks a new section, likely a verse or thematic division in the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܫܝܘܿ","severity":"info","text":"Bar Salibi identifies the demon (šēḏā) with the king of Assyria and with death, reflecting a Syriac exegetical tradition that demonizes Assyrian power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܘܼܝܐܐ","severity":"caution","text":"The term 'covenant' (būyā'ā) is used in a double sense: a hidden pact and the departure of servants' covenants; the syntax is ambiguous, possibly corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'your altars' shifts between Israelite and pagan cults; the identity of 'the son' in the rebellion passage is unclear.","The phrase 'placing of the head in place of his blasphemy' may be a textual corruption or a cryptic reference to a punishment."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"ܕܫܥܬܐ ܛܿܫܐܼ ܐܘܟܝܼܬ ܡܛܫܼܝ ܘܠܐ ܚܿܙܐ ܐܢܼܐ ܠܗ. ܡܛ݀ܠ ܕܗܘܼ ܒܝܬ ܚ̈ܝܐ ܢܦܼܪܘܿܫ ܗ̄ ܢܐܼܬܐ ܐܬܘܿܪܝܐ ܘܢܦܼܪܘܿܫ ܠܫܒܼ̈ܛܐ ܚܕ ܡܼܢ ܚܕ. ܪܡܿܙ ܥܠ ܚܪܡܘܼܬܐ ܕܒܗܿ ܐܬܚܫܼܚܘ ܠܘܼܩܒܠܗܘܿܢ ܐܬܘܼܪ̈ܝܐ. ܕܒܕܪܘ ܐܢܘܿܢ ܒܕܘܼܟ̈ܝܬܐ ܡܦܪ̈ܫܬܐ ܕܠܐ ܢܬܼܒܝܐܘܢܿ ܒܚܕ̈ܕܐ. ܬܐܼܬܐ ܡܕܢܚܐ ܗ̄ ܡܿܘܕܥ ܥܠ ܡܣܡ ܒܪܝܼܫܐ ܕܐܬܿܐ ܥܠ ܐܬܘܪ̈ܝܐ. ܐܡܿܪ ܕܬܐܼܬܐ ܥܠ ܐܬܘܪ̈ܝܐ ܡܫܪܝܼܬܐ ܕܒܒ̈ܠܝܐ ܐܝܟ ܪܘܼܚܐ ܕܫܘܼܒܐ ܕܿܐܬܝܐ ܡܼܢ ܡܕܒܪܐ܆ ܨ܆ ܕܝܕ̄ ܐܬܼܦܢܝܼ ܝܼܣܪܐܝܠ ܗ̄ ܩܿܪܐ ܠܗܘܿܢ ܠܘܿܬ ܬܝܿܒܘܼ̄. ܐܬܼܦܢܝܼ ܗ̄ ܐ݀ܦܢ ܗܿܫܐ ܕܐܬܪܕܝܿܬ ܒܕܐܝܟ ܗܿܠܝܢ ܚܘܪܐ ܡܬܼܦܢܝܿܢܘܼܬܐ ܕܙ݀ܕܩܐ. ܣܒܘ ܠܥܝܟܘܿܢ ܡ̈ܠܼܐ ܗ̄ ܗܼܘܝܬܘܿܢ ܛܥܝܼܢܝܼܢ ܐܢܬܘܿܢ ܡ̈ܠܼܐ ܕܬܫܼܒ̄ܘܚ ܘܕܬܘܕܝܼܬܐ ܕܡܿܩܪܒܝܼܢ ܐܢܬܘܿܢ ܠܐܠܗܐ ܚܠܦ ܓܘܼܕ̈ܦܐ ܕܡܢܼܩܕܝܼܡ ܥܠܘܗܝ ܫܡܼܪܬܘܿܢ. ܐܬܘܿܪܝܐ ܠܐ ܢܦܼܪܩܢ ܗ̄ ܠܐ ܡܣܼܬܢܩܝܼܢ ܐܢܬܘܿܢ ܡܛ݀ܠ ܕܒܐܠܗܐ ܐܬܓܼܘܣܢܢ. ܘܢܦܼܪܥܘܢܼ ܐܝܟ ܓܦܼܬܐ ܗ̄ ܐܝܟ ܓܦܼܬܐ ܗ̄ ܒܢ̈ܝܐ ܣܓܝ̈ܐܐ ܢܘܠܕܘܢܿ. ܐܝܟ ܚܡܪܐ ܕܠܒܼܢܢ ܗ̄ ܢܗܼܘܐ ܗܢܝܼ ܘܪܚܝܼܡ ܥܘܼܗܕܢܗܘܿܢ ܥܗܠ ܟ݀ܠ ܐܢܫ ܐܝܟ ܕܗܢܝܼ ܪܝܼܚܗ ܘܛܥܡܗ ܕܚܡܪܐ ܕܛܘܼܪ ܠܒܢܢ. ܐܢܿܐ ܡܟܟܬܗ ܗ̄ ܐܢܿܐ ܠܡ ܡܟܿܟܬܗ ܒܥ݀ܩܬܐ ܕܫܒܼܝܐ ܘܐܢܿܐ ܥܒܕܿܬܗ ܫܒܝܼܚܐ ܗܿܫܐ. ܡܛ݀ܠ ܕܚܙܝܿܬ ܬܝܿܒܘܼܬܗ. ܐܝܟ ܩܛܝܼܪܩܐ ܥܒܝܼܛܐ ܗ̄ ܒܪܘܼܬܐ ܠܘܼܙܐ ܢܗܼܘܐ ܠܡ ܡܥܕܢ ܒܥܘܼܒܛܐ ܕܛܒ̈ܬܐ ܒܕܡܘܼܬ ܩܛܝܼܪܩܐ ܕܣܒܝܼܣ ܘܥܒܝܼܛ ܒܛܪ̈ܦܐ ܘܦܐܪ̈ܐ܀ ܫܠܼܡ ܣܘܼܥܢܝܐ ܕܗܘܼܫܥ ܢܒܝܐ܀","english":"The hour hides, it conceals and does not see its sign. Because the house of life was separated, the Assyrian sign came and separated the tribes one from another. It hinted at the excommunication by which the Assyrians were provoked against him. For they placed him in separate places so that they would not be mixed together. The sign of the east makes known concerning the placing of a head that came upon the Assyrians. It says that a camp of Babylonians came upon the Assyrians like a spirit of return that comes from the desert. 90. \"Ephraim called them to repentance.\" Ephraim now turns, for he was driven away, like those white ones, the turning of righteousness. \"Take your words, you were erring, you words of praise and thanksgiving that you offer to God instead of the blasphemies that you previously uttered against him.\" The Assyrians did not spare, they did not leave you, because they were armed with God. And they repaid like a vine, like a vine that bore many children. Like wine that intoxicates, it became sweet and beloved, its memory entering every man, like the scent and taste of the wine of Mount Lebanon. \"I humbled her, I did not humble her in the yoke of captivity, and I made her glorious now.\" Because I saw her repentance. Like a thick walnut tree, it became for you a nut tree, to give fruit in the abundance of goods, in the form of a walnut tree that is thick and dense with leaves and fruits. The end of the discourse of the prophet Hosea.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܬܘܿܪܝܐ","severity":"info","text":"The term ܐܬܘܿܪܝܐ (ʾātōrāyē) is ambiguous, meaning either 'Assyrians' or 'Syrians' in Syriac. Bar Salibi likely refers to the Assyrian conquerors of the northern kingdom, consistent with the biblical context of Hosea.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephraim called them to repentance","severity":"info","text":"The phrase 'Ephraim called them to repentance' echoes Hosea 14:1-2, where Ephraim (the northern kingdom) is rebuked for apostasy. Bar Salibi interprets this as a call to return from idolatry.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"wine of Mount Lebanon","severity":"info","text":"The 'wine of Mount Lebanon' (ܚܡܪܐ ܕܛܘܼܪ ܠܒܢܢ) was a prized vintage in late antique Syriac literature, often symbolizing abundance and divine favor. Bar Salibi uses it to illustrate the sweetness of repentance.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"90","severity":"info","text":"The number '90' in the English draft likely marks a section division in the Syriac manuscript, possibly a folio or column number. It does not correspond to a biblical chapter or verse.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"the hour hides, it conceals and does not see its sign","severity":"caution","text":"The opening clause is syntactically ambiguous in Syriac: ܕܫܥܬܐ ܛܿܫܐܼ ܐܘܟܝܼܬ ܡܛܫܼܝ ܘܠܐ ܚܿܙܐ ܐܢܼܐ ܠܗ. The subject of 'hides' and 'conceals' may be the 'hour' or an implied divine agent. The translation follows the former reading.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"thick walnut tree","severity":"info","text":"The walnut tree (ܩܛܝܼܪܩܐ) metaphor for Israel's restoration appears in earlier Syriac exegesis, e.g., in Ephrem's commentaries, where it symbolizes resilience and fruitfulness after hardship.","cites":[{"key":"ed:dsc-246","label":"source edition: Literal Commentary on Hosea","url":"https://syriaccorpus.org/246"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the house of life' (ܒܝܬ ܚ̈ܝܐ) is unclear; it may refer to the temple, the kingdom of Israel, or a spiritual community.","The phrase 'like those white ones' (ܐܝܟ ܗܿܠܝܢ ܚܘܪܐ) is obscure; it may refer to white garments of repentance or a specific group (e.g., Nazirites).","The number '90' is not explained in the manuscript; it may be a scribal insertion or a marginal note."],"confidence":"medium","notes":[]}]}