{"slug":"dsc-247","id":"syriac:dsc:dsc-247","title":"Literal Commentary on Joel","author":"Dionysius bar Salibi","genre":"commentary","date":"Mid-12th century","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:25Z","cost_usd":0.005689},"source":{"registry_id":"syriac:dsc:dsc-247","work_id":"dsc-247","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/247"},"stats":{"passages":8,"english_words":2465,"coptic_letters":0,"commentary_units":45,"commentary_kinds":8,"derived_notes":1,"ambiguities":17,"work_notes":5,"external_links":6,"timeline":6},"summary":{"work":"dsc-247","abstract":"Dionysius bar Salibi's Literal Commentary on Joel is a continuous lemmatic gloss on the Book of Joel, written in Syriac within the West Syriac exegetical tradition. Likely composed in the late 12th to early 13th century, it survives in a single manuscript witness without a colophon. The commentary interprets Joel's prophecy literally, aligning the prophet with the eighth-century context of Isaiah and Hosea, and connects Joel's locust imagery to the Assyrian king Sennacherib. It also links Joel's prophecy to eschatological traditions, such as the 'house of Gog,' reflecting Syriac apocalyptic thought. The work was used for liturgical and catechetical instruction in the Syriac Orthodox tradition.","historical_context":"Dionysius bar Salibi flourished in the late 12th to early 13th century, likely in the Syriac Orthodox community of the Middle East, possibly in the region of Edessa or Antioch. The commentary reflects the West Syriac exegetical tradition, which emphasized literal interpretation and often integrated historical and eschatological themes. The single manuscript witness suggests limited circulation, and the lack of a colophon leaves the exact date uncertain. Bar Salibi's work was part of a broader Syriac Orthodox effort to produce commentaries on biblical books for liturgical and catechetical purposes, though Joel was less frequently commented on than the Major Prophets. The commentary's alignment of Joel with eighth-century prophets like Isaiah and Hosea reflects traditional Syriac chronology, while its eschatological references to Gog (cf. Ezekiel 38–39) connect to Syriac apocalyptic literature.","significance":"This commentary is a key witness to the West Syriac exegetical tradition and its approach to the Minor Prophets. It demonstrates how Syriac Orthodox scholars integrated historical, literal, and eschatological interpretations, linking Joel's prophecy to contemporary concerns like Assyrian invasions and apocalyptic expectations. Its survival in a single manuscript highlights the fragility of Syriac literary heritage.","timeline":[{"date":"Late 12th–early 13th c.","event":"Composition of Dionysius bar Salibi's Literal Commentary on Joel (no colophon; date inferred from his floruit)."},{"date":"8th c. BCE","event":"Traditional dating of the prophet Joel (as per Bar Salibi, aligning with Isaiah and Hosea)."},{"date":"4th–5th c.","event":"Formation of the Peshitta Old Testament, the Syriac Bible used by Bar Salibi."},{"date":"6th–7th c.","event":"Development of West Syriac exegetical traditions, including lemmatic commentaries."},{"date":"13th c.","event":"Probable copying of the sole surviving manuscript of the commentary."},{"date":"Modern","event":"Edition of the Syriac text without translation or apparatus."}],"relations":[{"work":"Peshitta of Joel","relation":"Base text for the commentary; Bar Salibi glosses the Peshitta lemmata.","key":"","label":null,"url":null},{"work":"Commentary on the Minor Prophets by Dionysius bar Salibi","relation":"Part of a larger series of commentaries on the Minor Prophets by the same author.","key":"","label":null,"url":null},{"work":"Ezekiel 38–39","relation":"Source for the eschatological 'house of Gog' motif used by Bar Salibi.","key":"","label":null,"url":null},{"work":"Isaiah and Hosea","relation":"Prophets with whom Bar Salibi chronologically aligns Joel.","key":"","label":null,"url":null},{"work":"Syriac apocalyptic literature","relation":"Context for Bar Salibi's eschatological interpretation of Joel.","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:Book of Joel","label":"Book of Joel","url":"https://en.wikipedia.org/wiki/Book_of_Joel","reason":"Biblical book commented upon."},{"key":"wikipedia:Peshitta","label":"Peshitta","url":"https://en.wikipedia.org/wiki/Peshitta","reason":"Syriac Bible version used in the commentary."},{"key":"wikipedia:Syriac Orthodox Church","label":"Syriac Orthodox Church","url":"https://en.wikipedia.org/wiki/Syriac_Orthodox_Church","reason":"Community that preserved and used the commentary."},{"key":"wikipedia:Gog and Magog","label":"Gog and Magog","url":"https://en.wikipedia.org/wiki/Gog_and_Magog","reason":"Eschatological figures referenced in the commentary."},{"key":"ed:dsc-247","label":"Manuscript witness (DSC 247)","url":"https://syriaccorpus.org/247","reason":"Primary source for the commentary's text."}],"cautions":["The exact date of composition is uncertain; no colophon survives, and the date is inferred from Bar Salibi's floruit (late 12th–early 13th c.).","The commentary survives in a single manuscript witness; variant readings or marginalia that may affect interpretation are not recorded in the edition.","The edition provides no translation or apparatus; readers without Syriac must rely on an English draft that may not capture all exegetical nuances.","Bar Salibi's chronological alignment of Joel with eighth-century prophets (Isaiah, Hosea) is not supported by modern scholarship, which often dates Joel later."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000555,"generated":"2026-11-15T01:18:01Z"},"checks":{"work":"dsc-247","status":"pass","blocking":[],"warnings":[],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":45,"english_words":2465,"source_letters":7044,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The commentary is structured as a continuous lemmatic gloss on the Book of Joel, typical of the West Syriac exegetical tradition.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Dionysius bar Salibi flourished in the late 12th to early 13th century; this commentary likely dates to that period, though no explicit colophon survives in the edition.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text is preserved in a single manuscript witness; variant readings or marginalia that may affect interpretation are not recorded in this edition.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Bar Salibi’s commentaries were used in the Syriac Orthodox tradition for liturgical and catechetical instruction, though Joel is less frequently cited than the Major Prophets.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no translation or apparatus; readers without Syriac must rely on the English draft supplied separately, which may not capture all exegetical nuances.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 8 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":8},"term_index":[],"citations":{"ed:dsc-247":{"label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}},"segments":[{"i":1,"ref":"p1","source":"ܦܘܼܫܩܐ ܕܢܒܝܘܼܬܗ ܕܝܘܿܐܝܠ ܢܒܝܐ ܣܘܼܥܪܢܐܝܼܬ\nܬܘܼܒ ܦܘܼܫܩܐ ܕܢܒܝܘܼܬܗ ܕܝܘܿܐܝܠ ܢܒܝܐ ܣܘܼܥܪܢܐܝܼܬ ܒܙܒܼܢܐ ܕܐܫܥܝܐ ܘܗܘܼܫܥ ܐܝܼܬܘ ܗܼܘ ܝܘܿܐܠ ܘܐܦ ܗܼܘ ܡܬܼܢܒܐ ܨܪܝܼܟܘܼܬܐ ܕܡܕܿܪܟܐ ܠܥܡܐ ܒܫܼܒܝܐ ܘܡܬܼܢܒܐ ܥܠ ܦܘܼܢܝܐ ܘܡܐܬܝܼܬܐ ܕܒܝܬ ܓܘܿܓܝ ܨ̄܆ ܩܕܡܝܐ ܦܬܓܼܡܗ ܕܡܪܝܐ ܕܗܼܘܐ ܗ̄ ܡܫܿܘܕܥ ܒܝܕ ܪܘܼܫܡܐ ܗܿܢܐ ܕܠܐܚܪܝܼܢ ܡܟܿܢܫܐ ܢܒܝܘܼܬܗ ܒܗ݀ܝ ܕܠܐ ܐܡܼܪ ܥܠܝ ܐܠܐ ܕܗܼܘܐ ܥܠ ܝܘܿܐܝܠ. ܦܬܓܼܡܐ ܠܓܠܝܢܐ ܩܿܪܐ. ܫܡܥܼܘ ܗܿܕܐ ܗ̄ ܡܛ݀ܠ ܕܡܗܝܡܝܿܢܘܼܬܐ ܣܿܓܝܐܬܐ ܚܘܝܼܬܘܢ ܥܕܡܐ ܠܗܿܫܐ. ܨܘܼܬܘ ܘܫܡܼܥܘ ܐܝܿܠܝܢ ܕܥܬܝܼܕ̈ܢ ܠܡܼܐܬܐ ܥܠܝܟܘܿܢ. ܘܐܫܬܼܥܘ ܥܠܝܗܿ ܠܒܢ̈ܝܟܘܿܢ ܘܒܢܝ̈ܝܟܘܢ ܠܒܢܝ̈ܗܘܿܢ ܗ̄ ܡܛ݀ܠ ܕܩܫ̈ܝܢ ܗܿܠܝܢ ܕܒܙܒܼܢܐ ܗܿܢܐ ܐܬ̈ܝܢ ܥܠܝܟܘܿܢ. ܙ݀ܕܩ ܕܬܫܼܬܥܘܢ ܐܢܝܢ ܠܒܢܝ̈ܟܘܿܢ. ܕܟܒܪ ܒܝܕ ܫܡܼܥܐ ܩ݀ܢܝܢ ܬܘܼܪܨܐ. ܡܕܡ ܕܐܘܬܼܪ ܡܿܫܘܼܛܐ ܠܬܘܠܥܐ ܕܡܿܐ. ܘܟܕ ܢ݀ܦܠ ܥܠ ܐܪܥܐ ܠܘ ܠܟܿܠܗܘܿܢ ܙܪ̈ܥܐ ܡܚܿܒܠ ܐܠܐ ܠܡܢܼ̈ܘܿܢ ܐܟܿܠ ܘܡܼܢܗܘܿܢ ܫܿܒܩ ܘܒܗܿܢܐ ܕܡܼܝܗ ܢܒܝܐ ܠܬܓܠܬܦܠܣܪ ܡܠܟܐ ܕܐܬܘܿܪ ܕܩܠܝܼܠ ܫܒܼܐ ܡܼܢ ܥܡܐ. ܩܡܨܐ ܦܪܚܐ. ܫܠܡܢܥܣܪ ܕܝܬܝܼܪ ܐܚܼܪܒ. ܙ݀ܚܠܐ ܩܿܪܐ ܠܩܡܨܐ ܫܦܘܼܦܐ ܕܥܕܟܝܼܠ ܠܐ ܦܪܚ ܘܕܡܝܗ ܒܗ ܠܣܢܚܪܝܼܒ ܕܐܚܼܪܒ ܝܬܝܼܪ ܡܼܢ ܕܩܕܡܘܗܝ. ܨܪܨܘܪܐ. ܥܘܼܩܣܐ ܡܕܡ ܐܝܼܬ ܠܗ ܘܟܕ ܡܿܚܐ ܠܥܩܼܪܐ ܕܐܝܼܠܢܐ ܒܪ ܫܥܬܗ ܝܿܒܫ ܘܒܐܪܥܐ ܡܗܿܠܟ ܘܕܡܝܼ ܒܗܿܢܐ ܠܢܿܒܘܼܟܕܢܨܪ ܕܓܡܝܼܪܐܝܼܬ ܐܚܼܪܒ ܠܥܡܐ. ܡܛ݀ܠ ܕܥܡܐ ܣܠܼܩ ܗ̄ ܐܝܟ ܕܡܼܢ ܦܪܨܘܿܦ ܐܠܗܐ ܐܡܿܪ ܒܝܕ ܚܕ ܥܡܐ ܐܡܿܪ ܥܠ ܐܬܘܼܪ̈ܝܐ. ܘܒܒܠ̈ܝܐ. ܥܒܕܝ ܓܦܼܬܝ ܗ̄ ܓܦܼܬܐ ܟܿܠܗ ܥܡܐ܀ ܘܬܬܐ ܪܘܪ̈ܒܢܐ ܕܦܫܼܚܘ ܐܢܘܿܢ ܠܐܬܘܼܪ̈ܝܐ ܘܝܼܒܫܼܘ ܣܘܟ̈ܝܗܘܿܢ. ܐܚܪ̈ܢܐ ܓܦܼܬܐ ܥܣܪܐ ܫܒ̈ܛܝܼܢ.","english":"The interpretation of the prophecy of Joel the prophet, literally.\n\nAgain, the interpretation of the prophecy of Joel the prophet, literally, at the time of Isaiah and Hosea, was Joel. And also that prophecy is necessary to remind the people of captivity, and it prophesies concerning the coming of the house of Gog. The first word of the Lord, which was made known through this sign, that at the end his prophecy is hidden, in that he did not speak concerning himself, but concerning Joel. The word is clearly read: \"Hear this,\" because many faithful have shown until now. \"Listen and hear those things that are about to come upon you. And be stirred concerning them, your hearts and your sons, your sons' hearts,\" because these harsh things that at this time come upon you. It is right that you be stirred, your hearts, because through hearing, a true order is established. Something that remains is a scourge for the worm of water. And when it falls upon the earth, it does not destroy all seeds, but eats the fruits and leaves the plants. And in this, the prophet compares Sennacherib, king of Assyria, who quickly took the people captive. The locust is a flying thing. Shalmaneser destroyed more. The caterpillar is called a locust, a creeping thing that has not yet flown, and in this it is compared to Sargon, who destroyed more than those before him. The cankerworm has a sting, and when it strikes the root of a tree, it dries up immediately and walks on the earth, and in this it is compared to Nebuchadnezzar, who completely destroyed the people. Because the people went up like a multitude, as if one person, God spoke through one people; he spoke concerning the Assyrians and Babylonians. \"My servants, my branches,\" the whole people are branches. And the great figs that ripened for the Assyrians, and their branches dried up. Other branches, the ten tribes.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܘܼܫܩܐ ܕܢܒܝܘܼܬܗ ܕܝܘܿܐܝܠ ܢܒܝܐ ܣܘܼܥܪܢܐܝܼܬ","severity":"info","text":"The opening rubric identifies the work as a literal (ܣܘܼܥܪܢܐܝܼܬ) interpretation of Joel’s prophecy, establishing the genre as a straightforward commentary.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܙܒܼܢܐ ܕܐܫܥܝܐ ܘܗܘܼܫܥ","severity":"info","text":"Bar Salibi places Joel in the time of Isaiah and Hosea, a chronological claim that aligns Joel with the eighth-century prophets, though modern scholarship often dates Joel later.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܡܨܐ","severity":"info","text":"The Syriac ܩܡܨܐ (qamṣā) is glossed as ‘locust’ and compared to the Assyrian king Sennacherib, illustrating the prophet’s use of insect imagery for invading armies.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܡܥܼܘ ܗܿܕܐ","severity":"info","text":"The phrase ‘Hear this’ echoes Joel 1:2 (Peshitta), where the prophet calls the people to listen to the word of God, a common prophetic summons.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܝܬ ܓܘܿܓܝ","severity":"info","text":"Bar Salibi interprets Joel’s prophecy as foretelling the ‘house of Gog,’ linking it to eschatological traditions (cf. Ezekiel 38–39) and Syriac apocalyptic thought.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܒܕܝ ܓܦܼܬܝ","severity":"caution","text":"The phrase ‘My servants, my branches’ is ambiguous: it may refer to the ten lost tribes or to the faithful remnant; Bar Salibi takes it as the whole people, but the text allows both readings.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the ‘house of Gog’ is not specified as a historical or eschatological figure; Bar Salibi treats it as a prophecy of future invasion.","The phrase ‘my servants, my branches’ could refer to the ten tribes or to the entire people; the commentary opts for the latter."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܘܬܬܐ ܒܢ̈ܝ ܝܼܗܘܼܕܐ. ܥܒܼܪ ܣܡܝܼܕܐ ܗ̄ ܡܼܢ ܟܕܘܼ ܐܦܿܢ ܡܼܢ ܚܘܪܒܩܢܐ ܐܠܗܿܝܐ ܕܫܥܬܐ ܐܝܼܬܘܗܝ ܐܠܐ ܥܒܝܼܪ ܗܼܘ ܡܼܢ ܟܕܘܼ\nܘܩܕܫܼܘ ܨܘܡܐ ܗ̄ ܒ݀ܥܐ ܕܢܠܦܼ ܐܢܘܿܢ ܕܡܿܢܐ ܢܥܒܼܕܘܢܼ. ܩܕܫܼܘ ܗ̄ ܦܪܘܿܫܘ ܢܦܫܼ̈ܬܟܘܿܢ ܠܘܿܬ ܨܘܡܐ ܡܬܼܐܡܪܐ ܕܩܕܡ ܕܢܐܼܬܐ ܐܬܘܿܪܝܐ. ܫܕܪ ܚܙܩܝܐ ܠ̈ܘܝܐ ܠܥܣܪܐ ܫܒ̈ܛܝܼܢ ܩܕܡ ܕܢܬܼܚܪܒܘܢܿ. ܘܩܼܪܘ ܫܝܼܦܘܼܪܐ ܒܩܘܼܪ̈ܝܐ ܘܒܡܕܝܼ̈ܢܬܐ. ܘܐܬܟܼܢܫܘ ܓܒܪ̈ܐ ܘܢܫ̈ܐ ܘܐܬܼܘ ܠܗܝܠܟܐ ܕܒܐܘܿܪܫܠܡ. ܘܥܒܼܕܘ ܒܥܘܿܬܐ ܚܪܝܼܦܬܐ܇ ܐܘܼܗܿ ܠܝܘܡܐ ܕܩܪܝܼܒ ܗܼܘ ܝܘܡܐ ܗ̄ ܝܡܐ ܒܝܼܫܐ ܩܪܝܼܒ ܠܡܐܼܬܐ ܒܦܣܿܩܐ ܕܡܼܢ ܐܠܗܐ. ܗܿܐ ܠܘܼܩܒܠ ܥܝܢ̈ܝܢ ܗ̄ ܗܿܫܐ ܡܼܢ ܩܕܡ ܕܢܐܼܬܐ ܝܘܡܐ ܗܿܘ ܒܥܝ̈ܢܝܢ ܟܕ ܚܿܙܝܢܢ ܕܥܒܪ̈ܢ ܡܐܟ̈ܠܬܐ ܡܼܢ ܒܝܬܗ ܕܡܪܝܐ ܡܼܢ ܥܠܬ݀ ܟܦܼܢܘܼܬܐ ܘܡܓܙܝܘܼܬܐ. ܘܛܘ̈ܝ ܡܘܼܫ̈ܚܐ ܗ̄ ܐܬܚܼܪ̈ܟܝ ܐܝܟ ܕܒܢܘܼܪܐ ܡܼܢܟܦܼܢܐ ܕܐܪܕܟ ܐܢܝܢ. ܡܘܼܫ̈ܚܐ ܠܥܓܠ̈ܬܐ ܐܘܟܝܼܬ ܐܪ̈ܘܢܝܬܐ ܫܡܼ̈ܝܢܬܐ ܡܫܿܡܗ. ܐܟܠܼܬ݀ ܢܘܼܪܐ ܗ̄ ܐܬܐܟܼܠ̈ܝ ܐܝܟ ܕܒܢܘܼܪܐ ܒܝܕ ܫܘܒܐ ܟ݀ܠܗܝܢ ܕܘܼ̈ܟܝܬܐ ܟܗܝܼ̈ܢܬܐ. ܕܝܪ̈ܐ ܩܿܪܐ ܠܕܘܼܟ̈ܝܬܐ ܕܚܡܝܼܪ ܒܗܝܢ ܥܒܘܼܪܐ ܘܦܐܪ̈ܐ ܘܡܪܥܝܼܬܐ ܘܦܕ̈ܢܐ ܨ̄܆ ܬܪܝܢ܆ ܘܩܼܪܒ ܗ̄ ܡܼܢ ܟܕܘܼ ܒܚܘܼܪܩܢܐ ܐܠܗܿܝܐ. ܐܝܟ ܫܦܼܪܐ ܗ̄ ܐܟܙܼܢܐ ܕܫܦܼܪܐ ܟܕ ܥܠ ܐܪܥܐ ܡܬܼܦܪܣ. ܘܠܝܬ ܕܘܼ̣ܬܐ ܕܠܐ ܡܬܼܦܪܣ ܥܠܝܗܿ ܗܿܟܢ ܐܦ ܥܡܐ ܕܐܬܘܼܪ̈ܝܐ ܥܠ ܟܿܠܗܿ ܐܪܥܟܘܿܢ ܡܬܼܦܪܣ. ܩܕܡ̄ܘ ܐܟܿܠܐ ܢܘܼܪܐ ܗ̄ ܒܕܡܘܼܬ ܢܘܼܪܐ ܘܫܠܗܒܝܼܬܐ ܠܟܿܠ ܢܘܩܕ. ܐܝܟ ܦܪܕܝܣܐ ܕܥܕܢ ܗ̄ ܩܕܡ ܚܪܒܗܼ. ܐܪܥܐ ܟܗܝܼܢܐ ܘܡܥܕܢܐ ܒܥܿܡܘܼܪ̈ܐ ܘܒܢܨܒ̈ܬܐ. ܘܡܼܢ ܒܿܬܒ ܕܥܿܐܠ ܠܗܿ ܚܪܒܐ ܐܝܟ ܡܕܒܪܐ.","english":"And the house of Judah passed over. It was a sudden passing, not with a sword, nor with a divine punishment of the hour, but it was a passing with a sword and they sanctified a fast, a petition that they might learn what they should do. They sanctified, they separated their souls for the fast that is said before the coming of the Assyrian. Hezekiah sent Levites to the ten tribes before they were destroyed. And they sounded the trumpet in the villages and cities. And men and women gathered and came to the temple of Jerusalem. And they made a sharp petition. Woe to the day that was near! That day was a bad sea, near to coming in the decree of God. Behold, opposite the eyes, now, before that day comes, with eyes, when they see that the locusts have passed from the house of the Lord, because of famine and nakedness. And the good fruits were delayed, like a fire of famine that burns the trees. Fruits for the calves, likewise for the beasts of the field, are called heavenly. The fire was eaten, like a fire by the mouth of all the dark places. The dwellings call to the places where grain, fruits, pasture, and herds are stored. And the sword approached with a divine punishment. Like a garment, the appearance of the garment when it spreads over the earth. And there is no place that is not spread over it. Thus also the people of the Assyrians spread over all your land. The fire preceded, like a fire and a flame to all the firewood. Like a paradise that was before its destruction. The land was dark and desolate of inhabitants and of plants. And when the sword entered it, it was like a desert.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܒܼܪ ܣܡܝܼܕܐ","severity":"info","text":"The phrase ܥܒܼܪ ܣܡܝܼܕܐ (ʿbar semīdā) means 'a sudden passing' or 'an abrupt crossing,' emphasizing the unexpected nature of the event.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܙܩܝܐ","severity":"info","text":"Hezekiah (ܚܙܩܝܐ) is the king of Judah (c. 715–686 BCE), whose reign involved Assyrian threats and religious reforms; his sending of Levites reflects biblical accounts (2 Chronicles 29–30).","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܩܼܪܒ ܗ̄ ܡܼܢ ܟܕܘܼ ܒܚܘܼܪܩܢܐ ܐܠܗܿܝܐ","severity":"info","text":"The phrase 'the sword approached with a divine punishment' echoes Joel 2:25 (Syriac Peshitta), where divine judgment is described as a sword.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܦܪܕܝܣܐ ܕܥܕܢ ܗ̄ ܩܕܡ ܚܪܒܗܼ","severity":"info","text":"The comparison of the land to a paradise before its destruction parallels the Eden narrative in Genesis, a common typology in Syriac exegesis.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from direct interpretation to a narrative recounting of Hezekiah’s actions and the Assyrian threat, serving as a historical exemplum for Joel’s prophecy.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the house of Judah' passing over is ambiguous: it may refer to the northern tribes or a specific group; the reading taken is the southern kingdom of Judah.","The phrase 'the sword approached with a divine punishment' could be read as a literal sword or a metaphor for divine judgment; the reading taken is metaphorical."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܐܝܟ ܚܙܼܘܐ ܕܪ̈ܟܫܐ ܗ̄ ܠܘ ܚܙܼܘܐ ܗܿܘ ܫܚܝܼܡܐ ܐܠܐ ܐܝܟ ܪ̈ܟܫܼܐ ܗܿܘ ܚܠܝܼܨܐ. ܐܝܟ ܦܪ̈ܫܐ ܗ̄ ܘܠܘ ܐܢܫ̈ܐ ܐܢܘܿܢ ܫܦܼ̈ܠܐ ܐܠܐ ܦܪ̈ܫܐ ܐܢܘܿܢ ܓܒܼ̈ܝܐ. ܘܐܝܟ ܩ݀ܠܐ ܕܡܪܟܒܼܬܐ ܗ̄ ܩܿܢܝܢܼ ܠܡ ܡܪ̈ܟܒܬܐ ܕܩܫ̈ܝܢ ܘܢܩ̈ܫܢ ܥܠ ܪ̈ܝܼܫܝ ܛܘܼܪ̈ܐ ܘܠܐ ܡܬܼܬܒܪ̈ܢ. ܕܡܢ̈ܗܙܢ ܗ̄ ܡܫܘܪ̈ܢ ܘܢܩ̈ܫܢ ܠܚܕ̈ܕܐ. ܘܟ݀ܠ ܐܦܝܼ̈ܢ ܗ̄ ܕܝܼܣܪܐܝܼܠ. ܢܐܟܼܡ̈ܢ ܗ̄ ܡܼܢ ܕܚܠܼܬܐ ܐܝܟ ܫܘܼܚܪܐ ܕܩܪܕܐ. ܡܼܢ ܝܘܼܩܪܐ ܕܙܝܢܗܘܿܢ ܗ̄ ܐܡܿܪ ܕܡܼܢ ܝܘܼܩܪܐ ܕܒܗ ܒܙܝܢܗܘܿܢ ܡܣܿܓܝܢ ܘܕܡܿܟܝܼܢ ܒܕܩܢܛܝܼܢ ܕܕܠܡܼܐ ܠܐ ܡܿܣܩܝܼܢ ܠܪܝܼܫ ܘܠܐ ܡܿܨܠܚܝܼܢ ܒܕܠܐ ܝܿܕܥܝܼܢ ܕܐܝܿܢܐ ܫܘܼܠܡܐ ܡܕܪܟ ܠܗܘܿܢ. ܟܕ [] ܕܢܦܠܘܢܼ ܕܢܬܬܼܢܝܼܚܘܿܢ ܘܢܕܡܟܘܢ ܐܝܼܬܝܗܿ. ܘܡܼܢ ܟܘ̈ܐ ܗ̄ ܡܼܢ ܟܘ̈ܐ ܠܡ ܪ̈ܘܝܼܚܬܐ ܥܿܐܠ ܦܪܫܐ ܕܠܐ ܩܼܢܛܼܐ ܘܚܿܪܒ ܠܟܿܠ ܕܡܫܼ̣ܚ. ܡܪܝܐ ܝܗܼܒ ܩܿܠܐ ܕܝܼܠܗ ܗ̄ ܡܛ݀ܠ ܕܐܪܓܼܙ ܥܡܐ ܗܿܘܐ ܪܒ ܚܝܠܐ ܘܐܙܿܠ ܒܪܝܼܫ ܥܡܐ ܘܚܝܠܐ ܘܝ݀ܗܒ ܩ݀ܠܗ ܘܡܿܠܒܒ ܠܐܬܘܼܪ̈ܝܐ ܘܥܫܝܼܢ ܥܒܿܕܐ ܗ̄ ܒܚܝܠܐ ܥܫܝܼܢܐ ܐܦܼܩ ܠܥܒܿܕܐ ܦܬܓ̈ܡܘܗܝ ܟܿܠܗܘܿܢ ܕܩܼܕܡ ܐܡܼܪ ܒܝܕ ܢܒܝܐ ܘܡܗܿܦܟ ܒܝܼܫ̈ܬܐ ܗ̄ ܕܐܢ ܚܢܢ ܗ݀ܦܟܝܼܢܢ ܡܼܢ ܒܝܼܫ̈ܬܢ. ܒܪ ܫܿܥܬܗ ܐܦ ܗܼܘ ܡܗܿܦܟ ܠܒܝܼܫ̈ܬܐ ܕܐܬܚܼܫܚ ܥܠܝܢ. ܩܪܼܘ ܫܝܼܦܘܼܪ̈ܐ ܗ̄ ܡܠܦ ܠܗܘܿܢ ܕܒܐܝܿܢܐ ܙܢܼܐ ܢܥܒܼܕܘܢܿ ܒܥܘܿܬܐ. ܟܢܘܿܫܘ ܟܢܘܼܫ̈ܝܐ ܗ̄ ܟܢܘܿܦܘ ܥܡܐ ܟܢܘܿܫܘ ܥܠ ܢܦܬܐ ܡܬܼܐܡܪܐ ܘܥܠ ܗܿܝ ܙ݀ܕܩ ܕܢܐܼܡܪ ܚܠܼܦ ܟܢܘܿܫܘ\nܟܢܘܿܦܘ. ܩܕܫܼܘ ܥܕܬܐ ܗ̄ ܟܢܘܼܫܬܐ ܟܿܠܗ ܬܗܼܘܐ ܦܪܝܼܫܐ ܠܘܿܬ ܒܥܘܿܬܐ ܢܦܼܘܿܩ ܚܬܢܐ ܡܼܢ ܗ̄ ܢܣܼܛܘܢܼ ܗܿܠܝܢ ܕܫܿܥܬܐ ܡܼܢ ܚܕܘܼܬܐ ܕܡܫܼܬܘܼܬܗܘܿܢ ܘܠܘܿܬ ܚܫܐ ܘܬܘܿܬܐܢܣܼܬܪܗܒܘܢܼ. ܩܣܛܪܘܿܡܐ ܗ̄ ܥܠ ܓܢܒ ܬܪܥܐ ܕܒܝܬ ܩܘܼܕܫܐ.","english":"like the vision of horses—not the vision of the worn-out one, but like the horses that are strong. Like horsemen—and not foot soldiers, lowly ones, but horsemen, chosen ones. And like the sound of chariots—the chariots of the mighty ones, and they clash upon the tops of mountains and are not broken. They are accustomed to the sound of trumpets and they clash with one another. And all the faces of Israel. They are darkened with fear like the blackness of a pot. With the weight of their armor, he says that with the weight of their armor it is heavy, and they lie down in their tents, lest they not be able to raise their heads and not succeed, because they do not know what end will reach them. When [] their fall, that they will be scattered and lie down, is theirs. And with the wounds—with the wounds, for the horsemen, a wind enters, a horseman without number, and he destroys everything that he touches. The Lord gives his own voice because the people angered him; he was a great commander and went at the head of the people and the army, and gave his voice and terrified the Assyrians, and a hard deed he did with a hard force; he brought out all his words that he had previously spoken through the prophet, and he turns the evils that if they had sinned, they would turn from their evils. At that very hour, he also turns the evils that were prepared against them. They blew the trumpets—he teaches them in what manner they should perform the petition. They covered the coverings—the people covered, they covered upon the bank that was spoken of, and upon that which is right, that he says instead of \"they covered, they covered.\" They sanctified the church—the whole congregation shall be separate for the petition; go out, seal with what? They turned aside these of the hour with the joy of their drinking and to pain and to the confusion of their haste. The castrum—upon the side of the door of the sanctuary.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܝܟ ܚܙܼܘܐ ܕܪ̈ܟܫܐ","severity":"info","text":"The simile of strong horses and chosen horsemen contrasts with worn-out or lowly forces, emphasizing the Assyrian army's might before its divinely ordained defeat.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܕܫܼܘ ܥܕܬܐ","severity":"info","text":"The phrase 'they sanctified the church' uses ܩܕܫܼܘ (qaddesh) in the sense of setting apart for a sacred purpose, here the congregation for a petitionary fast.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܪܼܘ ܫܝܼܦܘܼܪ̈ܐ","severity":"info","text":"The blowing of trumpets and covering (ܟܢܘܿܫܘ) echo Joel 2:1, where a trumpet call precedes a communal fast and lament, though the Syriac text here expands the ritual details.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܩܣܛܪܘܿܡܐ","severity":"info","text":"The term ܩܣܛܪܘܿܡܐ (castrum) refers to a Roman military camp or fort; its mention here likely reflects the Assyrian siege camp, adapted into Syriac exegetical language.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܕ [] ܕܢܦܠܘܢܼ","severity":"caution","text":"A lacuna occurs after ܟܕ ('when'), marked by brackets in the Syriac; the following clause about their fall and scattering is grammatically incomplete, obscuring the exact sense.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܟܕ [] ܕܢܦܠܘܢܼ contains a lacuna; the reading assumes a temporal clause about the fall of the Assyrians, but the missing text could alter the subject or sequence.","The term ܩܣܛܪܘܿܡܐ may refer either to the Assyrian camp or to a specific location in Jerusalem; the commentary does not disambiguate."],"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":4,"ref":"p4","source":"ܛܢ ܡܪܝܐ ܒܐܪܥܗ ܗ̄ ܐ݀ܦܢ ܐܡܿܪܬ ܕܬܥܼܒܕܘܿܢ ܒܿܥܘܿܬܐ. ܐܠܐ ܝܿܕܥ ܐܢܼܐ ܕܡܼܬܬܘܝܢ ܐܢܬܘܿܢ ܥܕܡܐ ܕܡܫܼܬܒܝܢ ܐܢܬܘܿܢ. ܘܟܕ ܡܬܪܕܝܢ ܐܢܬܘܿܢ ܥܕܡܐ ܕܡܫܼܬܒܝܢ ܐܢܬܘܿܢ ܚܿܐܫܝܼܢ ܐܢܬܘܿܢ ܘܡܬܼܦܢܝܢ ܘܡܚܼܕܐ ܛ݀ܐܢ ܐܠܗܐ ܘܡܿܗܦܟ ܠܟܘܢܿ. ܘܒܕ ܗܿܢܐ ܦܣܿܩܐ ܐܝܟ ܗ݀ܘ ܕܡܼܢ ܟܕܘܼ ܚܘܼܩ ܐܠܗܐ ܥܠ ܥܡܗ. ܛܢ ܗ ܐܢܗܘܼ ܕܡܬܼܡܟܟܝܼܢ ܐܢܬܘܿܢ ܒܬܝܿܒܘܼܬܐ ܛ݀ܐܢ ܐܠܗܐ ܒܐܪܥܗ ܘܛܿܪܕ ܡܢܼܗܿ ܡܓܙܝܘܼܬܐ ܘܚܐܼܦܐ ܕܒܥܠ̈ܕܒܒܐ. ܘܠܓܪܒܝܐ ܐܕܿܚܘܿܩ ܗ̄ ܠܐܬܘܿܪܝܐ ܕܚܿܩ ܐܢܼܐ ܡܢܼ̣ܘܢܿ. ܠܐܪܥܐ ܨܗܝܼܬܐ ܗ̄ ܘܚܪܒܼܬܐ ܗ̄ ܐܕܿܚܘܿܩ ܘܐܘܿܒܕ ܠܟܿܠܗܘܿܢ ܗܿܢܘܢܿ ܕܐܬܼܘ ܥܠܝܟܘܿܢ. ܐܢ ܐܬܘܼܪ̈ܝܐ ܘܐܢ ܒܒܠ̈ܝܐ. ܘܢܦܘܼܫ̈ܢ ܡܕܝܼ̈ܢܬܗܘܿܢ ܟܕ ܫܗ̈ܝܢ ܡܼܢ ܝܬܒܐ ܒܕܡܘܼܬ ܐܪܥܐ ܚܪܒܬܐ ܘܨܕܝܼܬܐ. ܐܦܘ̈ܗܝ ܠܝܡܐ ܗ̄ ܐܦ̈ܘ̄ ܕܐܠܗܐ ܥܠ ܝܡܐ. ܐܘܟܝܼܬ ܡܠܟܘܼܬܐ ܕܐܬܘܼܪ̈ܝܐ ܕܡܚܪܒ ܠܗܘܿܢ ܒܝܕ ܦܪ̈ܣܝܐ. ܘܒܝܕ ܦܪ̈ܣܝܐ ܥܿܒܕ ܦܘܼܢܝܐ ܠܥܡܗ. ܥܠ ܕܐܬܼܬܪܝܼܡ ܗ̄ ܚܘܝܼ ܢܦܼܫܗ ܪܡܐ ܘܡܥܠܐ ܒܝܕ ܡܣܡ ܒܪܝܼܫܐ ܕܐܝܬܝܼ ܥܠ ܒܥܠ̈ܕܒܒܐ ܘܛܒ̈ܬܐ ܕܝܗܼܒ ܠܟܝܬ̈ܝܐ܆ ܒܟܝܼܪܝܐ ܘܠܩܝܼܫܝܐ ܗ̄ ܩܕܡܝܐ ܘܐܚܪܝܐ. ܘܬܐܼܟܠܘܢܼ ܗ̄ ܐܝܟ ܥܝܿܕܐ ܕܒܫܪ̈ܘܼܬܐ ܘܒܚ̈ܓܐ. ܝܬܝܼܪ ܡܫܿܒܚܝܼܢ ܠܐܠܗܐ. ܐܫܿܘܿܕ ܪܘܼܚܝ ܗ̄ ܐܚܿܘܐ ܨܝܕܝܟܘܿܢ ܝܨܝܼܦܘܼܬܝ ܘܐܫܿܘܿܕ ܥܠܝܟܘܿܢ ܫܦܝܼܥܐܝܼܬ ܒܛܝܼܠܘܼܬܝ ܐܬܚܼܙܝܬ݀ ܒܫܪܪܐ ܒܥܠܝܼܬܐ. ܟܕ ܠܘ ܫܠ̈ܝܼܚܐ ܒܠܚܘܼܕ ܩܒܼܠܘ ܪܘܼܚܐ. ܐܠܐ ܟܪ̈ܝܼܣܛܝܢܐ ܕܒܟܿܠ ܐܬܪ. ܘܢܬܼܢܒܘܿܢ ܒܢܝ̈ܟܘܢܿ ܗ̄ ܕܢܝܐܝܠ ܘܚܙܩܝܐܝܠ ܘܙܟܪܝܐ ܘܫܪܟܐ. ܘܒܢ̈ܬܟܘܿܢ ܗ̄ ܣܝܼ̈ܡܢ ܥܘܼܢ̈ܝܬܐ ܕܚܕܘܼܬܐ ܡܛ݀ܠ ܦܘܼܢܝܐ. ܘܒܗܿܕܐ ܐܝܟ ܗ݀ܘ ܕܡܼܬܢܒ̈ܝܢ.","english":"of the Lord in his land. For I said that you would be made with prayer. But he knows that you are being brought until you are captured. And when you are pursued until you are captured, you feel pain and are afflicted, and the good God rejoices and turns to you. And in this passage, it is like that which was when God decreed against his people. For those who humble themselves in repentance, the good God is in his land and drives away from it plundering and the sword of enemies. And to the north he drove the Assyrians who had come against you. To the parched and desolate land he drove and destroyed all those who came against you, whether Assyrians or Babylonians. And their cities remained, being desolate, like a ruined and barren land. His face to the sea—the face of God upon the sea. That is, the kingdom of the Assyrians, which was destroyed by the Persians. And through the Persians he made deliverance for his people. Concerning that which was exalted, he showed his high and lofty self by placing a head who came against enemies and the good things he gave to the faithful, to the clergy and to the laity, the first and the last. And they would eat according to the custom of feasts and festivals. They glorify God more. I pour out my spirit—I show you my diligence and I pour out upon you abundantly; in my insignificance I appeared in truth in the high place. For not only the apostles received the Spirit, but Christians in every place. And they are interpreted in your books, that is, Daniel, Ezekiel, Zechariah, and the rest. And in your houses, that is, the assemblies of joy on account of deliverance. And in this, it is like that which is interpreted.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܛܢ ܡܪܝܐ ܒܐܪܥܗ","severity":"info","text":"The phrase 'the good God is in his land' echoes the earlier 'of the Lord in his land' and frames divine intervention as conditional on human repentance.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܬܘܼܪ̈ܝܐ ܘܐܢ ܒܒܠ̈ܝܐ","severity":"info","text":"The mention of Assyrians and Babylonians reflects the historical context of the Neo-Assyrian and Neo-Babylonian empires that threatened the kingdoms of Israel and Judah, a common trope in Syriac exegesis.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܐܬܼܬܪܝܼܡ","severity":"info","text":"The phrase 'that which was exalted' may allude to the fall of the Assyrian kingdom, possibly referencing 2 Kings 19 or Isaiah 37, where divine deliverance is attributed to God's intervention.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܪ̈ܝܼܣܛܝܢܐ ܕܒܟܿܠ ܐܬܪ","severity":"info","text":"The claim that 'not only the apostles received the Spirit, but Christians in every place' reflects a later Syriac Christian emphasis on the universal availability of the Holy Spirit, possibly in response to charismatic or Montanist movements.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܒܗܿܕܐ ܐܝܟ ܗ݀ܘ ܕܡܼܬܢܒ̈ܝܢ","severity":"info","text":"The concluding phrase 'in this, it is like that which is interpreted' signals a return to the interpretive mode, framing the preceding historical narrative as an allegorical reading of the biblical text.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains several lacunae and uncertain readings (e.g., ܛܢ, ܐ݀ܦܢ, ܐܢܼܐ) that obscure the exact syntax; the translation follows the most plausible reconstruction based on context.","The identity of 'the head' (ܒܪܝܼܫܐ) placed over enemies is ambiguous—it could refer to a Persian king, a biblical figure, or a messianic type."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܫܪܪܗܿ ܕܝܢ ܕܗܿܕܐ ܫܠ̈ܝܚܼܐ ܘܐܓܐܒܘܿܣ ܕܐܬܼܢܒܝܼܘ ܘܒܢ̈ܬܗܿ ܘܦܝܼܠܝܼܦܘܿܣ ܕܡܐ ܘܢܘܼܪܐ ܗ̄ ܒܗ݀ܘ ܠܡ ܙܒܢܼܐܕܡܐ ܣܿ̃ܝܐܐ ܢܬܐܼܫܕ ܡܛ݀ܠ ܢܟܣܼܬܐ ܣܿܓܝܼܐܬܐ ܕܗܿܘܝܐ ܒܥܠ̈ܕܒܒܐ ܪܡܙ. ܘܪܘܓܙܐ ܐܠܗܿܝܐ ܕܡܿܘܩܕ ܠܗܘܿܢ ܐܝܟ ܕܒܢܘܼܪܐ ܘܥܛܪܐ. ܫܡܼܫܐ ܢܬܚܼܠܦ ܗ̄ ܠܦܘܼܬ ܡܣܼܒܪܢܘܼܬܐ ܕܕܗܿܠܝܢ ܕܪܿܡܝܢܼ ܒܥܩ̈ܬܐ ܐܡܝܼܪ̈ܢ ܗܿܠܝܢ. ܟ݀ܠܗܝܢ ܕܐܡܿܪ. ܐ݀ܦܢ ܕܫܿܥܬܐ ܗܼܘ̈ܝ ܡܢܿܬܐܝܼܬ ܥܠ ܕܒܝܬ ܓܘܿܓ ܒܿܬܪ ܦܘܼܢܝܐ ܒܪܡ ܫܪܪܗܝܢ ܒܚܿܕܬܐܐܬܓܼܡܪ ܝܘܡܗ ܕܡܪܝܐ ܗ̄ ܗܘܼ̈ܝܢ ܗܿܠܝܢ ܩܕܡ ܝܘܡܐ ܐܚܪܝܐ ܕܩܝܡܼܬܐ܆ ܨ̄܆ ܕܓ̄ ܐܟܿܢܫ ܠܟܿܠܗܘܿܢ ܥܡ̈ܡܼ ܗ̄ ܗܿܫܐ ܬܢܿܐ ܥܠ ܐܝܿܠܝܢ ܕܣܼܥܪ ܠܕܒܝܬ ܓܘܿܓ. ܗ݀ܝ ܕܐܟܿܢܫ ܠܘ ܕܗܼܘ ܟܢܼܫ ܐܢܘܿܢ ܐܠܐ ܚܠܼܦ ܗܿܝ ܕܫܒܼܩ ܕܢܬܟܼܢܫܘܢܿ ܣܝܼܡܐ ܗܿܝ ܕܐܟܿܢܫ ܠܥܘܼܡܩܐ ܕܝܘܿܫܦܛ ܗ̄ ܠܢܚܠܐ ܕܕܝܼܢܐ. ܝܘܿܫܦܛ ܕܝܼܢܐ ܘܣܘܦܢܐ ܡܬܼܦܫܩ. ܥܠ ܕܦܠܓܘ ܐܪܥܝ ܗ̄ ܢܝܼܫܐ ܠܡ ܕܬܪܥܝܼܬܗܘܿܢ ܕܬܪܥܝܼܬܟܘܿܢ ܗܿܢܘ ܕܡܐ ܕܚܼܪܒܘ ܠܥܡܝ ܢܦܠܓܼܘܝܼܢܗܿ ܠܐܪܥܗܘܿܢ\nܒܦܨ̈ܐ. ܐܠܘܼ ܡܼܢ ܐܠܗܐ ܐܬܼܟܠܝܼܘ܀ ܡܿܢܐ ܚܫܝܼܒ̈ܢ ܐܢܬܝܢ ܠܝܼ ܗ̄ ܡܬܼܢܒܐ ܥܠ ܥܡܡܼ̈ܐ ܕܚܕܪ̈ܝܗܘܿܢ ܕܐܬܼܘ ܥܡ ܕܒܝܬ ܓܘܿܓ܆ ܨܘܿܪ ܘܨܝܕܢ ܗ̄ ܐܝܟ ܠܐ ܡܕܡ ܚܫܝܼ̈ܒܢ ܐܢܬܝܢ ܠܝ. ܐܢܗܘܼ ܕܐܒܿܥܐ ܠܡܣܿܡ ܒܪܝܼܫܐ ܕܝܼܠܟܝܢ ܒܕܚܼܙܘ ܨܘܼܪ̈ܝܐ ܘܨܝܕܢ̈ܝܐ ܘܥܡܐ ܕܚܕܪ̈ܝܗܘܿܢ ܕܣܠܼܩܘ ܕܒܝܬ ܓܘܿܓ ܣܠܼܩ ܥܡܼܗܘܿܢ ܒܕܩܼܢܛܘ ܕܠܐ ܢܚܼܪܒܘܢܼ ܐܢܘܿܢ ܘܐܦ ܒܫܒܼܝܐ ܕܒܒܠ̈ܝܐ ܗܿܟܘܬ ܣܥܼܪܘ. ܘܡܬܼܠܚܡ ܥܠܝܗܘܿܢ ܐܠܗܐ ܗ݀ܫܐ܀ ܥܠ ܕܢܣܼܒܬܘܢܿ ܟܣܼܦܝ ܗ̄ ܠܗ݀ܝ ܕܡܛܝܒܝܼܢ ܗܼܘܘ ܠܡܣܼܥܪ ܬܢܐ. ܘܠܘ ܠܗܿܝ ܕܗܘܼܬ݀ ܡܢܼܗܘܿܢ ܒܫܼܒܝܐ ܕܐܬܘܼܪ̈ܝܐ ܘܕܒܒܠ̈ܝܐ ܡܒܿܕܩ ܕܥܡܼܗܘܿܢ ܣܠܼܩܘ ܘܒܙܼܘ ܡ̈ܐܢܐ ܕܕܗܒܐ ܘܕܣܐܡܐ.","english":"The truth of this is that these apostles and Aggaeus who were chosen, and his daughters and Philip of Ma‘ūrā, that in that time the blood of the martyrs was shed because of many persecutions which occurred from the enemies of the Lord. And the divine wrath which burned against them like fire and brimstone. The sun was changed into the hope of those who were cast into the afflictions mentioned. All of which he says. Even that at the hour they were being brought against the house of Gog after the answer, but their truth is completed in the new day of the Lord, which is those before the last day of the resurrection. Chapter 3, verse 1: “I will gather all the peoples.” Now come against those who acted against the house of Gog. This which I gather is not that he gathered them, but instead of that which he left to be gathered, that is the treasure which I gathered into the valley of Jehoshaphat for the army of the Lord. Jehoshaphat of the Lord and the end are interpreted. Concerning that they divided the land, I say that the thought of them, the thought of you, that is the blood which destroyed my people, they divided their land into portions. If only they had trusted in God! How many are considered? You say to me, it is a wonder concerning the peoples of their surroundings who came with the house of Gog. Tyre and Sidon are as if nothing considered by you. If I wished to place before you that they saw the Tyrians and Sidonians and the people of their surroundings who went up with the house of Gog, they went up with them in the battle without being destroyed, and also in the captivity of the Babylonians they acted thus. And now God fights against them. Concerning that you took my silver, for this they were prepared to perform a sign. And not for that which was with them in the captivity of the Assyrians and Babylonians, it is proven that with them they went up and plundered the entrails of gold and silver.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܟܿܢܫ ܠܟܿܠܗܘܿܢ ܥܡ̈ܡܼ","severity":"info","text":"The phrase 'I will gather all the peoples' is a citation of Joel 3:1 (Syriac versification). The commentary explicitly marks it as chapter 3, verse 1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܒܝܬ ܓܘܿܓ","severity":"info","text":"The 'house of Gog' refers to the eschatological enemy in Ezekiel 38–39, a common motif in Syriac apocalyptic interpretation. Bar Salibi reads Joel's locusts as a type of Gog's invasion.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܝܘܿܫܦܛ","severity":"info","text":"Jehoshaphat (ܝܘܿܫܦܛ) is interpreted as 'the Lord's judgment' or 'the end' (ܣܘܦܢܐ). This reflects a Syriac etymological gloss linking the valley to eschatological judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܘܿܪ ܘܨܝܕܢ","severity":"info","text":"Tyre and Sidon are cited as allies of Gog, reflecting a tradition that these Phoenician cities would join the eschatological coalition against Israel. This is not in the biblical text of Joel.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܒܼܝܐ ܕܒܒܠ̈ܝܐ","severity":"info","text":"The commentary draws a parallel between Gog's allies and the Assyrian and Babylonian captivities, suggesting a typological reading where past invasions prefigure the final war.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܓܐܒܘܿܣ","severity":"caution","text":"The name 'Aggaeus' (Haggai) appears among apostles, which is anomalous. The text may be corrupt or reflect a non-canonical tradition; the intended referent is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Aggaeus' among the apostles is unclear; possibly a scribal error or a reference to a minor prophet read as a historical figure.","The phrase 'the sun was changed into the hope of those cast into afflictions' is obscure; it may refer to a miraculous sign or a metaphorical transformation."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܗܿܐ ܐܢܿܐ ܡܥܝܼܪ ܐܢܼܐ ܠܗܘܿܢ ܠܗܿܢܘܿܢ ܗ̄ ܡܦܢܐ ܐܢܼܐ ܠܗܘܿܢ ܠܐܬܪܗܘܿܢ. ܐܟܼܪܙܘ ܗܿܕܐ ܗ̄ ܡܡܿܠܠ ܥܠ ܕܒܝܬ ܓܘܿܓ. ܒܝܬ ܥܡܼ̈ܡܐ ܗ̄ ܐܢܬ ܠܡ ܓܘܿܓ ܐܫܡܼܥ ܠܟܿܠܗܘܿܢ ܥܡ̈ܡܼܐ ܕܥܡܟ ܢܬܼܟܢܫܘܿܢ. ܘܩܕܫܼܘ ܩܪܒܐ ܗ̄ ܘܦܪܘܿܫܘ ܘܛܝܒܼܘ ܢܦܼܫܟܘܿܢ ܠܩܪܒܐ ܕܥܡ ܒܝܬܝ̈ܝ. ܪܘܼܥܘ ܣܟ̈ܝ ܗ̄ ܫܠܚܼܠܦܘ ܘܬܒܼܪܘ ܡ̈ܐܢܝ ܐܟܪܘܼܬܟܘܿܢ ܠܡ̈ܐܢܝ ܙܝܢܐ ܘܥܬܼܕܘ ܢܦܫܼܟܘܿܢ ܠܩܪܒܐ. ܘܡܿܢ ܕܚܠܫ ܗ̄ ܢܼܚܘܐ ܢܦܫܼܗ ܒܝܕ ܙܝܢܐ ܐܝܟ ܓܢܒܪܐ. ܫܕܪܘ ܡ̈ܓܠܐ ܗ̄ ܚܪܦܼܘ ܘܡܪܘܿܩ ܡܓ̈ܠܐ ܡܛ݀ܠ ܕܡܛܝܼ ܝܘܡܐ ܕܡܬܼܩܛܦܝܼܢ ܡܼܢ ܚ̈ܝܐ ܒܕܡܘܼܬ ܟܪܡܐ ܕܒܫܼܠ ܘܡܼܛܐ ܠܩܛܦܐ. ܪܓܫܼܐ ܕܪܓܘܼܫܝܐ ܗ̄ ܪܓܫܼܐ ܠܡ ܘܪܘܒܐ ܥܡ ܩ̈ܠܐ ܕܚ̈ܝܼܠܐ ܕܗܿܢܘܿܢ ܕܡܬܪܓܫܝܼܢ ܘܢ݀ܦܠܝܼܢ ܒܥܘܼܡܩܐ ܗܿܢܐ ܕܚܪ̈ܝܒܐ. ܒܥܘܼܡܩܐ ܕܦܣܝܼܩ̈ܬܐ ܗ̄ ܠܥܘܼܡܩܐ ܕܝܘܿܫܦܛ ܡܟܿܢܐ ܡܛ݀ܠ ܦܘܼܣܩܢܐ ܕܕܝܼܢܐ ܕܗܿܘܐ ܒܗ ܥܠ ܕܒܝܬ ܓܘܿܓ. ܦܣܝܼܩ̈ܬܐ ܚܪ̈ܝܼܩܬܐ ܕܚܪ̈ܝܼܩܢ ܘܦܣܝܼܩ̈ܢ ܠܐܠܗܐ ܕܗܿܟܢ ܢܗܼܘ̈ܝܢ. ܢܛܦܘܢܼ ܛܘܼܪ̈ܐ ܚܠܝܘܼܬܐ ܗ̄ ܚܠܝܘܼܬܐ ܠܕܒܼܫܐ ܩܿܪܐ ܟܕ ܓܝܪ ܒܡܛܪܐ ܣܿܓܝܐܐ ܣܿܥܪ ܐܠܗܐ ܠܛܘܼܪ̈ܐܝ. ܡܿܫܘܚܝܼܢ ܟ݀ܠ ܛܥܘܼܡ̈ܢ ܐܝܼܠ̈ܢܐ ܕܒܗܘܿܢ. ܘܐܦ ܕܒܘܼܪܝܼܬܐ ܡܩܿܢܐܬܡܿܢ ܘܥܿܒܕܐ ܕܒܫܼܐ. ܢܪܕܘܢ ܡ̈ܝܐ ܗ̄ ܡܛ݀ܠ ܫܦܝܼܥܘܼܬ ܡܛܪܐ. ܘܡܒܘܼ݁ܐ ܡܼܢ ܗ̄ ܚܘܼܣܝܐ ܘܡܠܦܢܘܼܬܐ ܕܕܚܼܠܬ݀ ܐܠܗܐ ܒܕܡܘܼܬ ܡܒܘܥܐ ܪܕܝܐ ܒܝܕ ܟܗ̈ܢܐ ܘܡܫܼܬܦܥܐ ܥܠ ܥܡܘܿܪ̈ܝ ܐܘܿܪܫܠܡ. ܥܘܿܠܘ ܕܘܼܫܘ ܗ̄ ܡܛ݀ܠ ܕܗܿܠܝܢ ܣܩܘܼ̈ܬܝܐ ܕܒܝܬ ܓܘܿܓ ܥܫܝܼܢܝܼܢ ܘܕܘܫܐ ܠܚܘܼܕ ܡܬܼܒܥܐ ܠܗܘܿܢ܀ ܫܠܼܡ ܣܘܼܥܢܝܐ ܕܝܘܐܝܠ ܢܘܼܗܪܐ ܕܝܘܿܐܝܠ ܢܒܝܐ܆ ܝܘܿܐܝܠ ܡܬܼܢܒܐ ܥܠ ܚܒܿܠܐ ܕܦܐܪ̈ܝܗܿ ܕܐܪܥܐ ܘܡܪܬܐ ܕܢܬܼܪܥܘܿܢ ܠܐܠܗܐ ܘܥܠ ܡܣܼܩܬܐ ܕܐܬܘܼܪ̈ܝܐ.","english":"Behold, the people are stirred up, and they go to their land. They proclaim this, speaking concerning the house of Gog. Among the nations, Gog is heard by all the peoples of your people who are gathered. And they sanctify war, and they separate and prepare themselves for battle against my house. They shake their spears, they change and break the weapons of your ploughshares for weapons of war, and they prepare themselves for battle. And when he is strong, he shows himself by means of arms like a man. They send arrows, they reproach, and they draw swords because the day has come when they are cut off like a vine that has ripened and come to the vintage. The sensations of feeling are sensations for them, and a tumult with the sounds of the forces of that one which are felt and fall into this depth of swords. Into the depth of the valleys, to the valley of Jehoshaphat, it is called because of the judgment that occurred there concerning the house of Gog. The valleys are empty, which are emptied and cut off for God, for thus they are. The mountains drip with honey, for when by abundant rain God does to the mountains, all the fruits of the trees that are in them are anointed. And also the bees are stirred up and produce honey. The waters flow because of the abundance of rain. And the spring is with mercy and the teachings of the fear of God, like a flowing spring through the priests and spreads over the inhabitants of Jerusalem. They enter and tread because these Scythians of the house of Gog are rich, and treading is followed by them alone. The end of the commentary on Joel. The revelation of Joel the prophet. Joel laments over the destruction of the fruits of the earth and cries out to God, and over the ascent of the Assyrians.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܝܬ ܓܘܿܓ","severity":"info","text":"The phrase 'house of Gog' (Syriac: ܒܝܬ ܓܘܿܓ) refers to a people or lineage associated with Gog, a figure from Ezekiel 38–39, often interpreted in Syriac tradition as representing eschatological enemies.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܥܘܼܡܩܐ ܕܝܘܿܫܦܛ","severity":"info","text":"The 'valley of Jehoshaphat' (Syriac: ܠܥܘܼܡܩܐ ܕܝܘܿܫܦܛ) alludes to Joel 3:2, 12, where the valley is the site of eschatological judgment; Dionysius connects it to the judgment of Gog.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܩܘܼ̈ܬܝܐ ܕܒܝܬ ܓܘܿܓ","severity":"info","text":"The 'Scythians of the house of Gog' (Syriac: ܣܩܘܼ̈ܬܝܐ ܕܒܝܬ ܓܘܿܓ) reflect a late antique identification of Gog with the Scythians, common in Syriac apocalyptic and patristic sources, linking Joel's locusts to northern invaders.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܼܡ ܣܘܼܥܢܝܐ ܕܝܘܐܝܠ","severity":"info","text":"The closing formula 'The end of the commentary on Joel' (Syriac: ܫܠܼܡ ܣܘܼܥܢܝܐ ܕܝܘܐܝܠ) marks the conclusion of the commentary, followed by a summary of Joel's lament, typical of Syriac exegetical colophons.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܒܘܥܐ ܪܕܝܐ ܒܝܕ ܟܗ̈ܢܐ","severity":"info","text":"The image of a 'flowing spring through the priests' (Syriac: ܡܒܘܥܐ ܪܕܝܐ ܒܝܕ ܟܗ̈ܢܐ) reflects Dionysius's ecclesiological reading, where the priesthood mediates divine mercy and teaching to Jerusalem's inhabitants, a common Syriac typology.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܣܝܼܩ̈ܬܐ ܚܪ̈ܝܼܩܬܐ","severity":"caution","text":"The phrase 'valleys are empty' (Syriac: ܦܣܝܼܩ̈ܬܐ ܚܪ̈ܝܼܩܬܐ) is textually uncertain; the repetition of 'empty' and 'emptied' may indicate a scribal gloss or corruption, and the sense of 'cut off for God' is ambiguous.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'valleys are empty, which are emptied and cut off for God' is syntactically unclear; it may reflect a textual corruption or a deliberate theological pun on judgment and desolation.","The identity of 'the people' in the opening line is ambiguous; they could be the Scythians/Gogites or a righteous remnant, depending on the preceding context."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܘܡܬܼܢܒܐ ܛܒܿܬܐ ܗܿܝ ܕܗܼܘܬ݀ ܒܝܘܡ̈ܝ ܫܠ̈ܝܼܚܐ ܘܡܬܢܒܼܐ ܛܒܿܬ ܗܿܝ ܕܗܼܘܬ݀ ܒܝܘܡ̈ܝ ܫܠ̈ܝܼܚܐ ܘܡܬܢܒܼܐ ܐܒܕܢܐ ܕܥܡ̈ܡܼܐ ܗ݀ܘ ܕܗܼܘܐ ܡܼܢ ܒܿܬܪ ܡܣܼܩܬܐ ܕܡܼܢ ܒ݀ܒܝܠ. ܪܘܼܚܗ ܕܡܪܝܐ ܒܝܘܿܐܝܠ ܗ̄ ܦܠܐܼܬܢܐܝܼܬ ܠܟܿܠܗܘܿܢ ܐܣܟ̈ܡܐ ܕܩܿܢܐܼ ܐܟܿܠܩܪܨܐ ܕܡܬܼܟܬܒܫ ܒܗܘܿܢ ܥܡ ܐܢܫܘܼܬܐ ܨܪܬ݀ ܘܡܼܢ ܫܘܼܪܝܐ ܘܥܕܡܐ ܠܛܘܦܢܐܒܛܘܼܦܣܐ ܕܡܫܘܿܛܐ ܓܝܪ ܕܫܒ̈ܘܼܩܐ ܘܐܬܪ ܛܪ̈ܦܝܗܘܿܢ. ܡܼܢ ܛܘܦܢܐ ܘܥܕܡܐ ܠܐܒܪܗܡ ܐܝܟ ܩܡܼܨܐ ܦܪܚܼ ܠܟܿܠ\nܦܢ̈ܝܢ ܘܨܪܡ ܘܦܣܼܩ ܠܫܒ̈ܝܼܠܐ ܕܢܦܫ̈ܬܗܘܿܢ. ܘܐܝܟ ܙܚܿܠܐ ܡܼܢ ܐܒܪܗܡ ܥܕܡܐ ܠܢܡܘܿܣܐ ܒܕܡܘܼܬ ܨܪܨܘܪܐ ܒܢܝܼܒܗ ܦܣܼܩ ܐܢܘܿܢ ܒܕ ܐܪܓܼܫ ܕܥܬܝܼܕ ܗܼܘ ܐܠܗܐ ܕܢܬܼܒܣܪ ܘܢܦܼܪܘܿܩ ܐܢܘܿܢ. ܒܙܢܼܐ ܐܚܪܢܐ. ܩܡܨܐ ܬܓܠܬܦܠܣ ܡܫܘܿܛܐ ܫܠܡܢܥܣܪ. ܙܚܿܠܐ ܣܢܚܪܝܼܒ. ܨܪܨܘܪܐ ܢܿܒܘܟܕܢܨܪ. ܚܡܪܐ ܗ̄ ܚܕܘܼܬܐܐܠܗܝܿܬܐ. ܓܦܼܬܐ ܐܢܫܘܼܬܐ. ܬܬܼܐ ܟܢܘܼܫܬܐ. ܘܣܡܝܼܕܐ ܕܟܝܘܼܬܐ. ܢܘܼܩܝܐ ܕܡܥܼܬܐ ܕܬܘܿܬ ܢܦܼܫܐ. ܐܟܪ̈ܐ ܢܒ̈ܝܐ. ܦܠܚܘܼܗܿ ܕܬܝܼܬܐ ܦܐܪ̈ܐ ܘܠܐ ܐܝܬܝܬ݀ ܒܥܝܼܪ̈ܐ ܘܬܘܪ̈ܐ ܕܒ݀ܟܝܢ ܒܢܝ̈ܢܫܐ ܕܠܝܬ ܠܗܘܿܢ ܪܥܝܐ ܡܚܟܡܢܐ. ܦܨܝܼ̈ܕܐ ܕܡ̈ܝܐ. ܡܠܦܢܘܼܬܐ ܘܬܝܿܒܘܼܬܐ. ܢܘܼܪܐ ܚܡܝܼܡܘܼܬܐ ܕܚܫ̈ܐ. ܦܪܕܝܣܐ ܗ̄ ܠܒܼܐ ܐܢܫܝܐ ܩܕܡ ܚܛܝܼܬܐ. ܡܕܒܪܐ ܚܪܒܐ ܗ̄ ܢܦܼܫܐ ܕܠܐ ܡܦܿܪܝܐ ܛܒ̈ܬܐ. ܟܘ̈ܐ ܪ̈ܓܫܼܐ. ܓܢ̈ܒܐ ܫܐܕ̈ܐ. ܐܪܥܐ ܗ̄ ܦܓܪܐ. ܫܡܿܝܐ ܗ̄ ܢܦܼܫܐ. ܫܡܼܫܐ ܗ̄ ܗܘܢܐ ܣܗܪܐ ܗ̄ ܠܒܼܐ. ܟܘ̈ܐ ܗ̄ ܚܘܼܫ̈ܒܐ. ܥܒܘܼܪܐ ܘܚܡܪܐ ܦܓܪܐ ܘܕܡܐ. ܡܘܼܪܘܢܼ ܘܝܘܼܠ̈ܦܢܐ. ܓܪܒܝܐ ܗ̄ ܐܟܿܠܩܪܨܐ ܗ݀ܘ ܕܡܒܿܛܠ ܠܗܘܿܢ ܕܠܐ ܢܥܼܒܕܘܢܿ ܦܐܪ̈ܐ. ܝܡܐ ܩܕܡܝܐ ܡܥܡܘܿܕܝܼܬܐ ܕܬܪ̈ܬܝܢ. ܡܿܘܬܐ ܘܙܩܝܼܦܐ. ܐܬܬܪܝܼܡ ܡܪܝܐ ܗ̄ ܥܠ ܨܠܝܼܒܐ. ܦܐܪ̈ܐ ܗ̄ ܕܡܝܬܪܘܼܬܐ.","english":"And the good thing that was in the days of the apostles is sought, and the good thing that was in the days of the apostles is sought, and the destruction of the peoples that was after the ascension of Gog from Babel is sought. The Spirit of the Lord in Joel miraculously to all the forms of the accuser who is troubled among them with humanity until the beginning and until the flood. For the locust of the locusts and the land of their leaves. From the flood until Abraham like a grasshopper he flew to all the sides and cut and severed the paths of their souls. And like a cricket from Abraham until the Law in the form of a wasp in his hand he cut them off when he perceived that God was about to become incarnate and save them. In another time. Grasshopper Tiglath-Pileser. Locust Shalmaneser. Wasp Nebuchadnezzar. Wine is divine joy. Vineyard is humanity. Fig is humility. And raisin is purity. Walnut is the marrow of the soul. Farmers are prophets. The cultivation of the fig tree is fruits, and it did not come in asses and oxen that weep in the yokes that have no wise shepherd. Fishers of water. Teachings and responses. Fire is the heat of passions. Paradise is the heart of man before sin. Desert is the soul that does not produce good things. Stars are senses. Thorns are demons. Earth is the body. Heaven is the soul. Sun is the mind. Moon is the heart. Stars are thoughts. Grain and wine are body and blood. Myrrh and teachings. North wind is the accuser who prevents them from producing fruits. The first sea is the baptism of the two. Death and crucifixion. The Lord was raised on the cross. Fruits are of virtue.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܡܨܐ","severity":"info","text":"The Syriac term qamṣā (grasshopper) is here identified with Tiglath-Pileser, continuing the allegorical identification of locusts and similar insects with historical oppressors of Israel.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܙܚܠܐ","severity":"info","text":"The Syriac term zaḥlā (cricket) is identified with Shalmaneser, another Assyrian king, following the pattern of equating insect plagues with foreign conquerors.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܨܪܨܘܪܐ","severity":"info","text":"The Syriac term ṣarṣūrā (wasp) is identified with Nebuchadnezzar, the Babylonian king, extending the allegorical list of insect-like enemies of God's people.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܘܓ","severity":"info","text":"The reference to Gog from Babel alludes to Ezekiel 38–39 and Revelation 20:8, where Gog is a symbolic eschatological enemy; here it is linked to the post-apostolic destruction of peoples.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts abruptly from a historical-allegorical list of conquerors to a series of symbolic identifications (e.g., wine = divine joy, earth = body), typical of Syriac allegorical commentary.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a repeated phrase (\"the good thing that was in the days of the apostles is sought\") and several obscure terms (e.g., ܛܘܦܢܐ, ܛܘܼܦܣܐ) that may be corrupt or misread; the English draft reflects uncertainty.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repeated phrase about the good thing in the days of the apostles may be a scribal duplication or an intentional emphasis.","The terms ܛܘܦܢܐ and ܛܘܼܦܣܐ are unclear; the translation 'flood' and 'locust' are conjectural.","The list of symbolic equations (e.g., 'wine is divine joy') lacks explicit biblical or patristic sources in the immediate context."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܓܦܼܬܐ ܫܠܝܼܚܘܼ̄. ܬܬܐ ܗ̄ ܢܒܝܘܼܬܐ. ܐܪ̈ܙܐ ܗ̄ ܐܘܘ̈ܢܐ ܕܠܥܼܠ ܘܥܕ̈ܬܐ ܕܡܬܼܡ̈ܠܝܢ ܡܼܢ ܥܡ̈ܡܼܐ. ܚܡܪܐ ܘܡܫܼܚܐ ܗ̄ ܡܘܗ̈ܒܬܐ ܕܪܘܼܚܐ. ܐ݀ܫܘܿܕ ܪܘܼܚܝ ܗ̄ ܒܝܘܡ̈ܬܐ ܕܫܠ̈ܝܼܚܐ ܒܥܠܝܼܬܐ. ܘܒ݀ܬܪܟܢ ܥܠ ܥܡܼܡ̈ܐ ܕܗܝܡܼܢܘ. ܕܡܐ ܩܛܼܠܐ ܕܚܛܝܼܬܐ. ܕܡܐ ܙܩܝܼܦܐ. ܢܘܼܪܐ ܝܩܕܢܐ ܕܒܝܼܫ̈ܬܐ. ܬܢܼܢܐ ܡܬܼܛܠܘܢܘܼܬܐ ܕܛܘܼܥܝܝ ܐܘܿ ܗ݀ܘ ܕܐܬܼܚܙܝܬ݀ ܒܗ ܟܠܬܐ ܟܕ ܣܿܠܩܐ ܡܼܢ ܡܕܒܪܐ. ܐܪܥܐ ܟܕ ܐܨܛܪܝܬ݀ ܢܦܼܩܘ ܡܝܼ̈ܬܐ. ܫܡܼܫܐ ܢܬܗܼܦܟ ܗ̄ ܒܥܕܢ ܙܩܝܼܦܐ. ܩܪܒܐ ܗ݀ܘ ܪܘܼܚܢܝܐ ܠܘܼܩܒܠ ܐܪ̈ܟܐܣ ܘܫܪܟܐ ܕܪ̈ܘܼܚܬܢܝܬܐ ܕܝܢ ܐܝܼܬܝܗܝܢ. ܛܘܼܪ̈ܐ ܫܠ̈ܝܼܚܐ ܚܠܝܘܼܬܐ ܗ̄ ܦܘܼܩܕܢܐ ܝܘܼܠܦܢܐ. ܡܒܘܿܥܐ ܡܥܡܘܼܕܝܬܐ ܣܛܝܼܡ ܗܿܝ ܕܒܬܚܘܼܡܐ ܕܝܘܿܪܕܢܢ ܣܝܼܡܐ ܡܨܪܝܢ ܚܛܝܼܬܐ ܕܒܿܛܠܐ. ܐܕܘܼܡ ܫܝܘܿܠ ܒܝܕ ܢܘܼܚܡܗ. ܢܘܼܪܐ ܗܿܝ ܕܒܥܠܝܼܬܐ. ܢܘܼܪܐ ܝܩܕܢܐ ܕܗܝܟܠܐ. ܥܛܪܐ ܕܬܢܼܢܐ ܘܚܫܘܼܟܘܼܬܐ ܕܡܕܥ̈ܝܗܘܿܢ. ܘܝܩܕܢܐ ܕܗܝܠܟܐ.","english":"The apostles' feast. The good thing. The mysteries of the upper rooms and the churches that are filled from the peoples. Wine and oil are the gifts of the Spirit. The spiritual fire is in the days of the apostles in the upper room. And afterwards it fell upon the peoples who believed. The blood of the slaughter of sin. The blood of the cross. The burning fire of evils. The error of the wandering of the one who appeared in it, the bride when she ascended from the desert. The earth when it was pressed, the dead came forth. The sun is turned in the time of the cross. The war is that spiritual one against the heresies and the rest of the spiritual ones, for it is. The mountains, the apostles, the sweetness is the commandment, the teaching. The source, baptism, is sealed, that which is placed in the region of the Jordan. Egypt, sin, is abolished. Edom, Sheol, by its power. The fire is that in the upper room. The burning fire of the temple. The crown of error and the darkness of their minds. And the burning of the temple.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܦܼܬܐ ܫܠܝܼܚܘܼ̄","severity":"info","text":"The phrase 'the apostles' feast' likely refers to Pentecost, the descent of the Holy Spirit upon the apostles, a key event in Syriac liturgical tradition.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܡܪܐ ܘܡܫܼܚܐ","severity":"info","text":"Wine and oil as gifts of the Spirit echo Joel 2:24 (LXX) and New Testament imagery of spiritual gifts, common in Syriac exegesis.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܘܼܪ̈ܐ ܫܠ̈ܝܼܚܐ","severity":"info","text":"The 'mountains, the apostles' may allude to the Syriac tradition of the apostles as pillars or mountains of the church, a metaphor found in early Syriac literature.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܒܘܿܥܐ ܡܥܡܘܼܕܝܬܐ ܣܛܝܼܡ ܗܿܝ ܕܒܬܚܘܼܡܐ ܕܝܘܿܪܕܢܢ","severity":"info","text":"The sealed baptismal source in the region of the Jordan parallels early Christian and Syriac baptismal theology, where the Jordan River symbolizes initiation.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܕܘܼܡ ܫܝܘܿܠ","severity":"info","text":"Edom and Sheol are typologically linked to sin and death in Syriac commentary, reflecting a common exegetical identification of Edom with earthly powers and Sheol with the underworld.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܛܪܐ ܕܬܢܼܢܐ ܘܚܫܘܼܟܘܼܬܐ ܕܡܕܥ̈ܝܗܘܿܢ","severity":"caution","text":"The phrase 'crown of error and darkness of their minds' is ambiguous; it may refer to heretical teachings or to the spiritual blindness of unbelievers, but the referent is unclear.","cites":[{"key":"ed:dsc-247","label":"source edition: Literal Commentary on Joel","url":"https://syriaccorpus.org/247"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the bride' who ascended from the desert is unclear; possibly an allegorical figure for the church or a specific biblical type.","The 'burning fire of the temple' may refer to the destruction of the Second Temple or a symbolic spiritual fire, but the text does not specify."],"confidence":"medium","notes":[]}]}