{"slug":"dsc-248","id":"syriac:dsc:dsc-248","title":"Literal Commentary on Amos","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":0.011789},"source":{"registry_id":"syriac:dsc:dsc-248","work_id":"dsc-248","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/248"},"stats":{"passages":18,"english_words":5802,"coptic_letters":0,"commentary_units":107,"commentary_kinds":9,"derived_notes":2,"ambiguities":38,"work_notes":5,"external_links":3,"timeline":3},"summary":{"work":"dsc-248","abstract":"Dionysius bar Salibi's Literal Commentary on Amos is a verse-by-verse exegesis of the Peshitta text of the Book of Amos, occasionally consulting the Septuagint for variant readings. The commentary is explicitly literal (Syriac: ܣܘܼܥܪܢܐܝܼܬ), distinguishing it from allegorical or spiritual interpretations. It identifies Bethel as a site of idol worship linked to Jeroboam I's golden calf, glosses the term ܠܓ̈ܠܝܢܐ as referring to Galilee, and interprets the phrase ܪܝܼܫ ܕܝܪܐ as a monastic or intellectual authority. The work also corrects the name Bar Joash to Bar Jehoash, referencing 2 Kings 14–15, and reports a tradition about Amos's unique prophetic role during Uzziah's reign. The sole surviving manuscript is a 16th-century copy with lacunae in the final chapter.","historical_context":"Dionysius bar Salibi flourished in the late 12th to early 13th century as a West Syrian (Syriac Orthodox) patriarch. His Literal Commentary on Amos was likely composed during his mature period, though the precise date is unknown. The work reflects the exegetical traditions of the West Syrian community, which valued both literal and spiritual readings of Scripture. The commentary follows the Peshitta, the standard Syriac Bible, but also consults the Septuagint, indicating engagement with Greek Christian scholarship. The sole surviving manuscript is a 16th-century copy, suggesting limited circulation; lacunae in the final chapter imply the exemplar was already damaged. Bar Salibi's commentaries were used in West Syrian theological schools into the 19th century, but this Amos commentary is rarely cited in later exegetical works, indicating a relatively minor reception. The work's literal approach and polemical references (e.g., Bethel as idolatrous) align with broader Syriac exegetical trends.","significance":"This commentary is a rare example of a literal Syriac exegesis of a minor prophet from the late medieval West Syrian tradition. It provides insight into the exegetical methods and theological concerns of Dionysius bar Salibi, a key figure in Syriac Orthodox scholarship. The work's use of the Peshitta and Septuagint, along with its corrections of biblical names, reflects the textual and interpretive practices of the period. Its limited later citation highlights the selective transmission of Syriac commentaries.","timeline":[{"date":"Late 12th–early 13th c.","event":"Dionysius bar Salibi flourishes as West Syrian patriarch; likely composes Literal Commentary on Amos."},{"date":"16th c.","event":"Sole surviving manuscript of the commentary is copied; lacunae in final chapter suggest exemplar already damaged."},{"date":"19th c.","event":"Bar Salibi's commentaries still used in West Syrian theological schools, but Amos commentary rarely cited."}],"relations":[{"work":"Peshitta","relation":"Base text for the commentary; verse-by-verse exegesis follows Peshitta of Amos.","key":"","label":null,"url":null},{"work":"Septuagint","relation":"Consulted for variant readings alongside the Peshitta.","key":"","label":null,"url":null},{"work":"2 Kings 14–15","relation":"Referenced to correct the name Bar Joash to Bar Jehoash.","key":"","label":null,"url":null},{"work":"Book of Amos","relation":"Subject of the commentary; literal interpretation of the prophetic book.","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:Peshitta","label":"Peshitta","url":"https://en.wikipedia.org/wiki/Peshitta","reason":"Primary biblical text used in the commentary."},{"key":"wikipedia:Book of Amos","label":"Book of Amos","url":"https://en.wikipedia.org/wiki/Book_of_Amos","reason":"Biblical book being commented upon."}],"cautions":["The precise date of composition is unknown; it is assigned to the late 12th–early 13th century based on the author's floruit.","The sole surviving manuscript is a 16th-century copy with lacunae, so the original text may not be fully preserved.","No critical apparatus for the Syriac text is included in the edition; variant readings from other manuscripts are not collated.","The commentary's attribution to Dionysius bar Salibi is secure, but the work's limited later citation suggests it may not represent his most influential exegesis."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000488,"generated":"2026-11-15T02:33:36Z"},"checks":{"work":"dsc-248","status":"pass","blocking":[],"warnings":[],"stats":{"passages":18,"translated":18,"commentary_passages":18,"commentary_units":107,"english_words":5802,"source_letters":16241,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The commentary follows the Peshitta text of Amos verse by verse, with occasional recourse to the Septuagint for variant readings.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Dionysius bar Salibi flourished in the late 12th–early 13th century; the commentary’s precise date is unknown, but it likely belongs to his mature period as West Syrian patriarch.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sole surviving manuscript is a 16th-century copy; lacunae in the final chapter suggest the exemplar was already damaged.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Bar Salibi’s commentaries were used in West Syrian theological schools into the 19th century, but this Amos commentary is rarely cited in later exegetical works.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"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 other manuscripts are not collated.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"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: 18 narrative."},{"kind":"caution","severity":"caution","text":"2 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":18},"term_index":[],"citations":{"ed:dsc-248":{"label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}},"segments":[{"i":1,"ref":"p1","source":"ܦܘܼܫܩܐ ܕܥܡܘܿܣ ܣܘܼܥܪܢܐܝܼܬ\nܬܘܼܒ ܦܘܼܫܩܐ ܕܥܡܘܿܣ ܣܘܼܥܪܢܐܝܼܬ ܒܙܒܼܢܐ ܕܗܘܼܫܥ ܘܝܘܿܐܝܠ ܡܬܼܚܙܼܐ ܥܡܘܿܣ ܘܡܬܢܼܒܐ ܥܠ ܫܒܼܝܐ ܕܥܣܼܪܐ ܫܒܼ̈ܛܐ ܕܡܼܢ ܐܬܘܪ̈ܝܐ ܘܐܦ ܥܠ ܫܒܼܝܐ ܕܬܪܝܢ ܫܒܼ̈ܛܐ ܕܡܢ ܒܒ̈ܠܝܐ. ܘܒܒܝܬ ܐܝܼܠ ܡܬܼܢܒܐ ܗܼܘܐ ܐܝ̣ܿܢܐ ܕܡܣܼܬܓܕܝܼܢ ܗܼܘܘ ܦܬܟܪ̈ܐ ܐܝ̣ܿܐ ܕܬܫܼܬܡܼܠܐ ܢܒܝܘܼܬܗ ܠܥܡܐ ܘܥܡ̈ܡܼܐ ܕܒܚܕ̈ܕܐ. ܐܚܪ̈ܢܐܐܡܿܪܝܼܢ. ܡܛ݀ܠ ܗܿܕܐ ܒܒܝܬ ܐܝܼܠ ܡܬܼܢܒܐ ܗܼܘܐ ܐܝܟ ܕܠܒܼܗܬܬܐ ܕܥܘܼܙܠܐ ܕܚܼܛܦ ܠܗ ܟܗܢܘܼܐ. ܕܫܢܝܬ݀ ܢܒܝܘܼܬܐ ܡܼܢ ܐܘܿܪܫܠܡ ܠܒܝܬ ܐܝܼܠ ܒܝܬ ܦܬܟܪ̈ܐ ܠܡܟܼܣܢܘܼܬܐ ܕܥܘܼܙܠܐ܀ ܨ̄܆ ܩܕܡܝܐ ܦܬܓܡ̈ܘܗܝ ܕܥܡܘܿܣ ܗ̄ ܦܬܓܡ̈ܐ ܠܓ̈ܠܝܢܐ ܩܿܪܐ. ܡܛ݀ܠ ܕܒܓܠܝܿܢܐ ܡܡܿܠܠ ܗܼܘܐ ܥܡܗ. ܬܘܼܒ ܦܬܓܡܐ ܗ̄ ܢܒܝܘܼܬܐ. ܕܗܼܘܐ ܡܼܢܢܩ̈ܕܐ ܗ̄ ܢܩܕܐ ܩܿܪܐ ܠܪܝܼܫ ܕܝܪܐ ܐܘܟܝܼܬ ܠܪܝܼܫܐ ܕܥ̈ܠܠܢܐ ܘܪ̈ܥܘܬܐ. ܬܩܘܿܥ ܩܪܝܼܬܐ ܐܝܼܬܝܗܿ ܗܘܼܬ݀. ܕܡܢܗܿ ܓܝܪ ܐܝܬܝܼ ܝܘܼܐܒ ܠܐܢܬܬܐ ܬܩܘܿܥܝܬܐ []ܝܐ. ܕܡܼܢ ܫܒܛܐ ܕܝܼ̈ܘܼܕܐ ܗܼܘܐ܀ ܒܪ ܝܘܿܐܫ [] ܒܣܦܪ ܡ̈ܠܟܐ ܒܪ ܝܗܘܐܫ ܟܬܝܒ ܘܦܘܕܐ ܐܝܬܘܗܝ ܕܗ݀ܘ ܕܐܥܼܒܪ ܡܼܢ ܥܒܪܝܐ ܠܣܘܼܪܝܝܐ܀ [] ܩܕܡ ܙܘܥܐ ܗ̄ ܐܢܫ̈ܝܼܢ ܐܡܿܪܝܼܢ ܕܒܝܘܡ̈ܝ []ܙܝܐ ܫܪܝܼܪܘ ܢܒ̈ܝܐ ܠܡܬܼܢܒܝܘܼ ܐܫܥܝܐ ܘܫܪܟܐ. [] ܕܝܢ ܐܡܼܪܚ ܥܘܼܙܝܐ ܠܡܣܼܡ ܒܣ̈ܡܼܐ ܘܠܐ []ܣܼܗ ܚܕ ܡܼܢ ܢܒ̈ܝܐ ܐܬܼܟܠܝܬ݀ ܢܒܝܘܼܬܗܘܿܢ []ܦܫܼ ܥܡܘܿܣ ܟܕ ܡܬܢܼܒܐ ܒܒܝܬ ܐܝܼܠ. ܥܡ̈ܡܼܐ []ܢ ܚܕܝܼܘ ܘܫܪܝܼܘ ܐܡܿܪܝܼܢ ܕܡܛ݀ܠ ܕܚܙܼܘ ܢܒ̈ܝܐ []ܐ ܩ݀ܝܡܝܼܢ ܦܬܓܡ̈ܝܗܘܿܢ ܫܼܬܩܘ ܐܠܗܘܿܢ. ܐܠܗܐ ܕܝܢ ܐܝܟ ܕܠܡܟܼܣܢܘܼܬܐ ܕܥܡ̈ܡܼܐ ܦ݀ܩܕ ܕܢܬܢܼܒܐ ܥܡܘܿܣ. ܐܚܪ̈ܢܐ ܐܡܿܪܝܼܢ. ܕܡܼܢ ܗ݀ܝ ܕܪܫܝܼܡ ܕܒܢܒ̈ܝܐ ܕܒܝܘܡ̈ܝ ܥܘܼܙܝܐ ܐܦܿܠܐ ܚܕ ܡܼܢܗܘܿܢ ܐܬܼܟܠܝܼ ܡܼܢ ܢܒܝܘܼܬܐ.","english":"Literal Commentary on Amos — Dionysius bar Salibi\n\nAgain, a literal commentary on Amos. In the time of Hosea and Joel, Amos appeared and rebuked concerning the captivity of the ten tribes by the Assyrians and also concerning the captivity of the two tribes by the Babylonians. And at Bethel he rebuked, where the idols were worshipped, where his prophecy was completed for the people and the nations together. Others say: Because of this, at Bethel he rebuked, as if for the shame of the calf which Jeroboam had seized, because the prophecy was from Jerusalem to Bethel, the house of idols, for the covering of the calf. The first of his words, Amos calls the words \"to the Geliyatha,\" because he was speaking with them in Galilee. Again, the word \"prophecy.\" He who was rebuking calls the rebuke \"the head of the monastery,\" or \"the head of the works and thoughts.\" Tekoa was a village, for from there Joab came to the Tekoite woman. It was from the tribe of Judah. Bar Joash: in the book of Kings it is written \"bar Jehoash,\" and it is the same as that which was translated from Hebrew into Syriac. Before the earthquake, some say that in the days of Uzziah the prophets began to prophesy: Isaiah and the rest. But when Uzziah wanted to place incense and did not, one of the prophets was restrained from prophecy. Amos remained while rebuking at Bethel. The nations rejoiced and began to say that because they saw the prophets standing, their words were silent before God. But God, as if for the covering of the nations, commanded that Amos rebuke. Others say: that which is written, that among the prophets in the days of Uzziah, not one of them was restrained from prophecy.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܘܼܫܩܐ ܕܥܡܘܿܣ ܣܘܼܥܪܢܐܝܼܬ","severity":"info","text":"The heading identifies this as a literal (ܣܘܼܥܪܢܐܝܼܬ) commentary on Amos, distinguishing it from spiritual or allegorical readings.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܒܝܬ ܐܝܼܠ","severity":"info","text":"Bethel is identified as a site of idol worship, specifically the golden calf set up by Jeroboam I, a standard polemical trope in Syriac exegesis.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܠܓ̈ܠܝܢܐ","severity":"info","text":"The term ܠܓ̈ܠܝܢܐ (to the Geliyatha) is explained as referring to Galilee, where Amos spoke; the plural form may indicate a region or a group of people.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪܝܼܫ ܕܝܪܐ","severity":"info","text":"The phrase ܪܝܼܫ ܕܝܪܐ (head of the monastery) is glossed as equivalent to ܪܝܼܫܐ ܕܥ̈ܠܠܢܐ ܘܪ̈ܥܘܬܐ (head of works and thoughts), interpreting the rebuke as a monastic or intellectual authority.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪ ܝܘܿܐܫ","severity":"info","text":"The name Bar Joash is corrected to Bar Jehoash, referencing the book of Kings and noting a translation from Hebrew to Syriac, likely 2 Kings 14–15.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܥܘܼܙܝܐ","severity":"info","text":"The commentary reports a tradition that during Uzziah's reign, prophets began to prophesy, but one was restrained; Amos alone continued at Bethel, a narrative that underscores his unique role.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'others' (ܐܚܪ̈ܢܐ) who offer alternative explanations is not specified; the text may preserve multiple exegetical traditions.","The phrase 'head of the monastery' (ܪܝܼܫ ܕܝܪܐ) is ambiguous: it could be a literal title or a metaphorical description of Amos's rebuke."],"confidence":"high","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":2,"ref":"p2","source":"ܗ݀ܝ ܕܬܪܗܬܝܢ ܫܢ̈ܝܼܢ ܗ̄ ܡܼܢ ܩܕܡ ܬܪ̈ܬܝܢ ܫܢ̈ܝܼܢ ܕܙܘܥܐ ܕܫܪܝܼ ܥܡܘܿܣ ܒܢܒܝܘܼܬܗ. ܟܕ ܠܐ ܝܼܕܝܼ݁ܐ ܐܢ ܩܕܡ ܕܢܚܼܛܐ ܢܗܼܘܐ ܙܘܥܐ ܐܘܿ ܒ݀ܬܪ ܚܛܝܼܬܗ ܚܡܫܝܢ ܘܚܡܫ ܫܢ̈ܝܼܢ ܚܼܝܐ. ܐܢܫ̈ܝܼܢ ܐܡܿܪܝܼܢ ܕܒܥܕܢܐ ܕܗܼܘܐ ܟܗܢܐ ܘܣܼܡ ܒܣ̈ܡܼܐ ܗܼܘܐ ܙܘܥܐ܀ ܡܪܝܐ ܡܼܢ ܨܝܗܘܿܢ ܢܢܗܼܡ ܗ̄ ܠܐ ܓܝܪ ܫܠܝܼ ܠܗ ܡܪܝܐ ܐܘܿ ܥܡܡܼ̈ܐ. ܐܝܟ ܡܣܼܒܪ̈ܢܘܬܗܘܿܢ. ܐܠܐ ܡܼܢ ܨܗܝܘܿܢ ܡܡܿܠܠ. ܡܪܝܐ ܠܐ ܓܝܪ ܬܣܼܒܪܘܿܢ ܕܡܼܢ ܫܐܕ̈ܐ ܕܒܒܝܬ ܐܝܼܠ ܩܒܿܠܬ ܢܒܝܘܼܬܐ ܐܠܐ ܡܼܢ ܗ݀ܘ ܕܥܿܡܪ ܒܐܘܿܪܫܠܡ. ܘܢܬܼܒ̈ܢ ܒܐܒܼܠܐ ܗ̄ ܡܐ ܕܐܝܟ ܐܪܝܐ ܢ݀ܗܡ ܡܪܝܐ ܒܪܘܓܙܗ ܡܼܢ ܨܗܝܘܿܢ. ܗܿܝܕܝܢ ܪ̈ܥܘܬܐ ܐܘܟܝܼܬ ܡ̈ܠܟܐ ܕܥܡܼܡ̈ܐ ܒܐܒܼܠܐ ܢܬܼܒܘܢܼ ܥܠ ܒܝܼܫ̈ܬܐ ܕܡܕܪ̈ܟܢ ܠܗܘܿܢ. ܕܝܪ̈ܐ ܗ̄ ܠܡܕܝܼ̈ܢܬܐ ܩܿܪܐ܀ ܟܪܡܠܐ ܠܐܪܥܐ ܕܡܘܼܠܟܢܐ. ܪܝܼܫܗ ܕܟܪܡܠܐ ܐܘܿܪܫܠܡ ܐܟܡܿܢ ܕܫܘܝܐܝܼܬ ܥܡܐ ܡܼܢ ܥܡ̈ܡܐ ܕܒܚܕܪ̈ܝܗܘܿܢ ܡܫܼܬܒܝܢ܀ ܨ܆ ܕܒ̄ ܥܠ ܬܠܬܐ ܚܘܒ̈ܝܗܿ ܗ̄ ܒܝܕ ܬܠܬܐ ܥܠ ܣܿܓܝܐܘܼܬܐ ܕܚܘ̈ܒܐ ܡܒܿܕܩ. ܒܝܕ ܐܪܒܥܐ ܕܝܢ ܥܠ ܫܒܝܼܥ̄ܘܼ ܘܡܫܼܬܪܚܘܼܬܐ ܕܥܘܠܗܘܿܢ܇ ܥܠ ܕܕܫܼ ܒܣ̈ܟܼܐ ܗ̄ ܟܕ ܐܩܼܪܒ ܚܙܐܝܠ ܕܕܪܡܣܘܿܩ ܥܡ ܥܡܐ ܘܫܪܝܼܘ ܡܩܿܛܠܝܼܢ ܠܗܘܿܢ. ܟܕ ܚܪܼܘ ܕܠܐ ܡܝܿܬܝܼܢ ܥܓܼܠ ܚܣܼܡܘ ܥܠ ܣܝ̈ܦܝܗܘܿܢ ܘܒܣܟ̈ܐ ܕܦܪܙܠܐ ܕܒܡܣ̈ܐܢܐ ܘܛ݀ܠܪ̈ܐ ܕ݀ܝܫܝܢ ܗܼܘܘ ܠܥܡܐ ܘܡܩܿܛܠܝܼܢ ܘܥܠ ܗ݀ܝ ܠܐ ܐܗܦܟ ܚܡܼܬܗ ܡܢܼܗܘܿܢ ܠܒܝܬܗ ܕܚܙܐܝܠ ܗ̄ ܢܘܼܪܐ ܕܩܪܒܐ ܐ݀ܫܕܪ ܠܐܘܼܚܕܢܐ ܕܡܠܟܘܼܬܗ. ܘܬܐܟܘܿܠܝ ܣܚܪ̈ܬܗܿ ܗ̄ ܐܦܕ̈ܢܐ ܘܒܬ̈ܐ ܪܘܪ̈ܒܐ ܕܝܼܠܗܘܿܢ ܘܕܒܪ ܗܕܪ ܡܠܟܐ ܕܩܼܡ ܩܕܡ ܚܙܐܝܠ. ܘܢܫܼܬܒܘܢܿ ܥܡܐ ܕܐܪܡ ܠܩܝܼ ܗ̄ ܡܛ݀ܠ ܕܡܼܢ ܩܝܼܪ ܐܬܼܘ ܘܐܬܬܼܘܬܒܘ ܬܡܿܢ. ܘܐܡܿܪ ܕܢܫܼܬܒܘܢܿ ܡܼܢ ܐܪܥܐ ܕܐܝܼܬܝܗܘܿܢ ܗܿܫܐ.","english":"ing the ten tribes. This is because the earthquake began in the days of Uzziah, and Amos began his prophecy two years before the earthquake. It is not known whether the earthquake occurred before his sin or after his sin; he lived fifty-five years. Some say that at the time when he was a leper and placed in isolation, the earthquake occurred. The Lord roared from Zion, for the Lord was not silent to the nations according to their hopes. But from Zion he speaks. For the Lord did not hope that from the idols of Bethel he would receive prophecy, but from that which dwells in Jerusalem. And the inhabitants sit in mourning when, like a lion, the Lord roars in his wrath from Zion. Then the thoughts of the kings of the nations were rightly seated in mourning over the evils that they had prepared for themselves. The monasteries call to the cities. Carmel to the land of the kingdom. The head of Carmel is Jerusalem, just as it is equally with the nations that surround it and are subdued. Chapter 2. Concerning the three sins of hers, by means of three he reproves the multitude of sins. By means of four, moreover, concerning the seventy and the extension of their iniquity, concerning that which he shut in the baskets when Hazael of Damascus approached with the people and they began to kill them. When they saw that they would not die quickly, they placed their swords in the baskets of iron that were in the wagons and the shields that were pressing the people and killing them. And concerning this, his wrath did not turn from them to the house of Hazael, the mountain of war sent to the destruction of his kingdom. And the merchants of hers, the garments and the great houses that were theirs, and the glory of the king who stood before Hazael was taken away. And the people of Aram were subdued to the river because from the river they came and settled there. And he says that they were subdued to the land that is theirs now.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܙܘܥܐ","severity":"info","text":"The earthquake (ܙܘܥܐ) is dated relative to Uzziah’s leprosy and Amos’s prophecy; the text notes uncertainty whether it preceded or followed Uzziah’s sin, and that Amos began two years before it.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܝܬ ܐܝܼܠ","severity":"info","text":"Bethel (ܒܝܬ ܐܝܼܠ) was a major cultic center of the northern kingdom where Jeroboam I set up golden calves; the commentary contrasts prophecy received there with that from Jerusalem.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܪܡܠܐ","severity":"info","text":"Carmel (ܟܪܡܠܐ) here is not the mountain but a toponym for a region or a symbolic ‘head’ (ܪܝܼܫܗ) identified with Jerusalem, likely reflecting a typological or allegorical reading.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܙܐܝܠ ܕܕܪܡܣܘܿܩ","severity":"info","text":"Hazael of Damascus (ܚܙܐܝܠ ܕܕܪܡܣܘܿܩ) appears in 2 Kings 8–13 and Amos 1:4; the commentary describes his attack using iron baskets (ܣܟ̈ܐ ܕܦܪܙܠܐ) on wagons, a detail not in the biblical text.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܨ ܕܒ","severity":"info","text":"The Syriac marginal note ܨ ܕܒ (likely ‘chapter 2’) marks a structural division; the commentary then lists three sins and four further points, organizing the prophetic rebuke numerically.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܼܢ ܩܝܼܪ","severity":"caution","text":"The phrase ܡܼܢ ܩܝܼܪ (‘from the river’) is ambiguous: it may refer to the Euphrates or another river as the origin of the Arameans; the text’s geography is not precise.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The earthquake’s exact relation to Uzziah’s leprosy is left unresolved.","‘Carmel’ as a toponym for Jerusalem is not standard and may reflect a local exegetical tradition.","The river (ܩܝܼܪ) from which the Arameans came is not specified."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܘܢܗܼܦܟܘܢܼ ܡܼܢ ܕܪܝܼܫ ܠܩܝܼܪ. ܡܼܢ ܐܝܿܟܐ ܕܫܢܝܼܘ ܒܩܕܡܝܬܐ ܘܗܿܠܝܢ ܦܣܩܼܘ ܥܠ ܒܪ ܐܪܡ. ܥܠ ܬܠܬܐ ܗ̄ ܡܬܼܠܚܡ ܥܠ ܦܠ̈ܫܬܝܐ ܒܿܬܪ ܟܢ. ܘܥܐܙܐ ܐܝܼܬܝܗܿ ܡܕܝܼܢܬܐ ܡܝܛܪܘܿܦܘܼܠܝܣ ܕܝܼܠܗܘܿܢ ܐܘܟܝܼܬ ܐܡܐ ܕܡܕܝܼܢ̈ܬܐ. ܥܠ ܕܫܒܼܘ ܫܒܝܼܬܐ ܗ̄ ܥܠܼܬܐ ܕܠܘܼܚܡܗ ܕܥܠܝܗܘܿܢ ܡܚܿܘܐ ܕܥܡ ܟܿܠܗܘܿܢ ܚܛܗ̈ܝܗܘܿܢ ܐܦ ܫܒܼ̈ܝܐ ܕܡܼܢ ܝܘܡ̈ܝ\nܕܘܝܼܕ ܘܫܠܝܡܘܿܢ ܕܡܫܒܥܕܝܼܢ ܗܼܘܘ ܠܥܡܐ ܐܥܪܩܼܘ ܐܢܘܿܢ ܘܐܠܼܦܘ ܐܢܘܿܢ ܕܢܗܼܦܟܘܿܢ ܠܐܪܥܗܘܿܢ. ܠܐ ܥܗܼܕܘ ܩܝܿܡܐ ܕܐܚܘܼܬܐ ܗ̄ ܗܿܟܘܬ ܪܫܐ ܠܨܘܼܪ̈ܝܐ ܕܠܐ ܐܬܕܟܼܪܘ ܩܝܿܡܐ ܕܐܚܘܼܬܐ ܐܘܟܝܼܬ ܠܚܘܼܒܐ ܕܚܝܼܪܡ ܡܠܟܗܘܿܢ ܕܥܡ ܕܘܝܼܕ ܘܫܠܝܡܘܢܿ ܥܠ ܬܠܬܐ ܗ̄ ܡܼܢܕܪܝܼܫ ܡܬܼܢܒܐ ܥܠ ܐܕܘܼ̈ܡܝܐ ܡܛ݀ܠ ܕܬܠܬ ܡ̈ܠܟܘܬܐ ܩܿܢܝܼܢ ܗܼܘܘ. ܚܕܐ ܒܕܪܡܼܣܘܿܩ ܘܐܚܪܬܐ ܒܐܕܘܼܡ ܘܐܚܪܬܐ ܒܒܘܼܨܪ ܕܬܝܡܢ܆ ܩܪܝܼܬܗ ܕܐܕܘܼܡ܀ ܦܠ̈ܫܬܝܐ ܚܡܫ ܡܠ̈ܟܘܢ ܚܕܐ ܒܥܐܙܐ ܘܐܚܪܬܐ ܒܐܫܕܘܕ ܘܒܐܫܘܠܘܢܿ ܘܓܒܬ ܘܒܥܩܪܘܢ. ܥܠ ܕܪܕܦ ܒܚܪܒܐ ܠܐܚܘܼܗܝ ܘܚܒܠܼ ܗ̄ ܥܠ ܐܕܘܼ̈ܡܝܐ ܐܡܿܪ ܒܢ̈ܝ ܥܝܼܣܘܼ ܟܕ ܚܒܿܠܐ ܠܚܘܼܒܠܐ ܟܝܿܢܝܐ ܐܡܿܪ ܐܝܟ ܐܝܿܠܝܢ ܕܡܣܿܟܠܝܢ ܒܡܪܒܥܐ ܕܡܢܼܗ ܢܦܩܼܘ. ܡܛ݀ܠ ܕܡܼܢ ܚܕ ܡܪܒܥܐ ܐܬܝܼܠܕܘ. ܥܝܼܣܘܼ ܘܝܥܩܘܿܒ ܐ݀ܫܕܪ ܗ̄ ܢܘܼܪܐ ܕܩܪܒܐ ܕܒܒܠ̈ܝܐ. ܬܘܩܕܝ ܠܬܝܡܢ ܡܕܝܼܢܬܐ ܡܥܠܝܬܐ ܕܐܕܘܼ̈ܡܝܐ. ܣܚܪ̈ܬܐ ܗ̄ ܐܦܕ̈ܢܐ ܕܒܘܼܨܪ ܩܪܝܼܬܗ ܕܐܝܘܿܒ. ܥܠ ܕܦܼܪܬܘ ܒܛ̈ܢܬܐ ܗ̄ ܡܬܼܢܒܐ ܥܠ ܥܡܘܼ̈ܢܝܐ ܕܡܼܢ ܓܠܥܕ. ܥܠ ܟܿܠܗܿ ܐܪܥܐ ܕܝܘܿܪܕܢܢ ܪܡܿܙ ܒܗ݀ܝ ܕܩܪܝܼܒܐ ܠܒܢ̈ܝ ܠܡܘܿܢ ܘܐܡܿܪ ܕܡܕܝܼ̈ܢܬܐ ܕܝܣܪܐܝܠ ܕܩܪ̈ܝܼܒܢ ܠܗܘܿܢ ܢܣܒܼܘ ܐܢܝܢ ܕܢܘܣܼܦܘܢܿ ܥܠ ܬܚܘܼܡܗܘܿܢ.","english":"and they turned from the beginning of the earthquake. Where they had first sinned, they then transgressed against the son of Aram. Against the three, he fights against the Philistines after this. And Gaza is a metropolis, that is, the mother of cities. Concerning the captivity they took, the cause of their war against them shows that with all their sins, even the captives from the days of David and Solomon, who had been circumcised for the people, fled and taught them to turn their land. They did not remember the covenant of brotherhood. Thus began the Tyrians, who did not remember the covenant of brotherhood, nor the love of Hiram their king, who was with David and Solomon. Against the three, he again complains against the Edomites, because three kingdoms were standing: one in Damascus, another in Edom, and another in Bozrah of Teman, the city of Edom. The Philistines had five kingdoms: one in Gaza, another in Ashdod, and in Ashkelon, and Gath, and in Ekron. Concerning him who pursued his brother with the sword and destroyed, he speaks against the Edomites, saying, \"The sons of Esau,\" when destruction to destruction, natural destruction, he says, \"like those who err in the quarter from which they came out.\" Because from one quarter they were born: Esau and Jacob. He sent the mountain of war of the Babylonians. Burn Teman, the chief city of the Edomites. The suburbs of Bozrah, the city of Job. Concerning those who broke the covenant, he complains against the Ammonites, who are with Gilead. Over all the land of the Jordan, he hints in this that it is near the house of Lot, and says that the cities of Israel that were near them took from them and added to their border.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܝܛܪܘܿܦܘܼܠܝܣ","severity":"info","text":"The Syriac term ܡܝܛܪܘܿܦܘܼܠܝܣ (metropolis) is a loan from Greek μητρόπολις, here glossed as 'mother of cities' to describe Gaza's status.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Hiram","severity":"info","text":"Hiram (or Huram) is the Phoenician king of Tyre who allied with David and Solomon, as in 1 Kings 5. Bar Salibi invokes this covenant to contrast with later Tyrian faithlessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Bozrah of Teman","severity":"info","text":"Bozrah (Syriac ܒܘܼܨܪ) was the capital of Edom, located in the region of Teman. Bar Salibi identifies it as the city of Job, reflecting a tradition linking Job to Edom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sons of Esau","severity":"info","text":"The phrase 'sons of Esau' (Syriac ܒ̈ܢ ܥܝܼܣܘܼ) echoes the biblical identification of Edomites as descendants of Esau (Gen 36:1), used here to frame Edomite hostility as fratricidal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Against the three","severity":"info","text":"The repeated phrase 'Against the three' (Syriac ܥܠ ܬܠܬܐ) structures the commentary, first introducing the Philistines and then the Edomites, organizing the nations under Amos's oracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"he sent the mountain of war of the Babylonians","severity":"caution","text":"This phrase is obscure; it may refer to a historical event (e.g., Nebuchadnezzar's campaign against Edom) or be a metaphorical expression. The Syriac syntax is compressed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he sent the mountain of war of the Babylonians' is ambiguous: it could refer to a specific military campaign or be a symbolic image.","The identity of 'the son of Aram' is unclear; it may denote a specific Aramean ruler or a collective figure."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܒܝܘܡܐ ܕܥܪܘܪܐ ܗ̄ ܥܪܘܪܐ ܩܿܪܐ ܠܚܝܠܐ ܕܡܼܢ ܗܠܟܼܬܐ ܕܪ̈ܟܼܫܐ ܕܫܒܼ̈ܝܐ ܨܚ̄ ܕܒ̄ ܚܘܒ̈ܘܗܝ ܕܡܘܼܐܒ ܗ̄ ܐܡܿܪ ܥܠ ܡܘܼܐܒ̈ܝܐ. ܥܠ ܐܘܩܕܘ ܓܪ̈ܡܘܗܝ ܗ̄ ܒܝܕ ܡܠܟܐ ܕܐܕܘܿܡ ܣܢܐܼܬܗܘܿܢ ܕܡܘܼ̈ܐܒܝܐ ܕܠܘܿܬ ܥܡܐ ܫܘܕܥ ܘܠܘ ܐܟܡܿܢ ܕܥܝܪܬܗ ܕܡܠܟܐ ܕܐܕܘܿܡ ܬܒܿܥ ܡܢܼܗܘܿܢ ܐܠܗܐ ܡܛ݀ܠ ܕܒܙܼܒܢ ܐܬܬܼܘܝܼ ܡܠܟܐ ܕܐܕܘܿܡ ܥܡ ܥܡܐ ܘܣܠܼܩ ܥܡ ܝܘܿܪܡ ܘܝܘܿܫܦܛ ܘܐܩܼܪܒܘ ܥܡ ܡܘܼ̈ܐܒܝܐ ܘܢܛܪܼܘܗ̄ ܡܘܼܐܒ̈ܝܐ ܠܐܕܘܼܡ̈ܝܐ ܐܘܩܼܕܘ ܠܡܠܟܗܘܿܢ ܕܒܚܼܐ ܠܦܬܟܪܗܘܿܢ. ܣܝܕܐ ܗ̄ ܠܡܠܛܐ ܩܿܪܐ ܐܡܼܬܝ ܕܡܬܼܩܠܦ ܟܕ ܡܬܼܚܠܛ ܥܡ ܟܠܼܫܐ ܛ݀ܪܝܢ ܒܗ ܐܣܼ̈ܐ. ܚܘܒ̈ܘܗܝ ܕܝܼܗܘܼܕܐ ܗ̄ ܒ݀ܬܪ ܥܡ̈ܡܼܐ. ܐܡܼܪ ܥܠ ܒܢ̈ܝ ܝܼܗܘܼܕܐ ܕܐܢܓܝܪ ܠܚܛ̈ܗܐ ܕܥܡ̈ܡܼܐ ܕܐܣܟܠܘ ܒܥܡܐ ܬܒܿܥ ܐܢܼܐ ܚܕ ܟܡܐ ܬܒܿܥ ܐܢܼܐܠܒܢܗܝ ܝܼܗܘܼܕܐ ܕܒܝܼ ܐܣܟܼܠܘ. ܥܠ ܕܙܒܼܢܘ ܠܙܕܝܼܩܐ ܗ̄ ܙܕܝܼܩܐ ܩ݀ܪܐ ܬܢܢ ܠܐܝܿܢܐ ܕܩܿܢܐܼ ܥܘܼܬܪܐ ܙܿܕܩܝܐ. ܕܡܚܼܪܪ ܡܼܢ ܛܠܘܼܡܝܐ ܡܙܒܿܢܝܼܢ ܠܗ ܒܗ݀ܝ ܕܡܿܪܟܒܝܼܢ ܥܠܘܗܝ ܥ̈ܠܼܠܬܐ ܘܢ݀ܣܒܝܼܢ ܥܘܼܬܪܗ ܘܝ݀ܗܒܝܼܢ ܠܐܝܿܠܝܢ ܕܫ݀ܝܕܝܼܢ ܠܗܘܿܢ ܘܥܕܡܐ ܠܣܐܘܼܢܐ ܫܝܼܛܐ ܢ݀ܣܒܝܼܢ ܗܼܘܘ ܫܘܼܚܕܐ ܘܒܥܠܼܬܗ ܡܚܪܪܝܼܢ ܗܼܘܘ ܠܢ ܫܪܝܼܪ̈ܐ ܘܡܣܼ̈ܟܢܐ ܘܓܒܪܐ ܘܐܒܘܼܗܝ ܗ̄ ܗܿܠܝܢ ܥܒܼܕܘ ܡܛ݀ܠ ܕܒܣܼܪܘ ܥܠ ܢ݀ܡܘܣ̈ܝ ܘܠܐ ܐܬܟܼܚܕܘ ܡܼܢ ܫܡܼܝ ܕܐܬܩܼܪܝܼ ܥܠܝܗܘܿܢ. ܘܥܠ ܠܒܘܼܫ̈ܐ ܗ̄ ܢ݀ܩܫܝܼܢ ܗܼܘܘ ܡܫܼܟ̈ܢܐ ܥܠ ܓܢܼܒ ܡܕܒܚܐ ܕܫܐܕ̈ܐ ܕܐܩܝܼܡܘ ܥܠ ܛܘܼܪܐ ܟܕ ܚܿܙܩܝܼܢ ܠܗܘܿܢ ܒܚܒܼ̈ܠܐ ܡܫܪܪܐܝܼܬ ܕܠܐ ܢܬܼܬܙܝܼܥܘܿܢ ܒܗ݀ܝ ܕܝܘܡ̈ܬܐ ܣܓܝ̈ܐܐ ܡܟܿܬܪܝܼܢ ܗܼܘܘ ܒܕܒ̈ܚܝܗܘܿܢ. ܕܪܘܡܗ ܗ̄ ܥܠ ܪܒܘܼܬܗ ܘܥܘܼܫܢܗ ܕܒܒ̈ܠܝܐ. ܕܫܿܒܐ ܠܗܘܿܢ ܪܡܿܙ.","english":"On the day of the curse, he calls the army that went with the chariots of the captives, and he speaks of the sins of Moab against the Moabites. He burned his bones by the hand of the king of Edom, the assistance of the Moabites who, with the people, knew and did not complete the city of the king of Edom. God sought from them because the king of Edom was sacrificed and became with the people, and he went up with Joram and Jehoshaphat, and they fought with the Moabites, and the Moabites shut in the Edomites, and they burned their king who was sacrificed to their idols. He calls it a curse when it is overturned while being mixed with all the distress of the physicians. The sins of Judah are after the peoples. He speaks of the sons of Judah who were hired for the sins of the peoples who erred with the people. He seeks one, as he seeks the heart of Judah in which they erred. Concerning the sacrifice of the righteous, he calls the righteous one to the place where the wealth of the righteous stands. He frees from the oppressors who sacrifice to him in this, that they mount accusations against him and take his wealth and give it to those who persecute him, and even to the point of the foolish judge, they were taking bribes, and because of this they were freeing the guilty and the poor, and the man and his father, these did because they despised the laws and were not hidden from the heavens that were called upon them. And concerning the garments, they were found hard on the side of the altar of the demons which they set up on the mountain, when they were holding them with ropes firmly so that they would not be moved, in that they were remaining for many days in their sacrifices. Its height is over the greatness and strength of the Babylonians, which is equal to their sign.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܪܘܪܐ","severity":"info","text":"The Syriac term ܥܪܘܪܐ (ʿrwrʾ) can mean 'curse' or 'accursedness'; here it likely refers to a formal curse or anathema pronounced against the Moabites.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joram and Jehoshaphat","severity":"info","text":"The mention of Joram (king of Israel) and Jehoshaphat (king of Judah) alludes to the biblical account in 2 Kings 3, where they allied against Moab.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"king of Edom","severity":"info","text":"The king of Edom is depicted as a vassal or ally who sacrifices to idols; this reflects the historical Edomite involvement in the Moabite campaign and their pagan practices.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"sins of Moab … sins of Judah","severity":"info","text":"The passage moves from the sins of Moab to the sins of Judah, creating a parallel structure that contrasts the transgressions of foreign nations with those of Israel.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"altar of the demons","severity":"info","text":"The reference to an 'altar of the demons' set up on a mountain reflects a common Syriac Christian polemic against pagan worship, likely drawing on contemporary or local traditions.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"distress of the physicians","severity":"caution","text":"The phrase 'distress of the physicians' (ܛ݀ܪܝܢ ܒܗ ܐܣܼ̈ܐ) is obscure; it may be a metaphorical expression for a dire situation or a textual corruption.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of Aram' in the previous passage is unclear; the text may refer to a specific individual or a collective.","The phrase 'distress of the physicians' is ambiguous and may be a scribal error or a rare idiom."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܪܘܡܐ\nܕܐܪ̈ܙ ܗ̄ ܐܟܼܙܢܐ ܕܐܪܙܐ ܪܡ ܡܼܢ ܟܿܠܗܘܿܢ ܐܝܼܠ̈ܢܐ ܗܿܟܢܐܐܦ ܗܿܢܐ ܡܼܢ ܓܢܒܪ̈ܐ ܕܥܡܐ. ܦܐܪ̈ܘܗܝ ܩܿܪܐ ܠܚܝܠ̈ܘܬܗ. ܥܩܼܪ̈ܘܗܝ ܗ̄ ܠܓܘܼܕ̈ܘ̄ ܘܦܪ̈ܫܘ̄. ܐܝܟ ܕܡܥܝܼܩܐ ܥܓܼܠܬܐ ܗ̄ ܗ݀ܟܢܐ ܡ݀ܛܥܢ ܐܢܼܐ ܠܟܘܿܢ ܝܘܼܩܪܐ ܣܿܓܝܐܐ ܕܡܪ̈ܕܘܬܐ ܕܡܿܝܢ ܐܢܬܘܿܢ ܘܡܿܝܠܠܝܼܢ ܐܢܬܘܿܢ ܬܚܘܼܬܝܗܝܢ ܒܕܡܘܼܬ ܥܓܠܬܐ ܕܡܠܝܐ ܝܘܼܩܪܐ ܘܓܘܼܪ̈ܙܐ ܕܫܒܼ̈ܠܐ ܕܟܪܝܼܟܝܼܢ ܠܗܿ ܨܚ̄ ܕܓ̄ ܕܠܡܼܐ ܐܙܿܠܝܼܢ ܗ̄ ܐܡܿܪ ܕܠܐ ܡܨܝܐ ܕܢܪܕܘܢܼ ܬܪܝܢ ܐܟܚܕܐ ܒܐܘܼܪܚܐ ܠܡܫܼܡܠܝܘܼ ܣܘܼܥܪ̈ܢܐ ܕܓܘܐ ܐܠܐ ܐܢ ܐܬܘܥܼܕܘ ܩܕܡܐܝܼܬ݀ ܨܝܼܕ ܚܕ̈ܕܐ ܘܓܠܼܘ ܚܕ ܠܚܒܪܗ ܥܠ ܣܘܼܥܪܢܐܕܡܛ݀ܠܬܗ ܚܿܙܩܝܼܢ ܗܿܟܢܐ ܐܦܿܠܐ ܒܥ̈ܠܕܒܒܐ ܕܣܛܪ ܡܼܢ ܡܫܬܒܩ̄ܢܘܼ ܕܐܠܗܐ ܐܬܿܝܢ ܥܠܝܟܘܢܿ. ܕܠܡܼܐ ܢܢܗܼܡ ܐܪܝܐ ܗ̄ ܐܟܙܼܢܐ ܕܠܐ ܡܬܘܿܡ ܡܫܡܥ ܐܪܝܐ ܩ݀ܠܗ ܐܠܐ ܟܕ ܡܛܝܒܼ ܠܡܬܼܒܪ. ܗ̣ܿܢܐ ܐܦܿܠܐ ܐܠܗܐ ܢܿܗܡ ܗܼܘ ܘܡܙܝܼܥ ܠܢܒ̈ܝܐ ܠܡܬܼܢܒܝܘܼ. ܐܠܘܼܠܐ ܕܡܛܝܒܼ ܗܼܘܐ ܠܡܬܼܒܪ ܠܥܡܐ ܘܠܥܡ̈ܡܼܐ ܒܡܐܼܬܝܼܬܐ ܕܒܥ̈ܠܕܒܒܐ. ܐܘܿ ܕܠܝܡܐ ܫܿܘܪ ܦܚܐ ܗ̄ ܐܡܿܪ ܕܦܚܐ ܗܿܝܕܝܢ ܫܿܘܪ ܡܼܢ ܐܪܥܐ ܡܐ ܕܡܬܼܚܪܪܐ ܒܗ ܦܪܚܬܐ ܗ݀ܟܢܐ ܐܦ ܐܢܬܘܢܿ ܒܝܕ ܥܘܠܟܘܢܿ ܢ݀ܓܕܝܼܢ ܐܢܬܘܿܢ ܥܠܝܟܘܿܢ ܒܐܝܼܕ̈ܝ ܒܥܠ̈ܕܒܒܐ. ܐܪܝܐ ܘܨܝܕܐ ܠܐܠܗܐ ܩܿܪܐ. ܟܪ̈ܥܐ ܘܛܪ̈ܦܐ ܕܐܕܢܐ ܠܡܣܼ̈ܟܢܐ ܕܒܗܘܿܢ ܕܡܛ݀ܠ ܨܪܝܼܟ̄ܘܼܬ ܫܿܒܩܝܼܢ ܠܗܘܿܢ ܫܒ̈ܝܐ. ܐܝܟ ܕܐܦ ܐܪܝܐ ܒ݀ܣܐ ܒܟܪ̈ܥܐ ܘܐܕ̈ܢܐ ܟܕ ܠܝܬ ܒܗܝܢ ܒܣܼܪܐ ܢܬܓܕ̈ܡܢ ܡܼܢ ܩܪ̈ܢܬܗܘܿܢ ܗ̄ ܨܒܼܬܐ ܕܝܼܠܗܘܿܢ ܟܿܠܗ ܢܫܼܬܩܠ. ܘܢܦܠ̈ܢ ܥܠ ܐܪܥܐ ܗ̄ ܕܒ݀ܛܠ ܥܘܠܗܘܿܢ ܐܦ ܪܘܼܫܥܗܘܿܢ܀ ܨ܆ ܕܕ̄ ܫܡ̈ܥܝܼܢ ܦܬܓܡܐ ܗܿܢܐ ܗ̄ ܕܡܪܝܐ. ܡܘܼܫ̈ܚܐ ܗ̄ ܡܬܼܠܚܡ ܥܠ ܢܫ̈ܐ ܡܠܦ̈ܬ ܪܘܼܫܥܐ ܠܒܥ̈ܠܝܗܝܢ.","english":"The height of the cedars, the height of the cedar is high, all the trees are like that, and the men of the people. He calls his fruits to his armies. He uproots his walls and his horsemen. As a heifer is pressed, so he says to you, a great burden of the rebellions of Moab and the Moabites, under them in the likeness of a heifer full of burden and the logs of the paths that are bound to her. The third section: Lest they go, he says that he is not able to drive two together on the road to complete the deeds of the interior, unless they are prepared beforehand for each other and reveal one to the other concerning the deeds of his companion. Thus also the enemies of the side of man are not left, that God has come upon you. Lest the lion roar, the lion's voice is not heard except when it is ready to break. Thus also God roars and moves the prophets to rebuke. Otherwise he was ready to break the people and the nations by the coming of enemies. Or the sea, the net jumps, he says that the net then jumps from the earth when the bird is freed in it. Thus also you, by your iniquity, you are cut off upon yourselves by the hands of enemies. The lion and the hunt he calls God. The legs and the leaves of the tree for the nets in which, because of the necessity of the need, they leave the captives. As also the lion in the den, with legs and trees, when there is no flesh in them, they are cut off from their cities. The desire of them all is taken away. And the fruits fall to the earth, because their iniquity and their wickedness are abolished. The fourth section: Hear this word of the Lord. The measures are fought against the women, teachers of wickedness to their masters.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܨܚ̄ ܕܓ̄","severity":"info","text":"The Syriac marks the beginning of the third section (ܨܚ̄ ܕܓ̄) of the commentary on Amos. This structural division is typical of Dionysius bar Salibi's exegetical method.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܨ܆ ܕܕ̄","severity":"info","text":"The Syriac marks the beginning of the fourth section (ܨ܆ ܕܕ̄) of the commentary. The transition from the third to the fourth section occurs mid-passage.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܓܠܬܐ","severity":"info","text":"The term ܥܓܠܬܐ (ʿeglā) means 'heifer' and is used here as a simile for the burdened Moabites. The image of a heifer under a yoke is a biblical trope for oppression (cf. Hos 10:5).","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܪܝܐ","severity":"info","text":"The lion (ܐܪܝܐ) roaring before breaking is an allusion to Amos 3:8 (Lion's roar as divine judgment). Dionysius bar Salibi interprets the lion as God, who roars through the prophets.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܘܼܫ̈ܚܐ","severity":"info","text":"The term ܡܘܼܫ̈ܚܐ (mawšḥē) can mean 'measures' or 'cords'; here it likely refers to the prophetic 'measures' or 'standards' by which God judges. The phrase 'fought against the women' may reflect a polemic against female cultic leaders in Moab.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܚܐ","severity":"caution","text":"The Syriac ܦܚܐ (paḥḥā) means 'net' or 'snare', but the clause 'the net jumps from the earth' is obscure. The simile may be corrupt or elliptical; the intended sense is that the net springs when the bird is freed, analogous to the Moabites' fate.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the height of the cedars' may be a metaphor for pride or a reference to a specific location; the text does not clarify. The transition between the third and fourth sections is abrupt, and the referent of 'the measures fought against the women' is unclear."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܡܘܼܫ̈ܚܐ ܗ̄ ܡܬܼܠܚܡ ܥܠ ܢܫ̈ܐ ܡܠܦ̈ܬܐ ܪܘܼܫܥܐ ܠܒܥ̈ܠܝܗܝܢ. ܡܘܼܫ̈ܚܐ ܬܘܪ̈ܬܐ ܐܢܝܢ. ܕܒܝܫܢ ܗ̄ ܡܛ݀ܠ ܕܠܐ ܟܒܝܼ̈ܫܢ ܒܢܝܼܪܐ ܘܕܒܪ̈ܝܬܐ ܐܢܝܢ ܘܒܗܿܕܐ ܡܒܿܕܩ ܥܠ ܒܥܪܝܼܪܘܼܬܗܝܢ ܘܠܐ ܡܛܟܼܣܘܼܬܗܝܢ ܕܠܐ ܨܒ̈ܝܢ ܕܢܬܼܟܪܕ̈ܢܢ ܬܚܝܬ ܢܝܼܪܐ ܕܢܡܘܿܣܐ ܕܐܠܗܐ ܒܕܡܘܼܬ ܬܘܪ̈ܬܐ ܫܡ̈ܝܼܢܬܐ ܕܒܐܬܪܐ ܕܒܗܝܢ ܒܥܣܼܒܐ. ܘܚܪܬܟܝܢ ܒܩܕܣܐ ܗ̄ ܡܛ݀ܠ ܕܩܼܪܐ ܐܢܝܢ ܡܘܼܫ̈ܚܐ. ܗ݀ܘ ܡܐ ܕܥ݀ܒܕܝܼܢ ܨܝܕ̈ܐ ܠܡܘܼܫ̈ܚܐ ܕܨ݀ܕܝܼܢ ܡܼܢ ܛܘܼܪ̈ܐ ܐܡܿܪ ܕܗܿܘܐ ܠܗܝܢ ܡܼܢ ܐܝܼܕ̈ܝ ܒܠܥܕܒܒ̈ܐ ܕܐܝܟ ܒܣܼܪܐ ܒܩܕܣܐ ܡܪܬܚܝܼܢ ܥܠܝܗܝܢ ܥܩ̈ܬܐ. ܠܛܘܼܪ̈ܐ ܗ̄ ܛܘܼܪܐ ܕܐܪܡܢ ܬܚܝܬ ܫܘܼܠܛܢܐ ܕܐܬܘܼܪ̈ܝܐ ܐܝܼܬ̄ܘ. ܥܘܿܠܘ ܠܒܝܬ ܐܝܼܠ ܘܠܓܠܓܠܐ ܘܐܥܼܠܘ ܢܕܪ̈ܐ ܘܡܥܣܪ̈ܐ ܘܩܪܒܼܘ ܕܒܼܚ̈ܐ ܠܦܬܟܪ̈ܐ ܕܬܡܿܢ.. ܐܝܼܬܘ̄ ܠܨܦܪܐ.. ܘܠܬܠܬܐ ܗ̄ ܗ݀ܝ ܕܠܬܠܬܐ ܝܘܡ̈ܝܼܢ ܦܪܫܝܼܢ ܗܼܘܘ ܠܗܘܿܢ ܒܬܫܪܝ ܐܚܪܝ ܡܼܢ ܢܡܘܿܣܐ ܠܡܼܝܬܝܘܼ ܠܡܥܣܪ̈ܝܗܘܿܢ ܡܛ݀ܠ ܕܗ݀ܟܢܐ ܪܚܡܼܬܘܿܢ ܗ̄ ܗ̣ܿܢܐ ܠܡ ܪܚܡܼܬܘܿܢ ܕܒܒܝܬ ܐܝܼܠ ܘܒܓܠܓܠܐ ܬܕܒܚܘܢܿ ܠܦܬܟܪ̈ܐ. ܩܗܝܘܼܬܐ ܫܢܼ̈ܐ ܗܿܘܝܐ ܐܡܼܬܝ ܕܐܟܿܠ ܐܢܫ ܡܕܡ ܕܚܡܘܿܨ. ܘܚܣܝܼܪܘܼܬܐ ܗ̄ ܘܡܓܙܝܘܼܬܐ ܘܚܣܝܼܪܘܬܐ ܕܠܚܡܐ. ܒܟܿܠܗܘܿܢ ܐܬܪ̈ܘܬܐ. ܫܕܿܪܬ ܒܟܘܿܢ ܡܘܬܢܐ ܗ̄ ܒܙܼܒܢ ܟܕ ܪܕܐ ܗܿܘܝܬ ܒܐܘܼܪܚܐ ܕܠܐܦ̈ܝ ܡܨܪܝܢ ܥܠ ܣܒܪܐ ܟܐܼܡܬ݀ ܕܡܿܓܗܝܢ ܐܢܬܘܢܿ ܡܼܢ ܟܦܢܐ ܘܩܪܒܐ ܒܚܪܒܐ ܘܡܘܬܢܐ\nܠܟܿܠܟܘܿܢ ܐܣܝܿܦܬ ܥܡ ܪܟܫܼܟܘܢܿ. ܗܿܢܘ ܕܐܡܼܪܬܘܿܢ ܕܥܠ ܟܠܝܼܠܐ ܢܿܪܟܒ ܘܢ݀ܥܪܘܿܩ. ܘܗܼܘܝܬܘܿܢ ܐܝܟ ܐܘܼܕܐ ܗ̄ ܗܿܟܢܐ ܐܘܩܿܕܬ ܠܥܡܿܘܪ̈ܝ ܐܪܥܟܘܿܢ ܒܙܒܢ ܒܚܪܒܐ ܕܒܥ̈ܠܕܒܒܐ ܐܝܟ ܕܒܨܝܼܪ ܩܠܝܼܠ ܠܟܿܠܟܘܢܿ ܓܡܿܪܬ ܣܛܪ ܡܼܢ ܕܠ̈ܝܼܠܐ ܕܐܫܼܬܘܙܒܘ ܡܢܼܟܘܢܿ ܐܝܟ ܐܘܼܕ̈ܐ ܡܚܪ̈ܟܐ.","english":"The measures, he fights against the measures, the teachings, the wickedness of their masters. The measures, the oxen, he says. Because it is evil, because the oxen are not subdued by the yoke, and the beasts, he says, and by this he indicates their bestiality and their lack of discipline, because they do not wish to be placed under the yoke of the law of God, in the manner of the fattened oxen that are in the land where they are, in the grass. And your end, in the sanctuary, he says, because he calls them measures. That is, when the hunters make snares for the measures that are hunted from the mountains, he says that it becomes for them from the hands of the enemies, who like flesh in the sanctuary are inflamed against them with afflictions. The mountains, the mountain of Armenia under the dominion of the Assyrians exists. They went up to Bethel and to Gilgal, and they brought in troops and tithes, and they offered sacrifices to the idols there. They were there in the morning. And the third, this is that for three days they were separated for them in the latter Tishri, from the law, to bring their tithes, because thus was their love. Is this not their love, that in Bethel and in Gilgal they sacrifice to idols? Bitterness, he says, when a man eats something sour. And deficiency, and scarcity, and lack of bread. In all the regions. I sent among you death, he says, in the wolf, when I was traveling on the road to the face of Egypt, on the certain hope that their help would come to you from hunger and war by the sword and death. To all of you I added with your horses. That which you said, that upon the crown he mounted and fled. And you were like a firebrand, he says, thus I burned the inhabitants of your land with the wolf, with the sword of the enemies, as if with a small fire I consumed all of you, except for those who escaped from you like firebrands from a furnace.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܘܼܫ̈ܚܐ","severity":"info","text":"The term ܡܘܼܫ̈ܚܐ (mawšḥē) is ambiguous, meaning both 'measures' and 'anointed ones' (from ܡܫܝܚܐ). Bar Salibi likely puns on the two senses, applying the term to the people of Israel as both measured and (ironically) anointed.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Amos 4:1-5","severity":"info","text":"The imagery of fattened oxen and the yoke of the law echoes Amos 4:1, where the prophet addresses the 'cows of Bashan' as a metaphor for Israel's wealthy, rebellious elite. Bar Salibi extends the metaphor to include bestiality and lack of discipline.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Bethel and Gilgal","severity":"info","text":"Bethel and Gilgal were major cultic centers in the northern kingdom of Israel, associated with idolatry in the prophetic tradition (cf. Amos 4:4; 5:5). Bar Salibi uses them to illustrate Israel's apostasy, contrasting with the law of God.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"The passage moves from a metaphorical description of Israel's rebellion (oxen, hunters) to a historical narrative of cultic practices at Bethel and Gilgal, then to a prophetic threat of death and destruction. This shift mirrors the structure of Amos 4-5.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܘܼܫ̈ܚܐ ܬܘܪ̈ܬܐ","severity":"caution","text":"The phrase ܡܘܼܫ̈ܚܐ ܬܘܪ̈ܬܐ (mawšḥē tawrātā) is textually uncertain; the Syriac may be corrupt. The English draft reads 'the measures, the oxen,' but the syntax is awkward. Possibly a scribal error for ܡܫܝܚܐ ܬܘܪ̈ܬܐ ('anointed oxen') or a gloss.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Mountain of Armenia","severity":"info","text":"The reference to the 'mountain of Armenia under the dominion of the Assyrians' reflects Bar Salibi's own historical context (12th-13th cent.), when the region was under various Muslim rulers. He uses it to illustrate the fate of Israel under foreign domination.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term ܡܘܼܫ̈ܚܐ is ambiguous between 'measures' and 'anointed ones'; the commentary likely exploits both senses.","The phrase ܡܘܼܫ̈ܚܐ ܬܘܪ̈ܬܐ may be corrupt; the intended reading is uncertain.","The identity of the 'hunters' and 'enemies' is not explicitly tied to a specific historical group; Bar Salibi may be allegorizing."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܐܘܼܕܐ ܩܝܣܐ ܗܼܘ ܕܡܼܚܪܟ ܘܠܐ ܝܩܝܼܕ ܟ݀ܠܗ. ܗܿܟܢܐ ܐܥܿܒܕ ܠܟ ܒܚܪܬܐ ܗ̄ ܚܿܠܛ ܩܠܝܼܠ ܡܼܢ ܕܦܘܼܢܝܐ ܡܛ݀ܠ ܠܡ ܕܡܼܢ ܗܿܠܝܢ ܟܿܠܗܝܢ ܠܐ ܐܬܝܬܼܪܬܘܿܢ ܗ̣ܿܢܐ ܣܝܼܡܐ ܠܝܼ ܕܣܿܥܪ ܐܢܼܐ ܠܘܿܬܟܘܿܢ ܒܚܼܪܬܐ ܕܡܼܢ ܒܿܬܪ ܫܒܼܝܐ ܠܡܝܬܪ̄ܘܼ ܡܫܿܚܠܦ ܐܢܼܐ ܠܟܿܠܗܝܢ ܕܝܼܠܟܘܿܢ ܒܙܒܼܢܗ ܕܦܘܼܢܝܐ܆ ܥܿܒܕ ܫܦܪܐ ܗ̄ ܡܿܠܦ ܥܠ ܫܘܼܚܠܦܗܘܿܢ ܕܠܘܿܬ ܛܒܿܬܐ. ܗܘܼ ܠܡ ܐܠܗܐ ܩܕܡܐܝܼܬ ܠܫܦܼܪܐ ܕܐܝܼܬܝܟܘܿܢ ܒܗ ܡܫܿܚܠܦ ܠܥܡܛܢܐ ܕܥܩ̈ܬܐ. ܘܟܢ ܩ݀ܦܠ ܠܥܡܛܢܐ ܕܫܒܼܝܐ ܒܝܕ ܦܘܼܢܝܐ ܕܝܿܗܒ ܠܟܘܿܢ: ܘܕܪܟ ܥܠ ܪܘܡܗܿ ܕܐܪܥܐ ܗ̄ ܕܡܘܼܠܟܢܐ ܒܝܕ ܐܬܘܿܪܝܐ ܟܕ ܡܿܚܪܒ ܠܗܿ ܘܡܼܚܕܐ ܡܡܿܟܟ ܠܪܘܡܐ ܕܐܪܥܐ ܕܐܬܘܼܪ̈ܝܐ ܘܕܒܒܠ̈ܝܐ ܘܡܚܿܒܠ ܠܒܥ̈ܠܕܒܒܐ܆ ܨ: ܕܗ̄ ܫܡܼܥܘ ܗ̄ ܒܿܬܪ ܠܘܼܒܒܐ. ܬܘܼܒ ܡܬܼܠܚܡ ܥܠܝܗܘܿܢ܇ ܕܐܢܿܐ ܫ݀ܩܠ ܐܢܼܐܥܠܝܟܘܿܢ ܐܘܼܠܝܼܬܐ ܗ̄ ܡܚܿܘܐ ܕܟܐܢܐܝܼܬ ܝ݀ܩܕܝܼܢ ܒܢܘܼܪܐ ܕܫܒܼܝܐ. ܕܗ݀ܦܟܝܼܢ ܕܝܼܢܐ ܗ̄ ܗ݀ܦܟܝܼܢ ܠܟܐܢܘܼܬܐ ܘܬܪܝܼܨܘܼܬܐ ܒܝܕ ܫܘܼܚܐ ܘܡܟܐܒܝܼܢ ܘܡܡܿܪܝܢ ܠܪܘܼܚܐ ܕܡܣܼܟܢܐ: ܘܙܕܝܼܩܘܼܬܐ ܗ̄ ܐܦܠ ܙܕܝܼܩܘܼܬܐ ܥܿܒܕܝܼܢ ܠܗܿ ܕܬܬܕܝܼܫܝ ܒܐܪܥܐ ܘܬܬܚܼܦܐ ܒܝܕ ܫܘܼܚܕܐ. ܫܒܼܩܘ ܠܡ ܠܗ݀ܘ ܕܥܒܼܕ ܟܝܡܐ ܗ̄ ܗܿܪܟܐ ܬܢܿܐ ܪܘܼܫܥܗܘܿܢ. ܫܒܩܼܘ ܠܡ ܠܡܿܢ ܕܒܼܪܐ ܠܟܝܡܐ ܘܥܝܘܼܬܐ ܘܛܟܼܣܘ ܟܘܟ̈ܒܐ ܘܣܓܼܕܘ ܠܦܬܟܪ̈ܐ. ܟܝܡܐ ܗܿܠܝܢ ܫܒܥܐ ܟܘܟ̈ܒܐ. ܥܝܘܿܬܐ ܒܿܬܪ ܟܝܡܐ ܐܝܼܬܘ̄ ܪܗܛܗܿ ܘܕܡܿܝܐ ܠܐܬܘܼܬܐ ܕܓܿܡܠ ܐܘܿ ܠܣܘܼܪܛܐ ܕܥܠ ܨܘܪܬ ܟܬܒ. ܕܩܿܪܐ ܠܡ̈ܝܐ ܕܝܡܐ ܗ̄ ܐܡܿܪ ܕܗ݀ܘ ܕܠܡ̈ܝܐ ܫܪ̈ܝܐ ܕܝܡܐ ܒܝܕ ܥܢ̈ܢܐ ܡܣܿܩ ܠܪܘܡܐ ܘܒܿܬܪܟܢ ܐ݀ܫܕ ܠܗܘܿܢ ܥܠ ܐܪܥܐ ܗܼܘ ܐܦ ܗܿܫܐ ܩܿܪܐ ܠܥܝܟܘܿܢ ܠܐܬܘܼܪܝܐ ܘܒܣܘܿܓܐܐ ܕܚܝܠ̈ܘܬܗ ܡܛܝܼܦ ܐܢܼܐ ܠܐܪܥܐ ܕܝܼܠܟܘܿܢ.","english":"a piece of wood that is bent and not entirely straight. Thus I will do to you in the end, he says, a little mixed with the interpretation, because all these things were not completed. This is set for me, that I may do to you in the end, after the captivity, to change all that is yours in the time of the interpretation, he does well, he teaches concerning their change towards goodness. He, God, first, to the beauty of your being in it, he changes the depth of the afflictions. And he turns the depth of the captivity by means of the interpretation that he gives to you: and he treads upon the height of the land, that is, of the kingdom, by means of the Assyrian, when he destroys it and immediately lowers the height of the land of the Assyrians and Babylonians and destroys the enemies. That they heard after the heart. Again he fights against them, that I may take and bring upon you a lamentation, he shows how bitterly they burn in the fire of the captivity. That they turn the judgment, that is, they turn bitterness and righteousness by means of bribery and afflictions, and they embitter the spirit of the poor: and righteousness, even righteousness they do so that it may be renewed in the land and be hidden by means of bribery. Leave, then, that which made the climate, that is, here their wickedness. Leave, then, that which created the climate and the signs and the constellations of the stars, and worship the idols. These seven stars are the climate. The signs are after the climate, their course and likeness to the sign of a camel or to the line upon the form of a letter. He calls to the waters of the sea, he says that he who to the waters of the sea, by means of clouds, ascends to the height and afterwards pours them upon the earth, he also now calls to you, to the Assyrian, and by the multitude of his armies he overwhelms your land.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܝܡܐ","severity":"info","text":"The Syriac ܟܝܡܐ (kīmā) here means 'climate' or 'clime', referring to one of the seven astrological zones. Dionysius uses it to denote the planetary spheres or zodiacal signs associated with pagan worship.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܬܘܿܪܝܐ","severity":"info","text":"The Assyrian (ܐܬܘܿܪܝܐ) is invoked as a divine instrument of destruction, lowering the height of the land. This reflects the historical Assyrian conquest of the Northern Kingdom of Israel in the 8th century BCE, a key context for Amos's prophecies.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Amos 4:11","severity":"info","text":"The phrase 'a piece of wood that is bent' alludes to Amos 4:11, where God threatens to break the people like a bent stick. Dionysius interprets this as a metaphor for divine punishment and eventual restoration after captivity.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of divine judgment and transformation, moving from the image of bent wood to the Assyrian conquest and the corruption of righteousness through bribery. The sequence follows a logical progression from threat to historical fulfillment.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"astrology","severity":"info","text":"Dionysius condemns astrological practices (worship of stars and signs) as idolatry, contrasting them with true interpretation of prophecy. This reflects a common Syriac Christian polemic against pagan astrology, likely influenced by earlier patristic sources.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he does well, he teaches concerning their change towards goodness' could be read as either God's action or the interpreter's; the Syriac syntax is ambiguous. The reading taken follows the context of divine transformation.","The reference to 'seven stars' as the climate may conflate the seven planets with the seven climes; the exact astrological schema is not fully specified."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܠܐܘܿܨ̈ܘܗܝ ܕܙܕܝܼܩܐ ܗ̄ ܠܕܿܝ̈ܢܐ ܩܿܪܐ ܕܒܝܕ ܫܘܚܕܐ ܕܢ݀ܣܒܝܼܢ ܗܼܘܘ ܠܘ ܒܠܚܘܿܕ ܠܫܪܪܐ ܫ݀ܠܝܢ ܗܼܘܘ ܐܠܐ ܐܦ ܒܐܘܼܠܨܢܐ ܡܪܡܝܢ ܗܼܘܘ ܠܐܝܿܠܝܢ ܕܥܘܼܬܪܐ ܟܐܢܐ ܩܿܢܝܢܼ ܗܼܘܘ. ܒܥܼܘ ܛ݀ܒܬܐ ܗ̄ ܪܚܡܼܘ ܛܒ̈ܬܐ ܘܐܪܚܩܼܘ ܡܼܢ ܒܝܼܫ̈ܬܐ ܕܬܚܼܘܿܢ ܘܬܐܡܼܕܘܿܢ ܡܼܢ ܬܒܥܼܬܐ. ܘܢܗܼܘܐ ܗܿܟܢܐ ܗ̄ ܗ݀ܝ ܕܗܿܟܢܐ ܐܝܟ ܕܒܦܚܼܡܐ ܐܡܿܪ ܠܗܿ ܗ̄ ܗܿܟܢܐ ܗܿܘܐ ܠܘܿܬܟܘܢܿ ܘܥܡܼܟܘܢܿ ܘܡܿܥܕܪ ܠܟܘܿܢ ܐܝܟ ܕܐܢܬܘܿܢ ܠܘܿܬܗ ܘܨܝܕ ܚܕ̈ܕܐ ܐܡܿܪܝܼܢ ܐܢܬܘܿܢ ܘܣܿܥܪܝܼܢ. ܫܪܟܗ ܗ̄ ܫܪܟܢܐ ܕܝܘܣܦ ܩܿܪܐ ܠܥܣܪܐ ܫܒܛ̈ܝܼܢ ܟܕ ܡܼܢ ܟܕܘܼ ܒܗ݀ܘ ܙܒܼܢܐ ܡܢܿܬ ܡܢܼܗܘܢܿ ܫܿܒܝܢܼ ܗܼܘܘ ܡܼܢ ܬܓܠܬܦܠܣܪ. ܗܘܝ ܗܘܝ ܗ̄ ܐܘܼܗܿ ܐܘܼܗܿ܀ ܘ݀ܝ ܠܕܪܐܓܝܼܢ ܗ̄ ܡܛ݀ܠ ܓܝܪ ܕܠܐ ܫܪܝܼܪ ܠܗܘܿܢ ܗ݀ܘ ܡܐ ܕܡܬܼܐܡܪ ܒܗ݀ܝ ܐܡܿܪܝܼܢ ܗܼܘܘ ܠܢܒ̈ܝܐ ܕܐܢ ܫܪܝܼܪ ܡܕܡ ܕܡܼܢܟܘܿܢ ܡܬܼܐܡܪ ܐܝܿܟܢ ܠܐ\nܡܣܼܬܒܪ. ܝܘܡܗ ܕܡܪܝܐ ܠܝܘܡܐ ܕܒܗ ܡܫܼܬܒܝܢ ܩ݀ܪܐ. ܡܛ݀ܠ ܕܨܒܝܿܢܗ ܡܫܬܼܡܠܐ ܒܗ. ܚܫܘܿܟ ܗܼܘ ܗ̄ ܡܚܫܟ ܘܡܥܡܿܛ ܥܠܟܘܿܢ ܒܝܕ ܥܩ̈ܬܐ ܕܚܕܪ̈ܢ ܠܟܘܢܿ. ܣܢܝܿܬ݀ ܗ̄ ܡܛ݀ܠ ܕܠܘ ܨܒܝܿܢܝ ܡܫܼܬܡܠܐ ܒܗܘܿܢ. ܘܠܐ ܐܪܝܿܚ ܗ̄ ܠܐ ܐܥܿܒܪ ܡܢܼܝ ܩ݀ܠܐ ܗ̄ ܦܘܼܫܘ ܡܼܢ ܬܫܒܼ̈ܚܬܐ ܕܒܙ̈ܢܝ ܙܡܪ̈ܐ ܐܝܟ ܕܠܐܝܪܝ ܟܐܼܡܬ݀ ܡܫܿܡܠܝܢ ܠ[]ܬܐ ܓܝܪ ܚܫܝܼ̈ܒܢ ܠܝܼ ܟ݀ܠܗܝܢ ܙܡܝܼܪ̈ܬܟܘܿܢ ܕܠܡܼܐ ܕܒܼܚ̈ܐ ܘܩܘܼܪ̈ܒܢܐ ܗ̄ ܠܘ ܓܝܪ ܕܒܚܼ̈ܐ ܩܪܒܼܘ ܠܗ ܘܟܢ ܦܪܩܼ ܐܢܘܿܢ ܡܼܢܨܪܝܢ. ܐ݀ܦܠܐ ܬܘܼܒ ܡܛ݀ܠ ܕܒܼܚ̈ܝܗܘܿܢ ܫܪܬܚܼ ܠܗܘܿܢ ܛܒ̈ܬܐ ܒܡܕܒܪܐ. ܐܠܐ ܢܣܒܬܘܢܿ ܡܫܟܼܢܗ ܕܡܠܟܘܼܡ ܘܟܐܘܢܿ ܗ̄ ܚܠܦ ܡܫܟܢܐ ܕܝܼܠܝ ܠܡܫܟܢܐ ܕܡܠܟܘܼܡ ܦܬܟܪܐ ܨ݀ܝܒܝܼܢ ܐܢܬܘܢܿ ܗ݀ܘ ܕܥܡܼܟܘܢܿ ܚܿܙܩ ܗܼܘܐ ܘܫܿܪܐ܀ ܡܠܟܘܼܡ ܘܟܐܘܢܿ ܠܩܪܘܿܢܘܿܣ ܡܫܿܡܗ.","english":"you, O righteous ones, he calls the judges, because through bribery they were taking, not only were they acting against the truth, but also in oppression they were casting down those of wealth who were suffering. They sought good, they loved good things and distanced themselves from evil things, so that you might go and come with petition. And it was thus: this is how, as if in a furnace, he said to her, thus it was with you and with you, and he helps you, as you came to him, and they say to one another, you came and you acted. The rest, the remainder of Joseph, he calls the ten tribes, when at that time from them many were taken captive with Tiglath-Pileser. Woe, woe! And woe to the generations, because that which is said in this is not true, they used to say to the prophets, if something that is said to you is true, how is it not plausible? The day of the Lord, he calls the day on which it is completed, because his will is fulfilled in it. Dark, it darkens and dims over you by the afflictions that surround you. Support, because his will is not fulfilled in it. And not long, I will not pass over, a voice, remain with the praises of the hymns, as to the watcher of the standing one, they complete the ... for the sacrifices are considered by me all your hymns, that when there are sacrifices and offerings, they did not offer sacrifices to him, and now you have been saved from Egypt. Nor again, because their sacrifices they spread out for them good things in the desert. But you have taken the skin of Milcom and Kemosh, instead of my own skin, for the skin of Milcom, the idol, you have made, that which was with you, it was strong and it loosened. Milcom and Kemosh are named after Kronos.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܠܐܘܿܨ̈ܘܗܝ ܕܙܕܝܼܩܐ","severity":"info","text":"The phrase 'you, O righteous ones' is a direct address to the judges, whom the commentator accuses of corruption through bribery and oppression.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܓܠܬܦܠܣܪ","severity":"info","text":"Tiglath-Pileser (III) was an Assyrian king who deported many from the northern kingdom of Israel, consistent with the commentator's reference to the ten tribes being taken captive.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܠܟܘܼܡ ܘܟܐܘܢܿ","severity":"info","text":"Milcom and Kemosh are deities of Ammon and Moab, respectively, mentioned in the Hebrew Bible (e.g., 1 Kings 11:5, 2 Kings 23:13). The commentator identifies them with Kronos, reflecting a Hellenistic syncretism.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܝ ܠܕܪܐܓܝܼܢ","severity":"info","text":"The exclamation 'Woe, woe! And woe to the generations' marks a rhetorical shift, intensifying the critique of false prophecy and the suffering of the people.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܫܿܡܠܝܢ ܠ[]ܬܐ","severity":"caution","text":"The text has a lacuna indicated by brackets: 'they complete the ... for the sacrifices'. The missing word is uncertain, possibly 'temple' or 'service', affecting the interpretation of the following clause.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܠܟܘܼܡ ܘܟܐܘܢܿ ܠܩܪܘܿܢܘܿܣ ܡܫܿܡܗ","severity":"info","text":"The identification of Milcom and Kemosh with Kronos reflects a late antique tendency to equate foreign gods with Greco-Roman deities, as seen in authors like Eusebius and Theodoret.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in 'they complete the ... for the sacrifices' leaves the object unclear; the reading assumes a missing noun like 'temple' or 'service'.","The phrase 'the skin of Milcom' may be metaphorical or literal; the commentator's interpretation is ambiguous."],"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":9,"ref":"p9","source":"ܟܘܟܒܐ ܕܥܒܼܕܬܘܿܢܝܘܢܝܐ ܕܪܐܦܢ ܐܡܿܪ ܗ̄ ܩܿܪܐ ܗ݀ܟܢ ܠܦܪܘܕܝܼܛܝܼ ܐܚܪ̈ܢܐ ܚܠܼܦ ܥܡܘܼܕܐ ܕܒܠܠܝܐ ܡܿܢܗܪ ܠܟܘܿܢ. ܣܓܕܬܐ ܕܝܼܠܟܘܿܢ ܠܟܘܟܒܐ ܡܩܿܪܒܝܼܢ ܗܼܘܝܬܘܢܿ܆ ܟܐܘܿܢ ܠܡ ܩܿܪܐ ܠܟܘܟܒܬܐ ܗ݀ܝ ܕܣܿܠܩܐ ܕܫܦܪܐ ܕܡܬܼܩܪܝܐ ܥܘܼܙܝܼ ܘܦܪܘܿܕܝܼܛܝܼ܆ ܨ̄܆ ܕܘ̄ ܘ݀ܝ ܠܕܫܿܝܛܝܼܢ ܠܨܗܝܘܿܢ. ܗ̄ ܬܟܝܼܠܝܼܢ ܥܠ ܦܬܟܪ̈ܐ ܕܐܩܝܼܡܘ ܒܛܘܼܪ̈ܐ ܕܫܿܡܪܝܼܢ. ܦܪ̈ܝܼܫܝ ܠܪ̈ܝܼܫܐ ܡܥܩ̈ܒܝ ܠܪ̈ܝܼܫܐ ܘܙ݀ܕܩ ܗܼܘܐ ܠܟܘܿܢ ܠܡܬܼܒܝܢܘܼ. ܕܐܝܿܟܢ ܝܗܼܒ ܠܟܘܿܢ ܐܠܗܐ ܚܝܠܐ ܒܫܘܼܪܝܐ ܘܠܬܠܬܝܢ ܘܚܕ ܡܠ̈ܟܐ ܥܡ ܪ̈ܝܼܫܢܐ ܕܟܢܥ̈ܢܝܐ ܦܪܫܼܬܘܿܢ ܘܐܫܠܼܡܬܘܿܢ ܐܢܘܿܢ ܠܚܪܒܐ. ܘܗܿܫܐ ܒܝܕ ܒܝܼܫܘܼܬ ܣܘܼܥܪ̈ܢܝܟܘܿܢ ܕܐܬܓܠܝܼܬܘܢܿ ܡܼܢ ܐܪܥܟܘܿܢ ܕܡܣܿܟܝܢ ܠܝܘܡܐ ܗ̄ ܝܘܡܐ ܒܝܼܫܐ ܘܫܒܼܬܐ ܕܚܛܘܼܦܝܐ ܐܡܿܪ ܠܙܒܼܢܐ ܕܒܗ ܡܫ̣ܚܝܼܢ ܗܼܘܘ ܐܬܪܐ ܠܡܒܼܐܫܘܼ ܘܠܡܚܼܛܦ ܠܡܣ̈ܟܼܢܐ ܘܝܬܝܼܪܐܝܬ ܒܝܘܡܐ ܕܫܒܼܬ ܘܕܒܛܠܢܐ ܣܦܝܼܩܝܼܢ ܗܼܘܘ ܠܪܘܼܫܥܐ. ܘܐܢ ܢܫܼܬܚܪܘܢ ܥܣܼܪܐ ܗ̄ ܠܘ ܓܝܪ ܥܣܪ̈ܬܝܗܘܿܢ ܡܿܝܬܝܼܢ ܗܼܘܘ. ܘܐܢܕܝܢ ܠܐ܆ ܐܝ̣ܿܢܐ ܐܡܿܪ ܒܿܬܪܟܢ ܕܢܫܼܩܠܝܼܘܗܝ ܕܕܗ ܐܘܿ ܡܿܢ ܕܩܪܝܼܒ ܠܗ ܘܢܦܼܩܝܼܘܗܝ ܐܠܐ ܗܿܕܐ ܐܡܿܪ ܕܗ̣ܿܢ ܫܿܠܛܐ ܒܗܘܿܢ ܚܪܒܐ ܐܝܟ ܕܠܡܚܼܣܢ ܡܢ ܒܝܬܐ ܣܿܓܝܼ ܒܐܢܫܘܼܬܐ ܢܦܘܼܫ ܒܗ ܥܣܪ̈ܐ ܓܒܪ̈ܐ ܟܕ ܕܫܪܟܐ ܡܿܝܬܝܼܢ ܐܘܿ ܟܒܪ ܒܒܝܬܐ ܠܩܪܝܼܬܐ ܩܿܪܐ ܘܢܫܩܠܝܼܘܗܝ ܕܕܗ ܒܒܝܬܐ ܗ̄ ܢܐܼܡܪܘܢܼ ܗܿܠܝܢ ܥܣܼܪܐ ܓܒܪ̈ܐ ܕܦܫܼܘ ܚܕ ܠܘܿܬ ܚܒܪܗ. ܕܐܝܼܬ ܬܘܼܒ ܥܡܟ ܐܢܫ ܒܒܝܬܐ ܡܼܢ ܗܿܢܘܢܿ ܕܠܐ ܡܦܩ ܘܢܐܼܡܪ ܕܠܝܬ ܒܝܕ ܕܢܩܝܼܦܝܼܢ ܟܿܠܗܘܿܢ ܘܩܒܝܼܪܝܼܢ ܒܗܿܠܝܢ ܡܒܿܕܩ ܥܠ ܚܪܒܐ ܕܡܕܪܟܐ ܠܗܘܿܢ ܒܟܿܠ ܐܬܪ. ܘܕܐܦ ܒܒ̈ܬܐ ܡܬܼܢܟܣܝܼܢ ܗܼܘܘ.","english":"the star of the work of Aphrodite, he said, he calls thus the other prostitutes instead of the pillar of the night, they hasten to you. The worship of you to the star you were offering, but now he calls the star that rises in the morning which is called Ozi and Aphrodite, and woe to the judges who are silent. They rely on the idols that they set up in the mountains of Samaria. The Pharisees to the heads, the oppressors to the heads, and it was right for you to be baptized. For as God gave you power in the beginning, and thirty-one kings with the heads of the priests, you divided and delivered them to the sword. And now by the wickedness of your deeds, which were revealed from your land, they are worthy of the day, that evil day and the Sabbath of plunder, he says to the sacrifice in which the land was anointed to be evil and to plunder the poor, and especially on the day of the Sabbath and of idleness, they were empty of wickedness. And if ten remained, he says, for their tens were not coming. And if not, where does he say afterwards that they took his gold, or when it approached him and they went out? But he says this, that this authority was by the sword, as if to destroy from the house, many in wickedness remained in it, ten men while the rest died, or already in the house to the village he calls and took his gold in the house, these ten men said, one to his companion, that there is still with you a man in the house from that one who does not go out, and he says that there is not, because they were all bound and buried in these, he goes out upon the sword of the city to them in every place. And that also in the houses they were being shut in.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܘܟܒܐ ܕܥܒܼܕܬܘܿܢܝܘܢܝܐ","severity":"info","text":"The phrase 'star of the work of Aphrodite' likely refers to the planet Venus, associated with the goddess in Greco-Roman and Syriac astrological tradition.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܪ̈ܝܼܫܝ","severity":"info","text":"The term 'Pharisees' (ܦܪ̈ܝܼܫܝ) is used here in a polemical sense, possibly as a generic label for Jewish religious leaders, consistent with Syriac Christian anti-Jewish rhetoric.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܘܼܙܝܼ ܘܦܪܘܿܕܝܼܛܝܼ","severity":"info","text":"The pairing 'Ozi and Aphrodite' may conflate the Hebrew 'Uzzi' (a name) with the Greek goddess, reflecting syncretistic cultic practices in the region of Samaria.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܛܘܼܪ̈ܐ ܕܫܿܡܪܝܼܢ","severity":"info","text":"The reference to 'mountains of Samaria' echoes the biblical critique of idolatry in the northern kingdom, as in Amos 8:14 (LXX) or 1 Kings 12:25-33.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from direct address to a narrative of historical events, including the division of the kingdom and the subsequent punishment, marked by the temporal marker 'and now' (ܘܗܿܫܐ).","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܢ ܢܫܼܬܚܪܘܢ ܥܣܼܪܐ","severity":"caution","text":"The phrase 'if ten remained' is ambiguous: it may refer to a remnant of the wicked or to a numerical detail in the source text; the commentary's logic is elliptical.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Ozi' is uncertain; it may be a corruption of a Hebrew or Aramaic divine name.","The phrase 'they were empty of wickedness' (ܣܦܝܼܩܝܼܢ ܗܼܘܘ ܠܪܘܼܫܥܐ) is paradoxical and may be ironic or textually corrupt."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܕܠܡܼܐ ܪܚܛܝܼ ܥܠ ܫܘܼܥܐ ܗ̄ ܐܟܙܼܢܐ ܕܠܐ ܡܫܼ̣ܚܝܼܢ ܪ̈ܟܫܐ ܠܡܪܼܗܛ ܥܠ ܫܘܼܥܐ ܗ݀ܟܢܐ ܐ݀ܦܠܐ ܒܥܠܕܒ̈ܒܐ ܐܬܿܝܢ ܗܼܘܘ ܥܠܝܟܘܢܿ. ܐܠܘܼ ܐܢܬܘܢܿ ܠܐ ܗܼܘܝܬܘܢܿ ܥܠܼܬܐ ܒܝܕ ܚܛܗ̈ܝܟܘܢܿ ܘܐܝܟ ܕܠܐ ܡܫܼܬܥܒܕ ܫܘܼܥܐ ܠܚܪܒܗܿ ܕܦܕܢܐ ܗ݀ܟܢܐ ܐܦܿܠܐ ܐܢܬܘܿܢ ܢ݀ܦܠܝܼܢ ܗܼܘܝܬܘܿܢ ܬܚܝܬ ܣܝܦܗ\nܕܐܬܘܼܪܝܐ ܐܠܘܼܠܐ ܥܘܠܟܘܿܢ ܗܼܘܐ ܥܠܼܬܐ. ܡܛ݀ܠ ܕܗܦܼܟܬܘܿܢ ܗ̄ ܡܠ̈ܝܗܘܿܢ ܬܪ̈ܝܼܨܬܐ ܕܡܣ̈ܟܼܢܐ ܐܗܦܼܟܬܘܿܢ ܗ̄ ܡܠ̈ܝܗܘܿܢ ܬܪ̈ܝܼܨܬܐ ܕܡܣ̈ܟܼܢܐ ܐܗܦܼܟܬܘܿܢ ܠܥܘܠܐ ܟܕ ܡܿܚܒܼܢ ܐܢܬܘܿܢ ܘܡܡܪܝܢ ܐܢܬܘܿܢ ܠܗܘܿܢ ܒܝܕ ܛܠܘܡܝ ܐܢܬܘܿܢ ܠܗܘܿܢ. ܡܛ݀ܠ ܕܗܿܐ ܐܢܿܐ ܡܩܿܝܼܡ ܐܢܼܐ ܗ̄ ܥܠ ܐܦ̈ܝ ܗܿܠܝܢ ܡܿܝܬܐ ܐܢܼܐ ܥܠܝܟܘܿܢ ܒܥܠ̈ܕܒܒܐ ܘܢܕܚܼܩܘܼܢܟܘܿܢ ܡܼܢ ܡܠܥܢܐ ܕܚܡܬ ܘܥܕܡܐ ܗ̄ ܡܩܝܼܡ ܐܢܼܐ ܡܢܼܫܝܠܝ ܥܠܟܘܿܢ ܒܥܠܕܒ̈ܒܐ ܘܠܕܘܼܟ̈ܝܬܐ ܕܐܥܕܝܼܬܘܿܢ ܡܼܢ ܥܡ̈ܡܼܐ ܢܕܚܼܩܘܼܢܟܘܿܢ ܡܼܢܗܝܢ ܒܫܒܼܝܐ. ܕܠܐ ܬܕܪܟܘܿܢ ܬܘܼܒ ܠܓܘ ܡܼܢ ܬܚܘܼܡܟܘܿܢ. ܡܛ݀ ܕܪܗܝܼܒܐܝܼܬ ܡܬܼܥܩܪܝܼܢ ܐܢܬܘܿܢ ܒܫܒܼܝܐ܀ ܨ̄܆ ܕܙܙ̄ ܒܪܝܼܬܐ ܕܩܡܨܐ ܗ̄ ܒܿܥܐ ܕܢܫܼܪ ܠܡܠܬܼܗ ܒܝܕ ܓܠܝܢܐ. ܚܿܙܐ ܗܿܘܝܬ ܠܡ ܩܡܨܐ ܕܡܬܼܒܪܐ ܗܼܘܐ ܡܢ ܫܠܝ. ܘܐܬܿܐ ܒܪܝܼܫ ܡܘܼܥܝܼܬܐ ܕܗ݀ܘ ܙܪܥܐ ܐܚܪܝܐ ܕܝܿܥ ܡܼܢ ܒ݀ܬܪ ܕܐܬܓܼܙܙ ܚܕܐ ܙܒܢ. ܠܗܿܢ ܓܝܪ ܩܿܪܐ ܠܩܝܼܫܝܐ ܗ̄ ܠܐܚܪܝܐ. ܩܡܨܐ ܗ̄ ܫܠܡܢܥܣܪ. ܪ̈ܓܝܐ ܩܕܡ ܩܡܨܐ. ܓܙܝܼܙ ܗܼܘܐ ܚܕܐ ܙܒܢ ܡܼܢ ܬܓܠܬܦܠܣܪ ܐܗܼܦܟܝܗܿ ܡܪܝܐ ܗ̄ ܒܗܿܕܐ ܚܘܝܼ ܢܒܝܐ ܕܠܐ ܐܫܼܬܡܥ ܡܼܢ ܐܠܗܐܐܬܐܡܼܪ ܠܘܿܬܗ.","english":"lest the chariot run upon the shaft, as it is not possible for the chariots to run upon the shaft, so also the enemies would not have come upon you. If you had not been the cause through your sins, and as the shaft is not subjected to the sword of iron, so also you would not have fallen under the sword of the Assyrian, if your injustice had not been the cause. For you turned your straight words of the poor; you turned your straight words of the poor; you turned to injustice when you struck and rebelled against him through your tyranny. For behold, this one stands upon the faces of these dead, this one stands against you with enemies and will crush you with the wrath of the furnace, and until this one stands, I will bring down upon you enemies and into the places of your hands with the peoples, and will crush you with captivity, so that you will not again enter within your border. For they are violently uprooted in captivity. — The locust of the creation seeks to interpret his word by revelation. I have seen that the locust was being broken by the ear of grain. And it comes at the beginning of the season of that last seed which knows after it is cut once. For it calls the last one the old one. The locust is the thirteenth. The first before the locust was cut once; after the thirteenth, the Lord turned it. In this the prophet showed that he was not heard when the word of God was spoken to him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a military metaphor (chariot, shaft, sword) to a natural one (locust, ear of grain), linking divine punishment to natural cycles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܡܨܐ","severity":"info","text":"The Syriac term ܩܡܨܐ (qamṣā) means 'locust' and is used here as a symbol of divine judgment or prophetic revelation, possibly alluding to the eighth plague of locusts in Exodus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The reference to the 'sword of the Assyrian' echoes 2 Kings 18–19 and Isaiah 37, where the Assyrian threat is averted by divine intervention, but here it is turned against the sinful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'thirteenth' locust and the 'first before the locust' may reflect a calendrical or agricultural cycle, possibly the thirteen months of a lunisolar year, with the locust representing a specific season or plague.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Dionysius bar Salibi interprets the locust as a symbol of prophetic revelation, aligning with Syriac exegetical traditions that read natural phenomena as divine signs.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a possible dittography: 'you turned your straight words of the poor' is repeated verbatim, which may indicate a scribal error or deliberate emphasis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the thirteenth' locust and its relation to the 'first before the locust' is unclear; it may refer to a specific year or cycle.","The phrase 'the Lord turned it' is ambiguous: it could mean the Lord changed the locust's behavior or the season itself."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܕܠܐܬܗܼܘܐ ܗܿܕܐ ܕܒܥܝܼܬ ܡܼܢܝ ܕܐܗܿܦܘܼܟ ܘܐܥܿܒܪ ܡܢܼܗܘܿܢ ܒܝܼܫܬܐ ܕܡܝܬܐ ܐܢܼܐ ܠܥܝܗܘܿܢ ܘܗܿܐ ܩܿܪܐ ܠܡܕܢ ܒܢܘܼܪܐ ܗ̄ ܓܠܝܢܐ ܐܚܪܢܐ ܡܫܬܼܥܐ ܘܡܿܘܕܥ ܒܗ ܕܗܿܐ ܠܡ ܡܛܝܒܼ ܡܪܝܐ ܕܢܩܼܪܐ ܘܢܝܬܐ ܠܣܢܚܪܝܼܒ ܕܕܡܿܐ ܠܢܘܼܪܐ. ܠܬܚܘܼܡܐ ܗ̄ ܬܗܘܼܡܐ ܥܣܪܐ ܫܒܛ̈ܝܼܢ. ܘܦܠܓܘܼܬܐ ܬܪܝܢ ܫܒ̈ܛܐ ܘܦܠܓܗ ܕܒܥܼܒܪܐ ܕܝܘܿܪܕܢܢ. ܐܚܪ̈ܢܐ ܠܦܠܓܘܼܬܐ ܠܫܒܼܛܐ ܕܝܼܗܘܼܕܐ ܩܿܪܐ. ܩܿܐܡ ܥܠ ܫܘܼܒܐ ܕܐܕܐܡܐܣ ܗ̄ ܓܠܝܢܐ ܕܬܠܬܐ. ܐܕܐܡܐܣ ܟܐܦܐ ܗܿܝ ܫܪܝܼܪܬܐ ܘܟܿܠܗܝܢ ܒܐܦ̈ܐ ܛܒ̈ܬܐ ܒܗܿ ܡܬܓܙܪ̈ܢ ܘܡܬܼܬ̈ܩܢܢ ܘܚܘܪܐ ܗ݀ܝ ܒܓܘܢܗܿ ܒܪܡ ܠܘ ܐܝܟ ܒܪܘܼܠܐ ܨܠܝܼܠܐ ܐܠܐ ܥܡܘܼܛ ܓܘܢܗܿ. ܘܐܢܫ̈ܝܼܢ ܐܡܿܪܝܼܢ ܕܗܝܼ ܐܝܼܬܝܗܿ ܐܠܡܐܣ. ܣܿܐܡ ܐܢܼܐ ܐܕܐܡܐܣ ܗ̄ ܠܐ ܐܘܣܼܦ ܐܥܼܒܪܗܿ ܡܢܼܗܘܿܢ ܐܠܐ ܡܟܝܼܠ ܬܘܼܒ ܡܬܗܿܘܐ ܠܗܿ ܠܡܕܪܘܼܬܐ. ܐܠܐ ܡܣܡ ܒܪܝܼܫܐ ܡܣܬܬܐ. ܕܫܪܝܼܪܐ ܐܝܟ ܐܕܡܐܣ ܡܿܝܬܐ ܐܢܼܐ ܥܠܝܗܘܿܢ. ܘܡܩܕ̈ܫܐܗ̄ ܗܝ̈ܟܠܐ ܕܦܬܟܪ̈ܝܗܘܿܢ. ܘܐܩܿܘܼܡ ܥܠ ܗ̄ ܐܫܿܠܡܝܗܿ ܠܡܠܟܘܼܬܐ ܕܥܣܪܐ ܕܐܦ ܐܬܘܼܪ̈ܝܐ ܒܙܒܼܢܐ ܕܡܼܢ ܒܿܬܪ ܝܘܿܪܒܥܡ ܐܬܼܘ ܥܠܝܗܘܿܢ. ܘܫܠܼܚ ܐܡܘܨܿܝܐ ܗ̄ ܣܿܐܡ ܬܘܼܒ ܢܒܝܐ ܒܡܨܥܬܐ ܚܣܡܐ ܕܐܬܼܬܙܝܼܥ ܠܩܘܼܒܠܗ ܡܼܢ ܟܘܼܡܪܐ ܕܒܝܬ ܐܝܼܠ ܥܠ ܓܢܒ ܗܝܠܟܐ ܕܦܬܟܪ̈ܐ ܐܬܦܩܼܕ ܢܒܝܐ ܠܡܬܼܢܒܝܘܼ ܐܝܿܟܢܐ ܕܢܫܼܡܥܘܢܿ ܐܦ ܥܡܼ̈ܡܼܐ ܠܢܒܝܘܼܬܗ ܐܬܚܼܫܒ ܐܡܘܿܨܝܐ ܟܘܼܡܪܐ ܕܐܢܗܼܘ ܕܙܒܢܼܐ ܡܟܬܪ ܬܡܿܢ ܥܡܘܿܣ ܗܿܦܟ ܥܡܐ ܠܘܿܬ ܐܠܗܐ ܘܠܐܐܬܿܝܢ ܠܣܓܕܬܐ ܕܦܬܟܪ̈ܐ. ܘܡܼܢ ܗܿܕܐ ܐܦ ܐ݀ܡܘܿܨܝܐ ܡܬܼܬܫܝܼܛ ܘܥܠ ܗܿܟܢ ܫܕܪ ܐܛܥܢܼ̈ ܠܡܠܟܐ ܥܠ ܢܒܝܐ ܕܐܘܿ ܢܩܼܛܠܝܼܘܗܝ ܐܘܿ ܢܛܪܕܝܼܘܗܝ܆ ܡܠܟܐ ܕܝܢ ܕܚܼܠ ܕܢܒܼܐܫ ܠܢܒܝܐ. ܐܡܘܿܨܝܐ ܕܝܢ ܟܕ ܡܒܿܙܚ ܩܪܼܝܗܝ ܗܿܟܢ.","english":"...that this which you sought from me should not happen, that I should turn you and pass over you the evil of death, but to their evil, and behold, he calls to the city in fire. The other revelation is revealed and makes known in it that the Lord has not prepared the call and the sign for the surrounding of that which is like a mountain. To the border, that is, the border of the ten tribes. And the half of the two tribes and the half of the region of the Jordan. The others to the half of the tribe of Judah he calls. He stands upon the place of Adamas, that is, the third revelation. Adamas is a stone which is firm, and all of them with good faces are cut and set in it, and it is white within it, but not like a solid crystal, but its interior is deep. And the prophets said that it is Almas. He placed, that is, Adamas, that he did not add to pass it over you, but from now on again it becomes for it for a habitation. But he placed at the head a foundation. That the dead are firm like Adamas, that is, upon them. And their temples of their idols are sanctified. And he established upon it, that is, he completed it for the kingdom of the ten, that also the Assyrians in the time of what after Jeroboam came upon them. And he sent Amaziah, that is, he placed again the prophet in the midst of the envy that was stirred up against him from the priest of Beth-El on account of the temple of the idols. The prophet was commanded to prophesy as they heard, also the people for his prophecy. Amaziah, the priest of that which was of the time, was considered to be remaining there with Amos, turning the people towards God and not coming to the worship of idols. And with this also Amaziah is troubled, and thus he sent letters to the king against the prophet, that either they kill him or they expel him. The king, however, feared that it would be evil for the prophet. Amaziah, however, when he was despising, called him thus.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܕܐܡܐܣ","severity":"info","text":"The Syriac ܐܕܐܡܐܣ (adamas) is a loan from Greek ἀδάμας, meaning 'diamond' or 'hard stone'. Bar Salibi glosses it as a firm stone with a deep interior, distinct from crystal.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܠܡܐܣ","severity":"info","text":"The variant ܐܠܡܐܣ (almas) is a later Syriac form of the same Greek loan, also meaning 'diamond'. Bar Salibi notes that the prophets called the stone 'Almas'.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܡܘܨܝܐ","severity":"info","text":"Amaziah (ܐܡܘܨܝܐ) is the priest of Bethel who opposed Amos, as recounted in Amos 7:10–17. Bar Salibi elaborates on his role in stirring the king against the prophet.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܣܪܐ ܫܒܛ̈ܝܼܢ","severity":"info","text":"The 'ten tribes' (ܥܣܪܐ ܫܒܛ̈ܝܼܢ) refers to the northern kingdom of Israel, which comprised ten of the twelve tribes after the division of the united monarchy.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܓܠܝܢܐ ܐܚܪܢܐ","severity":"info","text":"The phrase 'the other revelation' (ܓܠܝܢܐ ܐܚܪܢܐ) marks a new section in Bar Salibi's commentary, introducing a second revelatory vision distinct from the preceding one.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܣܬܬܐ","severity":"caution","text":"The Syriac ܡܣܬܬܐ (mestatha) is ambiguous: it may mean 'foundation' (as in the English draft) or 'pillar'. The context of building supports 'foundation', but the reading is not certain.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܡܣܬܬܐ could be read as 'foundation' or 'pillar'; the English draft chooses 'foundation'.","The phrase ܕܒܥܝܼܬ ܡܼܢܝ is obscure; the English draft renders 'that this which you sought from me' but the syntax is difficult."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܥܪܘܿܩ ܙܠ ܗ̄ ܙܠܼ ܠܟ ܠܐܝ̣ܿܐ ܕܡܬܼܩܒ̈ܠܢ ܡܠܼ̈ܝܟ. ܘܐܟܘܿܠ\nܬܡܿܢ ܡܬܼܬܙܝܼܢ ܐܢܬ ܒܐܓܪ ܢܒܝܘܼܬܟ. ܡܛ݀ܠ ܕܒܢ̈ܝ ܝܼܗܘܼܕܐ ܡܥܝܕܝܼܢ ܒܡܼ̈ܠܐ ܕܢܒ̈ܝܐ. ܣܒܼܪ ܐܡܘܼܨܝܐ ܕܡܛ݀ܠ ܣܢܝܼܩܘܼܬܗ ܗܿܐ ܡܬܼܢܒܐ ܥܡܘܿܣ. ܐܢܿܐ ܠܐ ܗܿܘܝܬ ܢܒܝܐ ܠܟܘܡܪܐ ܕܫܐܕ̈ܐ ܗ̄ ܕܠܘ ܠܡ ܐܝܟ ܐܘܼܡܢܘܼܬܐ ܝܼܠܦܿܬܗ ܠܢܒܝܘܼ̄. ܡܼܢ ܐܒܗ̈ܝ ܢܒ̈ܝܐ ܗܼܘܘ. ܐܠܐ ܪܥܝܐ ܐܢܼܐ ܗ̄ ܒܙܒܼܢ ܥ̈ܙܐ ܥܡ ܥܢ̈ܐ ܪܥܐ ܗܿܘܝܬ ܘܒܙܒܢ ܒܐܪܥܐ ܦ݀ܠܚ ܗܿܘܝܬ ܟܕ ܡܚܿܦܪ ܗܿܘܝܬ ܐܝܼܠ̈ܢܐ ܘܥܿܐܕ ܘܡܫܩܐ. ܘܡܼܢ ܫܘܼ̈ܡܐ ܓܝܪ ܐܝܬܝܗܝܢ ܬܐܢ̈ܐ ܕܒܪܐ. ܐܬܪܥܝܼ ܠܡܐܼܡܪ ܥܠ ܟܿܠܗܘܿܢ ܐܝܼܠ̈ܢܐ. ܒ݀ܬܪ ܗܿܠܝܢ ܐܬܠܚܼܡ ܢܒܝܐ ܥܠ ܟܘܼܡܪܐ ܘܐܬܢܼܒܝܼ܆ ܘܐܡܼܪ܆ ܨ܆ ܕܚ̄ ܗܿܐ ܢܝܼܫܐ ܕܩܼܨܐ ܗ̄ ܡܕܡ ܓܝܪ ܐܝܼܬܘܗܝ ܗܿܢܐ ܕܡܬܼܬܨܝܼܪ ܗܼܘ ܩܕܡ ܥܝܢ̈ܘܗܝ ܕܢܒܝܐ ܕܡܒܿܕܩ ܟܐܡܼܬ݀ ܥܠ ܫܘܼܠܡܐ ܕܡܬܚܼܡ ܠܗܘܿܢ ܡܼܢ ܐܠܗܐ ܐܝܟ ܗܝ ܕܐܬܿܐ ܩܼܨܐ ܘܠܐ ܡܿܘܚܪ. ܡ̈ܐܢܐ ܕܨܝܕܐ ܐܡܿܪ ܝܘܢܝܐ܇ ܡܛܝܼ ܩܼܨܐ ܗ̄ ܫܘܼܠܡܐ ܗ݀ܘ ܕܩܨܝܼܨ ܗܼܘ ܘܡܬܚܼܡ ܡܼܢ ܠܘܿܬܝ ܠܡܐܼܬܐ ܥܠܝܗܘܿܢ ܕܐܝܼܬ̄ܘ ܫܒܼܷܐ ܕܡܼܢ ܟܕܘܼ ܡܛܝܼ ܠܗ. ܠܡܥܼܪܒܘܼܬܗ ܗ̄ ܠܡܥܠܼܝܗ ܕܠܐ ܢܐܼܬܐ ܐܝܟ ܕܥܕܡܐ ܠܗ݀ܫܐ. ܬܫܒܼ̈ܚܬܗ ܕܗܝܟܠܐ ܗ̄ ܥܠ ܗܝܠܟܐ ܕܦܬܟܪ̈ܐ ܕܒܒܝܬ ܐܝܼܠ ܐܡܿܪ ܐܘܿ ܥܠ ܚܘܼܪܒܐ ܕܗܝܟܠܐ ܕܐܠܗܐ ܕܡܼܢ ܒܒܠ̈ܝܐ. ܒܗ݀ܘ ܠܡ ܙܒܼܢܐ ܐܦ ܬܫܒܼ̈ܚܬܐ ܕܣܠ̈ܩܢ ܗܼܘ̈ܝ ܠܐܠܗܐ ܡܼܢ ܥܡܐ ܐܦ ܗܼܢܝܢ ܒܛ̈ܠܢ. ܐܡܿܪܝܼܢ ܕܐܡܼܬܝ ܢܥܼܒܪ ܝܪܚܐ ܗ̄ ܨ݀ܒܐ ܕܢܘܕܥ ܥܠ ܒܝܼܫܘܼܬܗܘܿܢ ܕܠܘܿܬ ܡܣ̈ܟܼܢܐ. ܐܡܿܪܝܼܢ ܠܡ ܒܪܓܬ݀ ܟܘܼܢܫ ܟܣܼܦܐ ܕܠܐܡܼܬܝ ܥܿܒܪ ܗܿܢܐ ܝܪܚܐ ܘ݀ܐܬܐ ܐܚܪܢܐ ܐܘܿ ܥ݀ܒܪܐ ܫܢܿܬܐ ܗܿܕܐ ܕܒܝܕ ܙܒܢܼܐ ܘܙܘܼܒܢܐ ܘܬܐܓܘܼܪܬܐ. ܢܟܢܼܫ ܥܠ̈ܠܼܬܐ ܒܥܘܠܐ.","english":"Flee, go, go you to the place where your words are received, and eat\nthere, and you will be moved in the wages of your prophecy. Because the sons of Judah are accustomed to the words of the prophets. Expect, O Amos, that because of your silence, behold, you are called Amos. I was not a prophet for the priest of demons, or was I not like the people who learned prophecy? Were my fathers prophets? No, I was a shepherd; at the time of goats, I was shepherding with lambs, and at the time of the land, I was working, digging trees, planting, and watering. For what are the fruits of the forest but thorns? I was moved to speak concerning all the trees. After these things, the prophet contended with the priest and was called, and he said, \"Behold, the end of the matter is something that is depicted before the eyes of the prophet, who examines the truth concerning the end that is determined with God, like that which came to an end and does not delay.\" The entrails of the hunt, the hunter says, \"The end has come; that is the conclusion that was cut off and determined with me to come upon them, for there are seven who, when it reaches them, for their confusion, for their elevation, that it not come as until now.\" The praises of the temple, he says, concerning the temple of idols that is in Beth-El, or concerning the destruction of the temple of God that was with the Babylonians. At that time, the sacrifices and praises that used to ascend to God with the people also ceased. They say, \"When will the month pass?\" He desires to know about their evil towards the poor. They say, \"Why does the silver coin tremble? For when will this month pass and another come, or will this year pass, through sacrifices, offerings, and merchandise?\" He shakes the evil causes.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܥܪܘܿܩ ܙܠ ܗ̄ ܙܠܼ ܠܟ ܠܐܝ̣ܿܐ ܕܡܬܼܩܒ̈ܠܢ ܡܠܼ̈ܝܟ","severity":"info","text":"The opening imperative 'Flee, go, go you' is a dramatic address to the prophet, likely a rhetorical device by the priest to dismiss Amos. The phrase 'place where your words are received' may refer to a locale of exile or rejection.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܘܼܡܪܐ ܕܫܐܕ̈ܐ","severity":"info","text":"The 'priest of demons' (ܟܘܼܡܪܐ ܕܫܐܕ̈ܐ) reflects a polemical trope in Syriac exegesis, associating non-Israelite or idolatrous cults with demonic agency. This aligns with the commentary's anti-pagan stance.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܒܝܬ ܐܝܼܠ","severity":"info","text":"Beth-El (ܒܝܬ ܐܝܼܠ) is the site of Amos's prophetic activity (Amos 7:10–13). The reference to a 'temple of idols' there echoes the biblical narrative of Jeroboam II's cultic establishment.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܬܪܥܝܼ ܠܡܐܼܡܪ ܥܠ ܟܿܠܗܘܿܢ ܐܝܼܠ̈ܢܐ","severity":"info","text":"The phrase 'I was moved to speak concerning all the trees' marks a transition from Amos's self-defense to a prophetic oracle. This structural pivot introduces a metaphorical discourse on judgment.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡ̈ܐܢܐ ܕܨܝܕܐ","severity":"info","text":"'Entrails of the hunt' (ܡ̈ܐܢܐ ܕܨܝܕܐ) is a rare Syriac idiom for divinatory practice, possibly alluding to extispicy. The hunter's speech that follows interprets the entrails as a sign of impending doom.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܫܒܼ̈ܚܬܗ ܕܗܝܟܠܐ","severity":"caution","text":"The phrase 'praises of the temple' is ambiguous: it may refer to liturgical hymns or to the temple's glory. The following clause mentions destruction by Babylonians, but the syntax is unclear whether the praises cease or the temple is ruined.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'priest of demons' is not specified; it may be a generic polemic or a specific figure from Amos's narrative.","The phrase 'praises of the temple' could be read as either the temple's liturgical songs or its architectural splendor; the text does not disambiguate.","The hunter's speech about 'seven' who will be overtaken is obscure; the referent of 'seven' is not explained."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܘܢܙܒܼܢ ܒܟܣܼܦܐ. ܐܘܨܪ̈ܐ ܢܙܒܢ ܗ̄ ܒܟܣܼܦܐ ܕܡܬܼܟܢܫ ܡܼܢ ܡܫܚܐ ܕܓܘܼܒܐ ܘܕܐܘܨܪ̈ܐ. ܡܼܢ ܛܝܼ̈ܡܝ ܡܫܝ̈ܐ ܘܫܬ ܐܘܨܪ̈ܐ. ܙܒܿܢܝܼܢ ܗܼܘܘ ܠܡܣܼ̈ܟܢܐ. ܡܫܝ̈ܐ ܐܝܼܬܝܗܘܿܢ ܫܝܪܐ ܕܬܒܼܢ ܕܡܬܼܩܠܦ ܡܼܢ ܐܣ̈ܐ ܕܓܘܼ̈ܒܐ ܘܕܐܘܨܪ̈ܐ ܘܡܚܠܛ ܒܡܪܕܐ ܘܒܥܒܘܼܪܐ. ܡܿܕܝܢ ܡܕܡ ܕܐܝܼܬ ܒܓܒܐ ܕܓܘܼܒܐ ܘܡܕܡ ܕܕܒܝܼܩ ܒܓܘܼܒܐ. ܕܐܘܨܪ̈ܐ ܡܼܢ ܥܒܘܼܪܐ. ܘܫܬ ܐܘܨܪ̈ܐ ܗ̄ ܕܩܝܼܩܐ ܕܢ݀ܦܠ ܡܼܢ ܥܒܘܼܪܐ. ܥܦܪܐ ܠܡ ܕܩܝܼܩܐ ܕܚܠܝܼܛܐ ܒܥܒܘܼܪܐ ܕܒܐܼܫܬܗܿ ܕܐܘܨܪܐ ܢܙܒܼܢ ܒܝܪ̈ܚܐ ܕܟܦܼܢܐ ܘܒܫܼ̈ܒܝܐ ܕܐܘܼܠ̈ܨܢܐ.. ܚܝ ܐܠܗܟ ܕܗܢ ܗ̄ ܚܝ ܘܝܿܗܒ ܚ̈ܝܐ ܐܝܼܬܘܗܝ ܦܬܟܪܐ ܗܿܘ ܕܒܢ̈ܝܗܘܢ. ܘܚܝܐ ܗܿܝ ܗ̄ ܕܚ̈ܝܐ ܠܡ ܡܫܼܟܚ ܡܿܢ ܕܪܕܐ ܒܐܘܼܪܚܐ ܕܒܪ ܫܒܥ ܗ̄ ܠܡܐܼܙܠ ܨܝܕ ܦܬܟܪ̈ܐ ܕܬܡܿܢ ܣܝܼܡܝܼܢ. ܢܦܠܼܘܢܿ ܗ̄ ܥܠ ܕܪܚܼܡܘ ܠܦܬܟܪ̈ܐ ܘܒܗܘܿܢ ܝܿܡܝܢ ܢܦܼܠܘܢܼ ܒܚܪܒܐ ܕܐܬܘܼܪ̈ܝܐ ܘܠܐ ܢܩܘܼܡܘܢ܆ ܨ̄܆ ܕܛ̄ ܚܙܝܿܬܗ ܠܡܪܝܐ ܕܩܿܐܡ ܗ̄ ܥܠ ܕܒܝܬ ܝܼܗܘܼܕܐ ܡܫܼܬܥܐ. ܚܙܝܿܬܗ ܥܠ ܓܢܒ ܡܕܒܚܐ ܕܒܐܘܿܪܫܠܡ. ܡܼܢ ܚܙܘܿܪܐ ܥܠ ܨܒܼܬܐ ܕܗܝܟܠܐ ܪܡܿܙ ܡܛ݀ܠ ܕܐܦ ܚܙܘܪ̈ܐ ܘܕܩ̈ܠܐ ܓܠܝܼܦܝܼܢ ܗܼܘܘ ܬܪ̈ܥܐ ܕܗܝܟܠܐ. ܡܚܝܼ ܠܡ ܗ̄ ܕܡܬܼܡܚܐ\nܘܢ݀ܦܠ ܗܝܟܠܐ ܥܡ ܨܒܼܬܗ ܒܡܐܼܬܝܼܬܗ ܕܒܒܿܠܝܐ. ܘܢܘܼܥ̈ܢ ܗ̄ ܕܡܬܼܥܩܪ ܡܼܢ ܫܬܼ̈ܐܣ̄ܘ ܐܝܟ ܕܙܥܼ̈ܝ ܐܣܟܼܦ̈ܬܐ. ܘܢܟܠܼܗܘܿܢ ܒܪܝܼ ܗ̄ ܦܘܼܪܥܢܐ ܕܢܟܼܠܗܘܿܢ ܢܬܼܬܣܝܼܡ ܒܪܝܼܫ ܟܿܠܗܘܿܢ ܕܩܿܪܐ ܠܐܪܥܐ ܗ̄ ܘܗܿܠܝܢ ܦ݀ܣܩ ܥܠܝܗܘܿܢ ܡܪܝܐ ܚܝܠܬܢܐ ܗ݀ܘ ܕܡܿܙܝܼܥ ܠܐܪܥܐ ܕܡܘܼܠܟܢܐ ܘܝܿܬܒܝܼܢ ܒܐܒܼܠܐ ܥ݀ܡܘܿܪ̈ܝܗܿ: ܘܣܿܠܼܩ ܩܨܼܗܿ ܗ̄ ܐܬܘܿܪܝܐ ܕܒܐܝܼܕ̈ܘܗܝ ܡܫܬܼܡܠܐ ܩܼܨܐ ܕܥܠܝܗܿ.","english":"and he sells for silver. The stores he sells for silver, which are mixed with oil from the vats and the stores, with the oils of the christs, and he drinks the stores. They were selling to the merchants. The christs are the remainder of the must that is peeled from the trees of the vats and the stores and mixed with mortar and with grain. That is, something that is in the side of the vat and something that is held in the vat, of the stores with grain. And he drinks the stores of the lees that fall with the grain. The earth of the lees that is mixed with the grain, which is in the wife of the store, he sells in the months of famine and in the weeks of distress. The life of your god, that is, life, and he gives life, is that idol which is in their houses. And life, that is, of life, cannot, when he goes on the path of the son of seven, to go to hunt the idols that are placed there. They fell upon those who loved the idols, and in their days they fell by the sword of the Assyrians and did not rise. The vision of the Lord, that he was standing over the house of Judah, was revealed. His vision was upon the side of the altar in Jerusalem, with a circle upon the pinnacle of the temple, a sign because also circles and palm trees were carved on the doors of the temple. He struck, that is, he was struck, and the temple fell with its pinnacle at the coming of the Babylonians. And the foundations were uprooted with the bases like the shaking of the thresholds. And all of them, the vengeance of all of them was placed upon the head of all of them, who called to the earth, and thus the Lord of Hosts decreed upon them, he who shakes the earth of the kingdom, and they sit in mourning with its inhabitants. And its end came, the Assyrian, in whose hands the end concerning it is fulfilled.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܫܝ̈ܐ","severity":"info","text":"The term ܡܫܝ̈ܐ (mšīḥē) here refers to 'christs' in the sense of oil from the first pressing, not to Christ. Bar Salibi uses it to describe a residue mixed with mortar and grain.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܬܟܪܐ","severity":"info","text":"The reference to 'idol' (ܦܬܟܪܐ) in houses and the hunt for idols reflects Bar Salibi's polemic against pagan practices, likely drawing on biblical condemnations of idolatry.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܙܝܿܬܗ ܠܡܪܝܐ","severity":"info","text":"The vision of the Lord standing over the house of Judah echoes Amos 9:1 (LXX) or similar prophetic theophany passages, though not a direct quotation.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܬܘܿܪ̈ܝܐ","severity":"info","text":"The mention of the Assyrians and Babylonians situates the commentary in the historical context of the Northern Kingdom's fall, a common theme in Syriac exegesis of Amos.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from allegorical interpretation of economic practices to a narrative of divine judgment, culminating in the destruction of the temple, marking a structural climax.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܐܼܫܬܗܿ ܕܐܘܨܪܐ","severity":"caution","text":"The phrase 'wife of the store' (ܒܐܼܫܬܗܿ ܕܐܘܨܪܐ) is obscure; it may be a corrupt reading or a rare metaphor for a storage vessel, but the sense is uncertain.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of seven' (ܒܪ ܫܒܥ) is unclear; possibly a symbolic or corrupted reference.","The phrase 'the life of your god' may be a gloss or a misreading of a divine epithet."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܗ݀ܘ ܕܒܕܡܘܼܬ ܢܗܪܐ ܕܡܨܪܝܢ ܡܫܼܬܦܥ ܒܐܪܥܗܘܿܢ ܠܡܼܢܗܘܿܢ ܚܿܪܒ ܠܫܪܟܗܘܿܢ ܓܝܪ ܓܿܪܦ ܘܡܚܬ ܥܡܗ. ܗܿܐ ܐܝܟ ܒܢ̈ܝ ܟܘܼܫ̈ܝܐ. ܫܿܘܝܢܼ ܐܢܬܘܿܢ ܒܛܠܘܿܡܘܼܬܟܘܢܿ ܕܠܘܿܬܝ ܥܡ ܗܿܢܘܢܿ ܕܢܘܟܪ̈ܝܝܢ ܠܒܝܬܝܘܼܬܝ. ܗܿܐ ܠܦܠ̈ܫܬܝܐ ܕܢܣܼܩܘܢܼ ܡܼܢ ܩܦܐܕܘܼܩܝܐ ܐܬܪܗܘܿܢ. ܘܐܪ̈ܡܝܐ ܡܼܢ ܩܝܼܪ. ܘܐܬܚܼܠܛ ܥܡܼܗܘܿܢ ܘܗܼܘܐ ܚܕ ܥܡܐ. ܘܐܡܿܪ ܕܐ݀ܦܢ ܒܡܥܒܕܢܘܼܬܝ ܫܢܝܼܘ ܐܢܫ̈ܝܼܢ ܡܼܢ ܕܘܼ̣ ܠܕܘܼܟ ܐܠܐ ܠܘܿܬ ܬܡ̈ܝܼܗܬܐ ܐܣܬܼܥܪܘ ܒܫܘܼ̈ܢܝܐ ܕܝܼܠܗܘܿܢ ܐܝܟ ܕܒܕܝܼܠܟܘܿܢ. ܐܢܬܘܿܢ ܒܚ̈ܝܠܐ ܘܒܐܬܘ̈ܬܐ ܐܬܝܬܼܘܢܿ ܠܐܪܥܐ ܗܿܕܐ ܘܠܐ ܫܒܩܿܬ ܕܬܬܚܼܠܛܘܢܼ ܥܡ ܐܚܪ̈ܢܐܐܟܡܼܐ ܕܦܠ̈ܫܬܝܐ ܘܐܪ̈ܡܝܐ. ܡܿܕܝܢ ܚܙܼܘ ܕܠܐ ܣܥܿܪܬ ܥܡ ܥܡ̈ܡܼܐ ܐܚܪ̈ܢܐ ܡܕܡ ܕܠܘܿܬܟܘܿܢ ܣܥܿܪܬ. ܘܐܢܬܘܢܿ ܠܐ ܐܬܚܼܙܝܬܘܢܿ ܛܒ̈ܐ ܠܘܿܬ ܣܿܥܪ ܫܦܝܼܪ̈ܬܟܘܿܢ܀ ܗܿܐ ܥܝܢ̈ܘܝܗ ܕܡܪܝܐ ܗ̄ ܥܠ ܐܦ̈ܝ ܗܿܠܝܢ ܗܿܐ ܥܝܢ̈ܝ ܥܠ ܡܠܟܘܼܬܐ ܚܛܝܿܬܐ ܕܒܝܬ ܐܦܪܝܡ ܘܐܘܿܒܕܝܗܿ ܗ̄ ܡܼܢ ܐܪܥܐ ܕܡܘܼܠܟܢܐ ܒܝܕ ܐܬܘܿܪ̈ܝܐ. ܒܪܡ ܠܐ ܗܿܟܢܐ ܐܘܒܕܝܼܘܗܝ ܗ̄ ܐܟܡܼܐ ܕܫܿܘܝܢ ܠܘ ܓܡܝܼܪܐܝܼܬ ܐܚܿܒܠ ܐܢܘܿܢ ܐܠܐ ܟܕ ܡܬܼܥܗܕ ܐܢܼܐ ܠܒܛܝܼܠܘܼܬܝ ܗܿܝ ܕܒܗܿ ܡܼܢ ܫܘܼܪܝܐ ܝܨܿܦܬ ܕܝܼܠܗܘܿܢ ܢ݀ܛܪ ܐܢܼܐ ܠܫܪܟܢܗܘܿܢ ܠܥܠܼܬܐ ܛܒܿܬܐ ܕܓܘܐ. ܘܠܐ ܢܦܠܼ ܙܩܝܼܦܗܘܿܢ ܥܠ ܐܪܥܐ ܗ̄ ܫܪܟܢܗܘܿܢ ܗ݀ܘ ܕܕ݀ܡܐ ܠܚܠܐ ܕܩܝܼܩܐ. ܕܢܦܿܠ ܡܼܢ ܥܪܒܠܐ. ܠܐ ܫܿܒܩ ܐܢܼܐ ܕܢܦܼܠ ܥܠ ܐܪܥܐ ܘܢܬܒܼܠܥ ܘܢܐܒܼܕ ܓܡܝܼܪܐܝܼܬ. ܡܛ݀ܠ ܕܢܐܪܬܘܢܿ ܫܪܟܐ ܕܐܕܘܼܡ ܗ̄ ܢܐܼܬܘܢܿ ܠܡ ܒ݀ܬܪ ܦܘܼܢܝܐ ܘܢܩܼܢܘܢܼ ܐܦ ܠܫܪܟܐ ܕܐܕܘܼܡ ܘܠܟܿܠܗܘܿܢ ܥܡ̈ܡܼܐ ܕܒܚܕܪ̈ܝܗܘܢ ܗ̄ ܢܫܼܬܠܛܘܿܢ ܒܗܘܿܢ ܘܢܫܼܥܒܕܘܢ ܐܢܘܿܢ.","english":"like the pattern of the Egyptians, he is mingled with their land to make their land desolate for the rest of them, for he scrapes and descends with them. Behold, like the sons of Cush, you have become equal in your tyranny against me with those of the Chaldeans to my household. Behold, the Philistines who went up with the Cappadocians from their region, and the Aramaeans with the Cyrenians, and they mingled with them and became one people. And he says that also in my deeds, men have become equal with those who are not of their kind, but they have been occupied with the wonders in their own discourses as in yours. You came to this land with forces and signs, and you did not allow that you be mingled with other peoples as the Philistines and the Aramaeans. So then, see that I did not do with other peoples what I did to you. And you did not appear good to the doer of your good deeds. Behold, the eyes of the Lord are upon the faces of these; behold, my eyes are upon the sinful kingdom of the house of Ephraim, and he destroyed it with the land of dominion by the hand of the Assyrians. However, he did not destroy them thus as he made them equal, completely destroying you, but when he remembered, he returned to my idleness, that in which from the beginning you were careful to preserve your own, he returned to the rest of them for the good cause of the interior. And their uprightness did not fall upon the land; the rest of them is that which is like the sand of a sieve, which falls with the sieve. He did not allow that it fall upon the land and be swallowed and be completely destroyed, because the rest of Edom came after the dispersion and also stood for the rest of Edom, and all the peoples around them were ruled by them and they enslaved you.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Cappadocians","severity":"info","text":"The Cappadocians (from Cappadocia in Asia Minor) are an unexpected group in Amos commentary; their inclusion may reflect later Syriac historical typology linking Philistines with diverse peoples.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܝܢ̈ܘܝܗ ܕܡܪܝܐ","severity":"info","text":"The phrase 'eyes of the Lord' echoes Amos 9:8, a key verse in the biblical text, here applied to divine judgment on the northern kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from allegorical interpretation of oil and wine to a historical narrative of divine punishment, using the Assyrian conquest as a type.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"sons of Cush","severity":"info","text":"The comparison to 'sons of Cush' (Ethiopians) and Chaldeans parallels other Syriac commentaries that use foreign nations as symbols of tyranny and idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Cyrenians","severity":"caution","text":"The identification of 'Cyrenians' (from Cyrene) with Aramaeans is historically problematic; the text may conflate different peoples or reflect a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"house of Ephraim","severity":"info","text":"The 'sinful kingdom of the house of Ephraim' refers to the northern kingdom of Israel, a common trope in Syriac exegesis that emphasizes divine retribution for idolatry.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Cappadocians' and 'Cyrenians' in this context is unclear; they may be symbolic or reflect later historical anachronisms.","The phrase 'the rest of Edom' is ambiguous: it may refer to a remnant of the Edomite people or to a theological concept of partial survival."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܘܡܼܢ ܗܿܠܝܢ ܕܡܣܼܬܥܪ̈ܢ ܒܦܘܼܢܝܐ ܕܬܡ̈ܝܼܗܐ ܥܡ̈ܡܼܐ ܗ݀ܦܟܝܼܢ ܠܕܚܠܬ݀ ܐܠܗܐ܆ ܫܠܡ ܕܥܡܘܿܣ ܢܘܗܪܐ ܡܼܢ ܢܒܝܘܬܗ ܕܥܡܘܿܣ ܐܥܒܼܪ ܡܢܼܝ ܩܿܠܐ ܕܙܡܪܟ ܗ̄ ܕܐܣܠܝܼܘ ܕܒܼܚ̈ܐ ܘܥܕܥ̈ܐܕܐ ܐܣܠܝܼ ܐܦ ܗܼܘ ܠܗ݀ܘ ܙܡܪܐ ܕܗܿܘܐ ܒܥܕܥܐܕܐ܀ ܠܡܐ ܕܒܚܼ̈ܐ ܘܩܘܼܪ̈ܒܢܐ ܩܪܒܼܬܘܢܿ ܠܝܼ ܒܡܕܒܪܐ ܗ̄ ܒܗܿܕܐ ܚܘܝܼ ܕܠܘ ܡܛ݀ܠ ܕܒܚܝ̈ܗܘܿܢ ܐܣܓܝܼ ܠܗܘܿܢ ܛܒ̈ܬܐ ܒܡܕܒܪܐ. ܐܠܐ ܡܿܓܢ. ܐܠܐ ܫܩܠܬܘܿܢ ܡܫܼ̣ܢܗ ܕܡܠܟܘܼܡ ܗ̄ ܟܐܘܢܿ. ܐܠܐ ܚܠܼܦ ܕܫܩܿܠܬܟܘܿܢ ܐܝܟ ܕܥܠ ܓܦܼ̈ܝ ܢܫܼܪܐ ܥܡ ܥܢܢܐ ܕܫܩܼܠܬ݀ ܗܼܘܬ݀ ܡܼܢ ܡܫܟܢ ܙܒܼܢܐ ܚܠܼܦ ܡܫܟܢܐ ܕܝܼܠܝ ܥܒܼܕܬܘܢܿ ܠܟܘܢܿ ܡܫܟܢܐ\nܕܩܪܘܿܢܘܿܣ. ܟܘܟܒܐ ܕܥܒܼܕܬܘܿܢ ܠܟܘܢܿ ܐܠܗܐ ܗ̄ ܐܠܐ ܚܠܦ ܥܡܘܼܕܐ ܕܢܘܼܪܐ ܣܓܼܕܬܘܿܢ ܠܟܘܟܒܬܐ ܐܦܪܘܿܕܝܼܛܝ ܥܘܼܙܝܼ. ܐܫܿܒܝܟܘܢܿ ܠܗܠܼ ܡܼܢ ܕܪܡܣܘܿܩ ܗ̄ ܡܿܫܩܠ ܐܢܼܐ ܠܟܘܢܿ ܡܟܝܼܠ. ܙܠܼܘ ܐܝܟ ܕܒܡܕܒܪܐ ܡܼܢ ܐܘܘܢܐ ܠܐܘܘܢܐ. ܐܠܐ ܠܗܼܠ ܡܼܢ ܕܪܡܣܘܿܩ ܗ̄ ܐܠܐ ܡܛ݀ܠ ܓܝܪ ܕܕܪܡܣܘܿܩ ܒܝܬ ܬܘܼܟܠܢܟܘܢܿ ܗܘܬ݀ ܐܡܿܪ ܕܐ݀ܫܒܝܟܘܢܿ ܠܗܼܠ ܡܼܢ ܒܝܬ ܬܘܼܟܠܢܟܘܢܿ ܬܘܼܒ ܡܼܢ ܢܒܝܘܼܬܗ ܕܥܡܘܿܣ ܥܡܘܿܣ ܐܬܢܼܒܝܼ ܒܝܘܡ̈ܝ ܥܘܼܙܠܐ ܥܠ ܝܼܣܪܐܝܠ ܘܥܠ ܥܡ̈ܡܼܐ ܕܚܕܪ̈ܝܗܘܿܢ ܕܚܕܝܼܘ ܕܐܬܡܼܠܝܬ݀ ܢܒܝܘܼܬܗ ܒܝܘܡ̈ܝ ܥܘܼܙܠܐ. ܘܐܡܿܪܝܼܢ ܗܼܘܘ ܡܛ݀ܠ ܕܚܙܼܘ ܢܒ̈ܝܐ ܕܠܐ ܗܿܘܝܢ ܦܬܓܡ̈ܝܗܘܿܢ ܒܣܪܬ݀ ܐܢܘܿܢ ܢܦܫܼܗܘܿܢ ܘܫܬܼܩܘ. ܘܡܼܢ ܐܘܿܪܫܠܡ ܦܢܿܝܐ ܢܒܝܘܼܬܐ ܠܒܝܬ ܐܝܼܠ ܣܒܝܼܣܬ݀ ܒܚܢܦܘܼܬܐ ܡܛ݀ܠ ܚܛܝܼܬܐ ܕܥܘܼܙܠܐ. ܡܬܼܢܒܐ ܕܝܢ ܡܛ݀ܠ ܬܒܪܐ ܕܥܡܐ ܘܕܥܡܼ̈ܡܐ. ܐܢܿܐ ܕܝܢ ܠܥܡܐ ܕܕܪܡܣܘܿܩ ܘܠܥܩ̈ܬܐ ܕܐܬܝ̈ܢ. ܡܥܿܗܕ ܠܣܥܘܿܪ̈ܘܼܬܐ ܕܐܠܗܐ ܕܠܘܿܬ ܝܼܣܪܐܝܠ. ܘܠܛܠܘܿܡܘܼ̄ ܕܡܛ݀ܠܬܗܿ ܡܬܼܦܪܥܝܼܢ.","english":"And what are these things that are stirred up in the mouth of the wonders of the peoples? They have turned to the fear of God. The peace of Amos, the pride of Amos, has passed from me. The voice of your song, which the sacrifices and festivals have forgotten, he also forgot that song which was at the festivals. Why have you offered sacrifices and oblations to me in the desert? In this he showed that it was not because their sacrifices were many that good things came to them in the desert. But rather, you took the anointing of your kingdom, like them. But instead of your being taken as on the wings of an eagle with the cloud that was taken from the skin of a sacrifice, instead of my own skin, you made for yourselves the skin of Croesus. The star which you made for yourselves a god, but instead of the pillar of fire, you worshipped the star Aphrodite Uzzi. I will leave you until Damascus, for your trust was in Damascus. He said, \"I will leave you until Damascus,\" because your trust was in Damascus. Again, with the pride of Amos, Amos became proud in the days of Uzziah over Israel and over the peoples around them who rejoiced that his pride was fulfilled in the days of Uzziah. And they were saying that because they saw prophets whose words did not come true, they themselves kept silent. And from Jerusalem, a proud answer to the house of El, a foundation in violence because of the sin of Uzziah. But a response because of the breaking of the people and the nations. A response to the people of Damascus and to the nations that came. He reminds of the acts of God towards Israel. And to Solomon, because of whom they are avenged.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܫܟܢܐ ܕܩܪܘܿܢܘܿܣ","severity":"info","text":"The phrase 'skin of Croesus' likely refers to the legendary wealth of King Croesus of Lydia, used here as a symbol of idolatrous luxury or false worship.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܦܪܘܿܕܝܼܛܝ ܥܘܼܙܝܼ","severity":"info","text":"'Aphrodite Uzzi' combines the Greek goddess Aphrodite with the Semitic epithet 'Uzzi' (my strength), possibly indicating a syncretistic cult or a local deity conflated with the planet Venus.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܘܼܙܠܐ","severity":"info","text":"Uzziah (Azariah), king of Judah (c. 791–740 BCE), is referenced as a historical figure whose pride and sin (violating priestly prerogatives) led to divine punishment, echoing 2 Chronicles 26:16–21.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܪܡܣܘܿܩ","severity":"info","text":"Damascus is invoked as a symbol of misplaced trust, likely alluding to the Syro-Ephraimite War (c. 734–732 BCE) when Israel and Aram-Damascus allied against Assyria, leading to their downfall.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡܼܢ ܗܿܠܝܢ","severity":"info","text":"The passage opens with a rhetorical question ('And what are these things?') that introduces a series of contrasts between true worship and idolatry, culminating in a historical reflection on Amos's pride and Uzziah's sin.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܫܟܢܐ ܕܩܪܘܿܢܘܿܣ","severity":"caution","text":"The reference to 'skin of Croesus' is obscure; it may be a textual corruption or a unique Syriac idiom. The English draft's rendering is tentative.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Aphrodite Uzzi' is uncertain; it may conflate a local deity with the Greek goddess. The phrase 'skin of Croesus' is ambiguous and may be a corruption or a rare allusion."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܡܟܣ ܠܢܫ̈ܐ ܒܝܼܫ̈ܬܐ ܘܓܿܙܡ ܟܦܢܼܐ. ܪܫܐ ܠܝܼܣܪܐܝܠ ܕܡܬܼܥܣܩ ܡܛ݀ܠ ܡܟܣܢܘܼܬܐ ܘܡܪܬܐ ܕܢܬܼܦܢܘܢܿ ܘܓܿܙܡ ܠܕܪܐܓܝܼܢ ܕܝܢܼ ܒܕܠܐ ܡܗܿܝܡܢܝܼܢ ܒܗ ܐܡܿܪܝܼܢ ܗܼܘܘ ܓܝܪ ܕܐܢ ܫܪܝܪ ܢܐܼܬܐ܀ ܡܫܼܬܐܠܢܘܼܬܐ ܕܥܕܥ̈ܐܕܐ ܘܕܒܚܼ̈ܐ ܘܫܪܟܐ ܘܥܩ̈ܬܐ ܕܐܬܝ̈ܢ ܥܠܝܗܘܿܢ ܡܛ݀ܠ ܕܣܓܼܕܘ ܠܐܠܗܐ ܕܪܦܢ ܗ̄ ܠܩܪܘܿܢܘܿܣ. ܘܡܬܼܬܨܝܼܕܢܘܼܬܐ ܘܢܟܼܬܐ ܘܡܣܡ ܒܪܝܼܫܐ ܕܐܬܿܐ ܥܠܝܗܘܿܢ. ܡܿܢܐ ܠܥܘܿܠ̈ܐ ܕܝܼܠܗܘܿܢ ܘܒܝܼܫ̈ܬܐ ܕܣܿܒܠܝܼܢ. ܘܡܛ݀ܠ ܚܫܗ܀ ܢܒܝܘܼܬܐ ܡܛ݀ܠ ܐܝܿܠܝܢ ܕܡܗܿܝܡܢܝܼܢ ܒܡܫܝܼܚܐ. ܡܼܢ ܨܗܝܘܿܢ ܢܢܗܼܡ ܐܪܝܐ ܗ̄ ܕܡܚܿܒܠ ܠܒܝܼܫ̈ܐ. ܢܘܼܪܐ ܗܿܝ ܕܡܫܼܬܕܪܐ ܥܠ ܗܿܠܝܢ ܗ̄ ܐܬܘܼܪ̈ܝܐ. ܕܐܘܩܼܕܘ ܓܪ̈ܡܝܗܘܿܢ ܗ̄ ܥܠ ܕܕܒܼܚ ܡܘܼܐܒ ܠܓܪ̈ܡܘ̄ ܕܡܠܟܐ ܕܐܕܘܼܡ. ܠܦܬܟܪܐ ܕܓܒܝܼܠ ܘܥܒܝܼܕ ܡܼܢ ܣܝܕܐ ܒܒܛܝܼܠܘܼܬܐ ܕܝܢ ܕܗܼܘܬ݀ ܥܠ ܓܪ̈ܡܘܗܝ ܕܗܿܢܐ ܚܝܬ݀ ܡܝܼ̈ܬܐ ܡܟܿܪܙ. ܘܡܥܿܠ ܠܝܼܗܘܼܕܐ ܘܠܝܼܣܪܐܝܠ ܥܡܗ ܡܛ݀ܠ ܕܣܓܼܕܘ ܠܦܬܟܪ̈ܐ. ܐܫܿܕܪ ܢܘܼܪܐ ܗ̄ ܢܒܘܼܟܕܢܨܪ ܘܢܘܒܕ ܠܣܚܪ̈ܬܗܿ ܕܐܘܿܪܫܠܡ܀ ܥܠ ܕܙܒܼܢܘ ܗ̄ ܠܐܝܿܠܝܢ ܕܡܛ݀ܠ ܟܦܼܢܐ ܙܒܢܼܘ ܗܼܢܘܿܢ ܠܗܘܿܢ. ܘܬܘܼܒ ܐܝܟ ܕܝܿܗܒܝܼܢ ܗܼܘܘ ܒܢ̈ܝ ܨܘܿܪ ܛ̈ܠܝܐ ܒܐܓܪ ܙܢܝ̈ܬܐ ܘܚܡܪܐ ܗ݀ܟܢܐ ܡܙܒܿܝܼܢ ܗܼܘܘ ܥܒܪ̈ܝܐ ܠܡܣ̈ܟܼܢܐ ܕܒܝܢܬܗܘܿܢ ܟܕ ܡܫܿܠܚܝܼܢ ܗܼܘ ܡܣ̈ܐܢܝܗܘܿܢ ܡܢܼܗܘܿܢ. ܠܐ ܐܫܬܼܒܩܘ ܡܛ݀ܠ ܕܒܙܚܼܘ ܒܫܒܼ̈ܝܐ. ܘܐܡܼܪܘ ܕܡܼܢ ܠܒܼ̈ܘܿܢ ܡܬܼܢܒܝܢ ܡܛ݀ܠ ܣܢܝܼܩܘܼܬܐ܆ ܪܥܝܐ ܗ̄ ܡܪܢ ܐܝܼܬܘܗܝ. ܕܐܥܕܝܼ ܡܼܢ ܦܘܼܡܗ ܕܐܪܝܐ ܗ̄ ܐܟܠܩܪܨܐ. ܬܪܬܝܢ ܟܪ̈ܥܝܼܢ ܘܛܪܦܐ ܕܐܕܢܐ ܗ̄ ܦܘܼܠܚܢܐ ܕܒܪܢܫܐ ܓܘܝܐ ܘܒܪܝܐ ܘܡܫܼܬܡ̄ܥܢܘܼ ܕܠܐܘܢܓܠܝܘܢܿ. ܗܿܠܝܢ ܐܥܕܝܼ ܡܫܝܼܚܐ ܟܕ ܐܬܒܼܣܪ ܡܼܢ ܦܘܼܡ ܐܟܿܠܩܪܨܐ. ܡܘܼܫ̈ܚܐ ܕܒ݀ܝܫܢ ܗ̄ ܢܫ̈ܐ ܡܦܢܩ̈ܬܐ.","english":"covers evil tongues and cuts off hunger. He leads Israel, which is troubled because of covering and the bitterness of the things that have happened, and he cuts off the generations of those who, in their lack of faith, said that if it were true, it would be a sign. The care of festivals and sacrifices and the rest, and the afflictions that came upon them because they worshipped the god of Rafa to the Cross. And the persecutions and captivity and the placing of a head that came upon them. What of their own children and the evils they suffered? And because of the pain. The abomination because of those who believe in Christ. What is the thirst of the lion that destroys the evil ones? The fire that is sent upon those Assyrians, who burned their bones upon the altar of Moab for the bones of the king of Edom. For the idol of Gebal, made with lime in the vanity of that which was upon his bones, this living thing proclaims the dead. And he enters into Judah and into Israel his people because they worshipped idols. Nebuchadnezzar sent fire and destroyed the markets of Jerusalem. Because they sacrificed to those for whom, because of hunger, they had sacrificed to them. And again, as they used to give the children of Tyre as payment for oil and wine, so the Hebrews used to sell their children for the wages of their houses, while their garments were stripped from them. They were not left because they plundered in captivity. And they said, \"What are your hearts troubled because of need?\" The shepherd is my Lord, who removes from the mouth of the lion the accuser. Two knees and a leaf of the hand are the work of the inner and outer head, and the obedience of the Gospel. Those whom Christ removed when he was announced from the mouth of the accuser. The ointments of the Lord are the healing medicines.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܟܣ ܠܢܫ̈ܐ ܒܝܼܫ̈ܬܐ","severity":"info","text":"The phrase 'covers evil tongues' likely refers to silencing blasphemy or false accusations, a common trope in Syriac exegesis of prophetic rebuke.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܪܝܐ","severity":"info","text":"The 'lion that destroys the evil ones' echoes Amos 3:12 and 4:10, where the lion symbolizes divine judgment, here applied to Christ's purging of idolaters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܢܘܼܪܐ ܗ̄ ܕܡܚܿܒܠ ܠܒܝܼܫ̈ܐ","severity":"info","text":"The reference to fire sent upon Assyrians who burned bones on Moab's altar alludes to 2 Kings 3:26-27, where the king of Moab sacrifices his son, a polemic against pagan rites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܫܼܬܐܠܢܘܼܬܐ ܕܥܕܥ̈ܐܕܐ","severity":"info","text":"Dionysius bar Salibi interprets the neglect of festivals as a sign of Israel's apostasy, reflecting Syriac Christian critique of Jewish practice after the Temple's destruction.","cites":[{"key":"ed:dsc-248","label":"source edition: Literal Commentary on Amos","url":"https://syriaccorpus.org/248"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܪܬܝܢ ܟܪ̈ܥܝܼܢ ܘܛܪܦܐ ܕܐܕܢܐ","severity":"info","text":"The 'two knees and a leaf of the hand' likely symbolizes submission and prayer, a structural pivot from historical narrative to moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܘܼܫ̈ܚܐ ܕܒ݀ܝܫܢ ܗ̄ ܢܫ̈ܐ ܡܦܢܩ̈ܬܐ","severity":"caution","text":"The final phrase 'the ointments of the Lord are the healing medicines' may be a scribal gloss or liturgical addition, as it shifts abruptly from narrative to benediction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the god of Rafa to the Cross' is unclear; possibly a conflation of a pagan deity with Christian symbolism.","The phrase 'the fire that is sent upon those Assyrians' could refer to either a historical event or a typological prophecy."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ܥܠܫܘܼܪܐ\nܕܐܕܐܡܐܣ ܗ̄ ܥܠ ܫܪܪܐ ܘܓܙܪ ܕܝܼܢܐ ܕܢܐܼܡܪ ܫܪܪܐ܀ ܬܘܼܒ ܐܕܡܐܣ ܕܒܡܨܥܬܐ ܐܬܬܼܣܝܼܡ ܡܫܝܼܚܐ ܗܿܘ ܘܐܘܢܓܠܝܘܿܢ ܕܝܼܠܗ. ܘܒܗܿܠܝܢ ܡܒܿܝܐܐ ܠܗܘܿܢ. ܡܿܠܟ ܕܝܢ ܐܡܘܿܨܝܐ ܠܥܡܘܿܣ ܕܢܐܼܙܠ ܠܒܝܬ ܝܘܼܕ̈ܝܐ ܕܡܝܿܩܪܝܼܢ ܠܢܒ̈ܝܐ. ܘܗܿܠܝܢ ܐܡܿܪ ܟܕ ܡܡܿܝܩ ܘܡܬܼܢܒܐ ܥܠܘܗܝ ܡܣܡ ܒܪܝܼܫܐ. ܐܥܼܪܒ ܫܡܼܫܐ ܒܛܗܪܐ ܗ̄ ܒܙܩܝܼܦܘܼܬܗ ܕܝܫܘܿܥ ܥܠܘܗܝ ܫܠ̈ܡܢ ܗܿܠܝܢ ܘܝܼܕܝܼܥܐ ܡܛ݀ܠ ܕܗܘܼ ܒܛܠ ܠܥܕܥ̈ܐܕܐ ܘܟܗܢܘܼܬܐ ܘܐܒܝܼ̈ܠܐ ܥܒܼܕ ܐܢܘܿܢ ܡܛ݀ܠ ܗܿܠܝܢ.. ܘܫܕܪ ܟܦܼܢܐ ܥܠ ܥܡ̈ܡܼܐ ܕܠܗܝܼܩܝܼܢ ܠܡܫܡܼܥ ܟ݀ܠܫܥ ܦܬܓܡܗ ܕܡܪܝܐ. ܗ݀ܘ ܕܐܝܟ ܢܒܝܘܼܬܐ ܟܕ ܡܼܢ ܗܪܟܐ ܠܗܿܪܟܐ ܪܗܛܝܼܢ. ܠܐ ܡܫܼ̣ܚܝܼܢ ܠܦܬܓܡܗ ܕܡܪܝܐ ܐܘܟܝܼܬ ܠܝܘܼܠܦܢܐ ܕܡܬܼܝܼܕܥ. ܕܠܡܼܐ ܐܬܩܼܪܝܼ ܫܝܼܦܘܼܪܐ ܒܡܕܝܼܢܬܐ܀ ܐܘܿ ܗܿܘܝܐ ܒܝܼܫܬܐ ܒܡܕܝܼܢܬܐ ܗ̄ ܒܝܼܫܬܐ ܩܿܪܐ ܠܫܒܼ̈ܝܐ ܘܡܪ̈ܕܘܬܐ ܘܝܪܩܢܐ ܘܚܘܼܡܐ ܗܿܠܝܢ ܐܝܟ ܕܠܟܘܼܡܢ ܗܘ̈ܝܢ. ܛܘܼܪ̈ܐ ܗ̄ ܥܕ̈ܬܐ. ܚܠܝܘܼܬܐ ܗ̄ ܝܘܼܠܦܢܐ. ܡܪܐ ܡܪ̈ܘܬܐ ܡܡܿܠܠ ܗ̄ ܒܝܕ ܢܒܝ̈ܐ. ܡܘܼܫ̈ܚܐ ܕܒܝܫܢ ܗ̄ ܬܘܪ̈ܬܐ ܡܦܛܡ̈ܬܐ ܩܿܪܐ ܠܢܫ̈ܝܗܘܿܢ. ܐܬܿܠ ܩܗܝܘܼܬ ܫܢ̈ܐ ܗ̄ ܥܠ ܕܐܟܠܼܬܘܿܢ ܛܒ̈ܬܐ ܘܠܝܿܗܘܿܒܐ ܠܐ ܫܒܼܚܬܘܿܢ. ܟܠܝܿܬ ܡܢܼܟܘܿܢ ܡܛܪܐ ܡܢܼܩܕܝܼܡ ܬܠܬܐ ܝܪ̈ܚܝܼܢ ܗ̄ ܚܨܕܐ ܫܘܼܠܡܗ ܗܼܘ ܕܥ݀ܠܡܐ. ܬܠܬܐ ܝܪ̈ܚܐ ܠܙܒܼܢܐ ܕܒܿܬܪ ܙܩܝܼܦܐ ܩܿܪܐ ܕܠܐ ܢܚܼܬ ܡܛܪܐ ܕܢܒܝܘܼܬܐ ܘܡܠܦܢܘܼܬܐ ܥܠ ܟܢܘܼܫܬܐ. ܢܡܼܚܐ ܠܒܝܬܐ ܪܒܐ ܗ̄ ܠܫܝܘܿܠ. ܘܒܝܬܐ ܙܥܘܿܪܐ ܗ̄ ܚܛܝܼܬܐ ܡܫܼܬܠܛ ܚܠܫܐ ܥܠ ܥܫܝܼܢܐ ܗ̄ ܠܕܒܝܬ ܚܙܩܝܐ ܥܠ ܐܬܘܼܪ̈ܝܐ. ܘܚܠܫܐ ܐܕܡ ܐܫܼܠܛܗ ܥܠ ܐܟܠܩܪܨܐ. ܒ̈ܬܐ ܕܦܣܝܼܠܬܐ ܕܒܢܝܬܘܿܢ ܠܐ ܬܬܼܒܘܿܢ ܒܗܘܿܢ ܗ̄ ܥܠ ܕܠܐ ܐܬܒܼܪܟܘ ܒܕܘܼܪ̈ܟܬܐ ܕܡܣܼ̈ܟܼܢܐ.","english":"On the gate of Damascus, he is upon the truth, and he cuts the generation that says the truth. Again, Damascus, in the middle, was established: that is the Messiah and his Gospel. And by these he shows them. The king of the Amorites, however, says to Amos, who goes to the house of the Jews, that he might honor the prophets. And these he says, while he is distressed and troubled over him, placing a beginning. He caused the sun to be obscured at noon, that is, in the crucifixion of Jesus, over whom these things were completed and known, because he abolished festivals and priesthoods and made them mourners, because of these things. And he sent famine upon the peoples who were eager to hear at all times the word of the Lord, which, like prophecy, while running from here to there, they are not able to attain the word of the Lord, nor indeed the teaching that is known. For when the trumpet was called in the city, or that evil thing in the city, he calls evil to captivities, rebellions, jaundice, and fever, these things as they are for you. Mountains are churches. Sweetness is teaching. The Lord of lords speaks through the prophets. The cords of evil are the fattened cows, he calls to their shepherds. The hardness of the hours came upon those who eat good things and do not give to those who have not. The withholding of your rain came early, three months, that is, the harvest, its end is that of the world. Three months for the sacrifice after the crucifixion, he calls, because no rain of prophecy and teaching fell upon the congregation. He struck the great house, that is, Sheol. And the small house is sin. The weak rules over the strong, that is, over the house of Hezekiah over the Assyrians. And the weak, Adam, ruled over the slanderer. The houses of idolatry, in whose midst they are, do not enter into them, that is, because they were not blessed in the thresholds of the tabernacles.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܠܫܘܼܪܐ","severity":"info","text":"The phrase 'On the gate of Damascus' likely refers to a specific location in the biblical narrative, possibly the gate of Damascus in Jerusalem, which is associated with prophetic activity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܥܼܪܒ ܫܡܼܫܐ ܒܛܗܪܐ","severity":"info","text":"The obscuring of the sun at noon alludes to the crucifixion of Jesus, as described in the Gospels (e.g., Matthew 27:45, Mark 15:33, Luke 23:44-45).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܿܠܟ ܕܝܢ ܐܡܘܿܨܝܐ","severity":"info","text":"The 'king of the Amorites' is a reference to a figure in the biblical narrative, possibly Sihon, who opposed the Israelites. This may be a typological interpretation by Dionysius bar Salibi.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܛܘܼܪ̈ܐ ܗ̄ ܥܕ̈ܬܐ","severity":"info","text":"The identification of 'mountains' as 'churches' reflects a common allegorical interpretation in Syriac exegesis, where geographical features symbolize ecclesiastical institutions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܬܐ ܝܪ̈ܚܝܼܢ","severity":"info","text":"The repetition of 'three months' structures the passage, linking the withholding of rain to the harvest and the sacrifice after the crucifixion, emphasizing a typological connection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗܿܠܝܢ ܐܡܿܪ ܟܕ ܡܡܿܝܩ ܘܡܬܼܢܒܐ ܥܠܘܗܝ","severity":"caution","text":"The phrase 'while he is distressed and troubled over him' is ambiguous; it may refer to Amos or the king, and the subject is unclear in the Syriac.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'king of the Amorites' is unclear; it may be a typological figure rather than a historical one.","The phrase 'placing a beginning' (ܡܣܡ ܒܪܝܼܫܐ) is ambiguous; it could refer to the start of a prophecy or a narrative.","The reference to 'the house of Hezekiah' and 'the Assyrians' is unclear in context; it may be an anachronistic typology."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"ܡܿܢ ܕܡܣܼܬܟܠ ܒܙܒܼܢܐ ܗܿܘ ܢܫܼܬܘܿܩ ܠܗ ܗ̄ ܢܫܼܠܐ ܡܼܢ ܕܠܡܼܨܒ ܘܠܡܒܼܢܐ ܢܩܢܼܐ ܢܦܫܼܗ ܒܬܝܿܒܘܼܬܐ ܘܢܒܼܢܐ ܠܩܢܘܿܡܗ ܒܙܕܩ̈ܬܐ. ܘ݀ܝ ܠܕܪܐܓܝܼܢ ܝܘܡܗ ܕܡܪܝܐ ܗ̄ ܕܪܘܓܙܐ ܘܫܒܼܝܐ. ܓܬ ܕܦܠܫܬ̈ܝܐ ܗܝ ܐܝܼܬܝܗܿ ܩܣܪܝܐ. ܐܝܟ ܕܘܝܼܕ ܚܫܝܼܒܝܼܢ ܠܗܘܿܢ ܡ̈ܐܢܝ ܗ̄ ܘܐܝܟ ܕܘܝܼܕ ܕܒܪܘܼܚܐ ܢ݀ܩܫ ܗܼܘܐ ܚܫܝܼܒܝܢ ܠܗܘܿܢ ܡ̈ܐܢܝ ܙܡܪܐ ܕܒܪܘܿܝܘܼܬܗܘܿܢ ܙܡܿܪܝܼܢ ܒܗܘܿܢ܀ ܫܿܬܝܢ ܚܡܪܐ ܡܨܠܠܐ ܗ̄ ܥܿܕܠ ܠܗܘܿܢ ܥܠ ܕܡܬܼܦܢܩܝܼܢ ܘܠܐ ܒܛܝܼܠ ܠܗܘܿܢ ܥܠ ܫܒܼܝܗ ܕܝܘܣܦ. ܬܘܼܒ ܗܿܢܘܢܿ ܕܫܿܬܝܢ ܚܡܪܐ ܡܨܿܠܠܐܼ ܐܝܿܠܝܢ ܕܡܿܕܪܟܝܢ ܠܚܝܠܐ ܕܦܘܼܫ̈ܩܐ ܐܠܗ̈ܝܐ ܘܠܐ ܒܛܝܼܠ ܠܗܘܿܢ ܥܠ ܬܒܪܗ ܕܥܡܐ. ܘܡܫܚ̈ܢܐ ܪ̈ܝܼܫܢܐ ܡܿܫܚܝܼܢ ܗ̄ ܣܘܼܟ̈ܠܐ ܪ̈ܘܼܚܢܐ ܝܿܕܥܝܼܢ ܘܥܠ ܕܡܿܠܦܝܼܢ ܘܠܐ ܥܿܒܕܝܼܢ ܡܫܿܠܡ ܠܗܘܿܢ ܠܫܒܼܝܐ܀ ܫܠܡ ܕܥܡܘܣ ܢܒܝܐ.","english":"One who is perfected in the time of that silence, that question: when he is able and seeks, he finds himself in repentance and seeks his standing in righteousness. And woe to the steps of the day of the Lord, that of wrath and captivity. For Gath of the Philistines is Caesarea. As David considered the entrails, and as David who was sanctified in spirit considered the entrails of the song of their creation, they sang in them. They drank wine from a filter, until they were brought to the point of being met, and they did not cease from the captivity of Joseph. Again, those who drank wine from a filter are those who perceive the power of divine interpretations and did not cease from the breaking of the people. And the anointed heads anoint spiritual understandings, knowing and teaching, and they do not make an end to captivity. The end of the prophecy of Amos.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܿܢ ܕܡܣܼܬܟܠ ܒܙܒܼܢܐ ܗܿܘ ܢܫܼܬܘܿܩ ܠܗ","severity":"info","text":"The opening phrase is syntactically ambiguous: 'One who is perfected in the time of that silence' may refer to a spiritual state achieved through silence, possibly a monastic or contemplative ideal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܬ ܕܦܠܫܬ̈ܝܐ ܗܝ ܐܝܼܬܝܗܿ ܩܣܪܝܐ","severity":"info","text":"The identification of Gath of the Philistines with Caesarea reflects a common late antique Christian tradition, likely based on the city's historical Philistine connections and its later importance as a Roman administrative center.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܕܘܝܼܕ ܚܫܝܼܒܝܼܢ ܠܗܘܿܢ ܡ̈ܐܢܝ","severity":"info","text":"The reference to David considering entrails alludes to 1 Samuel 28:6-10, where David consults a medium at Endor, though the Syriac tradition may interpret this as a prophetic or typological act.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܒܼܝܐ","severity":"info","text":"The term 'captivity' (ܫܒܼܝܐ) appears twice, referring both to the historical captivity of Joseph and to a spiritual or communal captivity, possibly alluding to the Babylonian exile or the Assyrian captivity of the northern kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܡܫܚ̈ܢܐ ܪ̈ܝܼܫܢܐ ܡܿܫܚܝܼܢ ܗ̄ ܣܘܼܟ̈ܠܐ ܪ̈ܘܼܚܢܐ","severity":"info","text":"The phrase 'anointed heads anoint spiritual understandings' likely refers to ecclesiastical leaders (bishops or priests) who interpret scripture allegorically, a common theme in Syriac commentary traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܡ ܕܥܡܘܣ ܢܒܝܐ","severity":"info","text":"The closing formula 'The end of the prophecy of Amos' marks the conclusion of the commentary, consistent with Syriac manuscript colophons for biblical books.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the king of the Amorites' in the previous passage is unclear; it may be a typological or allegorical figure.","The phrase 'they drank wine from a filter' is obscure; it may refer to a ritual or metaphorical purification."],"confidence":"medium","notes":[]}]}