{"slug":"dsc-252","id":"syriac:dsc:dsc-252","title":"Literal Commentary on Nahum","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":0.00578},"source":{"registry_id":"syriac:dsc:dsc-252","work_id":"dsc-252","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/252"},"stats":{"passages":8,"english_words":2613,"coptic_letters":0,"commentary_units":48,"commentary_kinds":8,"derived_notes":0,"ambiguities":15,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"dsc-252","abstract":"Dionysius bar Salibi's Literal Commentary on Nahum is a mid-12th-century Syriac Orthodox work that follows the Peshitta text verse by verse, offering lexical and theological explanations. It is part of the Syriac exegetical tradition, distinguishing itself as a literal (ܣܘܼܥܪܢܐܝܼܬ) commentary rather than allegorical. The sole surviving manuscript is incomplete, with lacunae affecting continuity. The commentary interprets Nahum's prophecy as a vision (ܢܘܼܗܪܐ), aligning with Syriac naming conventions, and focuses on the historical fall of Nineveh in 612 BCE, using terms like 'whirlwind' (ܥܠܥܠܐ) and 'jealous God' (ܛܢܢܐ) to emphasize divine retribution. It was used in liturgical and educational settings but is less cited than his Psalms commentary.","historical_context":"Dionysius bar Salibi flourished in the late 12th to early 13th century within the Syriac Orthodox Church, likely during his episcopate. The commentary was composed in Syriac, the liturgical and scholarly language of the Syriac Orthodox tradition, and reflects the exegetical methods of the Syriac school of Antioch, emphasizing literal interpretation. The work survives in a single incomplete manuscript, suggesting limited circulation. It was used in liturgical and educational contexts, though its lesser citation compared to his Psalms commentary indicates a narrower reception. The commentary engages with the Peshitta text and standard Syriac exegetical references, such as the fall of Nineveh, and employs cosmological imagery like the dust-storm (ܟܘܼܟܝܼܬܐ). The lack of a modern translation or critical apparatus limits accessibility.","significance":"This commentary is significant as a rare example of Syriac literal exegesis on a minor prophet, showcasing Dionysius bar Salibi's method and the Syriac Orthodox tradition's engagement with prophetic literature. It relates to the broader Syriac exegetical corpus, including works by Ephrem the Syrian and later commentators, and provides insight into medieval Syriac theological and cosmological thought.","timeline":[{"date":"Mid-12th century","event":"Composition of Literal Commentary on Nahum by Dionysius bar Salibi"},{"date":"Late 12th–early 13th century","event":"Flourishing of Dionysius bar Salibi, likely during his episcopate"},{"date":"612 BCE","event":"Historical fall of Nineveh, referenced in the commentary"},{"date":"Undated","event":"Production of the sole surviving incomplete manuscript"}],"relations":[{"work":"Peshitta of Nahum","relation":"Base text for the commentary, followed verse by verse","key":"","label":null,"url":null},{"work":"Commentary on Psalms by Dionysius bar Salibi","relation":"More cited work by the same author","key":"","label":null,"url":null},{"work":"Syriac exegetical tradition (e.g., Ephrem the Syrian)","relation":"Part of the same tradition, though this commentary is literal rather than allegorical","key":"","label":null,"url":null},{"work":"Vision of Isaiah (Syriac tradition)","relation":"Shares the term 'vision' (ܢܘܼܗܪܐ) for prophetic books","key":"","label":null,"url":null}],"external_links":[],"cautions":["The sole surviving manuscript is incomplete, with lacunae that may affect interpretation.","The exact date of composition is uncertain; mid-12th century is an estimate based on the author's floruit.","No modern translation or critical apparatus exists; analysis relies on the Syriac text.","The commentary's attribution to Dionysius bar Salibi is accepted but not independently verified for this specific work."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000485,"generated":"2026-11-15T01:18:57Z"},"checks":{"work":"dsc-252","status":"pass","blocking":[],"warnings":[],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":48,"english_words":2613,"source_letters":7126,"commentary_kinds":8},"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 Nahum verse by verse, with lexical and theological explanations typical of the Syriac exegetical tradition.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Dionysius bar Salibi flourished in the late 12th to early 13th century; this commentary likely dates to his episcopate in the Syriac Orthodox Church.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The sole surviving manuscript is incomplete; lacunae in the Syriac text may affect the continuity of the commentary.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Bar Salibi’s commentaries were used in Syriac Orthodox liturgical and educational settings, though this work is less cited than his Psalms commentary.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no translation or critical apparatus; readers must consult the Syriac directly and supply their own textual analysis.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 8 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":8},"term_index":[],"citations":{"ed:dsc-252":{"label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}},"segments":[{"i":1,"ref":"p1","source":"ܢܘܼܗܪܐ ܕܢܚܘܡ ܢܒܝܐ ܣܘܼܥܪܢܐܝܼܬ\nܢܘܼܗܪܐ ܕܢܚܘܡ ܢܒܝܐ ܣܘܼܥܪܢܐܝܼܬ ܡܬܼܢܒܐ ܕܝܢ ܢܚܘܼܡ ܥܠ ܡܣܡ ܒܪܝܼܫܐ ܕܡܕܪܟ ܠܐܬܘܼܪ̈ܝܐ ܡܼܢ ܒܥܠܕܒ̈ܒܝܗܘܿܢ ܒܒܠ̈ܝܐ. ܥܠ ܐܦ̈ܝ ܥܠܘܗܘܿܢ ܕܒܝܼܣܪ̈ܠܝܐ ܘܡܪܚܘܼܬܗܘܿܢ ܕܠܘܼܩܒܠ ܐܠܗܐ ܘܗܝܟܠܐ܆ ܨ̄܆ ܩܕܡܝܐ ܡܚܘܼܬܐ ܕܢܝܼܢܘܐ ܗ̄ ܡܚܘܼܬܐ ܩܿܪܐ ܠܢܒܝܘܼܬܐ ܕܥܠܝܗܿ. ܡܛ݀ܠ ܕܠܡܚܘܼܬܐ ܕܥܬܝܼܕܐ ܗܘܬ݀ ܠܡܩܼܒܠܘܼ ܢܝܼܢܘܐ ܩܿܕܡܐ ܗܼܘܬ ܡܒܿܕܩܐ. ܕܒܣܼܦܪܐ ܗ̄ ܕܒܚܼܙܘܐ ܕܪܘܼܚܐ ܚܙܼܐ ܢܚܘܼܡ ܘܐܬܦܩܼܕ ܕܒܣܼܦܪܐ ܢܟܼܬܘܿܒ ܠܢܒܝܘܼܬܐ ܘܢܝܒܼܠܝܼܗܿ ܠܥܡܐ. ܐܠܗܐ ܛܢܢܐ ܗ̄ ܛܢܢܐ ܩܿܪܐ ܠܗ ܕܛ݀ܐܢ ܡܛ݀ܠ ܐܝܿܠܝܢ ܕܣܥܼܪܘ ܐܬܘܼܪ̈ܝܐ ܠܥܡܗ ܕܡܬܼܬܙܝܼܥ ܒܪܘܓܙܐ ܘܬܒܿܥ ܡܢܼܗܘܿܢ ܟܿܠ ܕܥܒܼܕܘ. ܡܪܝܐ ܒܥܠܥܠܐ ܗ̄ ܥܠܥܠܐ ܘܟܘܼܟܝܼܬܐ ܠܡܫܪܝܼܬܐܕ ܒܒܠ̈ܝܐ ܩ݀ܪܐ ܕܒܗܿ ܐܝܟ ܕܒܥܠܥܠܐ ܫܿܩܠ ܗܼܘܐ ܐܬܘܿܪܝܐ ܐܝܟ ܕܒܟܘܼܟܝܼܬܐ ܠܟܿܠ ܙܿܕܩ ܗܼܘܐ ܘܡܒܿܕܪ ܘܡܪܝܼܡ ܠܗܘܿܢ. ܟܘܼܟܝܼܬܐ ܐܝܼܬܝܗܿ ܗܿܝ ܕܒܡܼܨܥܬ݀ ܥܠܥܠܐ ܐܝܟ ܚܙܘܼܩܝܐ ܘܟܪܘܼ̣ܝܐ ܕܪܘܼܚܐܒܕܡܘܼܬ ܐܣܛܘܼܢܐ ܠܥܼܠ ܣܿܠܩܐ. ܐܘܼܪܚܗ ܕܡܪܝܐ ܗ̄ ܠܣܘܼܥܪܢܗ ܩܿܪܐ. ܕܟܿܐܐ ܒܝܡܐ ܗ̄ ܒܐܬܘܿܪܝܐ ܘܡܿܘܒܫ ܠܗ. ܘܢܗܪ̈ܘܬܐ ܗ̄ ܘܚܝܠ̈ܘܬܐ ܐܢܘܿܢ ܕܐܬܘܪܝܐ ܕܚܿܪܒܝܼܢ܀ ܠܠܬ ܡܬܢܝܼܢ ܗ̄ ܬܚܘܝܼܬܐ ܝܿܗܒ ܡܼܢܐܝܿܠܝܢ ܕܣܥܼܪ ܡܢܼܩܕܝܼܡ ܒܥܡܐ ܒܝܕ ܐܬܘܼܪ̈ܝܐ. ܘܦܪܥܐ ܕܠܒܼܢܢ ܗ̄ ܟܿܠܗܿ ܝܬܼܒܬܐ ܕܝܼܣܪ̈ܠܝܐ ܙܥܬ݀ ܡܼܢ ܐܬܘܪ̈ܝܐ ܘܗܿܕܐ ܒ݀ܥܐ ܠܡܐܼܡܪ ܕܟ݀ܠܗܝܢ ܐܝܿܠܝܢ ܕܗܿܝܕܝܢ ܣܥܼܬܘܿܢ ܐܢܬܘܿܢ ܐܬܘܪ̈ܝܐ ܒܐܪܥܐ ܕܡܘܼܠܟܢܐ ܠܘ ܒܚܝܠܟܘܢܿ ܐܫܼܬܡܠܝܼ. ܐܠܐ ܐܠܗܐ ܗܼܘܐ ܕܒܐܝܼܕ̈ܝܟܘܿܢ ܪܕܐ ܠܥܡܗ ܩܕܡ ܪܘܓܙܗ ܗ̄ ܡܦܣܝܼܢ ܐܢܬܘܿ ܢܐܘܿ ܝܣܪ̈ܠܝܐ ܕܠܝܬ ܕܡܼܨܐܼ ܩܿܐܡ ܠܘܼܩܒܠ ܪܘܓܙܐ ܐܠܗܿܝܐ.","english":"The revelation of the prophet Nahum, in a literal manner.\n\nThe revelation of the prophet Nahum, in a literal manner, is entitled \"The Burden of Nahum\" concerning the destruction of the kingdom of the Assyrians at the hands of their enemies, the Babylonians. It is about the face of the fall of the Israelites and their arrogance against God and the Temple. Chapter 1. The first vision of the Lord: He calls it \"the burden\" that is upon her. For it was a prefiguration of the vision that the Lord was about to receive. In the book, that is, in the vision of the spirit, Nahum saw and was commanded to write in a book the burden and to deliver it to the people. \"A jealous God\": He calls Him \"jealous\" because of the zeal, for because of the evils that the Assyrians committed against His people, He is moved in wrath and seeks from them everything that they did. \"The Lord of the whirlwind\": He calls the whirlwind and the dust-storm that He sent against the camp of the Babylonians, by which, as by a whirlwind, the Assyrians were taken, and as by a dust-storm, He scattered and cast down all their pride. The dust-storm is that which, in the midst of the whirlwind, like a pillar and a covering of wind, rises upward in the form of a column. \"The path of the Lord\": He calls it His literal action. \"He dries up the sea\": that is, the Assyrians, and makes it dry. And \"the lights\" and \"the powers\" are those of the Assyrians that were destroyed. \"He gives a sign\": He gives a demonstration from the evils that He had previously wrought upon the people through the Assyrians. And \"the reward of the heart\": the entire remnant of the Israelites who were saved from the Assyrians, and this means that all those who at that time were saved from the Assyrians in the land of the kingdom were not saved by your power. But it was God who, through your hands, chastised His people before His wrath. \"He is appeased\": that is, the Israelites, for there is no one who can stand against divine wrath.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܢܘܼܗܪܐ ܕܢܚܘܡ ܢܒܝܐ ܣܘܼܥܪܢܐܝܼܬ","severity":"info","text":"The opening phrase identifies the work as a literal (ܣܘܼܥܪܢܐܝܼܬ) commentary, distinguishing it from allegorical or typological readings common in Syriac exegesis.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܢܘܼܗܪܐ","severity":"info","text":"The Syriac term ܢܘܼܗܪܐ (revelation/vision) is used for the book of Nahum, aligning with the Syriac tradition of naming prophetic books as 'visions' (e.g., 'Vision of Isaiah').","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܒܠ̈ܝܐ","severity":"info","text":"The commentary identifies the Babylonians as the enemies of the Assyrians, reflecting the historical fall of Nineveh in 612 BCE, a standard exegetical reference in Syriac commentaries on Nahum.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܠܥܠܐ","severity":"info","text":"The term ܥܠܥܠܐ (whirlwind) is interpreted as a divine instrument against the Assyrians, with the dust-storm (ܟܘܼܟܝܼܬܐ) described as a column-like phenomenon, reflecting Syriac cosmological imagery.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܛܢܢܐ","severity":"info","text":"The epithet 'jealous God' (ܛܢܢܐ) echoes Nahum 1:2 (Peshitta: ܐܠܗܐ ܛܢܢܐ), where God's jealousy is linked to divine retribution against Assyria.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܠܬ ܡܬܢܝܼܢ","severity":"caution","text":"The phrase ܠܠܬ ܡܬܢܝܼܢ ('he gives a sign') is ambiguous: it may refer to a prophetic sign or a demonstration of divine power; the commentary interprets it as a retrospective sign from prior events.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the first vision of the Lord' (ܩܕܡܝܐ ܡܚܘܼܬܐ ܕܢܝܼܢܘܐ) could refer either to Nahum's first vision or to a structural division of the commentary; the text takes it as the latter.","The identity of 'her' (ܥܠܝܗܿ) in 'the burden that is upon her' is unclear—possibly Nineveh or the prophetic book itself."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܘܐܝܟ ܕܒܢܘܼܪܐ ܒܝܕ ܚܡܼܬܗ ܡܦܿܩܕ ܠܡ̈ܠܟܐ ܘܫܠ̈ܝܼܛܢܐ ܘܪ̈ܝܼܫܢܐ ܕܕܡܿܝܢ ܠܛܘܼܪ̈ܐ. ܥܒܼܪ ܪܐܬܪܗ ܗ̄ ܥܿܒܪ ܐܠܗܐ ܠܐܬܪܗ ܕܐܬܘܼܪܝܐ ܘܠܟܿܠܗܘܿܢ ܪܕܦ ܒܝܕ ܒܒܠ̈ܝܐ ܘܡܿܪܡܐ ܠܗܘܿܢ ܒܥܩ̈ܬܐ ܐܝܟ ܕܒܚܫܘܼܟܐ. ܬܘܼܒ ܒ݀ܬܪ ܕܪܕܦܼ ܗܼܘܐ ܠܒܥ̈ܠܕܒܒܐ ܥܒܼܪ ܠܐܬܪܗ ܗ̄ ܠܐܘܿܪܫܠܡ. ܡܿܢܐ ܡܬܚܼܫܒܝܼܢ ܗ̄ ܐܘܿ ܢܝܼܢ̈ܘܝܐ ܥܠ ܡܪܝܐ ܕܣܝܼܡܐ ܠܗ ܕܢܓܼܡܪܟܘܿܢ ܒܚܕܐ ܡܚܘܼܬܐ. ܕܬܪܬܝܢ ܙܒ̈ܢܝܼܢ ܗ̄ ܠܘܿܬ ܐܒܕܢܟܘܿܢ ܒܗ݀ܝ ܕܒܡܚܘܼܬܐ ܩܕܡܝܬܐ ܡܓܿܡܪ ܠܡܠܟܘܼܬܗܘܿܢ. ܘܐܟܼܠܘ ܘܐܬܡܪܠܝܼܘ ܗ̄ ܥܠ ܕܐܟܼܠܘ ܛܒ̈ܬܐ ܕܥܡ̈ܡܼܐ ܪܥܐ ܐܢܘܿܢ ܪܘܓܙܐ ܐܠܗܿܝܐ ܐܝܟ ܕܠܚܒܬܐ ܘܥܡܝܼܪܐ. ܡܢܼܟܝ ܢܦܼܘܿܩ ܘܡܼܬܪܥܐ ܥܘܠܐ ܗ̄ ܓܘܼܕ̈ܦܐ ܕܓܼܕܦܘ ܐܝܙܓ̈ܕ̄ܘ ܕܐܬܘܼܪܝܐ ܒܙܒܢ ܚܙܩܝܐ. ܥܠ ܪ̈ܝܼܫܝ ܡܝ̈ܐ ܗ̄ ܗܿܠܝܢ ܦܣܼܩ ܐܠܗܐ ܥܠ ܐܬܘܼܪ̈ܝܐ ܕܐܝܼܬܝܗܘܿܢ ܪ̈ܝܼܫܢܐ ܕܥܡ̈ܡܐ ܟܿܠܗܘܿܢ ܡ̈ܝܐ ܣܓܝ̈ܐܐ ܠܥܡ̈ܡܐ ܩܿܪܐ. ܘܪܝܼܫܐ ܕܡ̈ܠܐ ܠܐܬܘܼܪ̈ܝܐ ܕܒܝܕ ܡ̈ܝܐ ܐܘܟܝܼܬ\nܥܡܡܼ̈ܐ ܠܟܿܠ ܫܿܒܝܢ ܗܼܘܘ. ܕܓܼܪܘ ܘܥܒܼܪܘ ܗ̄ ܐܬܬܓܼܪܘܘ ܐܬܘܼܪ̈ܝܐ ܡܼܢ ܒܒܠ̈ܝܐ ܘܥܒܼܪܘ ܡܼܢ ܐܪܥܗܘܿܢ ܒܫܒܼܝܐ. ܘܕܥܢܝܿܬܟܝ ܗ̄ ܒܙܒܢ ܝܘܢܢ. ܬܘܒ ܠܐ ܐܥܿܢܟܝ. ܘܐܘܿܒܕ ܓܠ̈ܝܼܦܐ. ܩܒܪܟܝ ܒܥܓܠ ܗ̄ ܕܐܒܿܕܝܢ ܠܡ ܦܬܪ̈ܝܗܘܿܢ ܘܡܬܼܚܦܝܢ ܗܼܢܘܿܢ ܥܡܼ̈ܘܿܢ ܐܝܟ ܕܒܩܼܒܪ̈ܐ. ܐܘܿ ܐܡܿܪ ܠܗܘܿܢ ܕܡܬܼܛܠܩܝܼܢ ܡܼܢ ܒܒܠ̈ܝܐ ܒ̈ܬܐ ܕܐܠܗܝ̈ܗܘܿܢ܆ ܨ̄܆ ܕܒ̄܆ ܗܿܐ ܥܠ ܛܘܼܪ̈ܐ ܪ̈ܓܠܘܗܝ ܗ̄ ܡܐ ܕܢܦܼܠܘ ܐܬܘܼܪ̈ܝܐ ܢܪܗܼܛܘܢܼ ܣܓܝ̈ܐܐ ܠܛܘܼܪܐ ܕܨܗܝܘܿܢ ܕܡܣܿܒܪܝܼܢ ܫܠܡܐ ܕܝܼܠܗܘܿܢ ܘܐܒܕܢܐ ܕܒܥܠܕܒܒ̈ܝܗܘܿܢ. ܥܒܕ ܝܼܗܘܼܕܐ ܗ̄ ܫܡܠܐ ܘܓܡܘܿܪ ܟ݀ܠ ܡܐ ܕܐܫܼܬܘܕܝܼܬ ܡܢܼܩܕ̄ܡ ܠܐܠܗܐ ܠܡܥܼܒܕ ܡܛ݀ܠ ܕܠܐ ܡܿܘܣܦ ܬܘܼܒ ܐܬܘܼܪܝܐ ܠܡܥܼܒܕ ܒܟ ܥܘܠܐ܀","english":"And as a fire in its wrath commands kings, rulers, and chiefs who are like mountains, the Lord passed over into the land of the Assyrian and pursued all of them by means of the Babylonians, and cast them into afflictions as if into darkness. Again, after he had pursued the enemies, he passed over into his own land, Jerusalem. How are the Jews to consider the Lord, who has decreed to finish you off with a single blow? That twice you have come near to your destruction by this first blow that finishes your kingdom. And they ate and were emboldened because they had consumed the good things of the peoples; the evil one, the divine wrath, consumed them like a plague and a curse. The wicked one went out and the evil path, the blasphemies that the messengers of the Assyrians blasphemed in the time of Hezekiah. Upon the heads of the waters, the Lord decreed concerning the Assyrians, who are the heads of all peoples, that many waters would call to the peoples. And the beginning of the word to the Assyrians, that by means of waters the peoples were all subdued. They gathered and passed over; the Assyrians were stirred up with the Babylonians and passed over with their land into captivity. And your cry in the time of Jonah, again I will not repeat. And he destroyed the engraved images. Bury her quickly, for they destroyed their fathers and were hidden with them as in graves. Or he said to them that they would be destroyed with the Babylonians, the houses of their gods. Behold, upon the mountains are his feet, when the Assyrians fell, many ran to the mountain of Zion, which promised them their own peace and the destruction of their enemies. Judah did left and right, and completed all that had been prepared beforehand for the Lord to do, because the Assyrians would no longer add to do evil in you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܐܝܟ ܕܒܥܘܼܪܐ ܒܝܕ ܚܡܼܬܗ ܡܦܿܩܕ ܠܡ̈ܠܟܐ ܘܫܠ̈ܝܼܛܢܐ ܘܪ̈ܝܼܫܢܐ ܕܕܡܿܝܢ ܠܛܘܼܪ̈ܐ","severity":"info","text":"The simile compares the Lord's wrath to a fire that commands kings and rulers, who are likened to mountains, emphasizing overwhelming divine power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܙܒܢ ܚܙܩܝܐ","severity":"info","text":"The reference to the time of Hezekiah situates the Assyrian blasphemies in the context of the Assyrian siege of Jerusalem (2 Kings 18–19), a key biblical event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܕܥܢܝܿܬܟܝ ܗ̄ ܒܙܒܢ ܝܘܢܢ","severity":"info","text":"The mention of Jonah's cry alludes to the book of Jonah, where the prophet's warning to Nineveh is recalled, linking Nahum's prophecy to earlier prophetic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܝܙܓ̈ܕ̄ܘ","severity":"info","text":"The term 'messengers' (ܐܝܙܓ̈ܕ̄ܘ) likely refers to Assyrian envoys or heralds, whose blasphemies during Hezekiah's reign are cited as a cause of divine wrath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܘܿܒܕ ܓܠ̈ܝܼܦܐ","severity":"info","text":"The phrase 'he destroyed the engraved images' marks a shift from narrative to a series of short, declarative statements, possibly summarizing divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܒܕ ܝܼܗܘܼܕܐ ܗ̄ ܫܡܠܐ ܘܓܡܘܿܪ","severity":"caution","text":"The phrase 'Judah did left and right' is ambiguous; it may mean Judah acted decisively or in all directions, but the exact sense is unclear without further context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Judah did left and right' (ܥܒܕ ܝܼܗܘܼܕܐ ܗ̄ ܫܡܠܐ ܘܓܡܘܿܪ) is ambiguous: it could mean Judah acted thoroughly or in a disorderly manner.","The reference to 'the beginning of the word to the Assyrians' (ܘܪܝܼܫܐ ܕܡ̈ܠܐ ܠܐܬܘܼܪ̈ܝܐ) is unclear; it may introduce a new section or a direct address."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܣܠܼܩ ܡܕܒܪܢܐ܆ ܚܣܝܼܢ ܚܝܠܗ ܗ̄ ܗܘܼ ܠܡ ܐܠܗܐ ܕܐܝܼܬܘܗܝ ܚܨܘܿܦܟܘܢܿ ܘܡܕܒܪܢܟܘܿܢ ܗܼܘ ܒܟܿܠ ܙܒܢ. ܢܿܛܪ ܠܟܘܿܢ ܘܚܿܐܪ ܠܡܼܘܒܕܘܼ ܠܟܿܠ ܕܐܬܿܝܢ ܥܠܝܟܘܿܢ. ܣܠܼܩ ܡܛܠܬܟܘܢܿ ܥܠܝܗܘܿܢ ܕܐܬܘܼܪ̈ܝܐ ܘܢܫܼܡ ܥܠܝܗܘܿܢ ܪܘܓܙܐ ܒܝܕ ܒܒܠ̈ܝܐ ܘܗܿܟܢܐ ܟܿܠܗ ܚܝܠܬܢ ܕܟܕ ܐ݀ܚܕ ܥܠܝܗܘܿܢ ܚܨܐ ܠܟܿܠܗܘܾܿܢ ܪܡܿܐܼ ܘܚܿܒܛ ܒܐܪܥܐ. ܡܛ݀ܠ ܕܡܦܢܐ ܐܢܼܐ ܗ̄ ܐܦܿܢܐ ܠܝܥܩܘܿܒ ܐܝܼܩܪܐ ܗܿܘ ܕܐܘܒܼܕ ܗܼܘܐ ܒܫܒܼܝܐ. ܡܛ݀ܠ ܕܝܥܩܘܿܒ ܫܡܐ ܗܿܘ ܟܝܿܢܝܐ. ܝܼܣܪܐܝܠ ܕܝܢ ܕܛܝܒܘܼܬܐ ܐܡܿܪ. ܕܡܿܦܢܐ ܐܢܼܐ ܠܗ ܐܝܼܩܪܐ ܕܦܿܐܐܼ ܠܫܘܼܡܗܗ. ܡܛ݀ܠ ܕܕܫܼܘ ܐܢܘܿܢ ܗ̄ ܐܪܫܿܠܬ ܠܡ ܗ݀ܝܕܝܟ. ܘܐܬܬܼܕܝܼܫܘ ܟܿܠܗܘܿܢ ܡܼܢ ܐܬܘܼܪ̈ܝܐ ܒܕܡܘܼܬ ܟܪܡܐ ܡܼܢ ܚܝܘ̈ܬܐ ܕ=ܒܼܪܐ ܐܬܿܠ ܕܝܢ ܗܿܫܐ ܠܕܝܘܫ̈ܝܟܘܢ ܕܢܬܬܕܝܼܫܘܢܿ ܡܼܢ ܒܒܠ̈ܝܐ. ܣܟܪܐ ܗ̄ ܡܫܼܬܥܐ ܬܢܢ ܙܢ̈ܝܐ ܕܚܬܝܼܪܘܼܬܗܘܿܢ ܕܒܩܪܒܐ. ܕܓܢܒܪ̈ܝܗܘܿܢ ܗ̄ ܕܐܬܘܼܪ̈ܝܐ ܡܣܡ̄. . . ܗܼ̈ܘܝ ܡܢܼܩܕܝܼܡ ܒܕܡܐ ܕܩܛܝܼ̈ܠܐ ܕܡܪܡܝܢ ܗܼܘܘ ܒܟ݀ܠ ܥܡ̈ܡܝܼܢ. ܘܓܒܪ̈ܐ ܓܢܒܪ̈ܐ ܗ̄ ܩܼܛܠܐ ܠܡ ܘܢܟܣܼܬܐ ܕܒܢܝ̈ܢܫܐ ܐܝܟ ܦܘܪܓܝܐ ܣܝܼܡ ܗܼܘܐ ܠܗܘܿܢ ܟܕ ܠܐ ܡܐܡܢܝܼܢ ܐܦܿܠܐ ܒܢܘܼܪܐ. ܠܡܼܚܘܝܘܼ ܚܬܝܼܪܘܼܬܐ ܕܛܘܼܠܝܼܩܘܼܬܐ ܕܝܼܠܗܘܿܢ. ܐܢܫ̈ܝܼܢ ܕܝܢ ܠܡܦܐܕܝ̈ܗܘܢܿ ܠܢܝܙܟܝ̈ܗܘܿܢ ܡܦܫܿܩܝܼܢ ܐܝܟ ܕܐܚܝܼܕ ܠܡܦܐܕܐ ܐܘܿ ܢܦܛܝܼܪܐ ܐܝܟ ܕܒܦܘܪܓܝܐ ܐܚܝܼܕܝܼܢ ܗܼܘܘ ܐܦ ܗܼܢܘܢܿ ܢܝܙ̈ܟܐ ܘܐܝܟ ܒܪ̈ܩܐ ܪܗܛܝܼܢ ܗܼܘܘ ܒܝܕ ܡ̈ܐܢܝ ܙܝܢܗܘܿܢ ܒܬܢܘܼܪ̈ܝܗܘܿܢ. ܢܐܼܚܕܘܢܼ ܠܫܠ̈ܝܼܛܢܝܗܘܿܢ ܗ̄ ܢܐܚܼܕܘܢܿ ܐܢܘܿܢ ܠܫܠ̈ܝܛܢܝܗܘܿܢ ܒܒܠ̈ܝܐ. ܘܟܕ ܥܪܩܝܼܢ ܢܬܥܪ̈ܩܠܢ ܗܠ̈ܟܬܗܘܿܢ ܡܼܢ ܕܚܠܼܬܐ ܘܢܬܬܼܩܠܘܢܿ ܒܚܕ̈ܕܐ.","english":"He went up from the desert, and his power was diminished. Is it not God who is your protector and your guide at all times? He preserved you and watched over you to destroy all who came against you. He went up because of you against the Assyrians and cast wrath upon them by means of the Babylonians, and thus all their might, when it seized them, he broke all their high places and dashed them to the ground. Because he who is merciful is Jacob, he restored the honor that had been lost in captivity. Because Jacob is the name of the natural man. Israel, however, signifies grace. He who is merciful restored to him the honor that befits his name. Because they had cast off the yoke, he sent his hand against them, and all of them were destroyed together with the Assyrians, like a vineyard with wild beasts. Now, therefore, it is for your disciples that they may be destroyed together with the Babylonians. The reward of the contest is the prizes of their pride in battle. For the warriors of the Assyrians are appointed... they were advancing in the blood of the slain who were cast down among all peoples. And the men, the mighty men, were slaying and the covering of the corpses was like a purple garment set for them, without sparing even the infants. To show the pride of their tyranny. The poor, however, were opening the mouths of their children to their mothers, as if holding a mouth or a morsel, as if they were holding a purple garment; also their children were running like lightning through the instruments of their armor in their assaults. They seized their rulers; they seized their rulers, the Babylonians. And when they fled, their steps were entangled with fear and they stumbled over one another.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܝܥܩܘܿܒ","severity":"info","text":"Jacob is here interpreted as the natural man (ܟܝܿܢܝܐ), while Israel signifies grace (ܛܝܒܘܼܬܐ). This reflects a common Syriac exegetical trope distinguishing the patriarch's personal name from the honorific name of the people.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܪܫܿܠܬ ܠܡ ܗ݀ܝܕܝܟ","severity":"info","text":"The phrase 'he sent his hand against them' echoes the biblical idiom of divine punishment, possibly alluding to Isaiah 30:27–28 or similar prophetic language of God's outstretched hand in judgment.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܒܠ̈ܝܐ","severity":"info","text":"The Babylonians are presented as the instrument of divine wrath against the Assyrians, reflecting the historical fall of Nineveh in 612 BCE. Dionysius reads this as a typological pattern for God's use of foreign powers to punish Israel's enemies.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܣܠܼܩ ܡܕܒܪܢܐ","severity":"info","text":"The passage opens with a narrative shift: 'He went up from the desert' marks a transition from the previous scene of divine pursuit to a new phase of judgment, signaled by the verb ܣܠܼܩ (ascend).","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܣܡ̄","severity":"caution","text":"The Syriac text breaks off after ܡܣܡ̄ (are appointed), with a lacuna indicated by the ellipsis in the edition. The following clause about warriors advancing in blood may be incomplete or corrupt.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܪܡܐ ܡܼܢ ܚܝܘ̈ܬܐ","severity":"info","text":"The simile 'like a vineyard with wild beasts' compares the destruction of the Assyrians and their allies to a vineyard overrun by animals, a common biblical image for desolation (cf. Isaiah 5:4–6).","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he' in 'He went up from the desert' is ambiguous: it could refer to God, the Lord, or a personified divine agent; the context suggests God acting through the Babylonians.","The phrase 'the reward of the contest is the prizes of their pride in battle' is syntactically dense and may be a gloss on the Assyrians' hubris leading to their downfall."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܬܪܥܐ ܕܝܼ̈ܘܼܕܐ ܗ̄ ܕܗܿܠܝܢ ܠܡ ܟ݀ܠܗܝܢ ܓܕ̈ܫܼܢ ܠܐܬܘܼܪ̈ܝܐ ܥܠ ܕܡܛܝܒܝܼܢ ܗܼܘܘ ܕܢܦܼܬܚܘܢܼ ܬܪ̈ܥܝܗܿ ܕܐܘܿܪܫܠܝܡ. ܘܢܥܩܼܪܘܢܿ ܠܗܝܟܠܐ. ܝܘܢܝܐ ܐܡܿܪ ܬܪܥܐ ܕܢܗܪ̈ܘܬܐ ܗ̄ ܐܬܘܪ̈ܝܐ. ܐܩܝܼܡܬ݀ ܦܪ̈ܫܐ ܗ̄ ܐܡܿܪ ܕܐ݀ܦܢ ܐܩܝܼܡܬ݀ ܦܪ̈ܫܝܗܿ ܘܣܠܼܩܬ݀ ܠܡܼܛܪ ܡܕܝܼܢܬܐ. ܐܠܐ ܣܠܿܩܬ ܠܗܿ ܘܓܠܝܿܬܗܿ ܡܼܢ ܐܪܥܗܿ ܒܫܒܼܝܐ. ܗ݀ܝ ܓܝܪ ܕܣܠܼܩܬ݀ ܕܢܐܼܡܪ ܕܣܿܠܩܐ ܘܡܫܼܬܒܝܐ. ܐ݀ܦܢ ܪܒܘܼ ܦܘܼܪ̈ܣܐ ܬܣܥܼܘܿܪܝ. ܘܐܡܗ̈ܬܗܿ ܗ̄ ܡܕܝܼ̈ܢܬܐ ܕܠܗܿ ܡܫܥ̈ܒܕܢ ܡܫ̈ܬܼܒܝܢ ܥܡܗܿ. ܢܝܼܢܘܐ ܐܝܟ ܝܡܼܬܐ ܗ̄ ܒܗܿܕܐ ܥܠ ܟܗܝܼܢܘܼܬܗܿ ܡܒܿܕܩ ܕܒܛܒ̈ܬܐ\nܫܕܝܐ ܗܘܬ݀ ܘܡܼܬܦܪܦܥܐ ܗܘܬ݀ ܐܝܟ ܝܡܼܬܐ ܥܡܝܼܩܬܐ ܒܣܘܿܓܐܐ ܕܦܠ̈ܚܐ. ܥܪܩܝܼܢ ܗ̄ ܘܗܿܫܐ ܥܿܪܩܝܼܢ ܟܿܠܗܘܿܢ ܦܠ̈ܚܝܗܿ. ܐܩܕܡܘ ܗ̄ ܡܗܠ ܒܗܘܿܢ ܘܐܡܿܪ ܐܩܝܼܡ ܐܘܿ ܐܬܘܼܪ̈ܝܐ ܩܕܡ ܒܒܠ̈ܝܐ. ܘܠܘ ܕܡܬܦܢܐ ܗ̄ ܥܠ ܚܒܪܗ ܘܚܿܐܪ ܘܡܕܝܼܩ ܥܠ ܟܢܿܬܗ ܒܗ݀ܝ ܕܚܼܒܘ ܟܿܠܗܘܿܢ ܘܥܪܩܼܘ. ܐܝ̣ܿܐ ܗܿܝ ܗ̄ ܡܬܼܥܗܕ ܠܫܘܼܠܛܢܗܘܿܢ ܩܕܡܝܐ ܘܐܡܿܪ ܡܫܐܠܢܐܝܼܬ ܕܐܝ̣ܿܐ ܗܿܝ ܠܡ ܕܢܝܼܢܘܐ ܐܝܼܬܝܗܿ ܗܼܘܬ݀ ܡܪܒܘܼܥܝܼܬܐ ܕܡܠ̈ܟܐ ܕܐܬܘܿܪ ܕܠܝܬܝܗܿ ܘܐܒܕܬ݀ ܠܗܿ. ܕܐܙܼܠ ܐܪܝܐ ܗ̄ ܕܟܿܠ ܟܪ ܕܐܙܿܠܝܼܢ ܗܼܘܘ ܡܠ̈ܟܝܗܘܿܢ ܕܠܐ ܩܢܼܛܐ ܒܿܙܝܢ ܗܼܘܘ ܕܝܢ ܘܫܿܒܝܢ. ܘܠܝܬ ܗܼܘܐ ܕܩܿܐܡ ܘܟܠܐ ܠܗܘܿܢ. ܗܿܫܐ ܕܝܢ. ܐܝ̣ܿܐ ܕܠܐ ܐܙܠܼܘ ܐܝܟܥܝܿܕܐ. . ܐܪܝܐ ܬܒܼܪ.. ܘܡܪܒܘܼܥܝܼܬܗ ܒܪܐ ܗ̄ ܗܿܟܢܐ ܠܡ ܕܚܿܠܐ. ܠܟܿܠ ܬܒܿܪܝܼܢ ܗܼܘܝܬܘܿܢ ܘܟ݀ܢܫܝܼܢ ܗܼܘܝܬܘܿܢ ܥܘܼܬܪܐ ܒܕܡܘܼܬ ܨܝܕ̈ܐ. ܘܬܒܿܪܐ ܕܣܿܦܩ ܠܒܢ̈ܝܐ ܕܒܿܬܪܟܢ܀ ܬܢܝ̈ܢܘܗܝ ܩܿܪܐ ܠܒܢ̈ܝܐ ܬܢܝ̈ܢܐ ܕܗܿܘܝܢ ܘܐܡܿܪ ܕܠܘ ܒܠܚܘܼܕ ܠܗ ܘܠܒܢ̈ܝܐ ܕܐܝܼܬ ܠܗ ܟܢܼܫ ܘܣܼܡ ܓܙܐ ܐܠܐ ܐܦ ܠܬܢܝܼ̈ܢܐ ܕܥܕܟܝܼܠ ܠܐ ܝܼܠܝܼܕܝܼܢ܀","english":"the gate of the Jews, that is, the gate of the valley, for all the misfortunes that befell the Assyrians were because they had opened the gates of Jerusalem and destroyed the temple. The Jew says, \"The gate of the valleys is the Assyrians.\" \"I set up cavalry,\" he says, meaning that he also set up their cavalry and went up to guard the city. But you went up to it and laid it waste along with its land in captivity. For that which you went up, as he says, \"goes up and is laid waste.\" Also, \"the great multitude of horses,\" and her handmaidens, the cities subject to her, are laid waste with her. A sign like the sea is in this, indicating her weakness, that she was cast down and tossed about like a deep sea in the multitude of laborers. They fled, and now all her laborers flee. They preceded him, walking among them, and he says, \"I set up the Assyrians before the Babylonians.\" And it is not that he is astonished at his companion, but he looks and examines his writing in this, that all of them fled and ran away. \"Where is that,\" he says, \"which is remembered of their former dominion?\" and he says, as if asking, \"Where is that which was the square of the kings of Assyria, which is no more and has destroyed itself?\" \"The lion goes,\" he says, \"of all,\" for all their kings used to go without any hindrance, plundering and taking captive, and there was none who stood and stopped them. Now, however, \"where is it that they did not go as usual? The lion is broken...\" and his square is empty, thus, as it were, for fear. \"You have all been broken and you have been humbled,\" wealth in the form of spoils, and a breaking that suffices for the children who come after you. He calls his children \"the children who are to be,\" and says that not only for himself and the children he has did he labor and store up treasure, but also for the children who have not yet been born.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܪܥܐ ܕܝܼ̈ܘܼܕܐ","severity":"info","text":"The phrase 'gate of the Jews' is glossed as 'gate of the valley' (ܬܪܥܐ ܕܢܗܪ̈ܘܬܐ), likely referring to a specific gate in Jerusalem's walls, possibly the Dung Gate or a valley gate.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܩܝܼܡܬ݀ ܦܪ̈ܫܐ","severity":"info","text":"The phrase 'I set up cavalry' echoes Nahum 3:18 (LXX) or a similar prophetic trope, though the exact biblical reference is not explicit; it may allude to Assyrian military preparations.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܬܘܼܪ̈ܝܐ","severity":"info","text":"The commentary interprets the Assyrians' downfall as divine punishment for opening Jerusalem's gates and destroying the Temple, reflecting a Syriac Christian view of history as providential.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܪܝܐ","severity":"info","text":"The lion metaphor for Assyrian kings parallels biblical usage (e.g., Jeremiah 4:7) and common Syriac imagery for imperial power, now broken and humbled.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܝ̣ܿܐ ܗܿܝ","severity":"info","text":"The repeated rhetorical question 'Where is that?' (ܐܝ̣ܿܐ ܗܿܝ) structures the passage as a lament over lost Assyrian dominion, transitioning to a moral lesson on transience.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܬܢܝ̈ܢܘܗܝ","severity":"info","text":"The final note on 'children who are not yet born' extends the commentary's moral to future generations, a common homiletic device in Syriac exegesis.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Jew' (ܝܘܢܝܐ) is unclear; possibly a generic figure or a specific exegetical source.","The phrase 'gate of the valley' may refer to a known Jerusalem gate, but the exact location is uncertain."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܘܡܿܠܐ ܡܪܒܘܼܥܝܼܬܗ ܗ̄ ܡܠܟܘܼ̄ ܘܥܘܼܬܪܐ ܕܚܼܛܦ. ܘܐܘܒܼܕ ܡܼܢ ܗ̄ ܡܠܟܘܼܬܗ ܘܡܿܘܒܕ ܐܢܼܐ ܠܟܝ. ܘܠܐ ܬ݀ܒܪܐ ܐܢܬܝ ܠܥܡܼܡ̈ܐ܀ ܨ̄܆ ܕܓ̄ ܘ݀ܝ ܠܡܕܝܼܢܬܐ ܕܕܡܐ ܗ̄ ܨܿܒܐ ܕܢܟܼܣ ܠܒܝܼܫܘܼܬܗܿ ܘܝܿܗܒ ܠܗܿ ܘܿܝܐ. ܟܕܒ̄ܘܼ ܐܡܿܪ ܥܠܗ݀ܝ ܕܥܒܼܕ ܪܒ ܫܩ̈ܐ ܕܐܫܼܬܘܕܝܼ ܠܥܡܐ ܕܢܘܒܼܠ ܐܢܘܿܢ ܠܐܪܥܐ ܕܛܒܿܐ ܡܼܢ ܕܝܼܠܗܘܿܢ ܘܠܐ ܡܬܼܬܡܝܼܫ ܗ̄ ܘܠܐ ܬܘܼܒ ܡܿܝܫܐ ܘܬܒܿܪܐ ܐܝܟ ܥܝܿܕܗܿ. ܘܗ݀ܝ ܕܡܿܝܫܐ ܐܝܼܬܝܗܿ ܡܼܢ ܥܝܿܕܐ ܕܗܿܢܘܿܢ ܕܒܒܛܝܼܠܘܼܬܐ ܡܿܝܫܝܼܢ ܠܡܕܡ ܘܫܿܩܠܝܼܢ ܠܗ. ܩܿܠܐ ܕܫܘܛܐ ܘܩܿܠܐ ܗ̄ ܕܒܒܠ̈ܝܐ. ܘܣܘܼܣܝܐ ܕܢ݀ܦܪ ܗ̄ ܕܒܚܐܦܐ ܩܠܝܼܠܐ ܛܪܕ ܒܿܒܠܝܐ ܠܡܐܼܬܐ ܥܠܝܗܘܿܢ ܟܕ ܡܙܗܪܝܼܢ ܘܡܒܪܩܝܼܢ ܣܝ̈ܦܐ ܘܢܝ̈ܙܟܐ܀ ܡܢܕܝܐ ܗ̄ ܡܫܘܪܐ ܡܚܒܿܛܐ ܘܐ݀ܣܚܘܦ ܫܦܘܼܠ̈ܝܟܝ ܗ̄ ܐܢܿܐ ܡܪܝܐ ܒܝܕ ܒܒܠܝܐ ܐܝܿܬܐܥܠܝܟܝ ܡܚ̈ܘܬܐ ܕܠܣܘܼܥܪ̈ܢܝܟܝ ܠܚܡ̈ܢ. ܟܕ ܣܚܘܼܦܝܐ ܕܫܦ̈ܘܼܠܐ ܕܟܘܼܬܝܼܢܐ ܕܥܠ ܐܦ̈ܐ ܥܠ ܨܥܪܐ ܡܒܿܕܩ. ܕܠܡܐ ܛ݀ܒܐ ܐܢܬܝ ܗ̄ ܒ݀ܥܐ ܕܢܒܝܐܝܗܿ ܕܠܐ ܡܕܡ ܚܼܕܬܐܐܣܼܬܥܪ ܠܘܿܬܗܿ.. ܡܼܢ ܝܘܢ ܕܐܡܘܿܢ ܗ̄ ܕܠܡܼܐ ܛ݀ܒܐ ܐܢܬܝ ܡܼܢ ܝܘܢ ܡܕܝܼܢܬܐ ܕܡܨܪ̈ܝܐ ܕܐܝܼܬܝ ܕܐܡܘܿܢ ܦܬܟܪܐ ܕܡܼܢ ܚܕ ܓܒܗܿ ܝܡܐ ܘܒܓܡܐ ܐܚܪܢܐ ܢܝܼܠܘܿܣ ܘܠܗܿ ܩܿܪܐ ܐܪܡܝܐ ܐܡܘܿܢ ܕܡ̈ܝܐ ܘܐܝܼܬܝܗ ܐܠܟܣܢܕܪܝܐ ܘܒ݀ܬܪܟܢ ܒܢܼܗܿ ܐܠܟܣܢܕܪܘܿܣ ܘܐܘܪܒܗܿ ܘܦܬܝܗܿ. ܟܘܿܫ ܗ̄ ܡܼܢ ܡܨܪ̈ܝܐ ܘܟܘܼ̈ܫܝܐ ܡܬܼܚܝܠܐ ܗܼܘܬ݀. ܐܦ ܒܫܒܝܼܬܐ ܗ̄ ܫܒܝܬܘܼܢܗܿ ܐܢܬܘܢܿ ܐܬܘܪ̈ܝܐ ܘܗܿܫܐ ܐܦ ܐܢܬܘܿܢ ܩܒܠܼܘ ܗ݀ܘ ܡܕܡ ܕܠܘܿܬ ܐܚܪ̈ܢܐ ܣܼܥܪܘܬܘܿܢ.. ܡ̈ܝܐ ܒܐܘܼܠܨܢܐ ܗ̄ ܛܝܒܼܝ ܠܟܝ ܡ̈ܝܐ ܕܣܿܦܩܝܼܢ ܠܫܩܼܝܟܝ ܒܝܘܡܐ ܕܩܪܒܐ ܘܡܠܝ ܠܚܐܪ̈ܝܬܐ ܕܚܕܪ̈ܝ ܫܘܼܪ̈ܝܟܝ. ܢܬܥܼܫܢ ܒܪܟܟܝ.","english":"and the fullness of its square is its kingdom and the wealth of plunder. And he destroyed its kingdom, and I will destroy you. And you will not escape, for I have come against the nations. 90. And woe to the city of blood, for he desired to cover his wickedness and gave her woe. For he lied, saying about them that the chief of the canals of Ashdod did to the people of Gobel, that he brought them to the land of the good, but it was not theirs, and it was not filled, and again it was not measured and broken as was its custom. And this measurement is from the custom of that one who in idleness measures something and takes it. The voice of a fool and the voice of the Babylonians. And the horseman who pursues is the one who with a light foot drives away the Babylonians from the hundred who came upon them, while swords and daggers flash and gleam. Prepared is the drawn sword, and it will overturn your thresholds, O city, by the hand of the Babylonians. You are afflicted with blows for your deeds of shame. While the overturning of the thresholds of the Cuthaeans strikes upon the face, upon the neck. Perhaps the good has come, seeking its prophet, that nothing new has happened to it. From the day of Amon, that perhaps the good came from the day of the city of the Egyptians, which is that of Amon, the idol, which has the sea on one side and on the other side the Nile, and the Aramean calls it Amon of the waters, and it is Alexandria, and after that Alexander dwelt in it and enlarged and widened it. Cush is with the Egyptians, and the Cushites were strong. Also in captivity, the Assyrians led her captive, and now they also received that which they did to others. Waters in distress, I have prepared for you waters that suffice for your canals on the day of battle, and fill the moats around your walls. Strengthen your knee.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܿܠܐ ܡܪܒܘܼܥܝܼܬܗ","severity":"info","text":"The phrase 'fullness of its square' likely refers to the city's complete subjugation, with 'square' (ܡܪܒܘܼܥܝܼܬܗ) denoting the central plaza or the city itself.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܫܼܬܘܕܝܼ","severity":"info","text":"Ashdod (ܐܫܼܬܘܕܝܼ) is a Philistine city; the 'chief of the canals' may reference an Assyrian or local official controlling irrigation, a detail drawn from historical accounts of the region.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܡܘܿܢ ܕܡ̈ܝܐ","severity":"info","text":"Amon of the waters (ܐܡܘܿܢ ܕܡ̈ܝܐ) is identified with Alexandria, linking the Egyptian god Amun to the city's foundation by Alexander the Great, a common Syriac historical trope.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܘܿܫ","severity":"info","text":"The mention of Cush (ܟܘܿܫ) alongside Egypt parallels biblical passages (e.g., Nahum 3:9) where Cushites are allied with Egypt, reinforcing the commentary's scriptural grounding.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܒܠ̈ܝܐ","severity":"info","text":"The repeated reference to Babylonians (ܒܒܠ̈ܝܐ) as agents of destruction reflects a later Syriac exegetical tradition that retrojects Babylonian conquests into the Nahum narrative, possibly to moralize about divine retribution.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡ̈ܝܐ ܒܐܘܼܠܨܢܐ","severity":"caution","text":"The phrase 'waters in distress' is ambiguous: it may refer to a siege tactic (flooding moats) or a metaphor for divine punishment. The Syriac allows both readings, and the English draft opts for the literal siege interpretation.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the city of blood' is unclear—possibly Jerusalem or Nineveh; the commentary does not specify.","The phrase 'the good has come, seeking its prophet' is obscure; it may allude to a lost tradition about a prophet's return or a messianic expectation."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܘܐܥܫܼܢܢܝ ܡܘܼܟܠܢܐ\nܗ̄ ܫܪܪܝ ܗ݀ܘ ܕܡܠܼܟܬܝ ܘܐܫܼܬܘܕܝܼܬܝ ܠܥܡܼ̈ܡܐ ܕܐ݀ܬܝܢ ܘܡܥܕܪܝܼܢ ܠܟܝ ܠܘܼܩܒܠ ܒܒ̈ܠܝܐ. ܬܡܿܢ ܬܐܟܼܠܟܝ ܗ̄ ܬܡܢ ܠܡ ܒܓܘ ܡܕܝܼܢ̈ܬܟܘܿܢ. ܡܬܼܬܕܝܼܫܝܼܢ ܐܢܬܘܿܢ ܒܝܕܡܘܼܬ ܛܝܼܢܐ ܘܠܒܼܢܐ ܘܣܝܿܢܐ ܕܫܘܼ̈ܩܢܐ. ܐܝܟ ܙܚܿܠܐ ܗ̄ ܢܚܪܒܘܼܢܟܝ ܥܡܡܼ̈ܐ ܐܝܟ ܙ݀ܚܠܐ ܗ̄ ܒܝܕ ܒܛܝܼܠܘܼܬܝ. ܙ݀ܚܠܐ ܫܠܼܚ ܘܦܼܪܚ ܗ̄ ܥܡ̈ܡܼܐ ܗܿܢܘܿܢ ܕܐܓܼܪܬܝ ܘܐܩܝܼܡܬܝ ܥܡܼܗܘܿܢ ܩܝܿܡܐ ܕܡܿܥܕܪܝܼܢ ܠܟܝ ܫܩܼܠܘ ܟܿܠ ܚܕ ܠܐܬܪܗ ܐܝܟ ܙܚܿܠܐ ܕܡܐ ܕܫܿܠܚ ܡܘܥܐ ܓ̈ܦܼܐ ܘܦܿܪܚ. ܘܟܬܝܼܫ̈ܝܟܝ ܐܝܟ ܩܡܨܐ ܗ̄ ܠܡ ܒܕܡܘܼܬ ܩܡܨܐ ܕܣܿܒܟ ܒܐܼܣ̈ܐ. ܡܼܢ ܥܠܬ݀ ܥܪܝܐ ܘܡܐ ܕܕܢܚܼ ܫܡܼܫܐ ܘܐܫܼܬܪܝܼ ܩܘܼܪܐ ܐܫܩܼܠ ܓܦܼ̈ܐ ܘܦܼܪܚ ܗܿܟܢܐ ܒܡܣܡ ܒܪܝܼܫܟܝ ܐܫܼܩܠܘ ܡܼܢ ܥܘܼܕܪܢܟܝ ܟܿܠܗܘܿܢ ܟܬܝܼܫ̈ܝܟܝ ܗܿܢܘܢܿ ܕܐܬܗܝܡܼܢܘ ܐܪ̈ܙܐ ܕܛܥܿܝܘܼܬܟܝ ܗ݀ܟܘܬ ܘܦܪ̈ܫܝܐ ܕܒܗܘܿܢ ܡܩܪܒܐ ܗܼܘܝܬܝ. ܢܡܼܘ ܚܒܪ̈ܝܟܝ ܗ̄ ܡܠ̈ܟܐ ܠܡ ܘܪ̈ܝܼܫܢܐ ܕܐܪܥܟܝ ܢܡܼܘ ܘܫܟܼܒܘ ܐܝܟ ܕܒܫܢܼܬܐ ܒܝܕ ܡܣܡ ܒܪܝܼܫܐ ܘܫܪܟܢܗܘܿܢ ܐܙܠܼܘ ܫܼܪܘ ܒܐܬܪ̈ܘܬܐ ܪ̈ܚܝܼܩܐ ܒܝܕ ܫܒܼܝܐ. ܟܝܿܒܐ ܗܿܝ ܡܚܘܼܬܟܝ ܗ̄ ܩܫܼܝܐ ܘܠܐ ܡܬܐܼܣܝܐ. ܝܘܢܝܐ ܥܒܬ݀ ܡܚܘܼܬܟܝ ܗ̄ ܐܬܪܒܠܬ݀ ܘܐܬܥܫܼܢܬ݀ ܘܠܝܬ ܠܗܿ ܚܘܼܠܡܢܐ ܫܠܼܡ ܢܘܼܗܪܐ ܕܢܚܘܼܡ ܢܒܝܐ܆ ܐܬܢܼܒܝ ܢܚܘܼܡ ܒ݀ܬܪ ܝܘܢܢ ܘܝܗܼܒ ܐܬ݀ܐ ܥܠ ܢܝܼܢܘܐ. ܕܚܕܐ ܡܢܬܗܿ ܬܚܬܝܬܐ ܒܡ̈ܝܐ ܛܝܿܦܐ ܘܥܠܝܬܐ ܒܢܘܼܪܐ ܝܿܩܕܐ. ܐܬܢܼܒܝܼ ܡܛ݀ܠ ܚܝܠܐ ܐܠܗܿܝܐ ܗ̄ ܡܛ݀ܠ ܫܠ̈ܝܼܚܐ. ܡܣܼܩܬܐ ܕܒܒܠ̈ܝܐ. ܐܒܕܢܐ ܕܒܒܠ̈ܝܐ. ܕܢܝܼ̈ܢܘܝܐ. ܫܒܼܝܐ ܓܡܝܼܪܐ ܕܝܼܠܗܘܿܢ. ܡܛ݀ܠ ܥܘܼܬܪܐ ܕܐܝܼܬ ܗܼܘܐ ܠܗܘܿܢ ܩܕ̄ܡ ܫܒܼܝܐ.. ܡܚܘܼܬܐ ܕܢܝܼܢܘܐ..","english":"and I will make you drink the cup of poison. This is the truth of my kingdom and my apostolic mission to the nations that have come, and they will help you against the Babylonians. The worm will consume you, the worm that is within your own cities. You will be renewed in the form of a serpent, a lion, and a wolf of the streets. Like a locust, I will lay waste to your nations; like a locust, by my destruction. The locust has sent forth and flown away, those nations with which I made a covenant and established a pact to help you; each one took to his own place, like a locust that, when it sends forth its wings, flies away. And your allies are like a grasshopper, in the manner of a grasshopper that gathers in the trees. When the rain came and the sun grew hot and the cold ceased, it took up its wings and flew away; thus, at the setting of the sun upon your head, all your allies who had been confounded by the mysteries of your error took up and departed. And your companions, the kings and the rulers of your land, arose and fell as in a moment, by the setting of the sun, and the rest of them went and settled in distant regions by captivity. The blow upon you is severe and incurable. The blow upon you is like a wound that has festered and become putrid, and there is no healing for it. The vision of Nahum the prophet is completed. Nahum prophesied after Jonah and gave a sign concerning Nineveh. One part of it is below in the waters of the flood, and the upper part in burning fire. He prophesied concerning the divine power, concerning the apostles. The ascent of the Babylonians. The destruction of the Babylonians. Of the Ninevites. Their complete captivity. Because of the wealth that they had before the captivity. The blow of Nineveh.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܥܫܼܢܢܝ ܡܘܼܟܠܢܐ","severity":"info","text":"The phrase 'I will make you drink the cup of poison' is a metaphorical expression of divine punishment, common in Syriac exegesis.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܒ̈ܠܝܐ","severity":"info","text":"The Babylonians are the historical antagonists in Nahum's prophecy against Nineveh, and Bar Salibi interprets them as agents of divine retribution.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܢܚܘܼܡ ܢܒܝܐ","severity":"info","text":"The passage concludes with a reference to the completion of Nahum's vision, echoing the prophetic book's themes of Nineveh's destruction.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܣܼܩܬܐ ܕܒܒܠ̈ܝܐ","severity":"info","text":"The phrase 'The ascent of the Babylonians' marks a structural shift, summarizing the historical narrative of Babylonian conquest.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܛ݀ܠ ܫܠ̈ܝܼܚܐ","severity":"info","text":"Bar Salibi interprets Nahum's prophecy as prefiguring the apostolic mission, a common typological reading in Syriac commentary.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܚܘܼܬܐ ܕܢܝܼܢܘܐ","severity":"caution","text":"The final phrase 'The blow of Nineveh' is ambiguous; it may refer to the city's destruction or a metaphorical wound, and the text does not clarify.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'worm' and 'locust' metaphors is unclear; they may symbolize divine punishment or historical invaders.","The phrase 'the setting of the sun upon your head' is ambiguous, possibly a temporal or symbolic reference."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܒܕ ܫܒܥܝܼܢ ܡܣܼܬܬܘܼܬܐܗ̄ ܫܩܼܠܐ ܕܢܝܼܢܘܐ ܗ̄ ܢܒܝܘܼܬܐ ܕܐܫܼܬܩܠܬ݀ ܘܣܝܼܡܐ ܘܒܐܝܼܕ̈ܝܐ ܡܫܬܼܩܠܐ. ܡܪܝܐ ܒܥܠܥܠܐ ܗ̄ ܟܕ ܗܼܘܐ ܒܪܢܫܐ ܘܐܙܝܼܥ ܠܐܪ̈ܟܐܣ ܘܫܘܼܠ̈ܛܢܐ ܒܕ ܣܿܬܪ ܐܘܼܚܕܢܗܘܿܢ. ܘܟܘܼܟܝܼܬܐ ܗ̄ ܠܒܒܠ̈ܝܐ. ܩܿܪܐ ܥܠܥܠܐ ܘܟܘܼܟܝܼܬܐ ܕܒܗܘܿܢ ܡܿܚܪܒ ܠܢܝܼܢܘܐ. ܗܼܘ̈ܝ ܕܝܢ ܥܢ̈ܢܐ ܚܠܐ ܕܝܼܠܗ ܗ̄ ܢܒ̈ܝܐ ܘܢܒܝܘ̈ܬܐ ܕܩܕܡ ܡܬܒܼܪܢܫܢܘܼܬܐ. ܐܟܙܼܢܐ ܓܝܪ ܕܩܕܡ ܗ݀ܘ ܕܡܿܗܠܟ ܦܿܪܚ ܚܼܠܐ ܗܿܟܢܐ ܘܩܕܡ ܡܪܝܐ ܢܒ̈ܝܐ ܦܪܚܼܘ ܘܫܘܕܥܘܼ ܥܠ ܡܐܼܬܝܼܬܐ. ܟ݀ܐܐ ܒܝܡܐ ܗ̄ ܫܘܠܛܢܐ ܘܝܘܼܠ̈ܦܢܐ ܘܡ̈ܠܟܘܬܐ. ܘܠܢܗܪ̈ܘܬܐ ܡܿܚܪܒ ܗ̄ ܠܫܘܼܠ̈ܛܢܝܗܘܿܢ. ܐܠܼܬ݀ ܡܬܢܝܼܢ ܗ̄ ܐܬܘܼܪܝܐ ܡܼܬܪܓܫܢܐ ܘܡܬܼܝܕܥܢܐ. ܚܒܼܬܐ ܝܒܝܼܫܬܐ ܗ̄ ܒܙܼܬܐ ܘܪ̈ܓܝܓܬܐ ܡܘܩ̈ܕܢܝܬܐ. ܒܝܼܫܬܐ ܥܠ ܡܪܝܐ ܗ̄ ܪܒ ܫܩ̈ܐ ܘܐܬܘܪܝܐ ܒܐܓܪ̈ܬܗ. ܥܠ ܪ̈ܝܼܫܝ ܡ̈ܝܐ ܕܓܼܪܘ ܘܥܒܼܪܘ ܗ̄ ܟܕ ܣܠܼܩܘ ܒܝܘܡ̈ܝ ܚܙܩܝܐ. ܕܥܢܝܼܬܢܝ ܗ̄ ܒܝܘܡ̈ܝ ܝܘܢܢ. ܢܝܼܪܗ ܗ̄ ܕܐܬܘܼܪܝܐ. ܘܚܢܩ̈ܝܟܝ ܐܦܿܣܘܿܩ ܗ̄ ܠܫܘܼܥܒܕܐ ܕܥܡ̈ܡܼܐ ܕܝܼܠܟܝ. ܗܿܐ ܥܠ ܛܘܼܪ̈ܐ ܪ̈ܓܠܝ ܕܡܣܒܪܢܐ ܗ̄ ܙܘܼܪܒܒܝܠ. ܡܼܬܝܕܥܢܐܝܼܬ ܫܠ̈ܝܼܚܐ ܐܒܼܕܘ ܒܒܠ̈ܝܐ. ܡܕܒܪܢܐܗ̄ ܡܠܐܟܐ ܗ݀ܘ ܕܒܝܬ ܣܢܚܪܝܼܒ. ܬܪ̈ܥܐ ܕܝܼ̈ܘܼܕܐ ܢܬܦܼܬܚܘܿܢ ܗ̄ ܕܬܥܼܘܿܠܝ ܓܠܘܿܬܐ. ܘܢܝܼܢܘܐ ܐܝܟ ܝܡܬܐ ܗ̄ ܡܛ݀ܠ ܕܩܠܼܬ݀ ܕܚܕܝܼܪ ܠܗܿ ܘܡܫܡܫ ܠܡܫܪܝܼܬܐ ܕܚܕܝܼܪܐ ܗܼܘܬ݀ ܠܐܘܿܪܫܠܡ. ܩ݀ܪܐ ܝܡܼܬܐ. ܕܢܫܼܬܐ ܗ̄ ܡܫܪܝܼܬܗ ܕܐܬܘܿܪܝܐ ܥܠ ܬܪܥܗܿ ܕܐܘܿܪܫܠܡ. ܘ݀ܝ ܠܡܕܝܼܢܬܐܕܕܡܐ ܗ̄ ܢܝܼܢܘܐ. ܥܘܼܫܢܐ ܕܫܠ̈ܕܐ ܗ̄ ܕܒܒܠ̈ܝܐ ܒܝܕ ܐܬܘܿܪ̈ܝܐ. ܝܘܢ ܕܐܡܘܿܢ ܗ̄ ܐܠܟܣܕܢܪܝܐ. ܡܝ̈ܐ ܢܝܼܠܘܿܣ. ܚܒܪ̈ܝܟܝ ܗ̄ ܡܠ̈ܟܐ ܕܐܬܘܿܪ. ܕܡܼܢ ܝܡܐ ܥܠܼܬܗܿ ܗ̄ ܩܪܒܬܢܘܼܬܗܿ.","english":"in the seventy-second year of his life, he took the cup of poison, the poison that was prepared and placed in his hands. The Lord of the wind, when he was at the head, and he moved the arches and the authorities, for he hid his grasp. And the star of the Babylonians. The wind and the star call out, for they will destroy the cup. Those who are the people of the prophet himself and the prophecies that precede the headship. For just as before the one who walks, the wind flies, so also before the Lord, the prophets flew and announced concerning the coming. The authority and the teachings and the kingdoms are like the sea. And to the rivers, he will destroy their authorities. The Assyrian is not felt or known. The dry land is in the seed and the burning sparks. Evil against the Lord is great, the measures and the Assyrian in his letter. Over the heads of the waters that flowed and passed, for they ascended in the days of Hezekiah. The rebellion in the days of Jonah. The city of the Assyrian. And your borders, I will cut off for the subjugation of the peoples who are yours. Behold, on the mountains, the feet of the one who hopes, Zerubbabel. Knowingly, the apostles perished among the Babylonians. Its leader is the angel of the house of Sennacherib. The gates of the Jews were opened for you to enter the exile. And the cup is like the sea, for the city that surrounded it and served the camp that surrounded Jerusalem. He calls it the sea. For the camp of the Assyrian was placed at its gate of Jerusalem. And woe to the city that resembles the cup. The pile of corpses is that of the Babylonians at the hands of the Assyrians. Jonah, who died, is Alexander. The water of the river. Your companions are the kings of Assyria. For like the sea, its rising is its warfare.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܕ ܫܒܥܝܼܢ ܡܣܼܬܬܘܼܬܐܗ̄","severity":"info","text":"The phrase 'in the seventy-second year of his life' likely refers to a biblical figure, possibly Jeremiah or another prophet, whose death by poison is narrated here.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܘܢܢ","severity":"info","text":"The mention of 'Jonah' (ܝܘܢܢ) and 'Hezekiah' (ܚܙܩܝܐ) alludes to the biblical books of Jonah and 2 Kings, where Assyrian campaigns and prophetic missions are described.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܘܼܪܒܒܝܠ","severity":"info","text":"Zerubbabel (ܙܘܼܪܒܒܝܠ) is a post-exilic Jewish leader; his mention here connects the commentary to the restoration of Jerusalem and messianic expectations.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts between prophetic threats (the cup of poison) and historical references (Hezekiah, Jonah, Zerubbabel), weaving allegory with biblical narrative.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܠܟܣܕܢܪܝܐ","severity":"info","text":"The identification of Jonah with Alexander (ܐܠܟܣܕܢܪܝܐ) is a distinctive interpretive move, likely reflecting Syriac typological exegesis linking prophetic figures to Hellenistic rulers.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܘܼܫܢܐ ܕܫܠ̈ܕܐ","severity":"caution","text":"The phrase 'pile of corpses' (ܥܘܼܫܢܐ ܕܫܠ̈ܕܐ) is ambiguous: it may refer to a historical massacre or a symbolic heap, and the agent (Babylonians or Assyrians) is unclear.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Lord of the wind' is unclear; it may be a divine epithet or a reference to a specific figure. The relationship between the 'cup' and the 'sea' is metaphorical but not fully explained."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܘܐܦ ܝܡܐ ܘܢܝܠܘܿܣ ܐܝܟ ܫܘܼܪܐ ܟܪܝܼܟܝܼܢ ܠܗܿ. ܣܠܼܩ ܕܢ݀ܦܚ ܒܦܪܨܘܼܦܐ ܕܝܼܠܟ. ܗ̄ ܐܟܙܼܢܐ ܕܟܕ ܡܓܿܕܦ ܐܢܫ ܣܿܕܩܝܼܢ ܗܼܘܘ ܠܢܚ̈ܬܐ ܗܿܟܢܐ ܘܗ݀ܝ ܕܠܡܼܦܚ ܒܦܪܨܘܼܦܐ ܕܗܿܢܘܿܢܕܟܪܝܼܗܝܼܢ ܣܿܥܪܝܼܢ ܗܼܘܘ ܐܟܡܿܢ ܕܢܬܐܼܣܘܿܢ ܥܡ ܠܘܼܚ̈ܫܬܐ ܕܚܪܫܘܼܬܐ܆ ܐܡܗ̈ܬܐ ܩܿܪܐ ܠܡܕܝܼ̈ܢܬܐ ܕܠܗܿ ܡܫܡ̈ܫܢ ܗ̈ܘܝ. ܡܢܗ̈ܡܢ. ܐܝܟ ܝܘܢ̈ܐ ܗ̄ ܠܘ ܓܠܝܐܝܼܬ ܐܠܐ ܡܛܫܝܐܝܼܬ ܥܠ ܥܩ̈ܬܐ ܕܝܼܠܗܘܿܢ. ܠܒܼܐ ܬܒܝܼܪܐ ܘܦܘܼܪܩ. ܒܕ ܫܒܥܝܼܢ ܢܘܼܦܨܐ ܘܗܘܼܦܟܟ ܢܘܼܦܨܐ ܗ̄ ܟܿܠ ܐܕܫܐ ܕܫܚܩܐ ܓܿܕܫ. ܗ݀ܝ ܕܢܬܢܼܦܨ ܘܢܗܼܦܘܼܟ ܢܬܢܼܦܨ ܒܬܒܪܐ ܘܕܚܠܼܐ. ܘܫܿܪܝܐ ܒܘܼܪ̈ܟܐ ܗ̄ ܡܚܝܼܠܘܼܬܐ. ܥܠ ܝܩܝܼܪ̈ܝܗܿ ܐܪܡܝܼܘ ܦܼܨ̈ܐ ܗ̄ ܥܠ ܛ̈ܠܝܐ ܘܛܠܝ̈ܬܐ. ܕܡܐ ܕܒܫܠ̈ܝܼ ܗ̄ ܐܝܟ ܕܝܐܝܼܒ ܐܟܘܿܠܐ ܠܒܟܪܬܐ ܕܬ̈ܐܢܐ ܗܿܟܢܐ ܝܐܝܼܒܝܼܢ ܫ̈ܒܝܟܝ ܠܟܪ̈ܟܝܟܝ. ܐܝܟ ܢܫ̈ܐܼ ܐܢܘܿܢ ܗ̄ ܕܒܝܬ ܢܡܪܘܿܕ܀ ܥܘܿܠܝ ܒܣܝܿܢܐ ܗ̄ ܥܘܿܠܝ ܒܥܡܼ̈ܡܐ ܐܝܟ ܕܒܣܿܢܐ. ܘܕܘܼܫܝ ܠܫܠ̈ܕܝܗܘܿܢ ܐܝܟ ܛܝܼܢܐ. ܩܿܠܐ ܕܫܘܛܐ. ܘܙܘܥܐ ܕܓܝ̈ܓܠܐ ܗ̄ ܚܝܠܐ ܕܒܒܠ̈ܝܐ ܕܒܙܘܥܐ ܕܓܝ̈ܓܠܐ ܕܡܪ̈ܟܒܬܗܘܿܢ ܢ݀ܦܪܝܼܢ ܘܡܢܝܼܕܝܼܢ ܒܢܝܼܢܘܐ ܘܡܚܪܒܝܼܢ܀ ܫܠܡ ܕܢܚܘܡ.","english":"And also the sea and the wind, like a wall, surrounded him. He ascended to strike in your person. This is the vision that when a man blasphemed, the righteous were to the depths thus, and this that was not to strike in the person of his destroyers, they were doing as if the foundation were with the serpents of sorcery. The mothers called to the cities that were serving them. They were instructed. Like doves, not openly but secretly, upon the heels of their own. A broken heart and salvation. When seventy years had passed, and he turned the span, every region of the sky was changed. This that was turned and changed, the span in breaking and terror. And he began the blessings, the weakness. Upon his nobles they cast the nets, upon the boys and girls. Blood in the streets, like Job, the devourer of the firstborn of the figs. Thus Job-like were the captives to your fortresses. Like ashes they were, in the house of the rebel. The yoke in the ladder, the yoke among the peoples, as in a measure. And he trampled their corpses like dust. The voice of a madman. And the movement of wheels, the force of the Babylonians, in the movement of the wheels of their chariots, they scattered and destroyed in the city and laid waste. The end of the vision.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܝܠܘܿܣ","severity":"info","text":"The Syriac term ܢܝܠܘܿܣ (gēlōs) is a loan from Greek γέλως, meaning 'wind' or 'storm'. Dionysius uses it here as a personified force alongside the sea, continuing the apocalyptic imagery of the previous passage.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܝܘܢ̈ܐ","severity":"info","text":"The phrase 'like doves' (ܐܝܟ ܝܘܢ̈ܐ) echoes Nahum 2:7, where the prophet describes the city's inhabitants fleeing in secret. Dionysius interprets this as a covert movement of the righteous.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܕܝܐܝܼܒ","severity":"info","text":"The comparison to Job (ܐܝܟ ܕܝܐܝܼܒ) alludes to the biblical figure's suffering and endurance. Dionysius likens the captives' fate to Job's trials, reinforcing the theme of righteous suffering in the commentary.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܒܠ̈ܝܐ","severity":"info","text":"The 'Babylonians' (ܒܒܠ̈ܝܐ) are a standard typological enemy in Syriac exegesis, often representing oppressive worldly powers. Dionysius uses them here to frame the destruction as divine judgment, consistent with Nahum's original context.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܡ ܕܢܚܘܡ","severity":"info","text":"The closing formula 'The end of the vision' (ܫܠܡ ܕܢܚܘܡ) marks the conclusion of the commentary on Nahum. This structural marker is typical of Dionysius bar Salibi's exegetical works, signaling the end of the literal interpretation.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܣܝܿܢܐ","severity":"caution","text":"The phrase 'yoke in the ladder' (ܥܘܿܠܝ ܒܣܝܿܢܐ) is obscure; the Syriac may be corrupt or metaphorical. The English draft renders it literally, but the intended sense—perhaps a reference to subjugation or ascent—remains uncertain.","cites":[{"key":"ed:dsc-252","label":"source edition: Literal Commentary on Nahum","url":"https://syriaccorpus.org/252"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'yoke in the ladder' (ܥܘܿܠܝ ܒܣܝܿܢܐ) is ambiguous; it may be a textual corruption or a cryptic metaphor for hierarchical oppression.","The identity of 'the rebel' (ܒܝܬ ܢܡܪܘܿܕ) is unclear—possibly a reference to a historical figure or a typological enemy."],"confidence":"medium","notes":[]}]}