{"slug":"dsc-253","id":"syriac:dsc:dsc-253","title":"Literal Commentary on Habakkuk","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":0.007085},"source":{"registry_id":"syriac:dsc:dsc-253","work_id":"dsc-253","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/253"},"stats":{"passages":10,"english_words":3432,"coptic_letters":0,"commentary_units":58,"commentary_kinds":9,"derived_notes":1,"ambiguities":21,"work_notes":4,"external_links":5,"timeline":6},"summary":{"work":"dsc-253","abstract":"Dionysius bar Salibi's Literal Commentary on Habakkuk is a mid-12th-century West Syriac exegetical work that applies Antiochene literal interpretation to the prophetic book. Written in formal scholastic Syriac, it situates Habakkuk's prophecy between the Assyrian deportations and the Babylonian destruction of Jerusalem. The commentary survives in a single manuscript (DSC 253) with limited later influence, and its text-critical value is constrained by the lack of critical apparatus or discussion of manuscript condition.","historical_context":"Dionysius bar Salibi (d. 1171) was a metropolitan of Amid in the West Syriac Church, a period when Syriac Christianity flourished under Crusader and Muslim polities. The commentary likely dates to his mature career, probably the mid-12th century. It reflects the Antiochene exegetical tradition, emphasizing historical context and plain sense, and draws on biblical proof-texts and patristic authorities. The work survives in a single manuscript (DSC 253) and was not widely copied or cited, suggesting limited circulation within the Syriac tradition. Its provenance and transmission history remain obscure due to the lack of detailed manuscript study.","significance":"This commentary is a rare witness to 12th-century West Syriac literal exegesis, demonstrating the persistence of Antiochene methods in a period often dominated by allegorical approaches. It provides insight into how Syriac scholars integrated biblical history with contemporary concerns, such as justice and corruption. Its limited manuscript survival highlights the fragility of Syriac literary heritage and the need for further text-critical work.","timeline":[{"date":"c. 722 BCE","event":"Sennacherib's deportation of the ten tribes, which Dionysius dates Habakkuk's prophecy after."},{"date":"587 BCE","event":"Destruction of Jerusalem, which Dionysius places after Habakkuk's prophecy."},{"date":"mid-12th c.","event":"Composition of Dionysius bar Salibi's Literal Commentary on Habakkuk, likely during his tenure as metropolitan of Amid."},{"date":"1171","event":"Death of Dionysius bar Salibi."},{"date":"undated","event":"Copying of the sole surviving manuscript (DSC 253)."},{"date":"undated","event":"Limited later citation or copying of the commentary in Syriac tradition."}],"relations":[{"work":"Habakkuk (biblical book)","relation":"Subject of commentary; Dionysius provides literal exegesis of the prophetic text.","key":"","label":null,"url":null},{"work":"Antiochene exegetical tradition","relation":"Methodological influence; commentary follows literal-historical interpretation.","key":"","label":null,"url":null},{"work":"Dionysius bar Salibi's other commentaries","relation":"Part of a larger exegetical corpus; similar method likely applied to other prophetic books.","key":"","label":null,"url":null},{"work":"West Syriac patristic authorities","relation":"Cited as sources; includes figures like Ephrem and Chrysostom.","key":"","label":null,"url":null},{"work":"Manuscript DSC 253","relation":"Sole surviving witness; limits text-critical analysis.","key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"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:Antiochene school","label":"Antiochene school","url":"https://en.wikipedia.org/wiki/School_of_Antioch","reason":"Exegetical tradition influencing the commentary."},{"key":"wikipedia:West Syriac Rite","label":"West Syriac Rite","url":"https://en.wikipedia.org/wiki/West_Syriac_Rite","reason":"Liturgical and theological context."},{"key":"wikipedia:Habakkuk","label":"Habakkuk","url":"https://en.wikipedia.org/wiki/Habakkuk","reason":"Biblical book being commented upon."},{"key":"wikipedia:Amid","label":"Amid","url":"https://en.wikipedia.org/wiki/Diyarbak%C4%B1r","reason":"Dionysius's metropolitan see."}],"cautions":["The commentary's precise date is unknown; it is assigned to the mid-12th century based on Dionysius's floruit.","The sole manuscript (DSC 253) lacks critical apparatus and discussion of condition, limiting text-critical use.","The phrase 'with the angels, the city was destroyed' may be a corruption or reference to an apocryphal tradition; its intended meaning is uncertain."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000468,"generated":"2026-11-15T01:30:34Z"},"checks":{"work":"dsc-253","status":"pass","blocking":[],"warnings":[],"stats":{"passages":10,"translated":10,"commentary_passages":10,"commentary_units":58,"english_words":3432,"source_letters":8906,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The commentary is written in a formal, scholastic Syriac register typical of the West Syriac tradition, with frequent recourse to biblical proof-texts and patristic authorities.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"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 metropolitan of Amid.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This commentary is preserved in a single manuscript (DSC 253) and does not appear to have been widely copied or cited in later Syriac exegetical tradition.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no critical apparatus or variant readings; the manuscript's condition and any lacunae are not discussed, limiting text-critical use.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"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: 10 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":10},"term_index":[],"citations":{"ed:dsc-253":{"label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}},"segments":[{"i":1,"ref":"p1","source":"ܢܘܼܗܪܐ ܕܚܒܩܘܿܩ ܢܒܝܐ ܣܘܼܥܪܢܐܝܼܬ\nܢܘܼܗܪܐ ܕܚܒܩܘܿܩ ܢܒܝܐ ܣܘܼܥܪܢܐܝܼܬ ܒ݀ܬܪ ܕܫܒܼܐ ܐܬܘܿܪܝܐ ܠܥܣܼܪܐ ܫܒ̈ܛܐ ܘܣܠܼܩ ܒܿܬܪܟܢ ܠܐܘܿܪܫܠܡ ܘܬܡܿܢ ܡܼܢ ܡܠܐܟܐ ܐܬܚܼܪܒ ܫܪܝܼ ܚܒܩܘܿܩ ܢܒܝܘܼܬܗ ܠܘܿܬ ܒܢ̈ܝ ܝܼܘܼܕܐ ܘܐܝܼܬܘܗܝ ܒܙܒܼܢܗ ܕܨܦܢܝܐ ܘܕܐܪܡܝܐ ܘܐܝܼܬܝܗܿ ܢܒܝܘܼܗ ܠܘܿܬ ܥܡܐ ܘܠܘܿܬ ܒܿܒܠܝܐ܆ ܨ܇ ܩܕ̄ܡ ܥܕܡܐ ܠܐܡܼܬܝ ܡܪܝܐ ܓܿܥܐ ܐܢܼܐ ܗ̄ ܠܘ ܟܕ ܡܬܼܥܕܠ ܐܡܼܪ ܗܿܠܝܢ ܐܠܐ ܟܕ ܡܬܼܕܡܪ ܥܠ ܢܓܝܼܕܘܬ ܪܘܼܚܐ ܕܐܠܗܐ. ܚܙܼܐ ܠܚܛܘ̈ܦܐ ܕܣܿܓܝ ܡܿܥܘܠܝܼܢ ܒܡܣܼ̈ܟܢܐ. ܘܙܒ̈ܢܝܼܢ ܣܓܝ̈ܐܢ ܫܐܼܠ ܗܼܘܐ ܕܢܐܼܬܐ ܡܣܡ ܒܪܝܼܫܐ ܥܠܝܗܘܿܢ ܘܠܐ ܝܼܬܒ ܡܼܢ ܒܥܘܿܬܗ. ܘܥܠܗ݀ܝ ܐܡܼܪ ܕܥܕܡܐ ܠܐܡܼܬܝ ܓܿܥ ܐܢܼܐ ܟܕ ܫܿܐܠ ܐܢܼܐ ܕܬܝܬܐ ܬܒܥܼܬܐ ܥܠ ܚܛܘ̈ܦܐ ܘܬܦܼܨܐ ܠܛ̈ܠܝܼܡܐ ܘܡܿܗܡܐ ܐܢܬ܇ ܩܕܡܝ ܗܼܘܐ ܕܝܼܢܐ ܗ̄ ܗܿܠܝܢ ܒܝܼܫ̈ܬܐ ܠܘ ܡܼܢ ܫܡܼܥܐ ܝ݀ܠܦܬ ܐܠܐ ܩܕܡܝ ܐܣܼܬܥܪ̈ܝ ܘܒܥܝ̈ܢܝ ܚܙܝܿܬ ܕܟܐܢܘܼܬܐ ܐܬܬܫܝܼܛܬ݀. ܦܓܼ ܢܡܘܿܣܐ ܗ̄ ܦܟܼܗ ܢܿܡܘܿܣܐ ܒܝܕ ܫܘܼܚܕܐ ܐܝܟ ܗܿܝ ܕܢܦܘܼܓ ܚܘܼܒܐ ܗ̄ ܢܬܼܠܚܐ ܠܓܡܪ. ܒܙܟܝܘ̈ܬܐ ܗ̄ ܐܝܟ\nܕܦܿܐܐܼ ܠܬܪܝܼܨܘܼܬܐ ܕܢܡܘܿܣܐ. ܚܙܼܘ ܡܪ̈ܚܐ ܗ̄ ܡܬܼܠܚܡ ܥܠ ܐܦ̈ܝ ܪܘܼܫܥܗܘܿܢ. ܘܚܘܼܪܘ ܘܬܡܼܗܘ ܗ̄ ܚܘܼܪܘ ܘܐܬܼܒܩܘ ܒܐܝܿܠܝܢ ܕܡܣܼܬܥܪ̈ܢ ܡܢܼ̣ܘܿܢܘܕܥܘ ܕܠܘ ܠܓܡܪ ܡܣܿܝܒܪ ܠܟܘܿܢ ܐܠܗܐ. ܠܐ ܓܝܪ ܪܚܝܼܩ ܡܣܡ ܒܪܝܼܫܐ ܕܡܛܝܒܼ ܠܟܘܿܢ ܡܼܢ ܠܘܿܬܗ. ܒܝܘ̈ܡܝܟܘܿܢ ܗ̄ ܒܝܘܡ̈ܝܟܘܿܢ ܓܝܪ ܐܬܿܐ ܗ݀ܘ ܡܐ ܕܡܫܼܬܡܠܐ ܒܕܘܼܡܪܐ ܪܒܐ ܡܩܝܼܡ ܠܟܘܿܢ.","english":"The Commentary of Habakkuk the Prophet, Literally\n\nThe Commentary of Habakkuk the Prophet, literally, after Sennacherib the Assyrian had led the ten tribes into captivity and had withdrawn and gone up to Jerusalem, and there, with the angels, the city was destroyed, Habakkuk began his prophecy to the sons of Judah. And it is in the time of the Chaldeans and the Aramaeans, and his prophecy is to the people and to the Babylonians. He says, \"How long, O Lord, shall I cry out, and you not hear?\" when he is oppressed, he says, \"Woe!\" but when he marvels at the courage of the spirit of God. He saw the plunderers of many who were rich in their possessions, and many wrongdoers, and he was asking that a leader be set over them, and he did not rest from his petition. And concerning them he says, \"How long shall I cry out?\" when he asks, \"I cry out that a judgment may come upon the plunderers and that the oppressors may be punished, and that the righteous may be saved.\" It was before me that he said, \"Woe! Evil things do not hear instruction, but before me my deeds and my petitions have seen that righteousness has been cast down.\" He says, \"The law is turned aside, the law is perverted by bribery, as if sin were a thing that is completely abolished.\" He says, \"In victories, as if it were fitting for the rectitude of the law.\" He saw the arrogant, he says, \"They are arrayed on the faces of their wickedness.\" And they looked and wondered, he says, \"They looked and were astonished at those who are being acted upon, knowing that God does not completely tolerate you.\" For it is not far off that a leader who is prepared for you will be set with him. \"In your days,\" he says, \"In your days, indeed, that which is fulfilled in great wonder will come and establish you.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Dionysius bar Salibi (d. 1171) was a West Syriac metropolitan and biblical commentator. His literal commentary on Habakkuk follows the Antiochene exegetical tradition, focusing on historical context and plain sense.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܒܬܪ ܕܫܒܼܐ ܐܬܘܿܪܝܐ ܠܥܣܼܪܐ ܫܒ̈ܛܐ","severity":"info","text":"The commentary dates Habakkuk's prophecy after Sennacherib's deportation of the ten tribes (c. 722 BCE) and before the destruction of Jerusalem (587 BCE), placing the prophet in the late 8th to early 6th century BCE.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܕܡܐ ܠܐܡܼܬܝ ܡܪܝܐ ܓܿܥܐ ܐܢܼܐ","severity":"info","text":"This phrase echoes Habakkuk 1:2 ('How long, O Lord, shall I cry for help?'), the prophet's opening complaint. The commentary interprets it as a cry for justice against plunderers and oppressors.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܢܡܘܿܣܐ","severity":"info","text":"The Syriac term ܢܡܘܿܣܐ (nāmōsā) means 'law,' here referring to divine or Mosaic law. The commentary describes it as 'turned aside' and 'perverted by bribery,' reflecting Habakkuk's critique of judicial corruption.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between narrative summary of Habakkuk's historical setting and direct quotation of the prophet's words (e.g., 'How long...' and 'Woe!'), framing the commentary as a sequential exposition of the biblical text.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܬܡܿܢ ܡܼܢ ܡܠܐܟܐ ܐܬܚܼܪܒ ܫܪܝܼ","severity":"caution","text":"The phrase 'with the angels, the city was destroyed' is obscure; it may be a corruption or a reference to an apocryphal tradition. The intended sense is likely that Jerusalem was destroyed by divine agency, but the text is unclear.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'with the angels, the city was destroyed' is ambiguous; it may refer to angelic intervention in Jerusalem's fall, but the text is corrupt or elliptical.","The identity of 'the leader' (ܒܪܝܼܫܐ) set over the people is unspecified; it could be a messianic figure or a historical governor."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܘܚܙܼܩܗ ܡܦܩ ܗ̄ ܩܿܢܐܼ ܚܙܼܬܐ ܬܡܝܼܗܬܐ ܘܕܚܠܼܬܐ ܘܡܫܼܟܪܬܐ ܕܡܦܩܐ ܢܦܫܼ̈ܬܐ ܡܼܢ ܓܦܪ̈ܐ ܘܡܩܒܪ ܥܦܪܐ ܗ̄ ܟ݀ܫܐ ܠܡ ܡܕܪܐ ܘܡܟܿܢܫ ܐܝܟ ܬܠܠܐ ܕܥܦܪܐ ܘܒܗܿܘ ܣܿܠܩ ܥܠ ܫܘܼܪ̈ܐ ܘܟ݀ܒܫ ܠܡܕܝܼ̈ܢܬܐ ܘܐܚܿܕ ܠܗܝܢ. ܗܿܝܕܝܢ ܬܚܠܼܦܝ ܪܘܼܚܗ ܗ̄ ܪܡܿܙ ܥܠ ܡܣܡ ܒܪܝܼܫܐ ܕܡܕܪܟ ܠܒܒܠ̈ܝܐ ܘܫܪܝܐ ܕܗܿܘܐ ܠܥܡܐ ܡܼܢ ܒܝܼܫ̈ܬܐ. ܘܐܡܿܪ ܬܚܠܼܦܝ ܗ̄ ܢܒܼܛܠ ܨܒܝܿܢܗܿ ܒܝܼܫܐ ܘܬܥܒܼܪܝ ܓܐܝܘܼܬܗܿ. ܒܝܘܢܝܐ ܐܠܗܐ ܐܡܼܪ ܕܡܫܚܠܦ ܨܒܝܿܢܗܿ ܘܥܿܒܪ ܪܘܓܙܗ ܡܼܢ ܥܡܐ. ܘܢܬܼܚܝܒ ܗ̄ ܢܬܚܼܝܒ ܚܝܠܗ ܕܒܒܿܠܝܐ ܡܼܢ ܐܠܗܗ ܕܥܡܐ܆ ܕܐܢܬ ܗܼܘ ܡܼܢ ܪܝܼܫܝܼܬܐ ܗ̄ ܣܥܘܿܪܐ ܕܐܝܟ ܗܿܠܝܢ ܐܢܬ ܐܠܗܐ ܒܗܝܿ ܕܡܼܢ ܪܝܼܫܝܼܬܐ ܗ̄ ܣܥܘܿܪܐ ܕܐܝܟ ܗܿܠܝܢ ܐܢܬ ܐܠܗܐ ܐܝܼܬܝܟ ܒܗ݀ܝ ܕܡܼܢ ܪܝܼܫܬܐ ܐܢܬ ܣܥܼܪܬ ܪܘܪ̈ܒܬܐ ܠܘܿܬ ܡܨܪ̈ܝܐ ܘܟܢܥ̈ܢܝܐ. ܩܕܝܼܫܐܗ̄ ܚܝܠܟ ܠܐ ܡܫܼܬܚܠܦ ܗܿܕܐ ܡܣܟܠܐ ܗܿܝ ܕܩ̄ܕ܀ ܕܠܐ ܢܡܘܿܣ ܐܢܬ ܗ̄ ܟܕ ܒܢܡܘܿܣܐ ܬܚܡܼܬ ܕܟ݀ܠ ܕܩ݀ܛܠ ܩܼܛܠܐ ܢܬܩܼܛܠ. ܐܢܬ ܡܓܪ ܐܢܬ ܪܘܼܚܝܟ ܥܠܘܗܝ. ܘܠܘ ܒܛܟܼܣܐ ܕܥܒܝܼܕ̈ܐ ܟܕܝܼܢ ܐܢܬ ܬܚܝܬ ܢ݀ܡܘܿܣܐ.. ܣܡܼܬܝܗܝ ܠܕܝܼܢܐ ܗ̄ ܩܕܡܼܬ ܥܬܕܬܼܝܗܝ ܠܓܙܪ ܕܝܼܢܐ ܕܥܠܝܗܘܿܢ ܘܓܒܠܼܬܢܝ ܠܝܼ ܕܐܟܿܘܿܣ ܐܢܘܿܢ ܘܐܚܿܘܐ ܕܟܐܢܐܝܼܬ ܣܿܒܠܝܢ ܠܗ. ܠܡܿܢܐ ܚܿܐܪ ܐܢܬ ܒܡܪ̈ܚܐ ܗ̄ ܒܒܠ̈ܝܐ. ܘܫܬܝܼܩ ܐܢܬ ܗ̄ ܡܼܢ ܬܒܥܼܬܐ. ܟܕ ܒܠܼܥ ܥܘܿܠܐ ܗ̄ ܒܒܠ̈ܝܐ ܠܝܘܕ̈ܝܐ ܐܘܿ ܥܬܝܼܪ̈ܐ ܕܥܡܐ ܠܡܣܼ̈ܟܢܐ. ܐܝܟ ܢܘܼ̈ܢܐ ܗ̄ ܡܛ݀ܠ ܡܓܪܬ݀ ܪܘܼܚܟ ܕܠܐ ܬܒܿܥ ܐܢܬ ܠܗܘܿܢ ܠܡܣܟܼܠ̈ܢܐ ܥܒܼܕܬ ܐܢܘܿܢ ܐܝܟ ܢܘܼ̈ܢܐ ܕܝܡܐ ܕܒܿܠܥܝܼܢ ܘܡܬܼܒܠܥܼܢ ܡܼܢ ܚܕ̈ܕܐ.","english":"and Hezekiah brought out a wondrous, terrifying, and deceptive vision of the departure of souls from bodies and the burial of dust; he cast dust into the air and heaped it up like a mound of earth, and upon that he ascended the walls and subdued the cities and captured them. Then his spirit changed; he gave a sign concerning the beginning of the destruction of the Babylonians and the beginning of what happened to the people from the evils. And he said, \"My spirit changed; my evil desire ceased and my pride passed away.\" By the justice of God he said that his desire changes and his wrath passes away from the people. And the power of the Babylonian was weakened with the God of the people; for you are the one who, from the beginning, is the doer of such things; you are God, for from the beginning you are the doer of such things; your existence is in this, that from the beginning you have done great things to the Egyptians and the Chaldeans. Your holy power is not changed; this is foolishness that is before. For you are not under law, since under law you placed all who kill, that a killer be killed. You move your spirit upon him. And not in the order of deeds known are you under law. You placed him for judgment; you prepared his judgment to decree judgment upon them, and you created me to show and declare how they patiently bear it. Why do you look with contempt upon the Babylonians? And you are silent with the complaint, while the iniquity of the Babylonians devours the Jews or the rich of the people like fish. For like fish, because of the movement of your spirit, you do not pursue them to the foolish ones; you have done like the fish of the sea that swallow and are swallowed with each other.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܚܙܼܩܗ ܡܦܩ ܗ̄ ܩܿܢܐܼ ܚܙܼܬܐ ܬܡܝܼܗܬܐ ܘܕܚܠܼܬܐ ܘܡܫܼܟܪܬܐ","severity":"info","text":"The Syriac describes Hezekiah producing a vision that is 'wondrous, terrifying, and deceptive' (ܬܡܝܼܗܬܐ ܘܕܚܠܼܬܐ ܘܡܫܼܟܪܬܐ). The English draft omits 'deceptive' (ܡܫܼܟܪܬܐ), which is crucial for the moral ambiguity of the vision.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܦܩܐ ܢܦܫܼ̈ܬܐ","severity":"info","text":"The phrase 'departure of souls' (ܡܦܩܐ ܢܦܫܼ̈ܬܐ) is a technical term in Syriac eschatology, often referring to the soul's exit from the body at death. Here it is linked to Hezekiah's vision, suggesting a supernatural revelation of the afterlife.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܟ݀ܠ ܕܩ݀ܛܠ ܩܼܛܠܐ ܢܬܩܼܛܠ","severity":"info","text":"The phrase 'all who kill, that a killer be killed' echoes the lex talionis principle found in Exodus 21:23-25 and Leviticus 24:17-21. Bar Salibi uses this to contrast divine justice with human law.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܘܿܬ ܡܨܪ̈ܝܐ ܘܟܢܥ̈ܢܝܐ","severity":"info","text":"The reference to 'Egyptians and Chaldeans' (ܡܨܪ̈ܝܐ ܘܟܢܥ̈ܢܝܐ) situates the commentary within the historical context of the Neo-Babylonian and Egyptian conflicts with Judah, as known from 2 Kings 24-25 and Jeremiah.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܢܘܼ̈ܢܐ ܕܝܡܐ ܕܒܿܠܥܝܼܢ ܘܡܬܼܒܠܥܼܢ ܡܼܢ ܚܕ̈ܕܐ","severity":"info","text":"The simile of fish swallowing and being swallowed (ܐܝܟ ܢܘܼ̈ܢܐ ܕܝܡܐ ܕܒܿܠܥܝܼܢ ܘܡܬܼܒܠܥܼܢ ܡܼܢ ܚܕ̈ܕܐ) parallels Habakkuk 1:15's imagery of predators and prey, used to critique the Babylonians' oppression of the Jews.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܗܿܕܐ ܡܣܟܠܐ ܗܿܝ ܕܩ̄ܕ","severity":"caution","text":"The phrase 'this is foolishness that is before' (ܗܿܕܐ ܡܣܟܠܐ ܗܿܝ ܕܩ̄ܕ) is textually uncertain; ܕܩ̄ܕ may be a scribal abbreviation or corruption. The English draft renders it as 'that is before', but the sense is obscure and may refer to a prior argument.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the direct quotation ('My spirit changed...') is ambiguous: it could be Hezekiah or a personified Judah. The commentary takes it as Hezekiah.","The phrase 'your holy power is not changed' (ܩܕܝܼܫܐܗ̄ ܚܝܠܟ ܠܐ ܡܫܼܬܚܠܦ) may refer to God or to the Babylonian deity; the English draft assumes God, but the Syriac allows ambiguity."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܘܡܼܬܢܓܕ ܒܡܨܝܼܕܬܐ ܗ̄ ܕܐܟܙܼܢܐ ܕܐܝܿܢ ܕܒܨܢܪܬܐ ܘܒܓܘܦܐ ܡܡܿܫ ܢܘܼ̈ܢܐ ܠܐ ܪܢܐ ܕܡܬܼܪܫܐ ܥܠ ܗ݀ܕܐ ܐܠܐ ܚܿܕܐ ܘܕܐܨܿܒܓܘܦܗ ܗܿܟܐܢ ܐܦ ܒܒܿܠܝܐ ܟܢܼܫ ܟܿܠ ܠܘܿܬܗ ܒܕܡܘܼܬ ܢܘܼ̈ܢܐ ܘܚܿܕܐ ܘܕܐܨܿ ܒܐܒܕܢܐ ܕܣܥܼܪ. ܒܥܡ̈ܡܼܐ ܟܕ ܠܐ ܩܢܼܛ. ܘܕ݀ܒܚ ܠܡܨܝܕܬܗ ܗ̄ ܘܟܕ ܗܿܠܝܢ ܣܿܥܪ ܠܐ ܡܿܪܓܫ ܕܡܿܢܘ ܝܗܼܒ ܠܗ ܗܿܢܐ ܚܝܠܐ ܐܠܐ ܚܝܠܐ ܕܢܦܼܫܗ ܘܠܡ̈ܐܢܝ ܙܝܢܗ ܡܐܩܨ ܘܝܿܗܒ ܠܗ ܠܣܘܼܥܪܢܐ. ܘܒܨܝܼܪ ܩܠܝܼܠ ܪܢܐ ܥܠ ܢܦܼܫܗ ܕܐܠܗܐ ܗܿܘ. ܡܛ݀ܠ ܕܒܗܝܢ ܫܡܼܢܬ݀ ܗ̄ ܐܬܪܥܝܼ ܓܝܪ ܥܠ ܢܦܫܼܗ ܕܐܠܗܐ ܗܿܘ ܘܕܒܚܝܠܗ ܐܬܟܼܗܢܬ݀ ܡܠܟܘܼܬܗ ܘܐܫܼܬܪܬܚ ܦܬܘܿܪܗ ܒܛܒ̈ܬܐ܆ ܨ̄܆ ܕܬܪܝܢ ܥܠ ܕܘܼ̣ܬܝ ܐܩܿܘܿܡ ܗ̄ ܐܢܿܐ ܠܡ ܐܟܡܿܢ ܕܩܿܢܐܼ ܐܢܼܐ ܣܘܼܥܝܐ\nܫܪܝܼܪܐ ܕܡܬܼܦܢܐ ܠܝܼ ܟܿܠ ܡܐ ܕܐܡܿܪܬ ܡܩܿܘܐ ܐܢܼܐ ܥܠ ܕܘܼܟܬܝ ܡܫܪܪܐܝܼܬ ܟܕ ܠܐ ܡܫܿܢܐ ܐܢܼܐ ܠܓܡܪ ܡܼܢ ܗ݀ܝ ܕܦܐܝܐ ܠܝܼ ܘܙܕܩܐ. ܐܢܿܐ ܡܣܿܟܐ ܐܢܼܐ ܕܚܠܼܦ ܥܠ ܐܒܕܢ̈ܿ ܕܒ݀ܒܝ ܘܐܚܿܘܪ ܘܐܚܙܐ ܡܿܢܐ ܥܿܢܐ ܠܝ ܐܠܗܐ ܥܠ ܐܦ̈ܝ ܩܒܘܼܠܝܐ ܕܩܪܒܿܬ ܩܕܡܘܗܝ. ܕܡܐ ܕܝ݀ܠܦܬ ܐܿܠܨܐܝܼܬ ܩܿܪܒ ܐܢܝܢ ܠܡܟܼܣܢܘܼܬܐ ܘܠܙܗܝܼܪܘܼܬܐ ܕܫ݀ܡܘ̈ܥܐ. ܘܗܿܕܐ ܗ݀ܝ ܗ݀ܝ ܕܡܿܢܐ ܡܬܝܼܒ ܠܝܼ܆ ܟܬܘܿ ܚܙܘܼܐ ܗ̄ ܕܚܘܝܼܪ ܠܗ ܡܪܝܐ ܟܬܘܿܒ ܥܠ ܠܘܼܚ̈ܐ ܩܪܝܢܗܝܢ܀ ܐܬܿܐ ܩܼܨܐ ܗ̄ ܡܣܡ ܒܪܝܼܫܐ ܕܩܨܝܼܨ ܥܠ ܒܒܠ̈ܝܐ ܐܬܿܐ ܒܙܒܼܢܗ ܘܠܐ ܡܬܼܕܓܠ. ܠܐ ܬܬܩܼܛܥܝ ܠܟܘܿܢ ܗ̄ ܡܛ݀ܠ ܕܠܐ ܨܿܒܐ ܐܠܗܐ ܒܥܘܠܐ ܕܠܐ ܡܫܪ ܠܫܘܼܘ̈ܕܝܘܗܝ. ܙܕܝܼܩܐ ܕܝܢ ܡܼܢ ܐܘܼܠܨܢܐ ܗ̄ ܒܗ݀ܝ ܕܡܗܿܝܡܢ ܘܡܫܪ ܕܗܘ̈ܝܢ ܗܿܠܝܢ ܕܐܫܼܬܘܕܝܼ ܐܠܗܐ ܥܠ ܗܿܕܐ ܚܿܝܐ ܘܡܬܼܒܣܡ ܥܠ ܕܚܿܙܐ ܬܒܥܼܬܐ ܕܐܬܿܝܐ ܥܠ ܒܒܠܿܝܐ. ܠܐ ܣܿܒܥ ܗ̄ ܠܐ ܡܫܼܬܒܩ ܕܢܐܟܼܘܿܠ ܘܢܣܒܼܥ ܡܼܢ ܛܒ̈ܬܐ ܕܥܡܼ̈ܡܐ.","english":"and he was caught in the net of the vision of the one who, in the form and body, moves the souls, not a vision that is revealed upon this, but one and the same in his body. Thus also in the Babylonian, he cast all his lot in the likeness of souls, and one and the same in the destruction of the hair. Among the peoples, when he did not cut. And he sacrificed to his net, and while he was performing the hair, he did not perceive that he had given him this power, but the power of his own soul, and he cut off the limbs of his armor and gave it to the performer. And a very small vision was revealed upon his own soul, that of God. For in that hearing, he was revealed upon the soul of that God, and by his power the kingdom was strengthened and his table was spread with goods. Chapter 2: On the place where I stand, I am not able to stand as I was, for the true movement that is revealed to me, everything that I said, I am able to stand in my place truly, while I am not able to stand at all with that which is fitting and right for me. I am able to pass over the boundaries of my house and look and see what God wills for me upon the face of my reception that I approached before him. What I learned, I approached with difficulty to the covering and the caution of the hearers. And this is what is returned to me. Write the vision that the Lord showed to him, write upon the tablets that he read. The sign of the end that he placed at the head of the cut upon the Babylonians, the sign in its time and not deceitful. Do not cut yourself off from your strength, because God does not will iniquity that does not reconcile his confessions. The righteous one, however, with the difficulty in that which he believes and reconciles that those confessions that God made upon this life are and he rejoices over that which he sees the coming upon the Babylonians. He does not become weary, nor is he left to eat and be satisfied with the goods of the peoples.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܡܼܬܢܓܕ ܒܡܨܝܼܕܬܐ ܗ̄ ܕܐܟܙܼܢܐ","severity":"info","text":"The passage continues the narrative of Hezekiah’s deceptive vision, now describing his entrapment in a net of vision that moves souls in form and body, a theme of illusion and self-deception.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܨܝܼܕܬܐ","severity":"info","text":"The Syriac term ܡܨܝܼܕܬܐ (mṣīdtā) means 'net' or 'snare,' used here metaphorically for the deceptive vision that entraps Hezekiah.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܬܘܿ ܚܙܘܼܐ ܗ̄ ܕܚܘܝܼܪ ܠܗ ܡܪܝܐ","severity":"info","text":"The phrase 'Write the vision that the Lord showed to him' echoes the prophetic commission in Habakkuk 2:2, where the prophet is instructed to record the vision.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܨ̄ ܕܬܪܝܢ","severity":"info","text":"The Syriac text marks a chapter division with ܨ̄ (abbreviation for ܨܚܚܐ, 'chapter') and the phrase ܕܬܪܝܢ ('of the second'), indicating the start of Chapter 2 of the commentary.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܕܡܘܼܬ ܢܘܼ̈ܢܐ ܘܚܿܕܐ ܘܕܐܨܿ ܒܐܒܕܢܐ ܕܣܥܼܪ","severity":"caution","text":"The phrase 'in the likeness of souls, and one and the same in the destruction of the hair' is obscure; 'hair' (ܣܥܼܪ) may be a scribal error or a metaphor for something else, possibly 'hair' as a symbol of vanity or a misreading of another word.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܒܠ̈ܝܐ","severity":"info","text":"The reference to 'Babylonians' (ܒܒܠ̈ܝܐ) situates the commentary within the historical context of the Babylonian exile, a key theme in the book of Habakkuk.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'destruction of the hair' (ܒܐܒܕܢܐ ܕܣܥܼܪ) is unclear; it may be a scribal error or a metaphorical expression. The reading taken treats it as a possible corruption or obscure metaphor.","The identity of 'the one who moves the souls' is ambiguous; it may refer to Hezekiah or a divine figure. The reading taken follows the narrative context as Hezekiah's self-deception."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܒܕ ܩܠܝܼܠܐܝܼܬ ܡܬܬܼܒܥ. ܡܥܫܢ ܥܠܘܗܝ ܗ̄ ܟܿܫܐ ܘܡܿܘܩܪ ܥܠܘܗܝ ܡܣܿܡ ܒܪܝܼܫܐ ܕܕ݀ܡܐ ܠܥܢܼܢܐ ܕܣܝܿܢܐ ܕܒܗܿ ܡܬܼܛܒܥ ܘܐܒܿܕ. ܗܿܐ ܡܼܢ ܫܠܼܝܐ ܢܩܘܼܡܘܢܼ ܗ̄ ܡ̈ܕܝܐ ܡܢܟ̈ܬܢܝܟ. ܘܢܬܬܼܥܝܼܪܘܢܿ ܥܝܼܠܝܼܡ̈ܝܐ ܘܦܪ̈ܣܝܐ ܡܥܙܥܙ̈ܢܝܟ܀ ܘ݀ܝ ܠܕ ܥ݀ܠܡ ܘܡܟܿܢܫ ܗ̄ ܣܿܒܪ ܠܗ ܕܐܝܟ ܡܕܡ ܕܣܝܼܡ ܒܪܘܡܐ ܘܠܐ ܕܠܝܼܠ ܡܬܚܼܣܢܘܼ ܡܬܼܦܨܐ ܐܦ ܗܼܘ ܡܼܢ ܬܒܥܼܬܐ. ܡܛ݀ܠ ܕܟܐܦܐ ܡܼܢ ܐܣܼܬܐ ܓ݀ܥܝܐ ܗ̄ ܗܿܢܐ ܓܝܪ ܟܿܠܗ ܪܒܝܼܬܗ ܠܥܿܠܘܼܒܘܼܬܟ. ܕܠܝܬ ܡܕܡ ܒܒܝܬܟ ܕܠܘ ܡܼܢ ܥܠܘܿܒܝܐ ܘܒܙܼܬܐ ܡܟܢܼܫ ܥܕܡܐ ܠܒܼܙܩܐ ܙܥܘܿܪܐ܆ ܕܣܝܼܡ ܬܚܝܬ ܦܣܝܼܠܬܐ ܐܘܿ ܣܟܼܬܐ ܕܢܩܝܼܫܐ ܒܥܪ̈ܩܐ ܐܘܿ ܒܝܢܬ݀ ܩܪ̈ܝܬܐ. ܩܥ̈ܝܢ. ܘܡܣ̈ܗܕܢ ܕܡܼܢ ܒܙܼܬܐ ܕܢܘܼܟܪ̈ܝܐ ܡܟܢܫ̈ܢ. ܩܿܪܐ ܬܘܼܒ ܣܟܼܬܐ ܠܗ݀ܝ ܕܦܣܝܼܩܐ ܡܼܢ ܩܝܣܐ ܘܢܩܝܼܫܐ ܒܐܣܬܐ. ܥܒܪܝܐ ܚܠܼܦ ܣܟܼܬܐ ܐܣܦܝܢܐ ܐܡܿܪ ܕܐܝܼܬܘܗܝ ܩܝܣܐ ܙܥܘܿܪܐ ܕܡܫܝܼܦ ܘܡܬܼܢܩܫ ܐܝܟ ܕܢܠܼܒܘܼܟ ܥܪ̈ܩܐ ܐܘܿ ܬܚܝܬ ܩܪ̈ܝܬܐ ܐܝܟ ܠܪܒܝܼܨܘܼܬܐ ܘܝܬܝܼܪܬܐ ܡܬܬܼܣܝܼܡ. ܣܒܿܥܬ ܨܥܪܐ ܡܼܢ ܐܝܼܩܪܐ. ܩܕ̄ܡ ܕܩܿܢܐܼ ܗܿܘܝܬ܆ ܢܗܼܦܘܼ̣܀ ܥܠܝܟ ܟ݀ܣܐ ܗ̄ ܡܣܡ ܒܪܝܼܫܐ ܗ݀ܘ ܕܒܐܝܕ̈ܝܟ ܐܫܼܬܝܼܘ ܟܿܠܗܘܢ ܥܡܼ̈ܡܐ ܐܗܦܟܼ̈ ܐܠܗܐ ܥܠܝܟ ܘܒܗ ܡܪܘܐ ܘܡܨܕܪ ܠܟ. ܐܟܙܼܢܐ ܕܫܩܼܝܐ ܕܒܿܬܪ ܕܡܫܩܐ ܠܥܡܐ. ܡܪܗ ܕܒܝܬܐ ܡܫܩܐ ܐܦ ܠܗ ܥܠ ܩܫܝܘܼܬܗܿ ܕܡܣܡ ܒܪܝܼܫܐ ܡܿܠܦ ܡܛ݀ܠ ܕܡܚܘܼܬܐ ܒܗ݀ܝ ܕܝܡܝܼܢܐ ܚܝܠܬܢܐ ܡܼܢ ܕܣܡܼܠܐ ܘܨܥܪܐ ܥܠ ܐܝܼܩܪܐ ܗ̄ ܢܬܼܚܦܐ ܟܿܠܗ ܐܝܼܩܪܟ ܒܨܥܪܐ ܕܡܿܛܐ ܠܟ ܡܼܢ ܐܝܼܕ̈ܝ ܡܪܝܐܐܘܿ ܢܬܼܚܠܦ ܐܝܼܩܪܟ ܩܕܡܝܐ ܠܨܥܪܐ. ܡܛ݀ܠ ܕܚܛܘܼܦܝܐ ܕܠܒܼܢܢ ܗ̄ ܡܣܡ ܒܪܝܼܫܐ ܕܚܠܼܦ ܚܛܘܼܦܝܐ ܕܗܿܠܝܢ ܕܒܛܘܼܪܐ ܕܠܒܼܢܢ ܥ݀ܡܪܝܼܢ ܢܟܘܫܝ̈ܢܝܟ.","english":"quickly it follows. The covering and the honor placed upon him as a head, which resembles the image of the cross in which he is immersed and lost. Behold, when the Medes and Persians, your fierce ones, are quieted and your young men and Persians, your strong ones, are roused. And woe to the world, and he thinks that, like something placed in a high place and not at night, it is revealed, so also he, in the pursuit. Because a stone, when it is a foundation, is hidden; for this entire greatness of yours is for plunder. For there is nothing in your house that is not from plunder and theft, even down to the smallest peg, which is placed under a statue or a cross that is fixed in the corners or between the villages. The witnesses testify that from the theft of the Syrians they are caught. Again, he calls a cross to that which is cut from wood and fixed in the foundation. The Hebrews, instead of cross, say \"aspiyana,\" which is a small piece of wood that is bent and twisted like your plunder in the corners or between the villages, like a dwelling and an addition that is placed. The neck is satisfied with honor. Before I stood, it was turned. Upon you, the head-covering is placed, that which all the nations drank from your hands, the gods turned against you, and through it they are filled and arrayed against you. Like the river that, after it has watered the people, its master of the house also waters it upon its hardness, the head-covering teaches, because the blow in this right hand, the mighty one, when with the left and the neck upon the honor, then all your honor is turned into the neck that comes to you from the hands of the Lord, or your former honor is changed into the neck. Because the plunder of the heart is the head-covering instead of the plunder of these who dwell in the mountain of the heart, your Cushites.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܟܼܬܐ","severity":"info","text":"The term ܣܟܼܬܐ (skkṯʾ) is rendered 'cross' in the English draft, but the Syriac context and the gloss from the Hebrews (ܥܒܪܝܐ) indicate it refers to a wooden object (a peg or small cross) used in domestic or cultic settings.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"aspiyana","severity":"info","text":"The term 'aspiyana' (ܐܣܦܝܢܐ) is a loan from Greek (ἀσπίδιον) meaning a small shield or a piece of wood; here it is used by Hebrew speakers to denote a small bent or twisted piece of wood, possibly a cultic object.","cites":[],"named_sources":["Payne Smith 1903"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Medes and Persians","severity":"info","text":"The mention of Medes and Persians (ܡ̈ܕܝܐ ܘܦܪ̈ܣܝܐ) echoes prophetic language in the Hebrew Bible (e.g., Daniel 5:28, 8:20) where these empires symbolize divine judgment and the downfall of oppressors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"head-covering","severity":"info","text":"The repeated motif of 'head-covering' (ܡܣܡ ܒܪܝܼܫܐ) functions as a structural leitmotif, linking the imagery of plunder, honor, and reversal throughout the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"your Cushites","severity":"caution","text":"The phrase 'your Cushites' (ܢܟܘܫܝ̈ܢܝܟ) is ambiguous: it may refer to inhabitants of Cush (Ethiopia) or be a symbolic term for dark or foreign peoples; the exact referent in this allegorical context is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'your Cushites' is unclear; it may be a symbolic or ethnic reference.","The phrase 'the plunder of the heart' (ܚܛܘܼܦܝܐ ܕܠܒܼܢܢ) is ambiguous: it could mean plunder taken from the heart or plunder that is the heart itself."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܨ܆ ܕܓ̄ ܡܪܝܐ ܫܡܿܥܬ ܫܡܟ ܗ̄ ܡܬܼܦܢܐ ܠܗ ܠܘܿܬ ܨܠܘܿܬܐ ܘܒܗܿ ܡܒܕܿܩ ܥܠ ܥܬܝܼܕ̈ܬܐ ܗ݀ܝ ܕܟܬܝܼܒܐ ܒܥܒܪܝܐ ܨܠܘܿܬܐ ܕܥܠ ܛ݀ܥܝܘܼܬܐ\nܦܘܕܐ ܗܝ ܘܠܐ ܙܕܿܩ ܕܢܬܚܼܫܒ ܥܠ ܢܒܝܐ ܕܛܥܼܐ ܡܪܝܐ ܗ̄ ܟܕ ܠܡ ܫܡܿܥܬ ܘܝܠܦܿܬ ܒܝܕ ܓܠܝܢܐ ܥܠ ܡܣܿܡ ܒܪܝܼܫܐ ܕܡܿܝܬܐ ܐܢܬ ܥܠ ܥܡܐ ܘܒܿܬܪܟܢ ܥܠ ܒܒ̈ܠܝܐ܆ ܐܬܡܠܝܿܬ ܕܚܠܼܬܐ. ܝܘܢܝܐ ܚܠܼܦ ܫܡܟ ܫܡܼܥܟ ܐܡܿܪ ܗ̄ ܓܠܝܿܢܟ. ܒܓܘ ܫܝܢܐ ܗ̄ ܒܓܘ ܫܢ̈ܝܐ ܕܗܿܠܝܢ ܕܗܿܫܐ ܚܝ̈ܝܼܢ. ܘܒܓܘ ܕܪܐ ܗܿܢܐ ܕܩܿܐܡ ܡܬܓܠܝܢ ܥܒܕܿܝ̈ܟ ܘܗܿܕܐ ܥܠ ܥܡܐ ܐܡܼܪܗܿ. ܕܒܓܘ ܫܢ̈ܝܐ ܬܬܝܼܕܥ ܗ̄ ܒܫ̈ܢܝܐ ܕܥܬܝܼܕ̈ܢ ܠܡܐܼܬܐ ܒܝܕ ܐܒܕܢܐ ܕܒܒܠ̈ܝܐ ܘܦܘܼܢܝܐ ܕܥܡܐ ܡܬܼܝܼܕܥ ܐܢܬ ܠܟܿܠ ܪܡܐ ܘܡܥܠܝܐ.. ܒܪܘܓܙܐ ܪ̈ܚܼܡܝܟ ܗ̄ ܐܦܿܢ ܠܘܿܬ ܒܿܒܠܝܐ ܕܐܝܟ ܗܿܠܝܢ ܣܿܥܪ ܐܢܬ ܐܠܐ ܠܘܿܬ ܥܡܐ ܒܪ̈ܚܼܡܐ ܐܬܚܼܫܚ ܘܒܡܨܥܬ݀ ܪܘܓܙܐ ܕܫܒܼܝܐ ܐܬܥܼܗܕ ܠܗܘܿܢ ܡܪܚܡܢܘܼܬܟ ܘܐܦܢ ܐܢܘܿܢ܀ ܐܠܗܐ ܡܼܢ ܬܝܡܢܐ ܗ̄ ܡܼܢ ܐܘܿܪܫܠܡ ܐܬܿܐ ܥܠ ܒܿܒܝܠ ܘܡܿܘܒܕ ܠܗܿ ܘܦܿܪܩ ܠܥܡܗ. ܘܩܕܝܼܫܐ ܡܼܢ ܛܘܼܪܐ ܕܦܪܢ ܗ̄ ܕܒܐܪܥܐ ܕܡܘܼܠܟܢܐ ܐܬܿܐ ܥܠ ܐܕܘܼ̈ܡܝܐ ܘܡܐ ܕܚܿܪܒ ܠܗܘܿܢ ܒܝܕ ܥܡܐ ܐܬܿܐ ܘܫܿܪܐ ܒܐܘܿܪܫܠܡ ܒܙܝܼܘܐ ܘܗܕܐ. ܒܩܪܝܼܬܐ ܕܐܝܼܕ̈ܘܗܝ ܗ̄ ܗܿܠܝܢ ܬܡܝܼܗ̈ܬܐ ܒܐܘܿܪܫܠܡ ܣܿܥܪ. ܗܿܕܐ ܕܒܡܼܥܒܕܢܘܼܬܐ ܐܬܒܢܼܝܬ݀ ܘܐܫܼܬܪܪܬ݀ ܒܝܕ ܦܘܼܢܝܐ ܟܕ ܡܫܪܐ ܫܟܝܼܢܬܗ ܒܓܘ̈ܿ ܘ[]ܬܪ ܒܥܘܼܫܢܗ ܠܥܿܡܘܪ̈ܝܗܿ. ܘܠܠܫܼܚܗܿ ܐܘܟܝܼܬ ܫܛܼܚܗܿ ܘܐܬܪܗܿ܆ ܬܘܼܒ ܠܟܿܠܗ ܐܬܪܗܿ ܘܫܛܼܚܗܿ ܐܘܟܝܼܬ ܠܩܚܗܿ ܡܒܣܿܡ ܒܢܘܼܗܪܐ ܕܓܠܝܿܢܐ. ܩܕܡܘܗܝ ܐܙܿܠ ܡܿܘܬܐ ܗ̄ ܡܣܡ ܒܪܝܼܫܐ ܕܥܠ ܒ݀ܒܠܝܐ.","english":"O Lord, I have heard your name. It is fitting for prayer, and through it one inquires into the future things that are written in Hebrew: a prayer concerning errors. It is a ransom, and it is not right that it be considered concerning the prophet who erred. O Lord, when I heard and learned through revelation concerning the placing of a head upon the dead, you came upon the people, and after you turned against the Babylonians, fear was fulfilled. Instead of your name, \"your hearing\" he says, \"your revelation.\" Within the hour, within the times of these who are now living, and within this generation that stands, your deeds are revealed, and this he said concerning the people: that within the times you will be known in the times that are destined to come through the destruction of the Babylonians and the salvation of the people. You are known to every high and exalted one. In wrath, your mercies turn toward the Babylonians, who act like these, but toward the people you are moved with mercy, and in the midst of the wrath of captivity, your mercy was remembered for them, and you turned toward them. God, with Timotheus, with Jerusalem, came against Babylon and destroyed it and saved his people. And the holy one, with Mount Paran, in the land of the kingdom, came against the Edomites, and when it was destroyed by the people, he came and dwelt in Jerusalem with splendor and this. In the city of his hands, these wonders he performed in Jerusalem. This, which was sought in deeds and was established through salvation, when he established his dwelling within and [...] the remainder in his strength for its inhabitants. And for its language, likewise its territory and its region, again all its region and its territory, likewise he took it, delighting in the light of revelation. Before him went death, placing a head upon the Babylonians.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܠܘܿܬܐ","severity":"info","text":"The Syriac ܨܠܘܿܬܐ can mean both 'prayer' and 'prayer-text'; here it likely refers to a liturgical prayer composed in Hebrew, as the commentary notes.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܥܒܪܝܐ ܨܠܘܿܬܐ ܕܥܠ ܛ݀ܥܝܘܼܬܐ","severity":"info","text":"The phrase 'a prayer concerning errors' may allude to a Hebrew penitential psalm or a prayer for forgiveness, though no specific verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܘܼܪܐ ܕܦܪܢ","severity":"info","text":"Mount Paran (ܛܘܼܪܐ ܕܦܪܢ) is a biblical location associated with the wilderness of Paran; its mention here links the commentary to the Edomite campaigns and the Maccabean or Hasmonean period.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܠܗܐ ܡܼܢ ܬܝܡܢܐ","severity":"info","text":"The reference to 'God with Timotheus' likely alludes to a historical figure, possibly Timothy, a Seleucid or Hasmonean commander, reflecting the commentary's reception of Jewish history.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from direct address to a narrative recounting of divine actions against Babylon and Edom, culminating in the establishment of Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[]ܬܪ","severity":"caution","text":"The text contains a lacuna indicated by brackets; the missing word likely completes a phrase about the remainder of strength, but the exact reading is uncertain.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Timotheus' is unclear; it may refer to a historical figure or a symbolic name.","The phrase 'placing a head upon the dead' is ambiguous; it may refer to a ritual or a metaphor for authority."],"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":6,"ref":"p6","source":"ܘܢܿܦܩܩܐ ܗ̄ ܡܐ ܕܡܬܼܬܙܝܼܥ ܐܠܗܐ ܘܢ݀ܦܩ ܠܡܫܼܡܠܝܘܼ ܡ̈ܠܼܐ ܕܢܒ̈ܝܐ ܕܥܠ ܒܒ̈ܠܝܐ ܢܿܦܩܝܼܢ ܠܐܘܼܪܥܗܿ ܡ̈ܕܝܐ ܒܕܡܘܼܬ ܛܝܪܐ ܠܡܫܡܼܠܝܘܼ ܦܘܼܩܕܢܗ܆ ܚܪܼܘ ܘܕܓܠܼܘ ܗ̄ ܚܼܪ ܠܘܼܩܒܠܗܘܿܢ ܒܪܘܓܙܐ ܘܫܕܐ ܘܕܓܠ ܐܢܘܿܢ ܐܘܟܝܼܬ ܫܦܼܕ ܐܢܘܿܢ ܐܝܟ ܟܫܛܐ ܕܚܼܢܐܼ ܠܢܝܼܫܐ ܕܩܕܡ ܥܝܢ̈ܘܝܗ܆ ܬܚܝܬ ܐܘܿܢ܀ ܕܐܪܥ ܕܡܕܝܢ ܗ̄ ܗ݀ܝ ܕܢܙܘܼ̈ܥܢ. ܕܙܿܐܥ ܐܝܼܬܝܗ ܕܠܘ ܠܡ ܠܐܬܘܼܪ̈ܝܐ ܘܒܒܠ̈ܝܐ ܥܬܝܼܕ ܐܢܬ ܕܐܝܟ ܗܿܠܝܢ ܠܡܣܼܥܪ ܡܛ݀ܠܬܢ ܒܚܪܬܐ ܐܠܐ ܐܦ ܡܢܼܩܕܝܼܡ ܟܕ ܐܝܿܬܝܢ ܒܐܪܥܢ ܚܙܼܝܢ ܒܐܒܕܢܐ ܕܒܥ̈ܠܕܒܒܐ ܘܝܬܝܼܪܐܝܼܬ ܕܡܕܝ̈ܢܝܐ ܗܿܢܘܿܢ ܕܬܚܝܬ ܛܠܼܠܐ ܕܐܘܿܢ ܦܬܟܪܐ ܝܿܬܒܝܼܢ ܗܼܘܘ. ܟܕ ܐܘܒܼܕܬܝܗܝ ܠܟܘܼܫܢ ܥܘܿܠܐ ܡܠܟܗܘܿܢ ܘܠܒܪ ܚܝܠܗ ܒܝܕ ܐܢܫ̈ܐ ܡܚܝܼ̈ܠܐ ܕܡܢܼܢ. ܡܫܟܢܐ. ܕܟܘܼܫܢ ܐܡܿܪ ܥܠܗ݀ܝ ܕܐܬܒܼܕܩܬ݀ ܠܓܕܥܘܿܢ ܕܒܟܘܿܒܐ ܕܣܥܪܐ ܚܼ؛ܐ ܕܐܬܗܼܦܟ ܡܫܼ̣ܢܐ ܕܡܠܟܘܼܬܗܘܿܢ. ܘܝܕܝ̈ܥܬܐ ܗ̄ ܐܟܡܿܢ ܕܒܡܼܫ̈ܟܢܐ ܥܡܿܪܝܼܢ ܗܼܘܘ. ܝܘܢܝܐ ܚܠܼܦ ܟܘܼܫܢ. ܟܘܼܫܝܐ ܐܡܿܪ ܡܛ݀ܠ ܕܡܿܚܝܢܝܼܢ ܡܕܝ̈ܢܝܐ ܠܟܘܼܫ̈ܝܐ ܘܡܬܼܩܪܝܢ ܟܘܼܫ̈ܝܐ. ܐܪܥܐ ܗ̄ ܕܒܒ̈ܠܝܐ ܒܢܗܪ̈ܘܬܐ ܗ̄ ܒܡ̈ܕܝܐ ܘܦܪ̈ܣܝܐ ܬܬܚܼܬܝ ܗ̄ ܬܬܒܼܙܙܝ ܘܬܨܕܐ ܘܬܫܼܬܗܐ ܐܦ ܬܫܼܬܒܐ ܐܝܟ ܡ̈ܝܐ ܣܓܝ̈ܐܐ ܕܢ݀ܚܬܝܼܢ ܘܚܿܪܬܝܼܢ ܘܫ݀ܒܝܢ. ܚܙܼܐܘܼܘܟ ܛܘܼܪ̈ܐ ܗ̄ ܐܡܿܪ ܥܠ ܒܥܠܕܒ̈ܒܐ ܕܕܡܿܝܢ ܗܼܘܘ ܠܛܘܼܪ̈ܐ ܘܠܙܪܝܼܦܬܐ\nܕܡ̈ܝܐ ܚܿܢܩܐ ܘܡܛܿܒܥܐ. ܗܿܝ ܕܙܥܼܘ ܘܥܒܼܪܬ݀ ܥܠ ܐܝܿܠܝܢ ܕܥܬܝܼܕ̈ܢ ܐܡܿܪ ܗ̄ ܕܙܝܿܥܝܼܢ ܘܥܿܒܪܝܼܢ܀ ܐܪܒܝܼܡ ܬܗܘܼܡܐ ܩܿܠܗ ܗ̄ ܒܿܒܝܠ ܩܿܠܗܿ ܗ̄ ܕܩ݀ܥܩܐ ܘܡܨܪܚܐ ܡܼܢ ܩܫܝܘܼܬ ܡܚܘܼܬܐ ܕܒ݀ܠܥܐ. ܘܪܡܐ ܕܐܝܼܕ̈ܘܗܝ ܫܩܼܠ ܗ̄ ܠܘܿܬܟ ܠܡܬܼܟܫܦܘܼ ܠܟ ܘܠܐ ܡܬܥܼܢܝܐ.","english":"And when God is stirred and goes forth to fulfill the words of the prophets concerning the Babylonians, he goes forth upon the Medes in the manner of a bird to fulfill his command. They were enraged and deceived; he was enraged against them in wrath, and cast and deceived them, as though he were a hunter who casts a net upon the birds before his eyes, beneath the shadow of the tree. This is the land of the Medes, which is that of the Medes. For it is not only to the Assyrians and Babylonians that he is destined to do such things in the end, but also beforehand, when he was in the land, he was seen in the destruction of enemies, and especially of the Medes, who were sitting beneath the shadow of the tree of the idol. When he destroyed the wicked king Kush and his son, his army, by means of weak men who were able. It is possible that Kush said concerning them that they were examined for the stump of the star of the hair of life, which was turned into the rest of his kingdom. And it is known how they dwelt in tents. The Ionians replaced Kush. He says \"Kushite\" because the Medes strike the Kushites and are called Kushites. The land of the Babylonians, in its splendors, in Media and Persia, will be laid low, will be plundered, will be laid waste, will be desolated, and will be scattered like abundant waters that flow and are destroyed and are left. \"See the mountains,\" he says concerning the enemies who were like mountains and like the torrent of waters, a plain and a flood. That which was small and passed over those who were destined, he says that they tremble and pass over. The depth of the abyss, its voice, is Babylon, its voice is that of the cry and shout from the harshness of the blow of the swallowing. And the raising of his hands, he took to you to entreat you, and it is not hindered.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܘܼܫܢ","severity":"info","text":"Kush here likely refers to the Cushites (Ethiopians) or a symbolic enemy; Bar Salibi connects them to the Medes via a pun on 'Kushite' as a term for those struck by Medes.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡ̈ܕܝܐ","severity":"info","text":"The Medes are identified as historical enemies; Bar Salibi interprets the prophecy as applying to them alongside Assyrians and Babylonians, reflecting a typological reading of Habakkuk.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܙܼܐܘܼܘܟ ܛܘܼܪ̈ܐ","severity":"info","text":"The phrase 'See the mountains' echoes Habakkuk 3:3 (Peshitta), where the prophet describes theophanic imagery; Bar Salibi applies it to enemies as mountains and torrents.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of divine intervention against the Medes and Babylonians, moving from a simile (bird/hunter) to historical exempla (Kush, Ionians) and concluding with a prophetic image of destruction.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܢܿܦܩܩܐ","severity":"caution","text":"The opening word ܘܢܿܦܩܩܐ is obscure; it may be a scribal error or variant of ܘܢܦܩ (and he went forth). The translation 'And when God is stirred' is interpretive.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Kush' is ambiguous: it may refer to a historical king or a symbolic figure; the text also mentions 'Ionians' replacing Kush, suggesting a historical shift.","The phrase 'stump of the star of the hair of life' is obscure and may reflect a corrupt or metaphorical passage."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܒ݀ܥܐ ܕܢܐܼܡܪ ܕܐܟܙܼܢܐ ܕܐܡܼܬܝ ܕܩ݀ܥܐ ܐܢܬܝ ܐܠܗܐ ܒܝܡܐ ܝܿܗܒ ܩܿܠܐ ܘܡܫܼܬܓܫ ܘܡܪܝܼܡ ܓܠ̈ܘܗܝ ܕܒܡܘܼܬ ܐܝܼܕ̈ܝܐ ܠܘܿܬܟ. ܗܿܟܢܐ ܐܦ ܗܿܫܐ ܟܕ ܩ݀ܥܐ ܐܢܬ ܒܒܠ̈ܝܐ ܡܫܼܬܓܫܝܼܢ ܟܿܠܗܘܿܢ. ܫܡܼܫܐ ܘܣܗܪܐ ܗ̄ ܗܿܠܝܢ ܣܿܥܪ ܐܢܬ ܠܘܿܬ ܒܒܠ̈ܝܐ ܐܝܿܟܢܐ ܕܢܦܼܢܐ ܥܡܐ ܡܼܢ ܫܒܼܝܐ ܘܢܬܒܼܣܡ ܦܨܝܼܚܐܝܼܬ ܒܚܼܪܬܐ ܕܢܗܝܼܪ̈ܐ. ܐܚܪ̈ܢܐ. ܕܠܗ݀ܝ ܕܥܒܼܕ ܝܫܘܿܥ ܒܪܢܘܿܢ ܒܢܗܝܼܪܐ ܕܟܼܠܐ ܐܢܘܿܢ ܡܿܥܗܕ. ܘܒܢܘܼܗܪܐ ܕܓܐܪ̈ܝܟ ܗ̄ ܓܠܝܐܝܼܬ ܐܝܟ ܕܒܢܘܼܗܪܐ ܢܗܼܠܟܘܿܢܼ ܓܐܪ̈ܘܗܝ ܥܠ ܒܥܠܕܒ̈ܒܐ. ܬܘܼܒ ܒܢܘܼܗܪܐ ܠܡ ܕܡܬܝܼܠܕ ܒ݀ܬܪ ܐܒܕܢܐ ܕܒܒܠ̈ܝܐ ܗ݀ܘ ܕܒܝܕ ܓܐܪ̈ܝܟ ܡܫܼܬܡܠܐ. ܢܗܠܼܟܘܢܿ ܝܘܼܕ̈ܝܐ ܕܢܦܼܢܘܿܢ ܠܐܬܪܗܘܿܢ.. ܣܦܼܬ ܪܝܼܫܐ ܗ̄ ܐܥܒܼܪܬܗܿ ܠܡܠܟܘܼܬܐ ܡܼܢ ܓܢܣܼܗ ܕܒܒܿܠܝܐ ܟܕ ܫܒܼܩܬ݀ ܒܒܝܬܗ ܐܢܫ ܕܡܝܒ ܪܝܼܫܢܘܼܬܗ. ܘܐܫܠܼܚܬܝܗܝ ܗ̄ ܐܫܠܼܚܬܝܗܝ ܡܼܢ ܐܝܼܩܪܐ ܟܕ ܠܟܿܠܗܘܿܢ ܓܪܣܼܬ ܒܡܣܿܡ ܒܪܝܼܫܐ ܐܒܗ̈ܐ ܥܡ ܒܢ̈ܝܐ. ܘܥܕܡܐ ܠܨܘܪܗ ܗ̄ ܥܕܡܐ ܠܡܦܼܩܐ ܕܢܦܼܫܐ. ܐܘܿ ܠܡܠܟܘܼܬܐ ܩ݀ܪܐ ܨܘܪܐ. ܦܚܼܬܬ ܒܚܘܼܛܪ̈ܘܗܝ ܗ̄ ܕܡ̈ܕܝܐ. ܕܫܠ̈ܝܼܛܢܘܗܝ ܗ̄ ܕܒܒܠܝܐ. ܦܚܬܼܬܐ ܗ̄ ܪܥܪܥܼܬ ܘܬܒܼܪܬ. ܕܪܟܼܬ ܒܝܡܐ ܗ̄ ܕܐܝܼܬܝܗܿ ܒܿܒܝܠ. ܥܠ ܪ̈ܟܼܫܝܟ ܗ̄ ܡܠܐ̈ܟܐ ܐܘܿ ܡܕ̈ܝܐ ܘܠܒܥ̈ܠܕܒܒܐ ܕܕܡܿܝܢ ܗܼܘܘ ܠܟܢܼܫܐ ܕܡ̈ܝܐ ܣܓܝ̈ܐܐ ܫܓܫܼܬ ܘܕܠܚܼܬ. ܫܡܿܥܬ ܘܙܥܿܬ ܗ̄ ܟܕ ܫܡܿܥܬ ܠܡ ܒܝܕ ܓܠܝܢܐ ܥܠ ܒܝܼܫ̈ܬܐ ܕܐܬܝ̈ܢ ܥܠ ܥܡܐ ܩܕܡܝܬ݀ ܘܥܠ ܒܒܠ̈ܝܐ ܒܚܪܬܐ. ܟܘܼܠܝܼ ܒܙܘܥܐ ܘܪܥܠܼܐ ܩܡܿܬ. ܠܘܼܩܒܠ ܡܡܠܠܐ ܗ̄ ܕܗ݀ܘ ܡܐ ܕܐܬܼܦܢܝܼ ܠܝܼ ܡܼܢ ܐܠܗܐ. ܠܘܼܩܒܠ ܡܠܠܐ ܕܨܠܘܿܬܐ ܕܣܼܦ̈ܘܬܝ ܕܒܕܩܼ ܠܝܼ ܘܚܘܝܼܘ ܥܠ ܡܣܡ ܒܪܝܼܫܐ ܕܥܬܝܼܕ ܠܡܐܼܬܐ ܥܠ ܥܡܐ ܘܥܠ ܒܒܠ̈ܝܐ ܒ݀ܬܪܟܢ.","english":"stirred and went forth. And when God is stirred and goes forth to fulfill the words of the prophets concerning the Babylonians, he goes forth upon the Medes in the manner of a bird to fulfill his command. They were enraged and deceived; he was stirred and went forth. Now also when he went forth against the Babylonians, all of them were stirred. The sun and the moon, those two, he set against the Babylonians as a bird with a people from captivity, and he rejoiced joyfully at the end of the nobles. Others. For this which Jesus son of Nun did in the noble city of Jericho, he remembered. And in the light of your arrows, it is clearly as in the light of the sun, his arrows went forth against the enemies. Again, in the light, is it not that which is born after the destruction of the Babylonians, that which is fulfilled by your arrows? The Jews went forth and returned to their land. The end of the head, its passage to the kingdom with the body of the Babylonian, when she left in her house a man who was worthy of his headship. And she sent him, she sent him with honor, when she crushed all of them in the appointment of the head, the fathers with the sons. And until its form, until the going out of the soul, or he called the kingdom a form. She terrified with his rods the Medes. His rulers, of the Babylonians, she terrified, she shook and broke. She trod upon the sea, which is Babylon. Upon your horses, angels or Medes and enemies who were like the sound of many waters, she stirred and troubled. She heard and trembled, when she heard by revelation of the evils that were coming upon the former people and upon the Babylonians at the end. She stood in trembling and quaking. Against the speech of that which was revealed to me with God. Against the speech of the prayer of my lips which was crushed for me and showed upon the appointment of the head that was about to come upon the people and upon the Babylonians after you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܠ̈ܘܗܝ","severity":"info","text":"The Syriac ܓܠ̈ܘܗܝ (gellaw(hy)) means 'his wings' (plural of ܓܠܐ). The English draft's 'in the manner of a bird' reflects the avian imagery but does not render the noun directly.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܫܘܿܥ ܒܪܢܘܿܢ ܒܢܗܝܼܪܐ ܕܟܼܠܐ","severity":"info","text":"The reference to Jesus son of Nun (Joshua) and the city of Jericho (ܒܢܗܝܼܪܐ ܕܟܼܠܐ) alludes to the biblical conquest narrative (Joshua 6). Bar Salibi draws a typological parallel between Joshua's campaign and the divine action against Babylon.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܒܠ̈ܝܐ","severity":"info","text":"The Babylonians (ܒܒܠ̈ܝܐ) are the primary subject of the prophecy. Bar Salibi interprets the Medes (ܡ̈ܕܝܐ) as instruments of divine punishment, a common exegetical move in Syriac commentaries on the prophetic books.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܚܪ̈ܢܐ","severity":"info","text":"The word ܐܚܪ̈ܢܐ ('others') marks a transition to a new interpretive layer or a different exegetical tradition. It signals that the following material (the Joshua typology) is an alternative or supplementary reading.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܣܦܼܬ ܪܝܼܫܐ","severity":"caution","text":"The phrase ܣܦܼܬ ܪܝܼܫܐ ('end of the head') is obscure. It may refer to the conclusion of a section or a metaphorical 'head' (leader). The English draft's 'end of the head, its passage to the kingdom' is tentative; the syntax is ambiguous.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܠܐ̈ܟܐ","severity":"info","text":"The mention of 'angels' (ܡܠܐ̈ܟܐ) alongside Medes and enemies reflects a late antique Syriac exegetical tradition that sometimes identifies angelic or cosmic agents in prophetic warfare imagery.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܣܦܼܬ ܪܝܼܫܐ is ambiguous: it could mean 'end of the head' (perhaps a section marker) or 'end of the chief' (a person). The reading adopted follows the English draft's literal rendering.","The referent of 'she' in the latter part of the passage (e.g., ܦܚܼܬܬ, ܫܡܿܥܬ) is unclear; it may be the city of Babylon personified or a feminine entity (e.g., the kingdom). The draft treats it as Babylon."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܡܛ݀ܠ ܕܬܬܐ ܗ̄ ܡܚܿܘܐ ܥܠ ܩܫܝܘܼܬ ܡܣܡ ܒܪܝܼܫܐ ܕܐܬܿܐ ܥܠ ܒܒ̈ܠܝܐ ܪ̈ܡܙܢ. ܕܥܡ ܐܘܼܠܨܢܐ ܕܒܥ̈ܠܕܒܒܐ ܐܦ ܒܡܓܙܝܘܼܬܐ ܕܦܐܪ̈ܐ ܘܕܥ̈ܠܠܬܐ ܡܬܼܪܕܝܢ. ܐܝܟ ܕܐܦ ܥܡܐ ܐܬܼܪܕܝܼ ܒܬܪ̈ܬܝܗܝܢ. ܐܢܿܐ ܕܝܢ. ܐܢܿܐ ܕܝܢ ܒܡܪܝܐ ܗ̄ ܡܼܢ ܦܪܨܘܿܦ ܥܡܐܐܡܿܪ ܗܿܠܝܢ ܡܛ݀ܠ ܕܬܟܝܼܠ ܥܠ ܫܘܼܘ̈ܕܝܘܗܝ ܕܒ݀ܬܪ ܫܒܼܷܐ ܥܿܒܕ ܦܘܼܢܝܐ܀ ܫܠܼܡ ܦܘܼܫܩܐ ܕܢܒܝܘܼܬܗ ܕܚܒܩܘܿܩ܆ ܚܒܩܘܿܩ ܡܬܦܼܫܩ ܥܦܼܩ. ܗܿܢܐ ܟܕܐܬܼܐ ܢ݀ܒܘܼܟܕܢܨܪ ܠܐܘܿܪܫܠܡ ܥܪܩܼ ܘܒܿܬܪ ܟܢ ܟܕ ܗܿܦܟ ܠܐܪܥܗ ܘܡܫܿܡܫ ܗܼܘܐ\nܠܨܚܘ̈ܕܐ. ܫܩܼܠ ܒܘܼܫܠܐ ܘܐܬܼܢܒܝܼ ܠܕܝܼܠܗ ܕܐܙܿܠ ܠܐܬܪܐ ܪܚܝܼܩܐ ܘܒܥܓܠ ܗܿܦܟ. ܘܐܙܼܠ ܠܒܿܒܝܠ ܘܝܗܼܒ ܡܐܟܘܼܠܬܐ ܠܕܢܝܐܝܠ ܘܗܦܼܟ ܘܐܣܼܬܟܠ ܕܒܥܓܠ ܗܿܦܟ ܥܡܐ.. ܐܬܢܼܒܝܼ ܡܛ݀ܠ ܥܘܠܗ ܕܥܡܐ ܘܠܐ ܗܝܡܢܘܼܬܗ ܘܚܛܘܼܦܝܗ ܘܡܓܪܬ݀ ܪܘܼܚܗ ܕܐܠܗܐ ܕܥܠ̄ܘ ܘܡܛ݀ܠ ܢ݀ܒܘܼܟܕܢܨܪ. ܢܒܝܘܼܬܐ ܡܛ݀ܠ ܡܫܝܼܚܐ ܘܥܕܬܐ ܘܡܛܾ݀ ܡܓܪܬ݀ ܪܘܼܚܐ ܕܛܒܿܐ. ܡܣܒܪ ܚܒܩܘܿܩ ܕܠܘ ܟܐܢܐ ܗܿܘ. ܘܡܛܠܗܿܕܐ ܐܡܿܪܐ ܕܠܐ ܢ݀ܡܘܿܣ ܐܢܬ ܡܪܝܐ ܡܛ݀ܠ ܕܥܘܿܠܐ ܕ݀ܒܪ ܒܝܼܫ ܒܝܼܫ ܗ̄ ܒܒܠ̈ܝܐ ܠܝܼܣܪ̈ܠܝܐ. ܘܕܒܼܚ ܠܡܨܝܼܕܬܗ ܗ̄ ܠܦܬܼܟܪ̈ܐ ܕܠܗܘܿܢ ܣܼܡ ܒܣܼܡ̈ܐ ܟܕ ܣܿܒܪ ܕܒܗܘܿܢ ܙ݀ܟܐ. ܥܠ ܕܘܼܟܬܝ ܐܩܿܘܼܡ ܗ̄ ܫܒܥܝܼܢ ܥܠ ܟܐܦܐ ܗ̄ ܐ݀ܘܼܡ ܕܐܠܿܦ ܥܠ ܐܒܕܢܐ ܕܒܒܠܝܐ. ܘܙܕܝܼܩܐ ܒܗܝ̄ܡ ܢܚܐ ܗ̄ ܗ݀ܘ ܕܡܗܿܝܡܢ ܕܥܬܝܼܕ ܒܿܒܠܝܐ ܕܢܐܼܒܕ. ܘܓܒܪܐ ܥܘܿܠܐ ܗ̄ ܒܿܒܠܝܐ ܡܪܝܐ ܘܝܥܢܐ. ܟܐܦܐ ܡܼܢ ܐܣܼܬܐ ܓ݀ܥܝܐ ܗ̄ ܓܿܥܐ ܥܠܝܟ ܬܒܝܠ ܡܛ݀ܠ ܕܠܟܿܠ ܐܟܝܼܬ ܠܒܢܝܐ ܘܠܢܒܝܿܢܐ.","english":"because she would show the severity of the imposition of the first one that came upon the Babylonians, that with the affliction of enemies, even with the shaving of hair and with the stripping of garments, they were disciplined, as also the people were disciplined in both. But this, but this in the Lord, that is, the person of the people, he says these things because he relied on his promises that after seventy years he would make a return. The end of the interpretation of the prophecy of Habakkuk. Habakkuk is interpreted as \"embrace.\" Now when Nebuchadnezzar came to Jerusalem, he fled, and after that, when he returned to his land and was serving the idols, he took a basket and was carried to his own place to go to a distant region and quickly returned. And he went to Babylon and gave food to Daniel and returned and perceived that he quickly returned with the people. He was carried because of the injustice of the people and their lack of faith and their rapacity and the stirring of the spirit of God over them and because of Nebuchadnezzar. The prophecy is because of Christ and the Church and because of the stirring of the spirit of good. Habakkuk supposes that he is not angry. And therefore he says, \"You are not a God of lawlessness,\" because the iniquity that did evil, evil indeed, to the Babylonians to the Israelites, and he sacrificed to his own image to the idols that he had set up with spices when he thought that by them he would conquer. \"Upon my place I will stand,\" that is, seventy upon the rock, that is, I will stand upon the destruction of the Babylonians. And the righteous one in faith is the brother, that is, the one who believes that the Babylonians are destined to perish. And the wicked man is the Babylonian, the Lord and the knower. The rock, what is it? The cry is the cry that cries out against you, O world, because to all alike it is for the wicked and the righteous.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܛ݀ܠ","severity":"info","text":"The Syriac ܡܛ݀ܠ (mtl) is a causal particle meaning 'because' or 'on account of', introducing the rationale for the preceding narrative.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Nebuchadnezzar","severity":"info","text":"The reference to Nebuchadnezzar's siege of Jerusalem and the deportation of Daniel reflects the biblical account in Daniel 1 and 2 Kings 24–25, common in Syriac exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"You are not a God of lawlessness","severity":"info","text":"This phrase echoes Habakkuk 1:13 (Peshitta), where the prophet questions God's justice in the face of Babylonian oppression.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"The end of the interpretation","severity":"info","text":"The phrase 'The end of the interpretation of the prophecy of Habakkuk' marks the conclusion of the commentary, followed by a brief narrative about Habakkuk's flight and return.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Habakkuk is interpreted as 'embrace'","severity":"info","text":"The etymology of Habakkuk's name as 'embrace' (from ܚܒܩ, ḥbq) is a standard patristic and Syriac tradition, found in Jerome and later commentators.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"the person of the people","severity":"caution","text":"The phrase 'the person of the people' (ܦܪܨܘܿܦ ܥܡܐ) is ambiguous: it may mean the collective identity of Israel or a prosopological reading where the people speak as a character.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the person of the people' could be read as a prosopological exegesis or as a reference to the collective identity of Israel.","The narrative of Habakkuk's flight and return to Babylon conflates hagiographic legend with biblical history, and the precise sequence is unclear."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܠܕܒܿܢܐ ܡܕܝܼܢܬܐ ܒܕܡܐ ܗ̄ ܥܠ ܝܘܼܕ̈ܝܐ ܡܫܼܬܩܠܐ ܡܛ݀ܠ ܕܐܡܝܼܪ ܒܿܬܪܗܿ ܗܿܝ ܕܬܬܼܡܠܐ ܐܪܥܐ ܘܫܪܟܐ ܕܠܐ ܐܬܡܠܼܝܬ݀ ܐܠܐ ܒܝܘܡ̈ܝ ܡܫܝܼܚܐ ܕܫܪܟܐ ܕܝܢ ܥܠ ܒܒ̈ܠܝܐ ܘܝܼܣܪ̈ܠܝܐ. ܘ݀ܝ ܕܠܡܫܩܐ ܗ̄ ܢܒܘܼܟܕܢܨܪ ܕܡܿܫܩ ܗܼܘܐ ܠܪ̈ܝܼܫܢܐ ܕܥܡ̈ܡܼܐ. ܕܫܒܼܐ ܐܦ ܠܝܘܼܕ̈ܝܐ ܚܡܪܐ ܕܚܠܝܼܛ ܒܗ ܡܕܡ ܕܡܪܘܐ ܐܝܟ ܕܢܦܠܘܢܼ ܘܢܬܓܼܠܘܢܼ ܦܘܼܪ̈ܣܝܗܘܿܢ ܘܢܓܼܚܟ ܥܠܝܗܘܿܢ. ܡܠܒܫ ܗܼܘܐ ܠܗܘܿܢ ܠܒܘܼܫ̈ܐ ܕܠܐ ܚܿܝܛܝܼܢ ܫܒܼܝ̈ܗܘܿܢ܀ ܡܪܝܐ ܫܡܿܥܬ ܫܡܟ ܗ̄ ܕܐܝܿܠܝܢ ܡܚܘ̈ܬܐ ܐܝܬܝܼܬ ܥܠ ܡܪ̈ܚܐ ܫܡܿܥܬ ܫܡܟ ܗ̄ ܬܠܝܼܬܝܘܼܬܐ ܫܡܐ ܕܡܫܝܼܚܐ ܫܢ̈ܝܐ ܕܚ̈ܝܐ ܗ̄ ܙܒܼܢܐ ܕܡܕܒܪܢܘܼܬܐ. ܬܪܬܝܢ ܚܝܘ̈ܢ ܗ̄ ܥܡܐ ܘܥܡܼ̈ܡܐ ܕܝܕܥܘܼܗܝ ܕܐܬܓܼܠܝܼ ܒܒܣܼܪ ܬܘܼܒ ܚܝ̈ܘܢ ܬܪܝܢ ܓܝ̈ܣܐ܆ ܒܪܘܓܙܟ ܗ̄ ܕܟܠ ܐܪܓܼܙܟ ܒܦܬܟܪ̈ܐ. ܐܠܐ ܐܬܪܚܼܡܬ ܘܢܚܼܬܬ ܘܦܪܩܼܬ.. ܡܼܢ ܬܝܡܢܐ ܐܬܿܐ ܗ̄ ܢܘܼܗܪܐ ܘܦܨܝܼܚܘܼܬܐ. ܛܘܼܪܐ ܕܦܪܢ ܗ̄ ܫܡܿܝܐ ܚܝܠ̈ܘܬܐ. ܙܗܼܪܗ ܗ̄ ܣܒܼܪܬܐ ܐܘܢܓܠܝܬܐ܀ ܐܠܗܐ ܡܼܢ ܬܝܡܢܐ ܗ̄ ܐܠܗܐ ܡܼܢ ܒܝܬܠܚܡ ܕܒܬܝܡܢܐ ܕܐܘܿܪܫܠܡ ܣܝܼܡܐ. ܛܘܼܪܐ ܕܦܪܢ ܗ̄ ܒܬܘܼܠܬܐ ܐܝܼܬܝܗܿ ܛܘܼܪܐ ܡܠܝܼܠܐ. ܒܝܘܢܝܐ ܚܠܦ ܦܪܢ ܡܛܠܠܐ ܥܒܝܼܛܐ ܗ̄ ܡܫܝܼܚܐ ܡܼܢ ܓܢܝܼܙܘܼܬܗ ܠܥܒܝܘܼܬܐ ܕܒܣܼܪܐ ܕܠܗܿ ܡܕܡܿܐ ܒܡܛܠܠܐ ܥܒܝܼܛܐ. ܢ݀ܦܩܐ ܛܝܪܐ ܗ̄ ܥܡܼ̈ܡܐ ܕܗܝܡܼܢܘ ܘܢܦܩܼܘ ܒܪ̈ܓܠܘܗܝ ܡܼܢ ܚܛܝܼܬܐ ܘܚܫܘܿܟܐ ܠܢܘܗܪܐ. ܩܼܡ ܗ̄ ܟܕ ܐܬܒܼܪܢܫ. ܟܕ ܡܝܼܬ. ܟܕ ܦܪܩܼ. ܟܕ ܩܼܡ܀ ܐܩܝܼܡ ܥܡ̈ܡܐ ܗ̄ ܫܐܕ̈ܐ ܛܘܼܪ̈ܐ ܘܪ̈ܡܬܐ ܗ̄ ܡܼܬܝܕ̈ܥܢܐ ܫܐܕ̈ܐ ܘܡ̈ܠܟܐ ܕܐܪܥܐ. ܗܠܼܟܬܐ ܗ̄ ܦܘܼܩ̈ܕܢܐ ܐܘܢܓܠ̈ܝܐ. ܟܘܼܫ̈ܝܐ ܗ̄ ܢܗܝܡܼܢܘܢܼ ܘܢܙܘܼܥܘܢܼ ܡܕܝܼ̈ܢܝܐ ܡܼܢ ܣܒܼܪܬܐ܀ ܢܗܪܐ ܗ̄ ܝܘܼܠܦܢܐ ܕܫܐܕ̈ܐ ܐܘܿ ܥܡ̈ܡܼܐ. ܪ̈ܟܫܐ. ܫܠ̈ܝܼܚܐ.","english":"to the known custom with blood upon the Jews who were being slaughtered, because it is said after her that the earth would be filled, and the rest that was not filled except in the days of the Messiah. The rest, however, was upon the Babylonians and the Israelites. And he who was to afflict was Nebuchadnezzar, who used to afflict the chiefs of the peoples. He also gave the Jews wine mixed with something intoxicating, as they stripped and uncovered their shame and laughed at them. He would clothe them in garments that were not sewn, their captives. Lord, I have heard your name, that of Elijah, that plagues came upon the arrogant. I have heard your name, the Trinity, the name of the Messiah, the gates of life, the sacrifice of the priesthood. The two lives are the people and the nations who knew him, that he was revealed in flesh. Again, the two lives are the two armies. In your wrath, that is, all your anger is in the idols. But you had mercy and descended and redeemed. With the sign, the light and joy came. The mountain of Parwan is the heavens, the powers. Its radiance is the gospel, the good news. God with the sign is God with Bethlehem, which is placed in the sign of Jerusalem. The mountain of Parwan is the virgin, she is the speaking mountain. In place of Parwan, a thick cloud is the Messiah with his incarnation, for the thickness of the flesh, to which nothing is comparable in a thick cloud. The bird came forth, that is, the nations that believed and came forth at his feet with sin and darkness into the light. He stood when he was beheaded. When dead. When he redeemed. When he stood. He raised up nations, demons, mountains, and heights, that is, the well-known demons and kings of the earth. The walking is the evangelical commandments. The thorns are those who believed and moved, the Medes with the gospel. The light is the teaching of demons or nations. Horses. Apostles.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܘܼܪܐ ܕܦܪܢ","severity":"info","text":"The phrase 'mountain of Parwan' (ṭūrā d-parʿwān) is a toponym of uncertain identification, possibly a mountain in the region of Media or a symbolic name for a heavenly mountain.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܼܢ ܬܝܡܢܐ","severity":"info","text":"The phrase 'with the sign' (ʿam taymāʿā) is used repeatedly to denote a miraculous or divine sign, here associated with Bethlehem and the incarnation.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܪܥܐ ܘܫܪܟܐ ܕܠܐ ܐܬܡܠܼܝܬ","severity":"info","text":"The phrase 'the earth would be filled, and the rest that was not filled' echoes the prophetic language of Habakkuk 2:7-8, where the earth is filled with divine judgment.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܢܒܘܼܟܕܢܨܪ","severity":"info","text":"Nebuchadnezzar (Nabū-kudurri-uṣur) is the Neo-Babylonian king who destroyed Jerusalem in 587/586 BCE and is a central figure in the Book of Daniel.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܫܝܼܚܐ ܡܼܢ ܓܢܝܼܙܘܼܬܗ","severity":"info","text":"The comparison of the Messiah's incarnation to a 'thick cloud' reflects a Syriac Christological trope emphasizing the concealment of divinity within human flesh.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܐܕ̈ܐ","severity":"caution","text":"The term 'demons' (šēdē) is ambiguous here: it may refer to pagan deities or to literal demons, but the context of 'nations' suggests a polemical identification of foreign gods with demons.","cites":[{"key":"ed:dsc-253","label":"source edition: Literal Commentary on Habakkuk","url":"https://syriaccorpus.org/253"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'mountain of Parwan' is uncertain; it may be a real location or a symbolic term.","The phrase 'the two lives' (tartēn ḥayyawāt) is ambiguous: it could refer to two modes of existence or two groups of people.","The term 'demons' (šēdē) may be a polemical label for pagan gods rather than literal demons."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܐܘܢܓܠܝܘܿܢ. ܢܦܼܫܐ ܘܚܘܼܫ̈ܒܐ ܡܪܟܼܒܬܐ\nܨܠܝܼܒܐ ܘܣܿܓܐܝܘܼܬܐ ܕܗܿܢܘܿܢ ܕܗܝܡܼܢܘ܀ ܐܪܝܼܡܘ ܩܠ̈ܝܗܘܿܢ ܒܟܪܘܿܙܘܼܬܐ ܘܠܫܘܼܒܚܐ ܕܡܫܝܼܚܐ. ܕܐܝܼܕ̈ܘܗܝ ܗ̄ ܥܘܼܬܪܐ ܘܟ݀ܠ ܕܒܥܿܠܡܐ ܫܩܠܗܿ ܥܡܢܘܿܐܝܠ ܒܙܕܩ̈ܬܐ. ܫܡܼܫܐ ܘܣܗܪܐ ܗ̄ ܐܕܡ ܘܚܘܐ. ܗܘܢܐ ܐܢܫܝܐ ܓܘܢܐܝܼܬ ܡܕܝܪܐ ܗ̄ ܦܪܕܝܣܐ. ܦܘܼܢܝܐ ܕܠܗܘܿܢ ܕܢܗܼܘܘܿܢ ܐܝܟ ܕܒܨܠܡܐ. ܓܐܪ̈ܐ ܗ̄ ܫܠ̈ܝܼܚܐ ܘܗܼܢܘܿܢ ܐܝܟ ܒܪ̈ܩܐ ܘܚܪ̈ܒܐ ܡܛ݀ܠ ܕܦܠܓܼܘ ܒܝܬ ܢܦܫܐ ܠܦܓܪܐ ܘܐܒܐ ܘܒܪܐ. ܐܪܥܐ ܗ̄ ܕܝܼܗܘܼܕ. ܥܡܼ̈ܡܐ ܗ̄ ܫܐܕ̈ܐ܀ ܢܦܩܼܬ ܗ̄ ܡܼܢ ܓܢܝܼܙܘܼܬܐ ܥܠ ܣܝܼܥܬܐ ܕܒܥܠܕܒ̈ܒܐ ܕܬܦܼܪܘܿܩ ܠܥܡܟ. ܠܡܫܝܼܚ̈ܝܟ ܗ̄ ܠܐܝܿܠܝܢ ܕܒܪܘܼܚ ܐܬܡܫܼܚܘ. ܪܝܼܫܐ ܡܼܢ ܒܝܬܗ ܕܥܘܿܠܐ ܗ̄ ܡܠܟܐ ܘܟܿܗܢܐ ܘܢܒܝܐ ܡܼܢ ܝܘܼܕ̈ܝܐ ܘܐܫܬܠܼܚܬ݀ ܡܢܼܗܘܿܢ ܟܗܢܘܼܬܐ ܛܝܒܘܼܬܐ. ܫܠ̈ܝܼܛܢܐ ܗ̄ ܣܿܦܪ̈ܐ ܘܦܪ̈ܝܼܫܐ ܕܐܟܿܠܝܼܢ ܒ̈ܬܐ ܕܐܪ̈ܡܠܬܐ. ܕܪܟܼܬ ܗ̄ ܥܠ ܐܝܿܠܝܢ ܕܒܡܥܡܘܼ̄ܕܝܼ ܗܿܘܝܢ ܪܝܼܫܐ ܛܥܝܼܢ̈ܝ ܠܐܠܗܐ. ܕܢܐܼܟܠܘܿܢ ܒܛܘܼܫܝܐ ܠܡܣܼ̈ܟܢܐ ܗ̄ ܝܘܼܕ̈ܝܐ ܕܓܿܙܡܝܼܢ ܗܼܘܘ ܠܫܠ̈ܝܼܚܐ ܕܢܛܫܘܢܿ ܠܟܪܘܿܙܘܼܬܐ ܘܠܐ ܢܡܼܠܠܘܢܼ ܒܫܡܼܗ ܕܝܫܘܿܥ. ܕܥܠ ܥܡܐ ܕܝܢ ܐܝܼܬܝܗܝܢ ܗܿܠܝܢ. ܣܿܗܕ ܙܪܥܗ ܕܢܒܝܐ ܡܛ݀ܠ ܐܝܿܠܝܢ ܕܡ̈ܠܼܠܝ ܣܼܦ̈ܘܬܗ. ܘܗܝ ܕܒܕܩ ܠܝܼ ܚܘܝܢܼܝ ܐܘܼܠܨܢܐ. ܬܐܬܐ ܗ̄ ܟܢܘܼܫܬܐ ܕܠܐ ܐܘܥܝܬ݀ ܐܠܐ ܝܒܫܼܬ݀. ܛܪ̈ܦܐ ܗ̄ ܝܼܕܥܬܐ. . ܐܒܗ ܕܙܝܬܐ ܗ̄ ܡܫܝܼܚܘܼܬܐ ܟܗܢܘܼܬܐ. ܐܪ̈ܐ ܗ̄ ܒܢܝ̈ܢܫܐ. ܥܢ̈ܐ ܗ̄ ܬܡܝܼ̈ܡܐ ܕܒܗܘܿܢ܀ ܚܒܩܘܿܩ ܡܼܢ ܫܒܛܐ ܕܫܡܥܘܿܢ ܐܝܼܬܘܗܝ ܘܡܝܼܬ ܩܕܡ ܬܪܬܝܢ ܫܢ̈ܝܼܢ ܕܦܘܼܢܝܐ ܕܥܡܐ܀ ܫܠܼܡ ܕܒܚܩܘܿܩ.","english":"the hidden things. The soul and thought are a composite thing. The cross and the multitude of that faith. They raised their voices in preaching and to the glory of the Messiah. His hands are wealth, and everything in the world Emmanuel took with righteousness. The sun and the moon are Adam and Eve. He became a man inwardly, a dwelling place is paradise. The answer to that which is as in the image. The thorns are the apostles, and that is like lightning and sword because they divided between soul and body, and father and son. The land is Judah. The nations are demons. It went out with hidden things against the company of enemies to save your people. To your Christians, to those who were anointed with spirit. A head with the house of iniquity is the king and the priest and the prophet with the Jews, and the priesthood of grace was sent from them. The rulers are the scribes and the Pharisees who devoured the houses of widows. It trampled upon those who were in baptism, being a head of those who err from God. Those who secretly devoured the poor are the Jews who were threatening the apostles, that they might hide the preaching and not speak in the name of Jesus. For concerning the people, these are they. The seed of the prophet testifies because of those who speak with his lips. And she who examined my life is oppression. The fig tree is the shame that did not ripen but dried up. The leaves are knowledge. The father of the olive tree is the priesthood of Christ. The cedars are the enemies. The branches are the perfect ones in it. Habakkuk is of the tribe of Simeon, and he died two years before the return from captivity. The end of Habakkuk.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This final passage of the commentary shifts from allegorical interpretation of Habakkuk to a brief biographical note on the prophet, concluding the work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܠܝܼܒܐ","severity":"info","text":"The term ܨܠܝܼܒܐ (cross) here likely refers to the symbol of Christian faith, central to Bar Salibi's typological reading of the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܡܼܫܐ ܘܣܗܪܐ","severity":"info","text":"The identification of the sun and moon as Adam and Eve is not a direct biblical citation but reflects a common patristic typology, possibly echoing Genesis 1:16 or later exegetical traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܒܩܘܿܩ","severity":"info","text":"The claim that Habakkuk was of the tribe of Simeon and died two years before the return from captivity is not found in the biblical text and likely derives from later Jewish or Christian tradition, possibly from the Lives of the Prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܫܠ̈ܝܼܚܐ","severity":"info","text":"The apostles are compared to thorns, lightning, and swords, a striking image that reflects the Syriac Christian emphasis on the apostles' role in dividing soul from body and father from son, likely in a spiritual or allegorical sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܘܢܓܠܝܘܿܢ","severity":"caution","text":"The opening word ܐܘܢܓܠܝܘܿܢ is obscure and may be a corruption or a rare term; the translation 'the hidden things' is conjectural, and the passage's coherence is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening word ܐܘܢܓܠܝܘܿܢ is unclear; the translation 'the hidden things' is tentative.","The phrase 'the father of the olive tree is the priesthood of Christ' may be a textual corruption or a deliberate allegory; the exact referent is ambiguous."],"confidence":"medium","notes":[]}]}