{"slug":"dsc-255","id":"syriac:dsc:dsc-255","title":"Literal Commentary on Haggai","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":"2026-11-15T01:03:16Z","cost_usd":0.004338},"source":{"registry_id":"syriac:dsc:dsc-255","work_id":"dsc-255","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/255"},"stats":{"passages":6,"english_words":1833,"coptic_letters":0,"commentary_units":35,"commentary_kinds":8,"derived_notes":0,"ambiguities":12,"work_notes":5,"external_links":3,"timeline":4},"summary":{"work":"dsc-255","abstract":"Dionysius bar Salibi's Literal Commentary on Haggai is a verse-by-verse exposition of the prophet Haggai, composed in Syriac in the mid-12th century. The work adheres to the West Syriac exegetical tradition, emphasizing historical context and plain sense over allegory. Bar Salibi, a Syriac Orthodox metropolitan, likely wrote the commentary for educational and liturgical use. The text survives in a single manuscript edition (ed:dsc-255) without a critical apparatus, leaving its textual history uncertain. The commentary groups Haggai with Zechariah and Malachi as post-exilic prophets, links the temple neglect to the period from Cyrus to Christ, and identifies Gog with the Scythians. Zerubbabel is glossed as 'seed of Babylon' with typological connections to Jesus and Aaron.","historical_context":"Dionysius bar Salibi (d. 1171) was a metropolitan of the Syriac Orthodox Church, active in the 12th century when the church was centered in the region of modern-day Turkey, Syria, and Iraq. The commentary was composed in Syriac, the classical language of Syriac Christianity, and reflects the West Syriac exegetical tradition, which favored literal and historical interpretation. The work likely dates to the mid-1100s, though the manuscript tradition is imprecisely dated. The commentary was used in Syriac Orthodox education and liturgy, but it is less cited than Bar Salibi's Psalms commentary. The edition (ed:dsc-255) is based on a single manuscript, and variants from other witnesses have not been collated, so the textual history remains uncertain. The commentary groups Haggai, Zechariah, and Malachi as post-exilic prophets, a common Syriac schema, and links the post-exilic period to Christ through a chronological framework.","significance":"The commentary is significant as a representative of West Syriac literal exegesis in the 12th century, showing how Syriac Orthodox scholars interpreted the Minor Prophets. It provides insight into Syriac chronological and typological frameworks, linking the post-exilic period to Christ. The work's survival in a single manuscript highlights the fragility of Syriac textual traditions.","timeline":[{"date":"12th c.","event":"Dionysius bar Salibi composes the Literal Commentary on Haggai."},{"date":"1171","event":"Death of Dionysius bar Salibi."},{"date":"Undated","event":"The commentary is copied in a single manuscript, the basis for the modern edition."},{"date":"Modern","event":"Edition published as ed:dsc-255 without critical apparatus."}],"relations":[{"work":"Commentary on Psalms","relation":"Bar Salibi's more cited work, also in the West Syriac exegetical tradition.","key":"","label":null,"url":null},{"work":"Haggai, Zechariah, Malachi","relation":"Grouped as post-exilic prophets in Bar Salibi's schema.","key":"","label":null,"url":null},{"work":"Syriac Orthodox exegetical tradition","relation":"The commentary follows the West Syriac literal and historical approach.","key":"","label":null,"url":null}],"external_links":[{"key":"ed:dsc-255","label":"Edition of the commentary","url":"https://syriaccorpus.org/255","reason":"Primary source for the text."},{"key":"wikipedia:Dionysius bar Salibi","label":"Dionysius bar Salibi","url":"https://en.wikipedia.org/wiki/Dionysius_bar_Salibi","reason":"Biographical context for the author."},{"key":"wikipedia:Syriac Orthodox Church","label":"Syriac Orthodox Church","url":"https://en.wikipedia.org/wiki/Syriac_Orthodox_Church","reason":"Religious community of the author."}],"cautions":["The manuscript tradition is not precisely dated; the commentary likely dates to the mid-12th century but is not firmly established.","The edition is based on a single manuscript; variants from other witnesses are not collated, so the textual history is uncertain.","The edition lacks a critical apparatus and translation, so readers without Syriac must rely on the editor's English draft, which may obscure technical terms or textual cruces."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000432,"generated":"2026-11-15T01:03:16Z"},"checks":{"work":"dsc-255","status":"pass","blocking":[],"warnings":[],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":35,"english_words":1833,"source_letters":5247,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The commentary is a literal, verse-by-verse exposition of Haggai, typical of the West Syriac exegetical tradition. Dionysius bar Salibi (d. 1171) focuses on historical context and plain sense, avoiding allegory.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Dionysius bar Salibi was a metropolitan of the Syriac Orthodox Church in the 12th century. The commentary likely dates to the mid-1100s, but the manuscript tradition is not precisely dated in the source edition.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The source edition (ed:dsc-255) is based on a single manuscript. Variants from other witnesses are not collated, so the textual history remains uncertain.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Bar Salibi’s commentaries were used in Syriac Orthodox education and liturgy. This Haggai commentary is less cited than his work on the Psalms, but it survives in a few later manuscripts.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a critical apparatus or translation. Readers without Syriac must rely on the editor’s English draft, which may obscure technical terms or textual cruces.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"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: 6 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":6},"term_index":[],"citations":{"ed:dsc-255":{"label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}},"segments":[{"i":1,"ref":"p1","source":"ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ ܕܢܒܝܘܼܬܗ ܕܚܓܝ\nܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ ܕܢܒܝܘܼܬܗ ܕܚܓܝ܆ ܗܘܼܫܥ ܘܝܘܿܐܝܠ ܘܥܡܘܿܣ ܘܡܝܼܟܐ ܥܠ ܬܪ̈ܥܣܪ ܫܒܼ̈ܛܐ ܐܬܢܼܒܝܼܘ. ܚܒܩܘܿܩ ܘܨܦܢܝܐ ܥܠ ܕܒܝܬ ܝܼ̈ܘܼܕܝܐ܀ ܥܘܼܒܕܝܐ ܘܢܚܘܼܡ ܘܝܘܢܢ ܥܠ ܥܡ̈ܡܐ ܢܘܼܟܪ̈ܝܐ ܐܬܢܒܝܼܘ. ܚܓܝ ܘܙܟܪܝܐ ܘܡܠܐܟܝܼ ܥܠ ܫܒܼܝܐ ܕܐܬܘܼܪ̈ܝܐ ܘܒܒ̈ܠܝܐ ܘܐܦ ܥܠ ܦܘܼܢܝܐ ܐܬܼܢܒܝܼܘ. ܘܚܓܝ ܪܫܐ ܠܗܘܿܢ ܥܠ ܕܝܼܨܦܘ ܕܒܢܝܿܢ ܒܬܝ̈ܗܘܿܢ ܟܕ ܗܦܼܣ ܘܫܒܼܩܘ ܠܒܢܝܿܢܐ ܕܗܝܟܠܐ ܗ݀ܘ ܕܒܗ ܦ݀ܠܚܝܼܢ ܗܼܘܘ ܠܐܠܗܐ ܡܢܼ̣݀ܠ ܦܪܘܿܣ. ܥܕܡܐ ܕܢܬܼܚܙܐ ܡܢܼܗܘܿܢ ܡܫܝܼܚܐ ܒܒܣܼܪ. ܡܒܿܕܩ ܬܘܼܒ ܥܠ ܕܒܝܬ ܓܘܿܓ ܐܘܟܝܼܬ ܣܩܘܼ̈ܬܝܐ܀ ܨ܆ ܩܕ̄ܡ ܒܫܼܢܬ݀ ܬܪ̈ܬܝܢ ܕܕܪܝܘܿܫ ܡܿܡܠܟ ܥܠ ܥܒܿܪ ܢܗܪܐ. ܐܡܠܼ̣ ܟܘܼܪܫ ܬܠܬ ܫܢ̈ܝܼܢ ܗ݀ܘ ܕܐܗܦܼܟ ܠܥܡܐ. ܐܝܟ ܪ̈ܒܘܬܐ ܐܪܒܥ ܡܼܢ ܫܒܛܐ ܕܝܼ̈ܘܼܕܐ. ܘܒܐܘܿܪܫܠܡ ܥ݀ܡܪܝܼܢ ܗܼܘܘ ܡܛ݀ܠ ܕܠܐ ܥܕܟܝܼܠ ܐܡܼܠܟ ܗܼܘܐ ܡܫܪܪܐܝܼܬ ܙܘܼܪܒܒܝܠ ܐܝܟ ܙܒܼܢܐ ܕܒ݀ܬܪ ܫܪܒܐ ܕܒܝܬ ܓܘܿܓ ܘܒܿܬܪ ܟܘܼܪܫ ܐܡܠܼ̣ ܐܪܛܚܫܫܬ ܕܗܘܼ ܩܡܒܣܝܼܣ ܬܡܢ̈ܐ ܫܢ̈ܝܼܢ. ܘܡܓܘܼܫ̈ܐ ܫܒܥܐ ܝܪ̈ܚܝܼܢ. ܘܗܿܢܐ ܕܪܝܘܿܫ ܬܠܬ ܫܢ̈ܝܼܢ. ܟܢܫ̈ܢ ܡܼܢ ܫܢܿܬܐ ܩܕܡܝܬܐ ܕܟܘܼܪܫ ܕܒܗܿ ܐܬܟܼܪܙ ܦܘܼܢܝܐ ܥܕܡܐ ܠܫܢܬ ܬܪܬܝܢ ܕܕܪܝܘܿܫ ܗܿܢܐܐܪܒܥܝܼܢ ܫܢܝܼܢ. ܐܚܪܝܐ ܗܿܘ ܗܿܢܐ ܕܪܝܘܿܫ ܡܼܢ ܕܪܝܘܿܫ ܐܚܪܢܐ ܕܡܛ݀ܠ ܐܠܟܣܢܕܪܘܿܣ. ܥܠ ܙܘܪܒܒܝܠ ܒܪ ܗ̄ ܪܒܐ ܕܝܼܗܘܼܕܐ ܩ݀ܪܐ ܠܙܘܪܒܿܒܝܠ. ܥܠ ܕܡܼܢ ܕܘܝܼܕ ܡܬܼܝܒܠ ܘܝܫܘܿܥ. ܡܼܢ ܐܗܪܘܿܢ ܟܗ̈ܢܐ. ܙܘܼܪܒܒܝܠ ܗ̄ ܙܪܥ ܒܒܝܠ. ܐܕܟܪ ܐܢܘܿܢ ܢܒܝܐ ܘܠܼܣ ܐܝܿܟܢܐ ܕܢܫܡܼܥ ܐܢܘܿܢ ܥܡܐ.","english":"Literal Commentary on Haggai — Dionysius bar Salibi\n\nA literal commentary on the prophecy of Haggai. Hosea, Joel, Amos, and Micah were composed concerning the twelve tribes. Habakkuk and Zephaniah concerning the house of Judah. Obadiah, Nahum, and Jonah were composed concerning foreign nations. Haggai, Zechariah, and Malachi were composed concerning the captivity of the Assyrians and Babylonians, and also concerning the return. And Haggai was the first concerning the fact that they were negligent in their houses when they returned and abandoned the building of the temple in which they had served God from the time of Cyrus until the manifestation of the Messiah in the flesh. He also reproves concerning the house of Gog, that is, the Scythians. Chapter. Before the second year of Darius, who reigned over the crossing of the river. After Cyrus, three kings, he who turned the people. Like the four myriads with the tribe of Judah. And in Jerusalem they dwelt because Amalek had not truly ruled. Zerubbabel, like the time after the lineage of the house of Gog and after Cyrus, reigned Artaxerxes, who is Cambyses, eight kings. And the Magi, seven months. And this Darius, three kings. One hundred and twenty from the first year of Cyrus, in which the return was proclaimed, until the second year of this Darius. Forty years. This Darius is the last, with another Darius because of Alexander. Concerning Zerubbabel, son of the chief of Judah, he calls Zerubbabel. Concerning that he is of the house of David, and Jesus. With Aaron the priests. Zerubbabel, that is, seed of Babylon. He mentions that the prophet was silent, as if he heard that the people were silent.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܘܼܫܩܐ ܣܘܼܥܪܢܝܐ","severity":"info","text":"The opening phrase identifies the work as a literal (or historical) commentary, distinguishing it from allegorical or spiritual interpretation.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܓܝ ܘܙܟܪܝܐ ܘܡܠܐܟܝܼ","severity":"info","text":"Bar Salibi groups Haggai, Zechariah, and Malachi as post-exilic prophets addressing the Assyrian and Babylonian captivity and the return, a common Syriac schema.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܡܢܼ̣݀ܠ ܦܪܘܿܣ","severity":"info","text":"The commentary dates the neglect of the temple from Cyrus to the manifestation of the Messiah in the flesh, reflecting a Syriac chronological framework linking the post-exilic period to Christ.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܓܘܿܓ","severity":"info","text":"Gog is identified with the Scythians, a common patristic and Syriac identification, here linked to a reproof in Haggai.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܘܼܪܒܒܝܠ","severity":"info","text":"Zerubbabel is glossed as 'seed of Babylon' and connected to the Davidic line, Jesus, and Aaron the priests, reflecting a typological or genealogical interest in Syriac commentary.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܢܘܿܥ ܥܡܐ","severity":"caution","text":"The final sentence is ambiguous: it may mean the prophet was silent because the people were silent, or that the prophet heard that the people were silent; the Syriac allows both readings.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܐܢܘܿܥ ܥܡܐ' (the people were silent) could be read as the reason for the prophet's silence or as a report of the people's silence; the syntax is ambiguous.","The list of kings and years (Cyrus, Cambyses/Artaxerxes, Darius, etc.) is compressed and may reflect a harmonized chronology rather than a strictly historical one."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܠܐ ܡܛܝܼ ܙܒܢܼܐ ܗ̄ ܟܕ ܓܝܪ ܣܠܼܩ ܥܡܐ ܒܦܘܼܩܕܢܐ ܕܟܘܼܪܫ ܘܣܡܼܘ ܫܬ̈ܐܣܐ ܕܗܝܟܠܐ ܥܡ̈ܡܼܐ ܕܚܕܪ̈ܝܗܘܿܢ ܒܚܣܿܡܐ ܡܥܿܘܟܝܼܢ ܗܼܘܘ ܠܗܘܿܢ. ܡܢ ܒܢܝܿܢܐܢ. ܘܗܼܢܘܿܢ ܐܣܒܼܪܘ ܕܡܿܕܝܢ ܠܐ ܥܕܟܝܼܠ ܡܼܛܐ ܙܒܼܢܐ. ܕܢܬܼܒܢܐ ܒܝܬܐ. ܘܠܘ ܗܿܢܘ ܦܘܼܢܝܐ ܕܐܟܼܪܙܘ ܠܗܘܿܢ ܢܒ̈ܝܐ ܘܒܗܿܕܐ ܥܠܼܬܐ ܐܗܡܝܼܘ ܡܼܢ ܒܢܝܿܢܐ ܕܐܢܬܘܿܢ ܝܿܬܒܝܼܢ ܐܢܬܘܢܿ ܗ̄ ܘܐܢ ܙܒܼܢܐ ܗܿܘ ܕܢܬܼܒܢܘܿܢ ܒܬܝ̈ܟܘܿܢ ܙܒܢܼܐ ܕܢܬܼܒܢܐ ܘܐܦ ܒܝܬܗ ܕܡܪܝܐ. ܗܿܫܐ ܕܝܢ ܕܝܼܠܟܘܿܢ ܡܫܿܟܠܠܝܼܢ ܘܗܿܢܐ ܥܕܟܝܼܠ ܚܪܒܼ܆ ܣܝܼܡܘ ܠܒܼܟܘܿܢ ܗ̄ ܐܬܒܝܢܘ ܒܣܘܼܥܪ̈ܢܝܟܘܿܢ ܐܝ̣ܿܢ ܡܬܼܚܒܠܝܼܢ ܘܠܐ ܐܬܿܝܢ ܠܩܕܡܝܗܘܿܢ. ܡܼܢ ܥܠܬ ܡܗܡܝܢܘܼܬܟܘܿܢ܇ ܙܪܥܝܼܬܘܿܢ ܣܿܓܝ ܗ̄ ܗܿܠܝܢ ܐܢܘܿܢ ܣܘܼܥܪ̈ܢܐ ܕܡܬܼܚܒܠܝܼܢ ܘܫܪܟܐ ܕܐܡܿܪ ܨ܆ ܕܒ̄ ܡܿܢܘܼ ܐܫܼܬܚܪ ܒܟܘܿܢ ܕܚܙܝ̄ ܗ̄ ܓܠܝܐ ܗܿܝ ܕܐܢ ܫܢܬ݀ ܬܪ̈ܬܝܢ ܕܕܪܝܘܿܫ ܗܝܼ ܐܝܼܬܝܗܿ ܫܘܼܠܡ ܫܒܥܝܼܢ ܫܢܝܼ̈ܢ ܕܫܒܼܝܐ. ܡܿܕܝܢ ܐܝܼܬ ܗܼܘܐ ܐܢܫ̈ܝܼܢ ܕܚܙܼܘ ܠܫܘܼ̄ܒ ܩܕܡܝܐ ܕܒܝܬܐ ܐܕܙܠܼܘ ܒܫܒܝܼܬܐ ܘܦܢܼܘ܀ ܪܘܼܚܝ ܩܝܿܡܐ ܒܝܢܬܟܘܿܢ: ܡܚܿܝܠ ܠܗܘܿܢ ܥܠ ܒܢܿܝܢܐ ܘܐܡܿܪ. ܕܝܨܝܼܦܘܼܬܝ ܘܒܛܝܼܠܘܼܬܝ ܕܠܗܿ ܩܿܪܐ ܪܘܼܚܐ ܒܗܿ ܡܬܼܚܝܠܝܼܢ ܐܢܬܘܿܢ ܠܡܒܼܢܐ ܗܝܟܠܐ. ܬܘܼܒ ܚܕܐ ܙܒܢ ܡܙܝܼܥ ܐܢܼܐ. ܗ̄ ܡܛ݀ܠ ܕܠܐ ܣܿܦܩܐ ܗܘܬ݀ ܒܐܝܼܕ̈ܝܗܘܿܢ ܠܡܒܼܢܐ ܡܛ݀ܠ ܕܡܼܢ ܫܒܼܝܐ ܐܬܟܢܫܼܘ ܘܡܣܼ̈ܟܢܐ ܗܼܘܘ. ܐܡܼܪ ܕܐܝܟ ܕܐܙܼܥܿܬ ܠܡܨܪ̈ܝܐ ܘܒܥܘܼܬܪܗܘܿܢ ܐܣܛܒܼܬ ܡܫܟܢ ܙܒܢܼܐ. ܘܠܐܬܘܼܪ̈ܝܐ ܒܙܼܒܢ ܚܙܩܝܐ ܘܫܒܼܩܘ ܥܘܼܬܪܗܘܿܢ ܒܐܘܿܪܫܠܡ. ܗܿܟܢܐ ܐܦ ܗܿܫܐ ܫܿܒܩ ܐܢܼܐ ܕܢܐܼܬܘܢܼ ܕܒܝܬ ܓܘܿܓ ܘܘܡܿܝܬܝܢ ܥܘܼܬܪܗܘܿܢ ܠܒܢܝܿܢܐ ܠܐܘܿܪܫܠܝܡ.","english":"the time had not yet come. For when the people went up by the command of Cyrus and laid the foundations of the temple, the surrounding peoples were hindering them with envy. From the house of the exile. And they hoped that the time for building the house had not yet come. And that was not the proclamation which the prophets had made to them, and for this reason they delayed from the house of the exile, saying, \"You yourselves sit, and if that time for building your houses is the time for building, also the house of the Lord. Now that your own is finished and this is still in ruins, set your heart, build with your efforts, as if you are being destroyed, and do not come before them. Because of the delay of your negligence, your sowing is great. These are the works that are being destroyed, and the rest of what he says, 'that which has been left behind among you,' for it is evident that even the two hundred of Darius is the completion of seventy years of the captivity. There were men in Media who saw the first return of the house that had gone into captivity and were scattered. The Spirit stands in your house: it strengthens them concerning the house of the exile and says, 'My diligence and my idleness, which the Spirit calls, by it you are strengthened to build the temple.' Again, one time he stirred up the people. Because it was not sufficient in their hands to build, because they had been hindered by the captivity and were poor. He said that just as he had gone down to Egypt and taken their wealth, so the time could find it. And to the Assyrians in the time of Hezekiah, they left their wealth in Jerusalem. So also now, let the people leave, that the house of Gog and Magog may bring their wealth to the house of the exile in Jerusalem.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ܒܦܘܼܩܕܢܐ ܕܟܘܼܪܫ","severity":"info","text":"Cyrus's decree allowing the Jewish return from exile is a historical reference (538 BCE). Bar Salibi uses it to anchor the prophecy's setting.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܼܢ ܒܢܝܿܥܐܥ","severity":"info","text":"The phrase 'from the house of the exile' (ܡܼܢ ܒܢܝܿܥܐܥ) refers to the Jewish community in Babylon. Bar Salibi uses it to distinguish the returnees from those who remained.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܒ̄ ܡܿܥܘܼ ܐܫܼܬܚܪ ܒܟܘܿܢ","severity":"info","text":"The phrase 'that which has been left behind among you' echoes Haggai 2:19 (Peshitta), where the prophet urges the people to consider what remains after neglect.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܬܪ̈ܬܝܢ ܕܕܪܝܘܿܫ","severity":"info","text":"The 'two hundred of Darius' refers to the second year of Darius I (520 BCE), which Bar Salibi connects to the completion of the seventy-year exile, a standard chronological marker in Syriac exegesis.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܒܝܬ ܓܘܿܓ ܘܘܡܿܝܬܝܥ","severity":"info","text":"Gog and Magog are eschatological nations from Ezekiel 38–39. Bar Salibi interprets them here as a source of wealth for the rebuilt temple, blending historical and apocalyptic motifs.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܪܘܼܚܝ ܩܝܿܡܐ ܒܝܢܬܟܘܿܢ","severity":"caution","text":"The phrase 'The Spirit stands in your house' is ambiguous: it may refer to the Holy Spirit or a prophetic spirit. Bar Salibi's interpretation as a strengthening force is one reading among possible Syriac traditions.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Spirit' (ܪܘܼܚܝ) is ambiguous—could be divine or prophetic; the text takes it as a strengthening agency.","The phrase 'from the house of the exile' (ܡܼܢ ܒܢܝܿܥܐܥ) may refer to a specific group or a general location; the commentary treats it as the Babylonian Jewish community."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܕܝܼܠܝ ܗܼܘ ܣܐܡܐ ܗ̄ ܒܿܥܐ ܕܢܚܼܘܐ ܕܠܘ ܟܕ ܛ݀ܠܡ ܠܕܒܝܬ ܓܘܿܓ ܘܫܿܩܠ ܥܘܼܬܪܗܘܿܢ ܐܡܼܪ ܗܿܕܐ. ܕܒܢܝ̈ܢܫܐ ܥܡ ܕܗܒܗܘܿܢ ܘܣܐܡܗܘܿܢ ܕܝܼܠܝ ܐܢܘܿܢ܆ ܘܢܼܗܼܘܐ ܪܒ ܫܘܼܒܚܗ ܗ̄ ܩܕܡܝܐ ܩܿܪܐ ܠܗ݀ܘ ܕܒܢܼܐ ܫܠܝܡܘܿܢ. ܐܚܪܝܐ ܕܝܢ ܠܗܿܢܐ ܕܒܢܼܐ ܙܘܼܪܒܒܝܠ ܡܼܢ ܪܒܘܼܬܐ ܕܐܝܿܠܝܢ ܕܡܣܼܬܥܪ̈ܢ ܒܐܒܕܢܐ ܕܒܝܬ ܓܘܿܓ ܐܘܟܝܼܬ ܣܩܘܼ̈ܬܝܐ. ܘܨܒܼܬܐ ܕܩܿܢܐ ܗܝܠܟܐ ܡܼܢ ܥܘܼܬܪܗܘܿܢ ܘܬܫܼܒ̈ܚܬܐ ܕܡܬܼܩܪ̈ܒܢ ܒܗ ܡܼܢ ܟ݀ܠ ܥܡ̈ܡܝܼܢ. ܡܬܼܚܙܐ ܕܪܒ ܫܘ̄ܒ ܕܗܿܢܐ ܒܝܬܐ ܡܼܢ ܗ݀ܘ ܕܩܕܡ ܫܒܼܝܐ܀ ܫܠܼܠ ܥܠ ܢܿܡܘܿܣܐ ܗ̄ ܡܬܿܪܨ ܠܟܗ̈ܢܐ ܕܒ݀ܣܝܢ ܗܼܘܘ ܥܠ (ܢ݀ܡܘܿܣܐ) ܬܫܡܼܫܬܐ ܘܫܚܝܼܡܐܝܼܬ ܡܬܼܩܪܒܝܼܢ ܗܼܘܘ ܠܡ̈ܐܢܐ ܕܟܿܗܢܘܼܬܐ. ܐܢ ܫ݀ܩܠ ܓܒܪܐ ܗ̄ ܡܼܢ ܟܗ̈ܢܐ. ܒܣܪܐ ܩܕܝܼܫܐ ܕܕܒ̈ܚܼܐ ܒܟܢܼܦܐ ܕܡܪܛܘܼܛܗ ܘܩܿܪܒ ܗ̄ ܘܩܿܪܒܐ ܗܿܝ ܟܢܼܦܐ ܕܣܝܼܡ ܒܗܿ ܒܣܼܪܐ ܩܕ̄\nܠܠܚܡܐ ܘܠܒܘܼܫܠܐ ܗ̄ ܠܨܒܘ̈ܬܐ ܫܚܝܼܡ̈ܬܐ ܕܡܬܼܐܟܠ̈ܢ ܡܼܢ ܟ݀ܠܢܫ܆ ܕܠܡܼܐ ܡܫܼܟܚ ܡܬܼܩܕܫ ܗ̄ ܡܫܟܚܝܼܢ ܡܬܩܕܫܝܼܢ ܗܿܠܝܢ ܫܚ̈ܝܼܡܐ ܡܼܢ ܩܘܼܪܒܐ ܕܠܟܢܼܦܐ ܗ݀ܝ ܕܣܝܼܡ ܒܗܿ ܒܣܼܪܐ ܩܕܝܼܫܐ. ܥܢܼܘ ܟܗ̈ܢܐ ܘܐ݀ܡܪܝܼܢ ܠܐ ܗ̄ ܠܐ ܣܿܦܩܐ ܟܢܦܼܐ ܗܿ ܕܣܝܼܡ ܒܗܿ ܒܣܼܪܐ ܩܕ̄ ܕܠܐܘܼܟܠܐ ܫܚܝܼܡܐ ܬܩܕܫܝ. ܡܫܿܐܠ ܕܬܪܬܝܢ ܙܒ̈ܢܝܼܢ. ܐܢ ܩܿܪܒ ܐܝܿܢܐ ܕܛܡܐܐ ܢܦܫܼܗ ܗ̄ ܐܢ ܩ݀ܪܒ ܐܝܿܢܐ ܕܛܡܼܐܐ ܒܚܕܐ ܡܼܢ ܐܝܿܠܝܢ ܕܛܡ̈ܐܢ ܒܢܿܡܘܿܣܐ ܠܐ ܡܣܼܬܝܒ ܗ݀ܘ ܡܕܡ ܕܡܬܼܩܪܒ ܠܗ. ܥܢܼܘ ܟܗ̈ܢܐ ܘܐܡܿܪܝܼܢ ܡܣܼܬܝܒ. ܒܿܥܐ ܐܓܝܪ ܒܝܕ ܗܿܠܝܢ ܟ݀ܠܗܝܢ ܕܢܐܼܡܪ ܕܐܟܙܼܢܐ ܕܗ݀ܝ ܟܢܼܦܐ ܕܣܝܼܡ ܒܗܿ ܒܣܼܪܐ ܩ̄ܕ ܠܐ ܡܨܝܐ ܕܬܩܼܕܫܝ ܠܕܡܬܼܩܪܒܐ ܠܗܝܢ. ܗ݀ܘ ܕܝܢ ܕܛܡܼܐ ܐܢ ܢܬܼܩܪܒ ܗܿܟܢܐܐܦ ܐܢܬܘܿܢ ܠܟܘܿܢ ܠܡܼܪܢܐ.","english":"that was his own property. He sought to show that it was not by chance that he went to the house of Gog and took their wealth. He said this: \"The treasures, along with their gold and their property which are mine, I have taken.\" And the first of his great glory called to that which sought completion. The last, however, to this which Zerubbabel sought with the multitude of the peoples who were being assisted in the destruction of the house of Gog, that is, the Scythians. And the purpose of the law is this: how, with their wealth and the offerings that are brought in it with all the peoples, it is evident that the great glory of this house is like that before the captivity. The law is established for the priests who were over the service, and in a profane manner they were approaching the altars of the priesthood. If a man took with the priests the holy flesh of the sacrifices in a stone of its kind and offered it, and that offering is the stone in which the holy flesh is placed for the bread and the cooking, for the profane foods that are eaten with all people, so that it might be sanctified. Those profane things can be sanctified by the contact of the stone in which the holy flesh is placed. The priests answered and said, \"No, that stone in which the holy flesh is placed cannot sanctify the profane food.\" He asked twice: \"If one who is impure approaches, does he defile himself? Or if one who is impure approaches one of those who are impure by the law, is that which is offered to him not returned?\" The priests answered and said, \"It is returned.\" He sought therefore by means of all these things which he says, that just as this stone in which the holy flesh is placed cannot sanctify those who approach it, so also the one who is impure, if he approaches, likewise you are for the law.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܝܬ ܓܘܿܓ","severity":"info","text":"The phrase 'house of Gog' (ܒܝܬ ܓܘܿܓ) likely refers to the Scythians, as the text glosses 'that is, the Scythians' (ܐܘܟܝܼܬ ܣܩܘܼ̈ܬܝܐ). This identification aligns with Syriac exegetical traditions linking Gog to northern barbarian peoples.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The commentary discusses the sanctification of profane foods through contact with a stone holding holy flesh, reflecting debates on ritual purity in Syriac Christian liturgy, possibly influenced by Jewish or Zoroastrian purity laws.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from historical narrative about Zerubbabel and the temple to a legal discussion on priestly purity, using a hypothetical case about a stone and holy flesh to illustrate the law's application.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The question-and-answer format between the commentator and priests mirrors rabbinic dialectic, suggesting familiarity with Jewish legal reasoning, though the content is adapted to Christian sacramental concerns.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft's phrase 'the first of his great glory called to that which sought completion' is obscure; the Syriac likely refers to a typological or eschatological fulfillment, but the exact referent is ambiguous.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the first of his great glory' and 'that which sought completion' is unclear; possibly a reference to a messianic figure or the temple's restoration.","The phrase 'you are for the law' at the end is syntactically ambiguous; it may mean 'you are subject to the law' or 'you are the law's representative.'"],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܕܟܕ ܡܬܼܩܪܒܝܼܢ ܐܢܬܘܿܢ ܫܚܝܼܡܐܝܼܬ ܘܕܠܐ ܩܢܼܛܐ ܠܨܒܼ̈ܘܬܐ ܩܕܝܼ̈ܫܬܐ. ܠܘ ܩܕܝܼܫܘܼܬܗܝܢ ܕܗܿܠܝܢ ܠܟܘܿܢ ܡܩܿܕܫܐ ܐܠܐ ܕܝܼܠܟܘܿܢ ܛܡ̈ܐܐ ܠܩܕܝܼܫ̄ܘܼ ܕܗܿܠܝܢ ܡܣܿܝܒܝܼܢ ܘܗ݀ܟܢܐ ܐܝܼܬܘܗܝ ܥܡܐ ܗܿܢܐ ܩܕܡ ܡܪܝܐ܇ ܥܒܿܕ̈ܐ ܕܐܝܼܕ̈ܝܗܘܢ ܗ̄ ܬܫܡܼܫܬܐ ܕܡܿܩܪܒܝܼܢ ܠܝܼ. ܘܡܕܡ ܕܡܩܪܒܝܼܢ ܠܝܼ ܗ̄ ܟ݀ܠ ܟܡܼܐ ܕܠܐ ܐܬܒܼܢܝܼ ܒܝܬܐ ܘܐܬܦܼܪ̈ܫܝ ܐܟܣܕܪ̈ܐ ܠܟܗ̈ܢܐ ܘܫܚܝܼܡܐܝܼܬ ܘܒܠܝܼܠܐܝܼܬ ܕܠܐ ܩܢܼܛܐ ܩܿܪܒܝܼܢ ܠܡ̈ܐܢܐ ܕܟ݀ܗܢܘܼܬܐ ܘܠܬܫܼ̄ܡ ܕܕܒ̈ܚܼܐ ܡܣܝܒܼ ܗܼܘ ܘܛܡܼܐܐ ܩܕܡܝ ܗ݀ܘ ܡܐ ܕܡܬܼܩܪܒ ܡܢܼ̈ܘܿܢ. ܡܟܝܼܠ ܣܝܼܡܘ ܠܒܼܟܘܿܢ ܒܗܝܟܠܗ ܕܡܪܝܐ ܗ̄ ܐܬܥܼܗܕܘ ܠܡ ܕܒܐܝܿܕܐ ܡܓܙܝܘܼܬܐ ܕܦܐܪ̈ܐ ܐܚܝܼܕܝܼܢ ܐܢܬܘܿܢ ܡܼܢ ܩܕܡ ܕܬܫܼܪܘܿܢ ܒܒܢܝܿܢܗ ܕܒܝܬܐ܀ ܡܼܢ ܝܘܡܐ ܗܿܢܐ ܘܠܗܼܠ ܗ̄ ܥܠ ܝܘܡ̈ܬܐ ܕܥܒܼܪܘ ܐܡܼܪܘ ܘܠܘ ܥܠ ܗܿܠܝܢ ܕܒܿܬܪܟܢ܆ ܒܿܪܟ ܐܢܼܐ ܗ̄ ܡܒܿܪܟ ܐܢܼܐ ܠܗܘܿܢ ܘܡܫܿܪܬܚ ܐܢܼܐ ܠܦܐܪ̈ܝܗܘܿܢ܀ ܥܠ ܚܓܝ ܕܬܪ̈ܬܝܢ ܙܒܢ̈ܝܼܢ ܗ̄ ܥܠ ܓܠܝܢܐ ܕܬܪܝܢ ܘܕܩܒܼܠ ܥܠ ܕܒܝܬ ܓܘܿܓ ܐܡܿܪ ܘܠܘ ܥܠ ܕܫܪܟܐ܆ ܒܗ ܒܝܘܡܐ ܗ݀ܘ ܗ̄ ܡܐ ܕܢܦܠܼܘ ܕܒܝܬ ܓܘܿܓ܆ ܐܣܿܒܟ ܙܘܼܪܒܒܝܠ ܗ̄ ܐܣܿܒܟ ܡܼܢ ܡܘܼܟܟܐ ܘܐܩܿܪܒܟ ܠܐܝܼܩܪܐ ܘܠܡܠܟܘܼܬܐ. ܐܝܟ ܚܿܬܡܐ ܗ̄ ܗܿܢܐ ܓܝܪ ܥܠ ܫܘܼܪܐ ܡܿܘܕܥ ܟܬܒܐ ܐܠܗܿܝܐ ܡܛ݀ܠ ܕܒܚܬܡ̈ܐ ܘܛܒ̈ܥܐ ܡܫܪܪܝܼܢܢ ܘܢ݀ܛܪܝܼܢܢ ܠܨܒܼ̈ܘܬܐ ܡܥܠ̈ܝܬܐ ܘܐܡܿܪ ܕܡܿܫܪܪ ܐܢܼܐ ܠܟ ܒܡܠܟܘܼܬܐ ܘܠܐ ܡܬܼܬܙܝܼ݁ ܐܢܬ ܒܡܕܡ ܢܒܝܘܼܬܗ ܕܚܓܝ ܢܒܝܐ܆ ܚܝ ܐܬܢܼܒܝܼ ܒܙܒܢ ܕܪܝܘܿܫ. ܚܓܝ ܥܐܕܐ ܡܬܼܦܫܩ ܘܥܡ ܫܒܝܼܬܐ ܟܕ ܛܿܠܐܼ ܐܙܼܠ ܘܐܬܢܒܼܝ ܒ݀ܬܪ ܦܘܼܢܝܐ ܒܫܢܬ݀ ܬܪܬܝܢ ܕܕܪܝܘܿܫ.","english":"when it is offered in a fitting manner and without violence to the holy altars. It is not because of the sanctity of these things for the altar, but because of your own defilement of the sanctity of these things that they are taken away. And thus it is with this people before the Lord: the works of their hands are the service that they offer to me. And whatever they offer to me, all of it, as long as it is not taken by force from the house and the treasuries are not divided among the priests, and it is offered in a fitting and proper manner without violence to the vessels of the priesthood and to the table of the sacrifices, he who takes and defiles before me when it is offered from the entrails. Now then, set your heart on the temple of the Lord; remember that you are holding the firstfruits in your hand before you begin the building of the house. From this day onward, they spoke concerning the days that have passed, and not concerning those that are to come. He blessed, he blessed you and he multiplied your fruits. Concerning Haggai of the two times, he spoke concerning the revelation of the second and the first, concerning the house of Gog and not concerning the rest. On that same day, when the house of Gog fell, Zerubbabel took, he took with humility and offered for honor and for kingdom. Like a seal, for this is what the divine writing indicates on the wall, because with seals and stamps the sublime altars are confirmed and guarded, and he said: I will confirm you in the kingdom, and you will not be moved in anything by the prophecy of the prophet Haggai. He lived in the time of Darius. Haggai the feast is interpreted, and with the captivity, when he was young, he went and lived after the deliverance in the second year of Darius.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܬܼܩܪܒܝܼܢ","severity":"info","text":"The Syriac verb ܡܬܼܩܪܒܝܼܢ (from ܩܪܒ, 'to offer') is a passive participle, emphasizing the manner of offering as 'fitting' (ܫܚܝܼܡܐܝܼܬ) and without violence, a key liturgical concern in Bar Salibi's commentary.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܒܝܬ ܓܘܿܓ","severity":"info","text":"The 'house of Gog' (ܕܒܝܬ ܓܘܿܓ) likely refers to a specific group or temple associated with Gog, possibly a symbolic or historical enemy, though the exact referent in Bar Salibi's context is unclear.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܒܫܢܬ݀ ܬܪܬܝܢ ܕܕܪܝܘܿܫ","severity":"info","text":"The mention of the 'second year of Darius' (Darius I, 521–486 BCE) aligns with the biblical dating of Haggai's prophecies (Hag 1:1, 2:10), anchoring the commentary in a historical framework.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܠ ܚܓܝ ܕܬܪ̈ܬܝܢ ܙܒܢ̈ܝܼܢ","severity":"info","text":"The phrase 'concerning Haggai of the two times' (ܥܠ ܚܓܝ ܕܬܪ̈ܬܝܢ ܙܒܢ̈ܝܼܢ) signals a structural division in the commentary, contrasting the 'revelation of the second and the first' and focusing on the house of Gog.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܚܓܝ ܥܐܕܐ ܡܬܼܦܫܩ","severity":"info","text":"Bar Salibi interprets the name 'Haggai' as 'feast' (ܥܐܕܐ), a common Syriac etymological gloss (cf. Isho'dad of Merv), linking the prophet's name to the liturgical context of offerings.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܢܼ̈ܘܿܢ","severity":"caution","text":"The term ܡܢܼ̈ܘܿܢ ('entrails') is ambiguous; it may refer to sacrificial entrails or metaphorically to inner parts of the temple ritual. The reading here follows the English draft's 'entrails' but the Syriac could also imply 'innards' of the building.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the house of Gog' is not specified; it may be a symbolic or historical entity.","The phrase 'from the entrails' (ܡܢܼ̈ܘܿܢ) could refer to sacrificial entrails or architectural innards; the reading is uncertain."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܘܥܡܐ ܐܡܿܪܝܼܢ ܕܠܐ ܡܛܝܼ ܙܒܼܢܐ ܕܢܬܒܼܢܐ ܒܝܬܐ ܡܛ݀ܠ ܕܨܒܼܘ ܠܡܼܕܘܕܘ ܠܙܒܢ ܡܣܼܩܬܐ ܘܥܠ ܗܿܕܐ ܒܠܥܼܘ ܒܕ ܐܬܼܟܠܝܼ ܡܛܪܐ ܘܐܪܥ ܠܐ ܝܗܼܒܬ݀ ܦܐܪ̈ܐ. ܘܟܕ ܠܿܥܣܝܼܢ ܗܼܘܘ ܠܐ ܣܿܒܥܝܼܢ ܗܼܘܘ. ܘܫܪܟܐ ܕܡܼܚ̈ܘܬܐ ܕܐܝܬܝܼ\nܥܠܝܗܘܿܢ܀ ܗ݀ܝ ܕܠܐ ܡܛܝܼ ܙܒܢ ܒܢܝܿܢܐ ܐܪܙ ܣܿܦܪ̈ܐ ܕܐܡܿܪܝܼܢ ܗܼܘܘ ܕܠܐ ܡܢܥ ܙܒܢܼܐ ܕܢܐܼܬܐ ܡܫܝܼܚܐ. ܘܟܿܐܐ ܗܼܘܐ ܒܗܘܿܢ ܢܒܝܐ ܘܐܡܿܪ. ܕܙܪܥܝܼܢ ܐܢܬܘܿܢ ܗ̄ ܕܠܐ ܡܬܼܗܢܝܢ ܐܢܬܘܿܢ ܡܼܢ ܡܠܦܢܘܼܬܟܘܿܢ. ܘܠܐ ܥܿܒܕ ܦܐܪ̈ܐ ܒܢܦܼ̈ܫܬܐ܀ ܐܚܪ̈ܢܐ܀ ܪܘܼܚܝ ܩܝܿܡܐ ܒܝܢܬܟܘܿܢ ܗ̄ ܟ݀ܠ ܕܐܫܿܬܘܕܝܿܬ ܓ݀ܡܪ ܐܢܼܐܠܗ ܒܝܕ ܙܘܼܪܒܒܝܠ. ܬܘܼܒ ܚܕܐ ܙܒܢ ܡܙܝܼܥ ܐܢܼܐ ܫܡܿܝܐ. ܐܙܝܼܥ ܠܡ̈ܠܟܐ ܕܒܝܬ ܓܘܿܓ ܘܐܝܬܝܼܘ ܥܘܼܬܪܐ ܠܨܗܝܘܿܢ. ܕܝܼܠܝ ܗܼܘ ܕܗܒܐ ܗ̄ ܕܗܒܐ ܗ݀ܘ ܕܚܼܛܦܘ ܡܼܢ ܨܘܿܪ ܘܡܕܝܼ̈ܢܬܐ ܠܝܼ ܡܿܝܬܝܢ ܠܗ ܡܛ݀ܠ ܕܠܐ ܡܗܝܿܡܢܝܼܢ ܗܼܘܘ ܕܡܬܼܒܢܐ ܒܝܬܐ ܘܡܨܼܛܒܬ ܐܝܟ ܩܕܡܝܐ. ܐܡܼܪ ܐܠܗܐ ܕܕܝܼܠܝ ܗܼܘ ܕܗܒܐ ܘܠܐ ܣܢܝܼܩ ܕܢܐܙܼܦ ܐܝܟ ܒܪ̈ܝܐ. ܐܠܐ ܡܨܿܒܬ ܐܢܼܐ ܐܝܟ ܩܕܡܝܐ. ܘܢܗܼܘܐ ܪܒ ܫܘܼܒܚܗ ܗ̄ ܕܒܝܬܐ ܗܿܢܐ ܐܚܪܝܐ ܗ̄ ܒܗ݀ܝ ܕܐܚܪܝܐ ܚܘܝܼ ܕܬܘܼܒ ܠܐ ܡܬܼܒܢܐ ܗܼܘܐ ܠܗܘܿܢ ܒܝܬܐ ܐܚܪܢܐ ܘܚܘܝܼ ܬܘܼܒ ܕܥ݀ܠܒ ܨܒܼܬܐ ܕܒܝܕ ܙܘܪܒܒܝܠ ܠܗ݀ܘ ܕܥܒܼܕ ܫܠܝܡܘܢܿ. ܢܗܼܘܐ ܫܘܼܒܚܗ ܕܒܝܬܐ ܗ̄ ܢܗܼܘܐ ܚܘܕܬܐ ܕܐܕܡ ܕܒܝܕ ܡܪܢ. ܕܥ݀ܠܡ ܠܬܘܼܩܢܗ ܩܕܡܝܐ ܟܕ ܐܬܬܼܣܝܼܡ ܒܦܪܕܝܣܐ. ܬܡܿܢ ܨܠܡܐ ܒܠܚܘܼܕ ܕܐܠܗܐ ܐܬܩܼܪܝܼ. ܒܝܕ ܕܝܢ ܡܪܢ ܐܠܗ̈ܝܐ ܐܬܩܼܪܝܼܘ ܒܢܝ̈ܢܫܐ.. ܣܩܼܘ ܠܛܘܼܪܐ ܗ̄ ܗܿܐ ܐܘܼܡܢܐ ܕܒܪ̈ܝܬܐ ܫܩܝܼܠ ܨܠܝܼܒܗ ܘܩܿܐܡ ܥܠ ܓܓܘܿܠܬܐ ܘܐܡܿܪ ܕܡܿܢܕܨ݀ܒܐ ܕܢܚܼܐ ܢܦܫܼ̈ ܢܚܕܬܝܼܗܿ ܒܒܢܝܿܢܐ ܕܡܝܬܪ̈ܬܐ܀ ܘܒܝܼܫ̈ܬܐ ܐܪܙ ܟ݀ܠ ܢܦܫܼܐ܀","english":"and the people said that the sacrifice was not acceptable because they intended to delay the sacrifice of the offering, and on account of this they were confounded, so that the rain was withheld and the land did not yield fruit. And when they sowed, they did not reap. And the rest of the plagues that came upon them. This is why the sacrifice was not acceptable in the temple: the scribes said that the sacrifice of the one who would bring the Messiah was not fitting. And the prophet was indignant and said, \"You have sown, but what you have sown is not harvested, nor does it bear fruit in the fields.\" Others: \"A spiritual covenant is in your temple, O all that is confessed, completed by the hand of Zerubbabel.\" Again, one sacrifice moved the heavens; it moved the kings of the house of Gog and brought wealth to the needy. \"The gold is mine,\" he said, \"that gold which they plundered from Tyre and the cities; they bring it to me because they did not believe that the temple would be built and established as before.\" God said, \"The gold is mine, and it is not necessary to bring it like the profane; but it will be established as before. And the glory of this temple will be great, the last one, in that it will show that no other temple will be built for them, and it will also show that the work of Zerubbabel surpasses that of Solomon. The glory of the temple will be the renewal of Adam by the hand of the Lord, which surpassed its former state when it was placed in Paradise. There, only the image of God was called; but by the hand of the divine Lord, they were called in the churches. They went up to the mountain; behold, the sign of creation took its cross and stood on Golgotha and said, \"The sanctuary of the living renews itself in the temple of the virtues.\" And the evil ones revealed every soul.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܥܡܐ ܐܡܿܪܝܼܢ ܕܠܐ ܡܛܝܼ ܙܒܼܢܐ","severity":"info","text":"The people's complaint that the sacrifice was not acceptable echoes Haggai 2:14, where the prophet reports that the offerings were rejected due to impurity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܘܼܪܒܒܝܠ","severity":"info","text":"Zerubbabel, the Persian-appointed governor of Judah, is credited with rebuilding the Second Temple; Bar Salibi here contrasts his work with Solomon's, a common typology in Syriac exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܘܼܚܝ ܩܝܿܡܐ","severity":"info","text":"The phrase 'spiritual covenant' (rūḥā qyāmā) likely refers to the new covenant in Christ, a key concept in Syriac theology distinguishing the Old and New Testaments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܙܝܼܥ ܠܡ̈ܠܟܐ ܕܒܝܬ ܓܘܿܓ","severity":"info","text":"The reference to 'kings of the house of Gog' alludes to Ezekiel 38–39, where Gog of Magog leads an eschatological invasion; Bar Salibi interprets this as a historical event moved by sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܥ݀ܠܒ ܨܒܼܬܐ ܕܒܝܕ ܙܘܪܒܒܝܠ ܠܗ݀ܘ ܕܥܒܼܕ ܫܠܝܡܘܢܿ","severity":"info","text":"Bar Salibi asserts that Zerubbabel's temple surpasses Solomon's, a claim that reflects later Syriac polemics emphasizing the Second Temple's typological link to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܒܝܼܫ̈ܬܐ ܐܪܙ ܟ݀ܠ ܢܦܫܼܐ","severity":"caution","text":"The final clause 'the evil ones revealed every soul' is obscure; the Syriac may be corrupt or elliptical, and the English draft's rendering is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the evil ones' (ܒܝܼܫ̈ܬܐ) in the final clause is unclear; they may be demons or unfaithful persons.","The phrase 'the sign of creation took its cross' (ܐܘܼܡܢܐ ܕܒܪ̈ܝܬܐ ܫܩܝܼܠ ܨܠܝܼܒܗ) is ambiguous: it could refer to Adam or to Christ as the new creation."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܐܗܦܼ̣ ܡܪ̈ܟܒܬܐ ܗ̄ ܪܡܿܙ ܥܠ ܚܪܒܐ ܘܐܒܕܢܐ ܕܒܢ̈ܝ ܓܘܿܓ܀ ܐ݀ܣܒܟ ܙܘܪܒܒܝܠ ܗ̄ ܚܘܝܼ ܕܒܝܕ ܙܘܼܪܒܒܝܠ ܐܬܚܼܪܒ ܓܘܿܓ. ܫܐܼܠ ܠܟܗ̈ܢܐ ܢܡܘܿܣܐ. ܐܢ ܫ݀ܩܠ ܐܢܫ ܒܣܼܪܐ ܗ̄ ܒܡܪܛܘܿܛܐ ܘܓܿܫܦ ܒܡܕܡ ܕܡܬܼܐܟܠ ܐܘܿ ܕܡܫܼܬܬܐ ܕܠܡܐ ܡܬܼܩܕܫ ܗܼܘ ܡܬܼܐܟܠܢܐ ܡܼܢ ܩܕܝܼܫܐ. ܘܦܢܝܼܘ ܟܗ̈ܢܐ ܕܠܐ. ܘܫܐܼܠ ܬܘܼܒ ܕܐܢ ܡܬܼܥܢܐ ܡܕܡ ܡܼܢ ܡܬܐܟܠ̈ܢܐ ܥܡ ܛܡܘܼܬܐ ܡܩܿܘܐ ܒܕܟܝܘܼܬܐ. ܘܦܢܝܼܘ ܕܠܐ ܡܩܿܘܐ ܗ̄ ܐܟܙܼܢܐ ܕܡܕܡ ܡܬܐܼܟܠܢܐ ܐܢ ܓܿܫܦ ܒܒܣܼܪܐ ܩܕܝܼܐ ܠܐ ܡܬܼܩܕܫ. ܘܐܡܼܬܝ ܕܥܡ ܛܡܐܘܼܬܐ ܡܬܼܥܢܐ ܡܣܼܬܝܒ ܗ̣ܿܢܐ ܘܒܢܝ̈ܢܫܐ ܐܡܼܬܝ ܕܓܿܫܦܝܼܢ ܒܡܝܬ̄ܪܘܼ ܠܐ ܫܿܩܠܝܼܢ ܡܢܼܗܿ. ܐܡܼܬܝ ܕܝܢ ܕܓܿܫܦܝܼܢ ܒܒܝܼܫܬܐ ܦܫܝܼܩܐܝܼܬ ܗܿܘܝܢ ܒܝܼܫ̈ܐ. ܐܢ ܫ݀ܩܠ ܓܒܪܐ ܒܣܼܪܐ ܕܩܘܼܕܫܐ ܘܡܩܿܪܒ ܠܠܚܡܐ ܘܠܠܒܘܼܫܐ ܠܐ ܡܿܨܐܼ ܡܩܿܕܫ ܗ݀ܘ ܒܣܼܪܐ ܩܕܝܼܫܐ ܠܗܿܠܝܢ. ܐܢܕܝܢ ܡܕܡ ܕܛܡܼܐ ܡܬܼܩܪܒ ܠܠܚܡܐ ܐܘܿ ܠܠܒܘܫܐ ܒܪ ܫ݀ܥܬܗ ܡܣܿܝܒ ܠܗܘܿܢ. ܐܬܒܩܐ ܕܩܕܝܼܫܘܼܬܐ ܠܐ ܓܫܼܦܬ݀ ܒܨܒܼ̈ܘܬܐ. ܘܛܡܐܘܼܬܐ ܒܪ ܫܥܬܗܿ ܕܓܫܼܦܬ݀. ܗ݀ܟܘܬ ܛܒܿܬܐ ܩܛܝܼܪܐܝܼܬ ܡܬܼܩܢܝܐ ܘܒܝܼܫܬܐ ܕܠܝܼܠܐܝܼܬ ܡܬܼܝܠܦܐ. ܘܗ݀ܟܢܐ ܗܿܘ ܠܡ ܥܡܐ ܗܿܢܐ ܒܟܿܠ ܡܐ ܕܥ݀ܒܕܝܼܢ ܘܒܟܿܠ ܕܣܿܥܪܝܼܢ܀","english":"He hinted at the destruction and ruin of Gog through the chariots. Zorobabel showed that through Zorobabel Gog was destroyed. He asked the priests about the law: if a man takes flesh in a filthy cloth and touches something that is eaten or drunk, is that food sanctified by the holy? The priests answered, No. He asked again, if something is mixed with foods while in a state of impurity, does it remain in purity? They answered, No, because the contact of something edible, if it touches holy flesh, does not sanctify it. And when it is mixed with impurity, that thing is rejected; and when they touch it with a greater degree, they do not take from it. When they touch it with evil, they simply become evil. If a man takes the flesh of the Eucharist and brings it to bread and clothing, he cannot sanctify that holy flesh to them. And if something impure is brought to bread or clothing, it is immediately rejected. It remains that sanctity does not touch by means of intentions, and impurity is immediate upon touching. Thus good is firmly established and evil is easily learned. And thus that people, in everything they do and in everything they perform.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܣܼܪܐ ܕܩܘܼܕܫܐ","severity":"info","text":"The phrase 'flesh of the Eucharist' (Syriac: besrā d-qudšā) is a technical term for the consecrated host, reflecting Syriac liturgical usage.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zorobabel","severity":"info","text":"The reference to Zorobabel destroying Gog alludes to the biblical figure Zerubbabel, leader of the Jewish return from exile, and the eschatological war with Gog (Ezekiel 38–39).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Gog","severity":"info","text":"Gog is a symbolic enemy in Syriac exegesis, often linked to the Seleucid or Roman empires; Bar Salibi here interprets Haggai's chariot imagery as a prophecy of Gog's defeat.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"He asked the priests about the law","severity":"info","text":"This passage shifts from historical narrative to a legal dialogue on purity, mirroring rabbinic and Syriac Christian halakhic forms, likely to illustrate the people's ritual confusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sanctity does not touch by means of intentions","severity":"info","text":"Bar Salibi's insistence that sanctity is not conveyed by intention alone reflects a broader Syriac anti-Pelagian or anti-messalian stance, emphasizing objective ritual purity.","cites":[{"key":"ed:dsc-255","label":"source edition: Literal Commentary on Haggai","url":"https://syriaccorpus.org/255"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܬܒܩܐ ܕܩܕܝܼܫܘܼܬܐ","severity":"caution","text":"The Syriac verb ܐܬܒܩܐ (etbqā) is ambiguous: it may mean 'it remains' (as translated) or 'it is proven'; the sense of permanence is adopted here to contrast with immediate impurity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac verb ܐܬܒܩܐ could be read as 'it remains' or 'it is proven'; the translation takes 'remains' to contrast with immediate impurity.","The identity of 'that people' at the end is unclear—whether the Jews of Haggai's time or a contemporary community."],"confidence":"high","notes":[]}]}