{"slug":"dsc-256","id":"syriac:dsc:dsc-256","title":"Literal Commentary on Zechariah","title_source":"Literal Commentary on Zechariah","author":"Dionysius bar Salibi","genre":"commentary","date":"Mid-12th century","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:27:27Z","cost_usd":0.013902},"source":{"registry_id":"syriac:dsc:dsc-256","work_id":"dsc-256","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/256"},"stats":{"passages":21,"english_words":7034,"coptic_letters":0,"source_letters":16606,"commentary_units":124,"commentary_kinds":8,"derived_notes":3,"ambiguities":43,"work_notes":6,"external_links":4,"timeline":5},"summary":{"work":"dsc-256","abstract":"Dionysius bar Salibi's Literal Commentary on Zechariah is a formal, scholastic Syriac exegesis from the late 12th to early 13th century, composed within the West Syriac tradition. The work follows a literal (or simple) interpretive approach, situating Zechariah's prophecies in the historical context of the returned exiles after the Babylonian captivity. Bar Salibi distinguishes Zechariah's visions from dreams, allegorizes the riders on horses as angels over the wicked, and introduces unusual imagery such as the 'prophets of the shade' and an angel on a red horse, possibly drawing on later apocalyptic traditions. The sole surviving manuscript is a late copy (16th–17th c.) with scribal errors and marginal glosses, and the commentary had limited circulation, rarely cited in later Syriac works. No modern translation or critical edition exists.","historical_context":"Dionysius bar Salibi flourished in the late 12th to early 13th century, likely in the region of the Syriac Orthodox Church (West Syriac tradition). His Literal Commentary on Zechariah was composed in formal Syriac, reflecting the scholastic exegetical style of the period, with frequent citations of earlier authorities. The commentary is part of a series that includes a preceding commentary on Hosea, indicating a systematic project on the Minor Prophets. The sole surviving manuscript is a late copy, possibly from the 16th or 17th century, with scribal errors and marginal glosses, suggesting limited transmission. The work was rarely cited in later Syriac exegetical literature, implying restricted circulation within the West Syriac community. No precise date is given in the manuscript, and the edition lacks a critical apparatus, obscuring textual decisions. The commentary's distinctive imagery, such as the 'prophets of the shade' and the angel on a red horse, may reflect engagement with later apocalyptic or hagiographic traditions, though direct sources are unclear.","significance":"This commentary is a rare witness to West Syriac literal exegesis of the Minor Prophets in the late medieval period, offering insights into interpretive strategies and theological concerns of the Syriac Orthodox tradition. Its unusual imagery and limited circulation highlight the diversity of Syriac biblical interpretation and the need for further study. The work's survival in a single late manuscript underscores the fragility of Syriac literary heritage.","timeline":[{"date":"Late 12th–early 13th c.","event":"Dionysius bar Salibi flourishes and composes the Literal Commentary on Zechariah."},{"date":"16th–17th c.","event":"The sole surviving manuscript is copied, with scribal errors and marginal glosses."},{"date":"6th–7th c.","event":"Earlier Syriac exegetical traditions (e.g., Ephrem, Theodore of Mopsuestia) that bar Salibi may draw upon."},{"date":"6th c. BCE","event":"Zechariah's prophetic activity in the post-exilic period, the historical setting of the commentary."},{"date":"19th–20th c.","event":"Modern scholarship begins to catalog Syriac manuscripts, but this commentary remains unedited and untranslated."}],"relations":[{"work":"Commentary on Hosea (by Dionysius bar Salibi)","relation":"Preceding commentary in the same series, same genre and method.","key":"","label":null,"url":null},{"work":"Syriac exegetical tradition (e.g., Ephrem the Syrian, Theodore of Mopsuestia)","relation":"Bar Salibi cites earlier authorities, continuing the West Syriac interpretive tradition.","key":"","label":null,"url":null},{"work":"Zechariah (biblical book)","relation":"The biblical text being commented upon, with focus on literal and historical sense.","key":"","label":null,"url":null},{"work":"Apocalyptic and hagiographic traditions (e.g., later Syriac legends)","relation":"Possible source for the angel on a red horse and 'prophets of the shade' imagery.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Dionysius bar Salibi","label":"Dionysius bar Salibi","url":"https://en.wikipedia.org/wiki/Dionysius_bar_Salibi","reason":"Biographical context for the author."},{"key":"wikipedia:West Syriac Rite","label":"West Syriac tradition","url":"https://en.wikipedia.org/wiki/West_Syriac_Rite","reason":"Liturgical and theological tradition of the commentary."},{"key":"wikipedia:Book of Zechariah","label":"Book of Zechariah","url":"https://en.wikipedia.org/wiki/Book_of_Zechariah","reason":"Biblical text commented upon."},{"key":"wikipedia:Syriac literature","label":"Syriac literature","url":"https://en.wikipedia.org/wiki/Syriac_literature","reason":"Broader literary context."}],"cautions":["The precise date of composition is unknown; only a late 12th–early 13th century floruit for Dionysius bar Salibi is attested.","The sole surviving manuscript is a late copy (16th–17th c.) with scribal errors and marginal glosses, so the text may not faithfully represent the original.","No critical edition or modern translation exists; the present edition lacks a critical apparatus, making textual decisions opaque.","The commentary's limited circulation and rare citation in later works suggest it may not reflect mainstream West Syriac exegesis.","The unusual imagery (e.g., 'prophets of the shade', angel on a red horse) has uncertain sources and may be unique to this commentary."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00056,"generated":"2026-11-15T03:30:14Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/256"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8734"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/212"}],"checks":{"work":"dsc-256","status":"pass","blocking":[],"warnings":[],"stats":{"passages":21,"translated":21,"commentary_passages":21,"commentary_units":124,"english_words":7034,"source_letters":19358,"commentary_kinds":8},"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 typical of the West Syriac tradition, with frequent citation of earlier authorities.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Dionysius bar Salibi flourished in the late 12th to early 13th century; this commentary likely dates from that period, though no precise year is given in the manuscript.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sole surviving manuscript is a late copy, possibly from the 16th or 17th century, with occasional scribal errors and marginal glosses.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This commentary is rarely cited in later Syriac exegetical works, suggesting limited circulation within the West Syriac tradition.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a critical apparatus; variant readings from other manuscripts are not recorded, so textual decisions are not transparent.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"No modern translation or detailed study of this commentary exists; the present edition is the primary resource for scholars.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily 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: 21 narrative."},{"kind":"caution","severity":"caution","text":"3 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":21},"term_index":[],"citations":{"ed:dsc-256":{"label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}},"segments":[{"i":1,"ref":"p1","source":"ܦܘܼܫܩܐ ܕܙܟܪܝܐ ܢܒܝܐ ܣܘܼܥܪܢܐܝܼܬ\nܬܘܼܒ ܦܘܼܫܩܐ ܕܙܟܪܝܐ ܢܒܝܐ ܣܘܼܥܪܢܐܝܼܬ ܒܿܬܪ ܦܘܼܢܝܐ ܡܬܢܒܼܐ ܐܦ ܙܟܪܝܐ ܐܟܡܐ ܕܚܓܝ\nܒܐܬܪܗܘܿܢ. ܡܛ݀ܠ ܕܠܐ ܦܢܼܐ ܟܿܠܗ ܥܡܐ ܘܐܝܿܠܝܢ ܕܦܢܼܘ ܠܐ ܡܣܿܬܬܝܼܢ ܗܼܘܘ. ܘܙܟܪܝܐ ܐܠܦܼ ܠܥܡܐ. ܕܗܿܢܘ ܦܘܼܢܝܐ ܫܪܝܼܪܐ ܕܐܟܼܪܙܘ ܢܒ̈ܝܐ. ܘܡܚܿܦܛ ܒܢܒܝܘܼܬܐ ܠܐܝܿܠܝܢ ܕܠܐ ܦܢܼܘ ܕܢܗܼܦܟܘܿܢ ܢܐܼܬܘܿܢ ܘܣܓܝ̈ܐܬܐ ܡܼܢ ܐܝܿܠܝܢ ܕܗܼ̈ܘܝ ܐܝܟ ܕܥܬܝܼ̈ܕܢ ܐܡܿܪ ܠܗܝܢ܆ ܨܚܚܐ ܩܕܡܝܐ ܒܝܪܚܐ ܗ̄ ܪܫܼܡ ܠܙܒܢܼܐ ܕܒܗ ܩܒܼܠ ܠܓܠܝܢܐ܇ ܪܓܼܙ ܡܪܝܐ ܗ̄ ܐܒܗܝ̈ܗܘܿܢ. ܠܗܿܢܘܢ ܕܐܫܼܬܒܝܼܘ ܠܒ݀ܒܝܠ ܩ݀ܪܐ. ܪܘܓܙܐ ܠܗ݀ܝ ܕܥܩܼܪ ܘܫܢܝܼ ܐܢܘܿܢ ܡܼܢ ܐܪܥܗܘܿܢ ܒܫܒܼܝܐ. ܐܬܦܼܢܘ ܠܘܿܬܝ ܗ̄ ܘܐܨܿܦ ܕܝܼܠܟܘܢܿ ܚܙܝܿܬ ܒܠܠܝܐ ܗ̄ ܡܫܼܬܥܐ ܓܠܝܢܐ ܕܡܒܿܕܩ ܥܠ ܛܒ̈ܬܐ ܕܗܘ̈ܝܢ ܠܘܿܬ ܥܡܐ. ܓܒܪܐ ܕܪܟܝܼܒ ܗ̄ ܩܒܿܠܬ ܓܠܝܢܐ ܕܒܗ ܐܬܬܼܨܝܼܪ ܩܕܡ ܥܝܢ̈ܝ ܕܐܝܟ ܗܿܠܝܢ. ܒܠܠܝܐ ܐܡܼܪ. ܠܘ ܟܕ ܕܡܝܼܟ. ܚܙܼܬܐ ܓܝܪ ܕܐܝܟ ܗܿܕܐ ܠܘ ܚܠܡܼܐ ܐܝܼܬܝܗܿ ܐܦܿܠܐ ܓܠܝܢܐ ܕܒܪ̈ܓܫܼܐ ܡܬܼܚܘܐ܆ ܥܠ ܣܘܼܣܝܐ ܣܘܼܡܩܐ܀ ܦܝܣ̈ܟܝܐ ܘܚܘܪ̈ܐ ܗ̄ ܪ̈ܟܒܐ ܪܟܝܼܒܝܼܢ ܗܼܘܘ ܥܠ ܟܿܠܗܘܿܢ ܪ̈ܟܫܐ ܐܝܟ ܗ݀ܘ ܕܚܼ؛ܐ ܒܝܢܬ݀ ܐܝܼܠ̈ܢܐ. ܘܐܝܼܬܝܗܘܿܢ ܗܿܠܝܢ ܡܠܐܟ̈ܐ ܗܿܢܘܿܢ ܕܣܝܼܡܝܼܢ ܡܼܢ ܐܠܗܐ ܥܠ ܣܘܼܥܪ̈ܢܐ ܕܒܢܝ̈ܢܫܐ ܒܝܕ ܣܘܡܼܩܘܼܬܐ ܡܫܿܘܕܥ ܥܠ ܪܘܓܙܐ ܘܕܡܐ ܕܥܠ ܥܡܡܼ̈ܐ. ܒܚܘܪܘܼܬܐ ܕܝܢ ܥܠ ܡܦܪ̄ܓܘܼ ܕܦܘܼܢܝܐ. ܥܠ ܡܦܼܬܟܘܼܬܐ. ܕܡܕܒܪܢܘܼܬܐ ܕܨܝܕ ܬܪ̈ܝܗܘܿܢ ܓܒ̈ܐ. ܒܝܕ ܪ̈ܟܫܐ ܪܡܿܙ ܥܠ ܩܠܝܼܠܘܼܬܗܘܿܢ ܘܕܦܫܝܼܩܐܝܼܬ ܡܫܡܿܠܝܢ ܟ݀ܠ ܡܐ ܕܡܬܼܦܩܕܝܼܢ ܗܼܢܘܿܢ ܪ̈ܘܼܚܢܐ܀","english":"Literal Commentary on Zechariah — Dionysius bar Salibi\n\nAgain, a literal commentary on Zechariah the prophet. After the commentary on Hosea, Zechariah also follows, as much as he prophesied in their land. For not all the people had returned, and those who had returned were not steadfast. And Zechariah taught the people that that return which the prophets had proclaimed was true, and he urged those who had not returned, by prophecy, to turn back to their law and to the many things with those who were, as he was about to say to them: \"The first vision in the month of Shebat marked the time in which he received the revelation. The Lord's wrath against their fathers, against those who had been taken captive to Babylon, he called 'wrath' against her whom he uprooted and destroyed their cities together with their land by captivity. They returned to me, and he added, 'Your own I saw at night,' a manifest vision that examines the good things that were with the people. A man who was riding—I received a revelation in which it was formed before my eyes that it was like these. At night he said, not while he slept. For a vision like this is not a dream, nor is it a revelation that appears through the senses. Upon a red horse. Dappled and white horses were riding upon all the steeds, like that which lived among the trees. And these are the angels who are appointed with God over the deeds of the wicked, by means of red things indicating wrath and blood over the nations. By the white things, however, over the completion of the return, over the repentance, over the governance of both sides. By the steeds he signified their swiftness and that they easily fulfill all that is commanded of them, the spirits.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܘܼܫܩܐ ܕܙܟܪܝܐ ܢܒܝܐ ܣܘܼܥܪܢܐܝܼܬ","severity":"info","text":"The opening phrase identifies this as a literal (or simple) commentary on Zechariah, following the same genre as the preceding commentary on Hosea.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܐܬܪܗܘܿܢ","severity":"info","text":"Bar Salibi notes that Zechariah prophesied in the land of the returned exiles, a historical setting after the Babylonian captivity, which frames the prophet's exhortation to return to the law.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܘܼܡܩܘܼܬܐ","severity":"info","text":"The term 'red things' (ܣܘܼܡܩܘܼܬܐ) is interpreted symbolically as indicating wrath and blood over the nations, a key exegetical move in the commentary.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܘܪܘܼܬܐ","severity":"info","text":"The term 'white things' (ܚܘܪܘܼܬܐ) is interpreted as signifying the completion of the return, repentance, and governance of both sides, contrasting with the red.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܙܼܬܐ ܕܐܝܟ ܗܿܕܐ ܠܘ ܚܠܡܼܐ","severity":"info","text":"The commentary distinguishes Zechariah's vision from a dream, echoing the biblical text's own emphasis on the visionary nature of the prophecy (cf. Zech 1:8).","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܠܐܟ̈ܐ","severity":"info","text":"Bar Salibi identifies the riders on the horses as angels appointed by God over the deeds of the wicked, a common interpretive move in Syriac exegesis to allegorize the vision.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some uncertain readings, e.g., the phrase 'ܒܝܢܬ݀ ܐܝܼܠ̈ܢܐ' (among the trees) may be a scribal error or a rare idiom; the translation 'like that which lived among the trees' is tentative."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܐܝܼܠ̈ܢܐ ܕܡܛܠܠܝܼܢ ܡܒܿܕܩܝܼܢ ܥܠ ܣܬܪܐ ܘܓܢܢܘܼܬܐ ܕܒܗܿ ܡܓܢ ܘܡܛ݀ܠ ܐܠܗܐ ܥܠ ܥܡܗ܆ ܝܘܢܝܐ ܚܠܦ ܐܝܼܠ̈ܢܐ ܛܘܼܪ̈ܐ ܐܡܿܪ. ܥܢܼܐ ܡܠܐܟܐ ܕܡܡܿܠܠ ܗ̄ ܗ݀ܘ ܕܪܟܝܼܒ ܣܘܼܡܩܐ. ܕܡܡܿܠܠ ܒܝ ܐܡܼܪ ܡܛ݀ܠ ܕܠܘ ܠܒܪ ܡܢܼܗ ܫܿܡܥ ܗܼܘܐ ܒܪܬ݀ ܩܿܠܐ ܕܡܙܿܥܩ ܐܠܐ ܒܓܠܝܢܐ ܠܓܘ ܡܢܼ̈ ܡܬܼܪܫܡܐ ܗܘܼܬ݀ ܐܘܟܝܼܬ ܒܪܥܝܿܢܗ܀ ܥܕܐܡܼܬܝ ܠܐ ܡܪܿܚܡ ܗ̄ ܫܒܥܝܼܢ ܫܢ̈ܝܼܢ ܗ̄ ܗܿܢܐ ܡܠܐܟܐ ܕܩ݀ܐܡ ܗܼܘܐ ܒܝܢܬ݀ ܐܝܼܠ̈ܢܐ ܐܝܼܬܘܗܝ ܗܼܘܐ ܗ݀ܘ ܕܒܛܝܼܠ ܠܗ ܥܠ ܥܡܐ. ܘܟܕ ܫܡܼܥ ܡܼܢ ܚܒܼܪ̈ܘܗܝ ܕܟܿܠܗܘܿܢ ܥܡܼܡ̈ܐ ܒܫܠܝܐ ܝܬܝܼܒܝܼܢ ܘܥܡܗ ܫܓܝܼܫ. ܚܫܼ ܘܟܐܒ ܠܗ ܘܥܠܗ݀ܝ ܫܪܝܼ ܒ݀ܥܐ ܡܛܿܠܬܗܘܿܢ ܘܡܬܼܟܫܦ. ܐܟܼܪܙ ܘܐܡܼܪ ܗ̄ ܐܬܼܐܟܼܠ ܡܠܐܟܐ ܥܠ ܦܬܓܼܡ̈ܐ ܫܦܝܼܪ̈ܐ. ܕܦܢܝܼ ܠܗ ܐܠܗܐ ܚܠܦ ܒܥܘܿܬܗ ܘܦܩܼܕܗ ܠܢܒܝܐ ܕܢܟܼܪܙ ܠܥܡܐ܀ ܛܢܿܬ ܠܡ ܒܐܘܿܪܫܠܡ ܗ̄ ܡܛ݀ܠܬܗܿ ܘܚܠܦܼܝܗܿ ܛ݀ܐܢ ܐܢܼܐ ܘܬܒܿܥ ܐܢܼܐ ܠܐܝܿܠܝܢ ܕܚܘܝܼܘ ܠܘܿܬܗܿ ܚܪܡܘܼܬܐ. ܡܛ݀ܠ ܕܝܬܝܼܪ ܡܼܢ ܪܘܓܙܐ ܕܝܼܠܝ ܡܬܼܡܚܘܼܗܝ ܗܢܼܘܿܢ ܠܡܣܼܡ ܒܪܝܼܫܐ܀ ܐܬܦܢܝܿܬ ܥܠ ܐܘܿܪܫܠܡ ܗ̄ ܒܪ̈ܚܼܡܐ ܠܡ ܡܟܝܼܠ ܝ݀ܨܦ ܐܢܼܐ ܕܐܘܿܪܫܠܡ ܐܝ̣ܿܢܐ ܕܬܬܟܼܗܢܝ܀ ܘܫܘܝܿܬܐ ܬܬܡܼܬܚܝ\nܘܬܫܼܬܪܬܚܝ ܠܟܿܠ ܦܢܝ̈ܢ ܡܼܢ ܥܠܼܬ݀ ܣܓܝܐܘܼܬܐ ܕܐܝܿܠܝܢ ܕܡܬܼܟܢܫܝܼܢ ܠܗܿ ܫܘܝܬܐ ܐܝܼܬܝܗܿ ܚܒܠܐ ܕܡܬܼܡܬܚ ܥܠ ܒܢܝܿܢܐ. ܘܐܕܟܪ []ܫܘܝܬܐ ܡܼܢ ܗ݀ܘ ܕܒܫܘܝܿܬܐ ܡܫܿܪܬܚܝܼܢܢ ܡܿܪܘܚܝܼܢܢ ܕܘܼܟ̈ܝܬܐ܀ ܐܪܝܼܡܿܬ ܠܡ ܥܝܢ̈ܝ ܗ̄ ܐܝܟ ܕܠܫܘܼܪܪܐ ܕܗܿܠܝܢ. ܡܫܼܬܥ ܓܠܝܢܐ ܐܚܪܢܐ. ܘܗܿܐ ܐܪܒܥ ܩܪ̈ܢܢ ܗ̄ ܐܪܒܥ ܡܠܟܘ̈ܬܐ. ܐܬܘܼܪ̈ܝܐ ܘܒܒܠ̈ܝܐ ܘܡܕ̈ܝܐ ܘܦܪ̈ܣܝܐ. ܐܢܫ̈ܝܼܢ ܐܡܿܪܝܼܢ ܕܠܘ ܥܠ ܗܿܠܝܢ ܪܡܿܙ ܡܛ݀ܠ ܕܗܿܠܝܢ ܡܼܢ ܟܕܘܼ ܚܕܐ ܠܚܕܐ ܥܒܼܪ̈ܝ ܗܼܘ̈ܝ ܘܒܛܼܠ̈ܝ.","english":"prophets of the shade who examine the secret and the hidden things in which God walks and shelters his people. For the Jews, instead of the prophets, the mountains spoke. It was fitting that the angel who was speaking—that one who was riding a red horse—should speak through me, he said, because not outside his mouth was the voice of the one crying heard, but openly within his mouth it was being inscribed, as it were, in his mind. Until when would he not have mercy? Seventy weeks of years—this angel who was standing among the prophets was the one who had been zealous for the people. And when he heard, along with his companions, that all the peoples were sitting in peace while his people were troubled, he felt pain and grief, and over them he began to seek and plead on their behalf. He proclaimed and said, \"The angel will come upon good words,\" for God answered him on behalf of his request and commanded the prophet to proclaim to the people. You erred in Jerusalem, he said, on account of her and for her sake; you went astray and sought after those who showed you hostility. For more than my own anger, they were worthy of being put at the head. You were answered concerning Jerusalem, he said, with mercy. Now, then, does Jerusalem know where she will be hidden? And a net will be spread and cast over all the righteous with many causes of those who are troubled for her; the net is a destruction that is cast over the house. And he mentioned a net like that which in a net spreads out and broadens places. You lifted up your eyes, he said, as if to the truth of these things. Another revelation is revealed. And behold, four horns—that is, four kingdoms: the Assyrians, the Babylonians, the Medes, and the Persians. The Hebrews said that it does not refer to these, because these, when one had passed into another, were passing and ceasing.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܝܼܠ̈ܢܐ ܕܡܛܠܠܝܼܢ","severity":"info","text":"The phrase 'prophets of the shade' (or 'shading prophets') is unusual; it may denote prophets who provide shelter or concealment, possibly a reference to the protective role of prophecy.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܘܼܡܩܐ","severity":"info","text":"The angel riding a red horse is a distinctive image not found in the biblical text of Zechariah; it may reflect later apocalyptic or hagiographic traditions.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܒܥܝܼܢ ܫܢ̈ܝܼܥ","severity":"info","text":"The 'seventy weeks of years' echoes Zechariah 1:12 and the angelic interpretation of the seventy-year exile, a key theme in the commentary.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܪܒܥ ܩܪ̈ܢܢ","severity":"info","text":"The four horns are interpreted as four kingdoms (Assyrians, Babylonians, Medes, Persians), a structural element that organizes the vision into a historical sequence.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܢܫ̈ܝܼܥ","severity":"info","text":"The comment that 'the Hebrews said it does not refer to these' indicates awareness of Jewish exegetical traditions, possibly from rabbinic sources or earlier Syriac transmission.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܕܟܪ []","severity":"caution","text":"A lacuna appears after 'he mentioned' (ܐܕܟܪ), leaving the object of the verb uncertain; the English draft supplies 'a net' but the Syriac text is incomplete.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophets of the shade' is unclear; it may be a technical term for a specific group or a metaphorical expression.","The lacuna after ܐܕܟܪ leaves the referent of the mention ambiguous; the English draft supplies 'a net' but the Syriac does not confirm this."],"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":3,"ref":"p3","source":"ܘܒܗ݀ܝ ܕܐܪܒܥ ܠܘ ܥܠ ܡܢܝܿܢܐ ܚܬܝܼܬܐ ܡܥܩܿܒ ܐܠܐ ܡܛ݀ܠ ܕܠܐܪܒܥ ܦܢܝ̈ܢ ܐܬܒܼܕܪ ܥܡܐ ܠܦܘܼܬ ܐܘܼܚܕܢܐ ܕܗܿܠܝܢ ܕܫܒܼܐܘܘܗܝ ܐܡܿܪ ܗܿܠܝܢ܆ ܕܡܼ ܟ݀ܠ ܐܬܪ ܘܦܢܝ̈ܢ ܬܘܼܒ ܗ݀ܦܟܝܼܢ ܠܐܪܥܗܘܿܢ ܐ݀ܦܢ ܓܝܪ ܐܬܘܼܪ̈ܝܐ ܘܒܒܠ̈ܝܐ ܫܒܼܘ ܐܢܘܿܢ ܐܠܐ ܠܐܪܒܥ ܦܢܝ̈ܢ ܐܬܒܼܕܪܘ. ܐܪܒܥܐ ܢܓܪ̈ܐ ܩܿܪܐ ܠܡ̈ܠܐܟܐ ܕܒܐܪ̈ܒܥܦܢ̈ܝܢ ܡܫܠܛܝܼܢ ܡܼܢ ܐܠܗܐ ܘܢܓܪܐ ܩܼܪܐ ܐܢܘܿܢ ܠܦܘܼܬ ܐܣܟܼ̈ܡܐ ܕܒܗܘܿܢ ܐܬܚܼܙܝܼܘ ܘܐܬܼܘ ܗܿܠܝܢ ܕܢܙܝܼܥܘܢܼ ܗ̄ ܠܩܪ̈ܢܝܬܐ ܕܒܕܪ̈ܝ ܠܝܼܗܘܼܕܐ. ܕܢܐܼܡܪ ܕܢܟܼܟܘܢܼ ܠܥܡܼ̈ܡܐ ܕܫܥܼܒܕܘ ܠܥܡܐ ܘܢܘܬܼܒܘܿܢ ܐܢܘܿܢ ܒܒܗܼܬܬܐ ܒܕܡܘܼܬ ܐܝܿܢܐ ܕܡܪܟܢ ܪܝܼܫܗ ܒܒܗܼܬܬܐ ܘܐ݀ܦܠܐ ܕܢܡܠܼܠ ܡܫܼ̣ܚ: ܨ܆ ܕܒ̄ ܘܢܦܼܩ ܡܠܐܟܐ ܕܡܡܿܠܠ ܒܝܼ ܗ̄ ܟܕ ܚܿܕܐ ܘܪܘܙ ܕܐܫܼܬܡܥܬ݀ ܒܥܘܿܬܗ ܕܩܪܒ ܥܠ ܐܘܿܪܫܠܝܡ܀ ܘܡܠܐܟܐ ܐܚܪܢܐ ܐܬܼܐ ܗ̄ ܘܦܩܼܕܗ ܕܢܪܗܛ ܘܢܐܼܡܪ ܠܥܠܝܡܐ ܗ݀ܘ ܕܐܚܝܼܕ ܫܘܝܬܐ ܕܢܒܬܐ ܘܢܪܘܚ ܠܗܿ ܠܐܘܿܪܫܠܡ ܡܫܘܼܚܿܬܐ ܐܟܡܿܢ ܕܥܡܐ ܣܿܓܝܐܐ ܥܬܝܼܕ ܠܡܦܼܢܐ ܠܗܿ. ܥܠܝܡܐ ܩܼܪܝܗܝ ܠܦܘܼܬ ܐܣܟܡܐ ܕܒܗ ܐܬܚܼܙܝܼ. ܕܢܒܼܕܩ ܕܣܿܦܩ ܗܼܘ ܒܚܝܠܐ ܠܡܫܼܡܠܝܘܼ ܗܿܠܝܢ ܕܐܬܦܼܩܕ ܢܒܝܐ ܡܼܢ ܕܐܬܠܼܒܒ ܒܝܕ ܗܿܠܝܢ ܕܐܬܚܼܙܝܼܘ ܠܗ ܫܪܝܼ ܕܢܠܒܼܒ ܠܗܿܢܘܿܢ ܕܠܐ ܦܢܼܘ ܕܢܦܼܢܘܢܿ ܠܐܪܥܗܘܿܢ ܐܟܡܿܢ ܕܗܿܢܘ ܦܘܼܢܝܐ ܕܐܟܼܪܙܘ ܢܒ̈ܝܐ ܘܟܕ ܡܚܿܦܛ ܐܡܿܪ܀ ܐܘܿ ܨܗܝܘܿܢ ܐܫܼܬܘܙܒܝ ܗ̄ ܫܪܝܼܬܝ ܠܡ ܡܼܢ ܫܘܼܥܒܕܝ ܐܘܿ ܨܗܝܘܿܢ ܐܘܿ ܐܫܼܬܘܙܒܝ ܠܐܘܿܪܫܠܡ ܐܢܬܝ ܕܐܝܼܬܝܟܝ ܥ݀ܡܘܪܬܐ ܘܐܟܣܢܝܬܐ ܒܝܬ ܒܒܠ̈ܝܐ. ܫܕܪܢܝ ܡܪܝܐ ܗ̄ ܫܕܪܢܝ ܠܡ ܡܪܐ ܕܐܒܿܕܩ ܠܟܘܿܢ ܕܐܝܼܩܪܐ ܟ݀ܠܗ ܕܥܡܼ̈ܡܐ ܕܐܥܼܘܠܘ ܒܟܘܢܿ ܡܬܼܒܙܙ ܘܗܿܘܐ ܕܝܼܠܟܘܢܿ.","english":"and because of this, the four did not go upon the chariot of the hidden mystery, but because the four winds were scattered, the people went according to the vision of those who saw them, saying, \"When all the land and the winds turned again to their earth, for even the Assyrians and Babylonians saw the sign, but they were scattered to the four winds.\" He calls the four winds \"angels\" who are appointed over the four winds from God, and he calls the sign \"according to the forms in which they appeared and came, those who were disturbed to the cities of the days of Judah.\" For he says that they were like the peoples who enslaved the people and set up the sign in shame, in the manner of a chariot whose head is bowed in shame, and not that he spoke of the Messiah. [Section 80] And the angel who was speaking in me went out when a single rumor was heard in the city that war was approaching Jerusalem. And another angel came and commanded him to run, and he said to the young man who held the measure of the rod and went to Jerusalem, a measure as great as the multitude of people who were about to go to her. He called the young man according to the form in which he appeared. It was fitting that he was sufficient in power to complete those things that the prophet was commanded when he was encouraged by those things that appeared to him; he began to encourage them that they should not fear to go to their land, as that proclamation which the prophets proclaimed, and while hastening, he said, \"O Zion, be saved, my beginning is from you with my enslavement; O Zion, or be saved, Jerusalem, the sign that you are a dwelling and a hiding place among the Babylonians. Send me, Lord, send me to you, Lord, that I may show you that all the honor of the peoples who entered into you is scattered and becomes yours.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܪܒܥ ܦܢܝ̈ܢ","severity":"info","text":"The phrase 'four winds' is used both literally and symbolically, referring to the scattering of peoples and the angelic powers over the cardinal directions.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zechariah 6:5","severity":"info","text":"The mention of the four chariots and the scattering to the four winds echoes Zechariah 6:5, where the prophet sees four chariots coming from between two mountains.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Assyrians and Babylonians","severity":"info","text":"The reference to Assyrians and Babylonians situates the commentary in the context of the exilic period, when these empires dominated Judah and scattered the people.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Section 80","severity":"info","text":"The passage is divided by a section marker (ܨ) indicating a new interpretive unit, likely corresponding to a division in the source commentary.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"not that he spoke of the Messiah","severity":"caution","text":"The author explicitly denies a messianic interpretation of the chariot vision, which contrasts with some Christian exegetical traditions that see Christ in Zechariah's visions.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"young man holding the measure of the rod","severity":"info","text":"The figure of a young man with a measuring rod parallels the angelic messenger in Zechariah 2:1-2, who measures Jerusalem for rebuilding.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'young man' (ܥܠܝܡܐ) is ambiguous: it may refer to an angelic figure or a human prophet; the commentary interprets it as an angel based on the form in which he appeared.","The phrase 'measure of the rod' (ܫܘܝܬܐ ܕܢܒܬܐ) is unclear; it may refer to a measuring rod for rebuilding or a symbolic rod of authority."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܡ ܕܐܬܡܢܼܥܬܘܢܿ ܠܐܪܥܟܘܢ݂ܿ ܐܡܿܪ ܕܝܢ ܥܠ ܥܡ̈ܡܼܐ ܕܒܚܕܪ̈ܝܗܘܿܢ ܨ̄܆ ܕܓ̄ ܘܚܘܝܢܝ ܠܝܫܘܿܥ ܟܗܢܐ ܪܒܐ ܗ̄ ܡܫܼܬܥ ܥܠ ܓܠܝܢܐ ܕܟܗܢܘܼܬܐ ܘܡܠܟܘܼܬܐ ܘܡܛ݀ܠܕܗܼܢܝܢ ܐܝܼܬܝܗܝܢ ܪ̈ܝܼܫܝܬܐ ܠܘܿܬ ܣܘܼܢܩܢܐ ܕܓܘܐ ܥܠܗ݀ܝ ܙ݀ܕܩ ܕܢܬܼܦ̈ܢܝܢ ܠܗܘܿܢ ܥܡ ܐܚܪ̈ܢܝܬܐ ܘܡܒܿܕܩ ܩܕܡܐܝܼܬ ܥܠ ܟܗܢܘܼܬܐ ܕܡܥܠܼܝܐ ܡܼܢ ܡܠܟܘܼܬܐ. ܪܒܐ ܕܝܢ ܩܼܪܝܗܝ ܐܟܡܿܢ ܕܡܼܢ ܐܗܪܘܿܢ ܡܼܬܝܒܠ܆ ܟܕ ܩܿܐܡ ܗܼܘܐ ܩܕܡ ܡܠܐܟܐ ܗ݀ܘ ܕܠܢܛܘܼܪܘܼܬܗ ܦܩܝܼܕ ܗܼܘܐ ܡܼܢ ܐܠܗܐ ܐܝܟ ܕܐܦ ܠܟܿܠ ܚܕ ܡܼܢܢ ܐܝܼܬ ܡܠܐܟܐ ܕܢܩܝܼܦ ܠܗ ܐܝܟ\nܕܠܢܘܼܛܪܗ ܕܩܿܐܡ ܡܼܢ ܝܡܝܼܢܗ ܗ̄ ܡܛ݀ܠ ܕܗܿܢܘ ܥܒܿܕܐ ܕܣܿܛܢܐ ܡܼܢ ܫܘܼܪܝܐ ܕܢܥܘܟ ܠܫܦܝܼܪ̈ܬܐ. ܣܿܛܢܐ ܢܓܥܘܿܪ ܒܟ ܡܪܝܐ ܗ̄ ܟܿܠܐܼܐܢܬ ܘܡܬܼܚܡ ܐܢܬ ܡܢܼܗ ܠܪܘܼܚܩܐ ܣܿܓܝܐܐ. ܗܿܕܐ ܗܿܝ ܗ݀ܝ ܓܢܓܥܘܿܪ ܒܟ ܡܪܝܐ܀ ܗܿܢܘ ܐܘܕܐ ܗ̄ ܐܘܼܕܐ ܕܠܫܒܥܝܼܢ ܫܢ̈ܝܼܢ ܐܬܦܼܨܝܼ ܡܼܢ ܓܘܙܠܬܗܿ ܕܒܿܒܝܠ ܕܩܪܝܼܒ ܗܼܘܐ ܕܢܘܦܐ ܘܢܬܼܚܪܟ ܒܥܩܬܗ ܕܫܒܼܝܐ ܐܝܟܐܘܼܕܐ ܘܐܬܚܼܛܦ ܡܼܢ ܢܘܼܪܐ ܒܕܡܘܼܬ ܐܘܼܕܐ. ܢܚ̈ܬܐ ܨ̈ܐܐ ܡܫܿܘܕܥܝܼܢ ܠܐܒܼܠܐ ܘܛܡܐܘܼܬܐ ܕܒܗܿ ܡܬܼܗܦܟ ܗܼܘܐ ܒܫܒܼܝܐ ܟܕ ܓܠܝܼܙ ܡܼܢ ܬܫܼܡܝܬܐ ܘܦ݀ܠܚ ܥܒܕܘܼܬܐ. ܐܢܬ ܬܕܘܼܢܝܗܝ ܠܒܝܬܝ ܗ̄ ܬܫܬܼܠܛ ܒܒܝܬܝ ܘܬܛܪ ܕܪ̈ܘܗܝ ܟ݀ܠܗܝܢ ܘܡܼܢ ܚܕܐܕܪܬܐ ܥܠ ܟ݀ܠܗܝܢ ܪܡܿܙ. ܘܐܬܿܠ ܠܟ ܕܡܗܠܟܝܼܢ ܗ̄ ܒܢ̈ܝܐ ܕܐܚܝܼܕܝܼܢ ܘܡܝܒܠܝܼܢ ܟܗܢܘܼܬܐ ܡܼܢ ܒܿܬܪܟ. ܒܝܢܬ݀ ܗܿܠܝܢ ܗ̄ ܒܝܢܬ ܥܡܐ ܗܿܢܐ ܕܩܿܐܡ ܘܡܥܼܬܪ ܒܟܿܠܗ ܙܒܢܼܐ ܕܥ݀ܠܡܐ. ܫܡܼܥ ܝܫܘܿܥ ܗ̄ ܨ݀ܒܐ ܕܢܐܼܡܪ ܗܿܫܐ ܥܠ ܡܠܟܘܼܬܐ܆ ܐܢܬ ܘܚܒܼܪ̈ܝܟ ܗ̄ ܚܒܪ̈ܘܗܝ ܩܿܪܐ ܠܟܗ̈ܢܐ ܕܠܗ ܡܫܥܒܕܝܢ ܗܼܘܘ ܘܥܡܗ ܡܫܡܫܝܖܼܢ.","english":"and because this was taken away from your land, he said concerning the nations that were around them, that he showed to Joshua the high priest the mystery of the priesthood and the kingdom, and that their heads were the first to go up to the ascent of the interior concerning them, it was fitting that they be added to him with the others, and he first examines the priesthood of the high priest with the kingdom. The great one called him as when Aaron was brought, when he stood before the angel who was appointed over his mountain by God, as also for each one there is an angel who is attached to him as over his mountain that stands at his right hand, because that servant of Satan from the beginning of your work for the beautiful ones. Satan will roar at you, O Lord, he is hindered and you are separated from him to a great distance. This is the roar at you, O Lord. That oven is the oven that was broken into seventy pieces with its brick from Babylon that was near the wall and was delayed in the captivity of the Jews like an oven and was snatched from the fire in the form of an oven. The signs of mourning and impurity in which it was turned in captivity, while it was hidden from the service and performed servitude. You will acknowledge him to my house, you will rule in my house and guard all its doors, and with one command over all of them, and I will give you those who walk in the ways that are held and bring the priesthood after you. In these houses are the houses of this people that stand and grow rich all the time of the world. Joshua heard, he wanted to say now concerning the kingdom, you and your companions, he called his companions the priests who were subject to him and served with him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܠܐܟܐ","severity":"info","text":"The Syriac term ܡܠܐܟܐ (malʾakē) is rendered 'angel' here, consistent with the commentary's angelological framework.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܘܕܐ","severity":"info","text":"The 'oven' (ܐܘܕܐ) broken into seventy pieces with its brick from Babylon likely alludes to the destruction of the Jerusalem temple or a related event in Jewish captivity.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܫܘܿܥ ܟܗܢܐ ܪܒܐ","severity":"info","text":"Joshua the high priest (ܝܫܘܿܥ ܟܗܢܐ ܪܒܐ) is a figure from Zechariah 3, where he appears in a vision before the angel of the Lord.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܛ݀ܠ ܕܗܿܢܘ ܥܒܿܕܐ ܕܣܿܛܢܐ","severity":"info","text":"The passage shifts from angelic hierarchy to a polemic against Satan, marking a thematic transition within the commentary.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܣܿܛܢܐ ܢܓܥܘܿܪ ܒܟ ܡܪܝܐ","severity":"caution","text":"The phrase 'Satan will roar at you, O Lord' is ambiguous; it may be a direct address to God or a rhetorical device, and the Syriac text shows possible scribal corruption.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܝܢܬ ܥܡܐ","severity":"info","text":"The 'houses of this people' (ܒܝܢܬ ܥܡܐ) may reflect Dionysius bar Salibi's ecclesiological interpretation, linking the temple to the Christian community.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the great one' (ܪܒܐ) is unclear; possibly referring to Joshua or another figure.","The phrase 'Satan will roar at you, O Lord' may be a textual corruption or a deliberate rhetorical shift."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܠܥܒܕܝ ܕܢܚܐ ܗ̄ ܠܙܘܼܪܒܒܝܠ ܘܐ݀ܦܢ ܡܼܢ ܟܕܘܼ ܐܬܝܼ ܗܼܘܐ ܐܠܐ ܗܿܫܐ ܓܿܠܐ ܠܗ ܘܡܚܿܕܐ ܠܗ ܗܕܝܼܪܐ ܐܝܟ ܕܢܚܗ ܕܫܡܼܫܐ ܒܝܕ ܐܒܕܢܐ ܕܒܝܬ ܓܘܿܓ. ܩܼܪܝܗܝ ܟܐܦܐ ܕܢܒܼܕܩ ܥܠ ܫܪܝܼܪܘܼܬ ܡܠܟܘܼܬܗ. ܘܣܡܗ ܩܕܡ ܟܗܢܐ ܕܟܕ ܣܡܝܼܟ ܥܠܘܗܝ ܒܝܕ ܨܠ̈ܘܬܗ ܢܙܟܐ ܒܩܪ̈ܒܐ. ܘܥܠ ܟܐܦܐ ܚܕܐ ܫܒܥ ܗ̄ ܡܠܦ ܒܗܿܕܐ ܕܙ݀ܕܩ ܠܟ݀ܗܢܐ ܕܢܬܼܐܒܠ ܥܠܘܗܝ. ܩܢܼܐ ܐܢܼܐ ܠܡ ܒܛܝܼܠܘܼܬܐ ܫܦܝܼܥܬܐ ܒܕܡܘܼܬ ܥܝ̈ܢܐ ܡܼܢ ܠܘܿܬܟ ܟܕ ܚܿܐܪ ܐܢܼܐ ܒܗ ܘܡܢܿܛܪ ܐܢܼܐ. ܐܚܪ̈ܢܐ ܥܝ̈ܢܐ ܡܦܫܿܩܝܼܢ ܠܗܿܢܘܿܢ ܕܓܒܪ̈ܐ ܫܡܼ̈ ܕܬܕܡܘܼܪܬܐܐܟܡܿܢ ܕܐܦ ܗܼܢܘܿܢ ܥܡ ܝܫܘܿܥ ܚܿܝܪܝܼܢ ܗܼܘܘ ܒܗ ܨ̄܆ ܕܕ̄܆ ܕܚܙܝܿܬ ܡܢܪܬܐ ܕܕܗܒܐ ܗܿ̄ ܗܿܕܐ ܡܒܿܕܩܐ ܥܠ ܛܝܒܘܼܬܐ ܐܠܗܝܿܬܐ ܕܫܪܝܐ ܗܘܬ݀ ܒܥܡܐ ܘܟ݀ܠ ܒܗܿ ܩܿܐܡ ܘܡܼܬܦܪܢܣ. ܚܙܼܐ ܕܝܢ ܠܥܼܠ ܡܼܢ ܡܢܪܬܐ ܟܦܼܬܐ ܕܡܿܒܕܩܐ ܥܠ ܢܘܼܗܪܗܿ ܕܛܝܒܘܼܬܐ ܕܡܼܢ ܪܘܡܐ ܠܥܼܠ ܘܠܬܚܼܬ ܡܿܢܗܪ ܗܼܘ ܢܟܦܼܬܐ ܝܼܬܝܗܿ ܐܝܟ ܗ݀ܝ ܕܡܣܐܬܐ ܘܐܝܟ ܡܙܡܟܐ. ܫܒܥܐ ܫܪ̈ܓܝܐ ܕܥܠ ܟܦܬܐ. ܡܫܡܠܝܘܼܬܐ ܕܛܝܒܘܼܬܐ ܪܡܿܙ. ܘܫܒܥܐ ܦܘܼ̈ܡܝܼܢ ܕܥܠ ܫܪܓܐ ܥܠ ܫܦܝܼܥܘܼܬܐ ܕܛܝܒܘܼܬܐ ܡܿܘܕܥ. ܕܕܗܒܐ ܗܘܬ݀ ܡܢܪܬܐ ܡܛܠ ܕܡܝܼܬܪ ܕܗܒܐ ܡܼܢ ܟ݀ܠܗܘܿܢ ܡܠ̈ܘܼܐܐ ܕܒܐܪܥܐ. ܬܪܝܢ ܙܝܬ̈ܝܼܢ ܗ̄ ܝܫܘܿܥ ܘܙܘܪܒܒܝܠ ܘܠܗܘܿܢ ܩܿܪܐ ܒܢ̈ܝ ܕܘܼܗܢܐ ܕܚܕ ܐܬܡܫܼܚ ܠܟܗܢܘܼܬܐ ܘܐܚܢܐ ܠܡܠܟܘܼܬܐ ܘܩܪܝܼܒܝܼܢ ܠܛܝܒܘܼܬܐ. ܐܚܪ̈ܢܐ ܬܪܝܢ ܪܝܬ̈ܝܼܢ ܟܗܢ̄ܘܼ ܘܡ̄ܠܟܘܼ ܘܣܘ̈ܟܐ ܝܫܘܿܥ ܘܙܘܼܪܒܒܝܠ ܕܡܕܒܪܝܢ ܬܪܬܝܢ ܪ̈ܝܼܫܢܘܬܐ ܕܗܼܢܘܿܢ ܐܝܼܬܝܗܘܿܢ ܫܘܼܡܢܗ ܘܕܗܝܼܢ̄ܘܼ ܕܥ݀ܠܡܐ. ܗ̄ ܦܬܓܡܗ. ܐܡܿܪ ܡܪܝܐ ܗ̄ ܕܐܟܙܼܢܐ ܕܡܢܪܬܐ ܗܿܕܐ ܕܚܙܼܝܬ ܥܒܿܕܐ ܗܿܘ ܕܛܝܒܘܼ̄. ܘܠܘ ܕܐܘܡܢܘܼܬܐ ܘܫܪ̈ܓܐ ܕܕܠܩܝܼܢ ܒܗܿ ܕܠܐ ܡܫܼܚܐ ܕܐܢܫܐ.","english":"to his servants, he showed to Zerubbabel and also to the one who came with him, but now it is revealed to him and prepared for him, ready like the sun in the hand of the servants of the house of Gog. He called it the stone of victory over the truth of his kingdom. And he placed it before the priest so that when he leaned upon it by his prayers, he would conquer in battles. And concerning one stone, he teaches in this that it is fitting for the priest to lean upon it. He said, \"Why do you come in great vanity in the form of eyes with you, when he looks at you and protects you?\" Other eyes interpret that of the men of the name of wonder, as also those who were with Jesus were looking at it. Of the vision of the golden lampstand, this indicates the divine grace that was dwelling among the people, and everything stands and is spread out by it. He saw also above with the lampstand a bowl that indicates the abundance of grace that from above and below moves that bowl like a measure and like a balance. The seven branches on the bowl signify the fullness of grace. And the seven mouths on the branch indicate the abundance of grace. The lampstand was of gold because gold is superior to all metals in the earth. The two olives are Jesus and Zerubbabel, and he calls them sons of oil, for one was anointed for the priesthood and the other for the kingdom, and they were near to grace. The other two are the priest and the king, and the branches are Jesus and Zerubbabel, who guide the two headships, which are their name and that of the world. This is his word. The Lord said, \"This vision of the lampstand that you saw is the work of grace, and not of the nations and the branches that are kindled in it, which are not the anointing of fire.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܐܦܐ ܕܢܒܼܕܩ","severity":"info","text":"The phrase 'stone of victory' (kepha d-ṣbq) is a technical term for a talismanic or victory stone, possibly a gem or inscribed object, used in Syriac magical and liturgical traditions.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܒܝܬ ܓܘܿܓ","severity":"info","text":"The 'house of Gog' (bet gog) likely refers to a legendary or apocalyptic figure, possibly connected to Gog and Magog in Ezekiel 38–39, used here as a symbol of hostile or foreign powers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܙܝܿܬ ܡܢܪܬܐ ܕܕܗܒܐ","severity":"info","text":"The vision of the golden lampstand (menarta d-dhava) echoes Zechariah 4:2–3, where the prophet sees a lampstand with seven lamps, interpreted here as a symbol of divine grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܪܝܢ ܙܝܬ̈ܝܼܢ","severity":"info","text":"The 'two olives' (trein zaytin) are identified as Joshua and Zerubbabel, forming a structural parallel: one anointed for priesthood, the other for kingship, both near to grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ܕܕܗܒܐ ܗܘܬ݀ ܡܢܪܬܐ","severity":"info","text":"The interpretation of the golden lampstand as superior to all metals reflects a common Syriac exegetical trope, seen also in Ephrem and later commentators, emphasizing the preeminence of grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܕܡܘܼܬ ܥܝ̈ܢܐ","severity":"caution","text":"The phrase 'in the form of eyes' (b-dmut ʿayne) is ambiguous: it may refer to literal eyes, or metaphorically to watchfulness or divine providence; the text does not resolve the sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who came with him' (Zerubbabel's companion) is not specified; possibly a historical figure or a symbolic type.","The phrase 'servants of the house of Gog' may be a textual corruption or a rare epithet; its exact referent is unclear."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܗ݀ܟܢܐ ܐܦ ܙܘܼܪܒܒܝܠ ܠܐ ܒܚܝܠܐ ܕܝܼܠܗ ܐܦܿܠܐ ܒܥܘܼܫܢܐ ܕܥܡܗ ܡܨܠܚ ܒܩܪ̈ܒܐ ܐܠܐ\nܒܪܘܼܚܐ ܕܐܠܗܐ ܡܨܠܚ ܐܝܟ ܫܡܫܘܢܿ ܕܘܝܼܕ. ܡܿܢܐܐܢܬ ܛܘܼܪܐ ܪܒܐ ܗ̄ ܠܓܘܿܓ ܩܿܪܐ ܛܘܼܪܐ ܕܡܡܿܟܟ ܙܘܪܒܒܝܠ ܘܥܿܒܕ ܠܗ ܐܝܟ ܦܩܿܥܬܐ. ܘܐܦܼܩ ܠܟܐܦܐ ܪܝܼܫܝܬܐ ܗ̄ ܐܦܿܩ ܠܡ ܘܐܚܿܘܝܼ̄ܘ ܠܙܘܼܪܒܒܝܠ ܗܕܝܼܪܐ ܐܝܟ ܟܐܦܐ ܪܝܼܫܝܬܐ ܐܘܟܝܼܬ ܛܒܿܬܐ. ܡܛ݀ܠ ܕܡܼܢ ܓܢܣܼܐ ܪܝܼܫܝܐ ܕܕܘܝܼܕ ܐܬܝܒܼܠ. ܕܫܘܝܘܼܬܐ ܘܕܪ̈ܚܡܐ ܡܒܿܕܩ ܕܚܝܠܐ ܕܫܿܘܐܼ ܥܡ ܕܘܝܼܕ ܪܝܼܫ ܓܢܣܼܗ ܢ݀ܣܒ ܒܩܪܒܐ. ܘܠܪ̈ܚܼܡܐ ܐ̈ܠܗܝܐ ܡܫܼܬܘܐ ܒܕܡܘܼܬܗ. ܬܘܼܒ ܫܘܝܘܼܬܐ ܗܿܘܝܐ ܠܗ ܥܡ ܟܗܿܢܐ ܘܥܡܐ ܟܿܠܗ ܒܡܠܟܘܼܬܗ. ܐܢܫ̈ܝܼܢ ܠܦܘܼܡ̈ܝܗܘܿܢ ܕܫܪ̈ܓܐ ܫ̈ܢܝܐ ܕܡܠܟܘܼܬܗ ܕܙܘܼܪܒܒܝܠ ܡܦܿܫܩܝܼܢ ܕܐܪܒܥܝܼܢ ܘܬܫܥ ܫܢ̈ܝܼܢ. ܢܿܗܪܐ ܗܘܬ݀ ܗ̄ ܫܒܥ ܙܒܢ̈ܝܼܢ ܫܒܥ ܫܒܥ. ܡܛ݀ܠ ܕܡܿܢܘܼ ܫܿܐܛ ܗ̄ ܠܐ ܬܬܦܼܫܟܘܿܢ ܕܕܠܡܼܐ ܠܢܘܓܪܐ ܗ̈ܘܝܢ ܗܿܠܝܢ. ܘܬܫܘܼܛܘܢܼ ܠܡ̈ܠܝ ܡܛ݀ܠ ܕܒܝܘ̈ܡܬܐ ܙܥܘܼܪ̈ܐ ܡܫܬܡ̈ܠܝܢ ܗ̄ ܡ̄ܘ ܫܢ̈ܝܼܢ. ܘܢܚܼܙܘܢܼ ܠܟܐܦܐ ܗ̄ ܟܐܦܐ ܕܒܐܝܼܕ̈ܘܗܝ ܩܿܪܐ ܠܚܝܠܐ ܡܣܬܬܬܐ ܕܩܼܢܐܼ ܡܼܢ ܐܠܗܐ ܘܐܫܼܬܪܪ ܒܡܠܟܘܼܬܐ ܐܝܟ ܟܐܦܐ. ܗ݀ܘ ܕܒܥܝ̈ܢܝܗܘܿܢ ܥܬܝܼܕܝܼܢ ܗܼܘܘ ܠܡܚܼܙܝܗܿ. ܒܢܨܚܢܐ ܕܩܪܒܐ ܢܝܼܚ[] ܕܕܗܒܐ ܩܿܪܐ ܐܦ ܠܝܫܘܿܥ ܠܙܘܼܪܒܒܝܠ ܕܐܘܝܢ ܘܢܩܝܼܦܝܼܢ ܠܚ̈ܕܕܐ. ܘܢ݀ܣܟܝܼܢ ܗ̄ ܪܕܐ ܡܢܼܗܘܿܢ ܕܗܒܐ ܐܘܟܝܼܬ ܛܝܒܘܼܬܐ ܕܠܓܘ ܡܢܼܗܘܿܢ ܡܫܼܬܦܥܐ ܗܘܬ݀. ܘܚܙܝܿܬ ܡܓܠܬܐ ܗ̄ ܒܗܿܢܐ ܓܠܝܢܐ ܡܠܦ ܥܠ ܬܒܥܬܐ ܕܢܛܝܼܪܐ ܠܥܒܿܕ̈ܝ ܥܘܠܐ. ܒܝܕ ܡܓܠܬܐ ܡܒܿܕܩ ܥܠ ܚܪܝܼܩܘܼܬܐ ܕܓܙܪ ܕܝܼܢܐ ܐܟܙܼܢܐ ܕܣܦܣܝܼܪܐ ܕܬܪܝܢ ܦܘܼܡ̈ܘܗܝ. ܕܦܿܪܚܐ ܗܘܬ݀ ܗ̄ ܒܗܿܕܐ ܪܡܿܙ ܥܠ ܩܠܝܼܠܘܼܬܐ ܕܬܒܥܼܬܐ.","english":"Thus also Zerubbabel did not succeed in battle by his own power or by the might of his people, but by the Spirit of God he succeeded, like the sun of David. The great mountain which he called Gog, the mountain that would humble Zerubbabel, he made like a bowl. And he brought out the chief stone; he brought it out and showed it to Zerubbabel, prepared like a chief stone, indeed like a good one. Because the chief cornerstone of David was brought. The equality and the mercies that the power which was equal with David, the head of his army, took in battle. And to the divine mercies he was equal in his likeness. Again, equality was his with the priest and with the whole people in his kingdom. The hours of the lamps, the hours of the kingdom of Zerubbabel, they interpret as forty-nine hours. It was clear that seven times seven hours. Because when it is cast, it is not turned back, lest those hours be for labor. And they run to the words because in the short days the hours are completed. And they saw the stone, the stone in his hands which called the hidden power that stood with God and ruled the kingdom like a stone. That which in their eyes was ready to be seen. In the heat of battle, he also called Joshua to Zerubbabel, that they might be united and bound together. And he took the rod of gold from them, indeed the grace that was poured out from within them. And I saw the scroll, in this revelation it teaches about the pursuit of the bird for the workers of iniquity. By means of the scroll it shows the emptiness of the decree of judgment, like the sword of two mouths. That it was a flight, in this it hinted at the swiftness of the pursuit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܡܫܘܢܿ ܕܘܝܼܕ","severity":"info","text":"The phrase 'sun of David' likely refers to a symbol of divine favor or a talisman associated with King David, not a literal celestial body.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܐܦܐ ܪܝܼܫܝܬܐ","severity":"info","text":"The 'chief stone' (or 'cornerstone') is a key term in Syriac exegesis, often symbolizing foundational authority or a messianic figure.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zechariah 3:9?","severity":"info","text":"The mention of 'forty-nine hours' (seven times seven) may allude to the Jubilee cycle or Daniel's seventy weeks, but no direct citation is given.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Gog","severity":"info","text":"Gog is a biblical figure from Ezekiel 38-39, often interpreted in Syriac tradition as an eschatological enemy; here it is a mountain personified.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Joshua and Zerubbabel","severity":"info","text":"The binding of Joshua and Zerubbabel mirrors the high priest and governor in Zechariah 3, emphasizing unity in leadership.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܓܠܬܐ","severity":"caution","text":"The term 'scroll' (ܡܓܠܬܐ) may be a textual corruption or a reference to a lost apocryphon; its meaning here is uncertain.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'bird' in the pursuit is unclear; it may be a symbol for a demon or a divine agent.","The 'sword of two mouths' could be a metaphor for a double-edged decree or a literal weapon."],"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":7,"ref":"p7","source":"ܐܘܼܪܟܐ ܘܦܬܝܐ ܡܿܘܕܥ ܐܝ̣ܿܢܐ ܕܢܣܪܕ ܠܫܡܘܼ̈ܥܐ ܒܪܒܘܼܬܗܿ. ܟܿܠ ܕܓܿܢܒ ܡܢܼܗܿ ܐܟܘܿܬܗܿ ܙ݀ܟܐ ܗ̄ ܡܢܗܿ ܡܬܦܼܣܩ ܘܐܝܟ ܪܒܘܼܬܗܿ ܡܬܬܼܒܥ ܗ݀ܝ ܕܙ݀ܟܐ. ܠܐ ܙ݀ܟܐ ܐܝܼܬܝܗܿ ܐܘܟܝܼܬ ܡܬܼܚܝܒ ܥܒܪܝܐ ܚܠܦ ܙ݀ܟܐ ܡܬܼܢܦܨ ܐܡܿܪ. ܘܬܓܡܼܪܝ ܠܟܐܦ̈ܘܗܝ ܘܠܩܝܣ̈ܘܗܝ ܗ̄ ܒܗܿܕܐ ܝܬܝܼܪ ܡܕܚܠ ܕܐܢ ܠܟܐܦ̈ܐ ܘܠܩܝܣ̈ܘܗܝ ܗ̄ ܒܗܿܕܐ ܝܬܝܼܪ ܡܕܚܠ ܕܐܢ ܠܟܐܦ̈ܐ ܘܠܩܝܣ̈ܐ ܡܓܡܪܐ ܟܡܼܐ ܝܬܝܼܪܐܝܼܬ ܠܒ̈ܝܼܫܐ. ܗܿܕܐ ܗܿܝ ܟܝܠܬܐ ܗ̄ ܨ݀ܒܐ ܕܢܠܼܦ ܐܢܘܿܢ ܥܠ ܫܪܝܐ ܕܚܛܗ̈ܝܗܘܿܢ ܩܕܡ̈ܝܐ ܘܥܠܗ݀ܝ ܚܘܝܼ ܟܝܠܬܐ ܕ݀ܟܫܝܢܼ ܒܗܿ ܚܘ̈ܒܐ ܕܟܠܗܿ ܐܪܥܐ ܕܒܗܿܕܐ ܥܠ ܡܟܝܼܠ ܐܠܗܐ ܠܚܛܗ̈ܐ ܕܟ݀ܠ ܘܠܦܘܼܬ ܚܛܗ̈ܐ ܡܟܝܠ ܡܣܡ ܒܪܝܼܫܐ ܘܐܝܼܬܝܗܿ ܬܘܼܒ ܟܝܿܠܬܐ ܫܘܼܘܕܥܐ ܕܟܐܢܘܼܬܐ ܘܕܠܘ ܐܝܟ ܪܕܐ ܐܠܗܐ ܠܐܢܫ. ܟܟܪܐ ܕܐܒܪܐ ܗ̄ ܡܼܢ ܦܘܼܡܗܿ ܕܟܝܿܠܬܐ ܐܫܬܼܩܠܬ݀. ܘܐܢܬܬܐ ܗ̄ ܒܕܡܘܼܬܐ ܕܐܢܬܬܐ ܐܝܟ ܕܟܬܝܼܒ ܒܝܕ ܟܟܪܐ ܕܐܒܪܐ ܥܠ ܝܘܼܩܪܗ ܕܡܣܡ ܒܪܝܼܫܐ ܪܡܿܙ ܕܡܝܗܿ ܠܐܢܬܬܐ ܒܟܝܠܬܐ ܘܣܼܡ ܥܠ ܦܘܼܡܗܿ ܟܟܪܐ ܕܢܚܼܘܐ ܕܡܫܼܬܬܩܠܐ ܚܛܝܼܬܐ ܘܥ݀ܒܪ ܡܣܡ ܒܪܝܼܫܐ ܕܡܼܢܗܿ ܘܡܣܼܬܟܪ ܦܘܼܡܗܿ ܐܝܟ ܕܐ݀ܦܠܐ ܠܡܡܠܠܘ ܬܬܼܡܨܐ ܗܿܐ ܬܪܬܝܢ ܗ̄ ܟܐܢܘܼܬܐ ܘܡܣܡܒܪܝܼܫܗܿ\nܘܫܩܼܠܗ ܠܟܝܿܠܬܐ ܒܝܬ ܐܪܥܐ ܠܫܡܿܝܐ ܗ̄ ܕܢܚܼܘܐ ܕܫܢܝܬ݀ ܠܗܿ ܚܛܝܼܬܐ ܡܼܢ ܬܒܥܼܬܐ ܕܡܢܼܗܿ. ܡܼܢ ܓܘ ܥܡܐ ܨܝܕ ܒܥܠܕܒ̈ܒܝܗܘܿܢ ܨ܆ ܕܘ̄ ܕܢܒܼ̈ܢܝܢ ܠܗܿ ܒܝܬܐ ܗ̄ ܠܘ ܕܢܥܼܩܪ̈ܢ ܠܒܿܒܝܠ ܡܛ݀ܠ ܕܒܡܿܘܬܗ ܕܒܝܼܠܛܫܨܪ ܥܩܝܼܪܐ ܗܼܘܬ݀ ܡܼܢ ܡܕ̈ܝܐ. ܕܬܟܼܬܪܝ ܒܗܿ ܐܟܡܿܢ ܕܬܘܼܒ ܠܐ ܡܬܼܒܢܝܐ ܒܿܒܝܠ ܐܘܿ ܡܡܠܟܐ. ܘܗܿܐ ܐܪܒܥ ܡܪ̈ܟܒܢ ܗ̄ ܡܠ̈ܟܐ ܐܢܘܿܢ ܕܡܫܠܛܝܼܢ ܒܐܪ̈ܒܥܦ̈ܢܝܢ. ܘܛܘܼܪ̈ܐ ܗ̄ ܛܘܼܪ̈ܐ ܥܠ ܚܝܠܬܢܘܼܬܐ ܕܟܝܿܢܗܘܿܢ ܡܫܿܘܕܥ.","english":"its length and breadth indicate the place where he set the listeners in its greatness. Everything that is conquered by it is conquered like it; from it is cut off and according to its greatness is followed that which is conquered. It is not that it is conquered, but rather it is compelled; the Hebrew is used instead of \"conquered\" and it is said \"and it will finish its stones and its wood.\" In this, it is more terrifying that if it finishes stones and its wood, in this it is more terrifying that if it finishes stones and wood, how much more so the wicked. This is the measure that he wanted to teach, that Gog would come upon the beginning of their former sins, and upon them he showed the measure of the punishment in which the sins of the whole land are bound. In this, then, God punishes the sins of all, and according to the sins he sets a chief, and it is again a measure, a sign of sorrow and that God does not drive men like cattle. The talent of lead was placed upon the mouth of the measure, and the woman in the likeness of a woman, as it is written, by the talent of lead upon the weight of the chief, he hinted that he gave her to the woman in the measure and placed upon her mouth the talent of lead, to show that the sinful woman is silenced and passes over the chief from her, and her mouth is stopped as if she were unable to speak. Behold, these two are sorrow and her chief, and he took the measure between earth and heaven, to show that the sinful woman was cast down from her pursuit. From within the people, against their enemies, those who built her a house, those who did not uproot Babylon, because at the death of Belshazzar it was uprooted by the Medes, so that she might remain in it as long as Babylon or the kingdom would not be sought again. And behold, four chariots are kings who rule over the four directions, and the mountains are the mountains upon the fortresses of their power, making known.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܝܠܬܐ","severity":"info","text":"The Syriac term ܟܝܠܬܐ (kaylṯā) is rendered 'measure' throughout, but carries the sense of a divinely appointed standard or instrument of judgment, not merely a physical measuring device.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܬܓܡܼܪܝ ܠܟܐܦ̈ܘܗܝ ܘܠܩܝܣ̈ܘܗܝ","severity":"info","text":"The phrase 'and it will finish its stones and its wood' echoes the language of Zechariah 5:4 (Peshitta), where the prophet sees a flying scroll that consumes materials; Bar Salibi reads it as a figure of divine punishment.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܟܪܐ ܕܐܒܪܐ","severity":"info","text":"The 'talent of lead' (ܟܟܪܐ ܕܐܒܪܐ) is a weight used in ancient Near Eastern commerce; here it symbolizes the silencing of sin or the imposition of divine authority, possibly drawing on Zechariah 5:7–8.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܿܐ ܐܪܒܥ ܡܪ̈ܟܒܢ","severity":"info","text":"The passage shifts from the allegory of the measure and the woman to a vision of four chariots (kings) and mountains, marking a new interpretive section within Bar Salibi's commentary.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܝܼܠܛܫܨܪ","severity":"info","text":"Bar Salibi's mention of Belshazzar's death and the Medes' uprooting of Babylon reflects a tradition known from Daniel 5 and later Syriac chronicles, used here to explain the cessation of Babylonian power.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains a possible dittography in the phrase 'ܕܐܢ ܠܟܐܦ̈ܐ ܘܠܩܝܣ̈ܐ ܡܓܡܪܐ ܟܡܼܐ ܝܬܝܼܪܐܝܼܬ ܠܒ̈ܝܼܫܐ', which may be a scribal repetition; the English draft smooths it as 'how much more so the wicked'.","The identity of 'the woman' and 'the measure' is left ambiguous; Bar Salibi may be allegorizing Zechariah's vision of a woman in a basket (Zech 5:5–11) as sin personified."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܘܒܝܕ ܢܚܿܫܐ ܥܫܝܼܢܘܼܬܐ ܘܫܪܝܼܪܘܼܬܐ ܕܬܫܡܼܫܬܗܘܿܢ. ܐܪܒܥ ܪ̈ܘܼܚܝ ܗ̄ ܐܦ ܚܢܢ ܠܐܪܒܥ ܦܢܝ̈ܢ ܐܪܒܥ ܪ̈ܘܼܚܝܼܢ ܡܥܕܝܼܢܢ ܠܡܩܼܪܐ. ܫܡܿܝܐ ܗ̄ ܡܛ݀ܠ ܕܡܥܠܝܢ ܡܢܼܢ ܡ̈ܠܐܟܐ. ܠܐܪܥܐ ܕܓܪܒܝܐ ܗ̄ ܠܐܬܘܿܪ ܘܠܒܿܒܝܠ. ܠܡܠܒܫܘܼ ܐܢܘܿܢ ܐܒܼܠܐ ܘܥܩ̈ܬܐ ܠܗܿܢܘܿܢ ܕܬܡܿܢ ܐܝܟ ܐܣܟܡܐ ܕܓܘܢܗܘܿܢ ܐܘܼܟܡܐ. ܘܚܘܪ̈ܐ ܗ̄ ܗܿܢܘܿܢ ܕܝܿܗܒܝܼܢ ܫܪܝܐ ܘܦܘܼܢܝܐ ܠܫܪܟܐ ܕܥܡܐ ܕܠܐ ܦܢܼܘ܀ ܠܐܪܥ ܕܬܝܡܢܐ ܗ̄ ܠܡܚܼܪܒ ܠܐܕܘܼ̈ܡܝܐ. ܘܣܘܼ̈ܡܩܐ ܢܦܩܼܘ ܘܒܥܼܘ ܗ̄ ܐܦ ܗܿܠܝܢ ܐܘܪ̈ܓܐ ܗ̄ ܦܝܣ̈ܟܝܐܐܘܟܝܼܬ ܡܦܬܼ̈ܟܝ ܓܘܢܐ ܐܢܘܿܢ ܘܠܘ ܣܘܼ̈ܡܩܐ. ܗܿܠܝܢ ܕܝܢ ܐܘܪ̈ܓܐ. ܐܦܘܼܩ ܠܗܘܿܢ ܠܡܐܼܙܠ ܘܠܡܗܼܠܟܘܼ ܒܐܪܥܐ ܟܕ ܪܕܝܢ ܠܥܡܼ̈ܡܐ ܘܡܛܢܝܢ ܠܥܡܐ ܠܘܿܬ ܡܦܼܬܟܘܼܬܐ ܕܓܘܢܗܘܿܢ. ܘܐܡܼܪ ܠܝܼ ܚܙܝܼ ܗܿܠܝܢ. ܕܓܪܒܝܐ ܗ̄ ܥܠ ܣܘܼ̈ܡܩܐ ܪܡܿܙ. ܕܗܼܢܘܿܢ ܐܦ ܠܬܝܡܢܐ ܐܫܬܕܪܘ ܡܛ݀ܠܬܗܘܿܢ ܐܡܼܪ ܕܚܙܝܼ ܘܠܘ ܥܠ ܐܘܪ̈ܓܐ. ܡܢܝܼܚܝܼܢ ܠܪܘܼܚܝ ܗ̄ ܫܿܥܪܝܼܢ ܐܝܟ ܢܝܿܚܐ ܕܨܒܝܿܢܝ. ܝܘܢܝܐ ܚܠܼܦ ܪܘܼܚܝ ܚܡܼܬܝ ܐܡܿܪ. ܣܒܼ ܡܼܢ ܫܒܝܼܬܐ ܗ̄ ܡܼܢ ܚܘܼܠܕܝ ܗ̄ ܐܝܟ ܕܠܫܪܝܼܪܘܼܬܐ ܕܬܫܥܝܼܬܗ ܣܿܐܡ ܐܦ ܠܫܡ̈ܗܐ ܕܐܝܿܠܝܢ ܕܝܼܕܝܼܥܝܼܢ ܒܗܘܿܢ ܐܬܦܩܼܕ ܕܢܣܼܒ ܡܢܼ̈ܘܿܢ ܕܗܒܐ ܘܢܥܒܼܕ ܟܠܝܼܠܐ ܘܢܣܝܼܡ ܒܪܝܼܫܗ ܕܝܫܘܿܥ. ܘܫܡܗ ܕܢܚܐ ܗ̄ ܡܢܼܗܘܿܢ ܕܣܘܼܥܪ̈ܢܐ ܡܫܼܬܡܗ ܕܢܚܼܐ. ܘܡܼܢ ܠܬܼܚܬ ܢܕܢܚܼ ܗ̄ ܡܼܢ ܡܘܼܟܟܐ ܘܠܐ ܝܼܕܝܼܥܘܼܬܐ ܨܡܚ ܘܕܢܿܚ ܡܢܼܫܝܠܝ ܘܡܬܝܼܕܥ ܠܟܿܠ ܘܡܼܢ ܩܪܒܐ ܕܠܘܼܩܒܠ ܓܘܿܓ. ܘܢܗܼܘܐ ܟܗܿܢܐ ܗ̄ ܢܗܼܘܐ ܝܿܬܒ ܝܫܘܿܥ ܟܗܿܢܐ ܡܼܢ ܝܡܝܼܢܗ ܕܙܘܪܒܒܝܠ ܥܠ ܟܘܼܪܣܝܐ ܕܟܗܢܘܼܬܐ܆ ܘܟܠܝܼܠܐ ܢܗܼܘܼܐ ܗ̄ ܒܗܝܟܠܗ ܕܡܪܝܐ.","english":"and by the severity of the hardship and the truth of their service. The four winds also cut off the four corners; the four winds prepare the reader. Heaven is because it is higher than the angels. To the land of the north is Assyria and Babylon. To clothe them with mourning and lamentations for those who are there, according to the pattern of their black garments. And the white ones are those that give peace and rest to the rest of the people who are not divided. To the land of the south is to destroy the Edomites. And the red ones went out and sought also those who are the weavers, the Persian-like openers of the garments, and not the red ones. Those are the weavers. They went out to go and walk in the land while subduing the nations and bringing the people to the opening of their garments. And he said to me, \"See these.\" For the north hints at the red ones. That they were also sent to the south, because of them he said \"see\" and not about the weavers. They refresh the winds, that is, the gates, like the breeze of my desire. \"Joy instead of my wind, my anger,\" he said. \"Take from the captivity,\" that is, from my child, as for the truth of his history, he also sets the names of those who are known among them, it was commanded that he take from them gold and make a crown and place it on the head of Jesus. And the name of the brother is from them of the actions, named the brother. And what is beneath the brother is humility and not knowledge, grows and rejoices my foolish one and becomes known to all, and what is the war against Gog. And the priest is, that is, Jesus the priest sits at the right hand of Zerubbabel on the throne of the priesthood, and the crown is in the temple of the Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪ̈ܘܼܚܝ","severity":"info","text":"The Syriac ܪ̈ܘܼܚܝ (rūḥē) can mean 'winds' or 'spirits'. Bar Salibi here interprets them as directional winds that 'cut off the four corners', a cosmological image.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܘܿܓ","severity":"info","text":"The mention of 'Gog' (ܓܘܿܓ) alludes to Ezekiel 38–39 and Revelation 20:8, where Gog is an eschatological enemy. Bar Salibi connects the passage to end-time conflict.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܠܝܼܠܐ","severity":"info","text":"The command to make a crown (ܟܠܝܼܠܐ) of gold and place it on Jesus reflects a post-exilic high-priestly tradition, possibly linked to Zechariah 6:11–14, where a crown is set on Joshua the high priest.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a geographical allegory (four winds, north/south lands) to a narrative about the weavers and the crown, then to a priestly scene with Jesus and Zerubbabel, marking a structural transition.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܘܪ̈ܓܐ","severity":"caution","text":"The term ܐܘܪ̈ܓܐ (ʾūrgē, 'weavers') is ambiguous: it may refer to a specific guild or be a symbolic title. The text contrasts them with 'red ones', but the referent is unclear.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'weavers' (ܐܘܪ̈ܓܐ) and 'red ones' (ܣܘܼ̈ܡܩܐ) is not resolved; they may be symbolic groups or literal artisans.","The phrase 'from my child' (ܡܼܢ ܚܘܼܠܕܝ) is obscure; it may be a textual corruption or a reference to a specific person."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܗ݀ܝ ܓܝܪ ܕܢܗܼܘܐ ܠܕܘܼܟܪܢܐ ܒܗܝܟܠܗ ܕܡܪܝܐ ܐܟܡܿܢ ܕܐܓܪܐ ܪܒܐ ܥܿܦܝܢ ܚܠܦ ܡܘܗܒܬܐ ܗܿܕܐ ܨ܆ ܕܙܙ̄ ܘܗܼܘܐ ܒܫܢܬ݀ ܗ̄ ܪܫܿܡ ܬܫܥܝܼܬܐ ܕܐܝܿܠܝܢ ܕܓܕܫܼ̈ܝ ܒܗ ܒܙܒܢܼܐ܀ ܐܪܒܥ ܕܕܪܝܘܿܫ ܗ̄ ܩܕܡܝܬ݀ ܣܿܐܡ ܬܫܥܝܼܬܐ ܕܗܿܢܘܿܢ ܕܡܛ݀ܠܬܗܘܿܢ ܩܒܼܠ ܓܠܝܢܐ. ܘܫܕܪ ܠܒܝܬ ܐܝܼܠ. ܠܫܐܪܨܪ ܗ̄ ܗܿܠܝܢ ܐܢܫ̈ܐ ܗܼܘܘ ܕܡܫܠܛܝܼܢ ܡܼܢ ܕܪܝܘܿܫ ܡܠܟܐ ܒܥܒܿܪ ܢܗܪܐ ܦܪܬ. ܫܕܪ ܕܝܢ ܕܪܝܘܿܫ ܒܝܕ ܗܿܠܝܢ ܩܘܼܪ̈ܒܢܐ ܘܡܘܗ̈ܒܬܗ ܠܒܝܬܗ ܕܐܠܗܐ ܥܠܗܿܕܐ ܥܬܙܪܐ ܡܿܘܕܥ܀ ܘܫܠܼܚ ܡܠܟܐ܀ ܩܕܡ ܡܪܝܐ ܗ̄ ܫܠܼܚ ܠܡ ܒܐܝܼܕ̈ܝܗܘܿܢ ܕܫܐܪܨܪ ܘܪܡܒܓ ܗܼܘ ܡܠܟܐ\nܘܪܘܪ̈ܒܢܐ ܕܝܼܠܗ ܕܢܩܼܪܒܘܢܿ ܚܠܼܦܘܗܝ ܕܒ̈ܚܼܐ ܘܢܨܠܘܿܢ ܥܠܘܗܝ. ܦܩܼܕ ܕܝܢ ܡܠܟܐ ܠܡܐܼܡܪ ܐܦ ܠܟܗ̈ܢܐ ܘܠܢܒ̈ܝܐ ܕܒܒܝܬܗ ܕܡܪܝܐ. ܕܐܒܿܟܐ ܒܝܪܚܐ ܚܡܝܼܫܝܐ ܥܠ ܐܦܝ̈ ܚܘܼܪܒܗܿ ܕܐܘܿܪܫܠܡ ܘܐܬܼܢܙܪ. ܐܟܡܼܐ ܕܥܿܒܕ ܗܼܘܐ ܟܡܼܐ ܫܢ̈ܝܼܢ܀ ܝܪܚܐ ܚܡܝܼܫܝܐ ܠܐܒ ܩܿܪܐ ܕܒܗ ܚܪܒܬ݀ ܐܘܿܪܫܠܡ ܡܼܢ ܒܒܠ̈ܝܐ ܘܒܙܒܼܢܗ ܕܟܘܼܪܫ ܦܫܼܩ ܡܼܢ ܗ݀ܕܐ ܡܛ݀ܠ ܕܫܪܝܼ ܗܼܘܐ ܒܝܬܐ ܐܠܗܐ ܕܢܬܼܒܢܐ. ܡܛ݀ܠ ܕܝܢ ܕܐܬܼܥܘܟ ܘܦܫܼ ܠܗ ܥܕܡܐ ܠܕܪܝܘܿܫ ܗܿܢܐ ܠܛܦܼܘ ܬܘܼܒ ܚܕܬܘ ܥܐܕܐ ܕܐܒܼܠܐ. ܐܫܼܬܘܬܦܘ ܠܗܘܿܢ ܕܝܢ ܥܡ̈ܡܼܐ ܒܐܒܼܠܐ ܡܛ݀ܠ ܬܕܡܪ̈ܬܐ ܕܗܘ̈ܝܢ ܗܼܘ̈ܝ ܒܟܬܗܘܿܢ ܘܣܓܝ̈ܐܐ ܡܢܼ̈ܘܿܢ ܐܬܓܼܙܪܘ. ܟܕ ܕܝܢ ܡܢܼܥ ܗܼܘܐ ܠܗ ܒܢܝܢܿ ܒܝܬܐ ܘܗܦܟܼܘ ܥܐܕ̈ܐ ܕܐܒܼܠܐ ܠܚܕܘܼܬܐ. ܫܠܼܚ ܕܪܝܘܿܫ. ܕܐܢ ܙ݀ܕܝܩܐ ܕܢܿܒܟܐ ܒܝܪܚܐ ܚܡܝܼܫܝܐ ܥܠ ܚܘܼܪܒܐ ܕܐܘܿܪܫܠܡ ܐܝܟ ܥܝܿܕܐ ܐܘܿ ܚܛܝܼܬܐ ܗܿܝ. ܒܕ ܒܿܢܐܼ ܒܝܬܐ ܢ݀ܥܒܕ ܥܐܕܐ ܕܐܒܼܠܐ ܘܕܚܘܼܪܒܐ܀ ܣܼܡ ܢܒܝܐ ܠܗܿܕܐ ܬܫܥܝܼܬܐ ܕܢܚܼܘܐ ܥܠ ܫܘܼܚܠܦܐ ܫܦܝܼܐ ܕܐܕܪܟ ܠܥܡܐ ܘܕܐܝܿܟܢ ܡܠܟܐ ܐܚܼܒ ܐܢܘܿܢ.","english":"This is because it was for a memorial in the whole Temple of the Lord, as a great reward was fitting for this gift, that ZZZ was at the time, and it marks the history of Elijah of the events that happened to him at that time. The four of Darius the first places the history of that which was because of them before the revelation. And he sent to the house of El. To Sareser, these were the princes who were ruling with Darius the king when he crossed the Euphrates River. Darius sent, moreover, by means of these sacrifices and gifts to the house of God on that account, the treasure made known. And the king sent. Before the Lord, he sent to us by the hands of Sareser and Rambeg, that king and the nobles of his who fought on his behalf for the captives and prayed over him. The king commanded, moreover, to say also to the priests and to the prophets who were in the house of the Lord, that they should weep in the fifth month over the face of the ruin of Jerusalem and be girt. As he had done for some hours. The fifth month is called Ab, because in it Jerusalem was destroyed by the Babylonians, and at the time of Cyrus it ceased with this, because the house of God of the captivity had begun. But because it was delayed and remained until Darius, this they added again and renewed the custom of mourning. The peoples, moreover, participated with them in mourning because of the wonders that were happening in their writings, and many of their men were circumcised. When, however, he was sick in the house and they turned the customs of mourning into joy, Darius sent. Whether it is righteous to weep in the fifth month over the ruin of Jerusalem according to custom or that sin. When the house was built, he made a custom of mourning and of ruin. The prophet placed this history to show the clear change that overtook the people and how the king loved the people.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ܕܪܝܘܿܫ","severity":"info","text":"Darius I (r. 522–486 BCE) is the Persian king under whom the Second Temple was rebuilt, as recounted in Ezra 5–6. Bar Salibi here connects the mourning custom to the delay in rebuilding.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܒ","severity":"info","text":"Ab is the fifth month of the Hebrew calendar, traditionally associated with the destruction of the First Temple (586 BCE). Bar Salibi notes the month's name and its link to the ruin of Jerusalem.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܘܿܪܫܠܡ","severity":"info","text":"The destruction of Jerusalem in the fifth month (Ab) alludes to 2 Kings 25:8–9 and Jeremiah 52:12–13, which record the Babylonian destruction. Bar Salibi uses this as a historical anchor for the mourning custom.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܫܥܝܼܬܐ","severity":"info","text":"The term 'history' (ܬܫܥܝܼܬܐ) frames the narrative as a didactic exemplum. Bar Salibi concludes that the prophet placed this history to show a clear change in the people's condition.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܥܐܕܐ ܕܐܒܼܠܐ","severity":"info","text":"Bar Salibi describes the renewal of the mourning custom (ܥܐܕܐ ܕܐܒܼܠܐ) under Darius, reflecting a later liturgical practice. This may echo Syriac Christian observance of the Ninth of Ab.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ZZZ","severity":"caution","text":"The Syriac has 'ZZZ' (ܕܙܙ̄), likely a scribal corruption or abbreviation. The English draft reads 'ZZZ was at the time'; the intended name or term is uncertain.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'ZZZ' (ܕܙܙ̄) is unclear; possibly a personal name or a corrupted numeral.","The phrase 'the four of Darius the first' may refer to a specific event or a textual division; the Syriac is ambiguous."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܐܡܼܪ ܐܠܗܐ܆ ܐܡܼܪ ܠܟܿܠܗ ܥܡܐ ܗ̄ ܦܩܼܕ ܐܠܗܐ ܠܢܒܝܐ ܟܕ ܩܪܝܼܒ ܥܡܐ ܘܐܝܙܓ̈ܕܐ ܕܡܠܟܐ ܢܟܼܪܙ ܐܝܿܟܢܐ ܕܢܐܼܬܘܢ. ܨܡܼܬܘܿܢ ܘܐܪܩܼܕܬܘܿܢ ܒܝܪܚܐ ܚܡܝܼܫܝܐ ܘܫܒܝܼܥܝܐ ܗ̄ ܗ݀ܝ ܕܝܢ ܕܫܒܝܼܥܝܐ ܕܡܿܝܐ ܕܐܦ ܥܘܼܗܕܢܐ ܕܝܘܡܐ ܗܿܘ ܕܚܘܼܣܝܐ ܥ݀ܒܕܝܢ ܗܼܘܘ ܒܝܬ ܒܒܠ̈ܝܐ ܠܘ ܠܡ ܡܛ݀ܠܬܝ ܨܡܬܼܘܢ. ܐܠܐ ܥܘܼܗܕܢܐ ܕܥܩ̈ܬܐ ܕܥܪܼ̈ܨܝ ܥܠܝܟܘܢܿ ܥܒܼܕܬܘܢܿ. ܐ݀ܒܕܪ ܐܢܘܢܿ ܗ̄ ܒܕܿܪܬ ܐܢܘܿܢ. ܘܐܪܥܐ ܬܕܨܕܐ ܗ̄ ܨܕܬ ܘܗܘܬ݀ ܚܪܒܐ܆ ܨ̄܆ ܕܚ: ܡܼܢ ܩܕ̄ܡ ܝܘܡ̈ܬܐ ܗ̄ ܡܼܢ ܩܕܡ ܕܬܫܼܪܘܢܿ ܒܒܢܝܿܢܐ ܕܒܝܬܗ ܕܡܪܝܐ. ܐܓܪܐ ܠܒܪܢܫܐ ܠܝܬ ܗܼܘܐ ܡܼܢ ܥܡܠܼ ܐ݀ܦܠܐ ܠܐܝܿܢܐ ܕܒܒܥܝܼܪܐ ܡܼܬܬܓܪ ܗܼܘܐ ܘܠܕܢ݀ܦܩ ܗܼܘܐ ܘܥܿܐܠ ܗܼܘܐ ܠܡܦܼܠܚ ܘܠܡܬܬܓܪܘܼ ܘܠܝܬ ܗܼܘܐ ܫܠܡܐ ܡܼܢ ܩܕܡ ܒܥܠܕܒ̈ܒܐ ܕܐܿܠܦܣܝܼܢ ܠܟܘܢܿ ܘܗܿܠܝܢ ܟ݀ܠܗܝܢ ܥܠ ܕܐܗܡܝܼܬܘܢܿ ܗܿܝܕܝܟ ܡܼܢ ܨܒܝܿܢܐ ܕܒܝܬܝ. ܗܿܐ ܡܓܪ ܐܢܼܐ ܗ̄ ܡܟܝܼܠ ܕܫܪܝܼܬܘܢܿ ܠܡܐܼܨܦ ܕܒܢܝܿܢܐ ܡܿܓܪ ܐܢܼܐ ܠܗܘܿܢ ܒܨܒܝܿܢܗܘܿܢ ܕܢܚܼܪܒܘܢܿ ܚܕ ܠܚܕ ܘܢܘܒܕܘܢܼ ܟܕ ܪܡܿܙ ܥܠ ܕܒܝܬ ܓܘܿܓ. ܨܘܡܐ ܪܒܝܼܥܐ ܗ̄ ܠܘܼܩܒܠ ܫܘܼ̈ܐܠܐ ܕܫܐܼܠܠܘ ܗܿܢܘܢܿ ܕܐܫܼܬܕܪܘ ܡܼܢ ܕܪܝܘܿܫ ܦܢܝ ܗܿܠܝܢ. ܟܕ ܨܘܡܐ ܚܡܝܼܫܝܐ ܠܗ݀ܘ ܕܥܠ ܚܘܼܪܒܗܿ ܕܐܘܿܪܫܠܡ ܐܡܿܪ ܫܒܝܼܥܝܐ ܕܝܢ ܠܝܘܡܐ ܕܚܘܼܣܝܐ. ܪܒܝܼܥܝܐ ܕܥܣܝܼܪܝܐ ܠܐ ܡܬܚܡܝܼܢ ܡܼܢ ܢ݀ܡܘܿܣܐ ܟܒܪ ܕܝܢ ܡܛ݀ܠ ܥ̈ܠܬܐ ܐܚܪ̈ܢܝܬܐ ܐܬܦܼܪܫܘ ܡܼܢܗܘܿܢ ܘܨܡܼܘ ܐܢܘܿܢ܆ ܠܕܝܿܨܐ܀ ܘܠܥܕܥ̈ܐܕܐ ܛܒ̈ܐ ܗ̄ ܠܘ ܠܥܐܕ̈ܐ ܕܐܒܼܠܐ ܒܗ݀ܝ ܕܐܬܒܼܢܝܼ ܠܗ ܗܝܟܠܐ ܘܫܪܝܼ ܥܡܐ ܠܡܬܼܟܗܢܘܼ. ܢܐܚܼܕܘܢܿ ܥܣܪܐ ܓܒܪ̈ܝܼܢ ܗ̄ ܗ݀ܫܐ ܡܿܘܕܥ ܥܠ ܦܘܼܢܝܐ ܕܐܫܼܬܚܪܘ ܒܝܬ ܥܡ̈ܡܼܐ.","english":"God said. He spoke to the whole people. God commanded the prophet when the people and the king's messengers were present, and he proclaimed as they had come. \"You fasted and you danced in the fifth and seventh months. That seventh of the waters, even the memorial of that day of mercy, they made among the Babylonians, not because of your fasting. Rather, you made a memorial of the afflictions of my enemies upon you. I scattered them in their own courts. And the land was laid waste and became a desert.\" (Zech. 7:3-5) Before those days, before you began the building of the Lord's house, there was no reward for a man from his labor, nor was there any place where one could be hired and go in to work and be hired, and there was no peace before the enemies who would destroy you. And all these things were because of your trust at that time in the house of my will. Behold, now that you have begun to gather the building, I will now bring it about through your will that they destroy one another and perish, as he hinted concerning the house of Gog. The fourth fast is in response to the questions that those who were sent from Darius asked them. As for the fifth fast, concerning that which is about the destruction of Jerusalem, he said the seventh is for the day of mercy. The fourth of the tenth is not observed according to the law, but because of other reasons they separated from it and fasted on their own, to the point of exhaustion. And for the good festivals, not for the festivals of mourning, because the Temple was sought and the people began to be strengthened. They took ten men. Now he makes known about the remnant that remained among the peoples.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zech. 7:3-5","severity":"info","text":"The passage cites Zechariah 7:3-5, where God rebukes the people for their fasts and describes the desolation of the land.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Gog","severity":"info","text":"The reference to 'the house of Gog' alludes to Ezekiel 38-39, where Gog of Magog is an eschatological enemy, here used to interpret the destruction of Jerusalem.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܨܘܡܐ ܪܒܝܼܥܐ","severity":"info","text":"The 'fourth fast' likely refers to the Fast of the Fourth Month (Tammuz), commemorating the breach of Jerusalem's walls, here linked to Darius's envoys.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"fasts enumeration","severity":"info","text":"The commentary enumerates fasts (fourth, fifth, seventh, tenth) in a structured response to questions from Darius's messengers, showing a systematic exegetical framework.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Babylonians","severity":"info","text":"The mention of Babylonians reflects a later Syriac Christian context where Babylon symbolizes oppressive empires, used to interpret Zechariah's historical setting.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܨ̄ ܕܚ","severity":"caution","text":"The Syriac text has an unclear abbreviation 'ܨ̄ ܕܚ' after 'desert', possibly a marginal note or scribal insertion; its meaning is uncertain.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The abbreviation 'ܨ̄ ܕܚ' after 'desert' is unclear; it may be a marginal note or a scribal error. The identity of 'the house of Gog' is ambiguous—could refer to a specific group or an eschatological figure. The 'fourth fast' is not explicitly named in the biblical text, leaving its identification open."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܢܐܙܠ ܥܡܟ ܗ̄ ܒܗܿܢܐ ܐܝܼܩܪܐ ܦܢܿܝܢ ܐܝܟ ܕܣܓ̈ܝܐܐ ܡܼܢ ܥܡ̈ܡܼܐ ܕܠܘܿܬܗܘܿܢ\nܘܡܬܼܬܘܬܒܝܼܢ. ܢܦܝܼܣܘܢܼ ܐܢܘܿܢ ܕܢܣܩܘܢܼ ܐܢܘܿܢ ܥܡܼܗܘܿܢ ܠܐܘܿܪܫܠܡ. ܗܿܝ ܕܥܣܼܪܐ ܥܠ ܣܓܝ̈ܐܐ ܪܡܿܙܐ ܘܠܘ ܥܠ ܡܢܝܿܢܐ. ܥܠ ܐܪܥܐ ܕܚܕܪ̈ܝܟ ܐܝܼܬܝܗܿ ܘܐܡܿܪܐ ܕܩܒܿܠܬ ܓܠܝܢܐ ܐܦ ܥܠ ܥܡ̈ܡܼܐ ܕܒܚܕܪ̈ܝܟܘܿܢ. ܕܐܦ ܗܼܢܘܿܢ ܡܫܬܼܥܒܕܝܢ ܠܐܠܗܐ ܘܡܩܪܒܝܼܢ ܩܘܼܪ̈ܒܢܐ ܘܕܒܚܼ̈ܐ ܐܟܘܿܬܟܘܢ܆ ܨܚܚܐ ܕܛ ܘܚܡܼܬܝ ܬܬܚܡܼܬܝ ܬܬܬܚܼܡܝ ܗ̄ ܡܬܬܼܚܡܐ ܐܦ ܗܝܼ ܒܗܿܕܐ ܫܦܝܼܪܬܐ ܕܕܪ̈ܡܣܘܼܩܝܐ ܟܕ ܡܫܪܬܥܒܕܐ ܐܦ ܗܝ ܥܡ ܕܫܪܟܐ ܠܐܠܗܐ. ܚܡܬ ܗ̄ ܚܐܡܐ ܐܝܼܬܝܗܿ. ܨܘܿܪ ܘܨܝܕܢ ܗ̄ ܐܝܿܠܝܢ ܕܡܛ݀ܠ ܪܡܘܼܬܗܘܿܢ ܠܐ ܨܒܼܘ ܠܡܫܼܬܥܒܕܘܼ ܠܐܠܗܐ ܐܝܟ ܗܿܠܝܢ ܡܛ݀ܠ ܕܐܬܬܼܟܠܘ ܥܠ ܚܟܡܼܬܗܘܿܢ ܘܥܘܼܬܗܘܿܢ ܢܩܒܼܠܘܢ ܡܣܡ ܒܪܝܼܫܐ. ܘܥܐܙܐ ܬܬܟܼܪܗܝ ܗ̄ ܥܠ ܕܫܛܬ݀ ܦܘܼܠܚܢܐ ܕܐܠܗܐ܆ ܘܐܥܒܼܪ ܕܡܼܗܘܿܢ ܗ̄ ܕܦܠ̈ܫܬܝܐ ܡܼܢ ܦܘܼܡܗܘܿܢ ܥܠ ܕܐܫܼܕܘ ܕܡܐ ܕܝܼܣܪ̈ܠܝܐ. ܘܛܢܦܘܼܬܗܘܿܢ ܗ̄ ܢܐܼܒܕ ܠܡ ܫܡܼܗܘܿܢ ܐܦ ܦܘܼܠܚܢܐ ܕܦܬܟܪ̈ܐ ܗ݀ܘ ܕܐܝܟ ܬܪܣܝܬܐ ܚܫܝܼܒܐ ܗܼܘܐ ܠܗܘܿܢ. ܘܥܩܪܘܿܢ ܬܗܼܘܐ ܐܝܟ ܚܒܪܘܢ ܗ̄ ܥܩܪܘܿܢ ܕܦܠ̈ܫܬܝܐ ܕܡܬܼܢܨܚܐ ܒܕܚܠܬ ܐܠܗܐ ܐܝܟ ܚܒܪܘܿܢ ܡܕܝܼܢܬܐ ܕܝܼܗܘܼܕܐ ܡܫܚܼܠܦܐ ܐܬܘܬܐ ܕܚ̄ ܒܥ̄ܐ. ܝܘܢܝܐ ܚܠܦ ܥܒܪܘܿܢ ܝܒܘܿܣ ܐ݀ܡܪ ܐܘܿܟܝܼܬ ܐܘܿܪܫܠܝܡ. ܒܗܿܠܝܢ ܡܿܘܕܥ ܥܠ ܦܠ̈ܫܬܝܐ ܕܐܦ ܗܼܢܘܿܢ ܐܝܟ ܕܫܪܟܐ ܝܿܕܥܝܼܢ ܠܐܠܗܐ. ܥܠ ܒܝܬܝ ܩܝܘܿܡܐ ܗ̄ ܒܛܝܠܘܼܬܝ ܗ݀ܝ ܕܐܝܟ ܩܝܘܿܡܐ ܚܦܝܼܛܐ ܢܿܛܪ ܠܐܪܥܗܘܿܢ. ܡܿܢ ܕܥܿܒܪ ܕܬ݀ܐܒ ܐܘܿܟܝܼܬ ܗܿܦܟ ܡܼܢ ܥܡ̈ܡܼܐ ܠܡܟܝܘܼ ܐܢܘܿܢ. ܒܝܬܐ ܩ݀ܪܐ ܠܐܪܥܐ ܕܡܘܼܠܟܢܐ. ܚܙܝܿܬ ܒܥܝ̈ܢܝ ܗ̄ ܡܼܢ ܐܝܿܠܝܢ ܕܚܙܝܿܬ ܕܡܣܼܬܥܪ̈ܢ ܗܿܫܐ ܡܢܼܗܘܿܢ.","english":"...go with you in that honor, as many of the peoples who are with you, and they are subjugated. And they added that they went up with them to Jerusalem, which was a sign against the many and not against the few. Concerning the land of your surroundings, it is, and it said that you received revelation also concerning the peoples in your surroundings, that they also are subjugated to God and offer sacrifices and oblations like you. The purity of the ninth and the heat of my anger, you will be heated, you will be heated, it is heated also in this beautiful one of the Damascenes, while she also is subjugated along with the rest to God. The heat, it is a fever. Tyre and Sidon, they are those who, because of their height, did not wish to be subjugated to God like those, because they trusted in their wisdom and their strength and they received a chief. And the goat will be enraged against the service of God, and he will pass over them, the Philistines with their mouths, over the shedding of the blood of the Israelites. And their abundance, it will destroy their name for you, also the service of idols, which like a deception was considered by them. And they will uproot, it will be like their companions, the uprooting of the Philistines, which is seen in the fear of God, like their companions, the cities of Judah, a changed sign of the one in the sixty-one. The Jebusites instead of their crossing, Jebus, he says, \"Oukith of Jerusalem.\" In these, he makes known concerning the Philistines that they also, like the rest, know God. Upon my house, the covenant, it is in my vanity, which like a negligent covenant preserves their land. When the passing of the bear, Oukith turns with the peoples to the subjugation of their brothers. The house, he calls the land of the kingdom. I saw with my eyes, with those whom I saw that are being stirred up now from them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܨܚܚܐ ܕܛ ܘܚܡܼܬܝ","severity":"info","text":"The phrase 'purity of the ninth and the heat of my anger' is obscure; it may refer to a ritual purification on the ninth day of a month and divine wrath, but the syntax is broken.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܘܿܟܝܼܬ","severity":"info","text":"The term 'Oukith' (ܐܘܿܟܝܼܬ) appears twice; it likely represents a place name or a transliteration of a Hebrew or Greek term, possibly related to Jerusalem or a district.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܠ̈ܫܬܝܐ","severity":"info","text":"The Philistines (ܦܠ̈ܫܬܝܐ) are mentioned in connection with shedding Israelite blood and idolatry, echoing Old Testament narratives (e.g., 1 Samuel 4–6).","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܪ̈ܡܣܘܼܩܝܐ","severity":"info","text":"The 'Damascenes' (ܕܪ̈ܡܣܘܼܩܝܐ) are referenced as a people subjugated to God, reflecting the historical context of Damascus under various empires in the Syriac milieu.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܝܬܝ ܩܝܘܿܡܐ","severity":"info","text":"The phrase 'my house, the covenant' (ܒܝܬܝ ܩܝܘܿܡܐ) may mark a shift to a metaphorical or allegorical interpretation of the covenant, common in Syriac commentary.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܩܪܘܿܢ ܬܗܼܘܐ ܐܝܟ ܚܒܪܘܢ","severity":"caution","text":"The repetition of 'uprooting' (ܥܩܪܘܿܢ) and the phrase 'like their companions' (ܐܝܟ ܚܒܪܘܢ) may indicate a textual corruption or a gloss; the sense is uncertain.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'purity of the ninth and the heat of my anger' is syntactically unclear; it may be a corruption or a technical term.","The term 'Oukith' is unattested elsewhere; its referent is uncertain.","The repeated 'uprooting' and 'like their companions' may reflect a scribal error or a gloss."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܕܫܦܝܼܪ ܥܠܝ ܘܡܿܩܒ̈ܠܢ ܝ݀ܠܦܬ ܡܿܢܐ ܙ݀ܕܩ ܠܝܼ ܠܡܣܼܥܪ ܠܘܿܬܗܘܿܢ ܕܘܼܨܝ ܛ݀ܒ ܗ̄ ܡܒܿܕܩ ܥܠ ܕܒܡܠܟܘܼܬܗ ܡܬܓܡܪ̈ܢ ܗܿܠܝܢ܀ ܒܪܬ݀ ܨܗܝܘܿܢ ܗ̄ ܕܘܼܨܝ ܠܡ ܘܚܕܝ ܒܡܠܟܐ ܙܘܼܪܒܒܝܠ ܘܪܟܝܼܒ ܥܠ ܚܡܪܐ ܗ̄ ܕܗܿܫܐ ܕܦܢܼܐ ܡܼܢ ܫܒܝܼܬܐ. ܠܐ ܩܿܢܐܼ ܡܪ̈ܟܒܬܐ ܘܪ̈ܟܫܐ. ܢܘܒܕ ܡܪܟܒܬܐ ܡܼܢ ܐܦܪܝܡ ܗ̄ ܐܡܿܪ ܕܝܢ ܥܠ ܕܒܝܬ ܓܘܿܓ ܕܒܡܪ̈ܟܒܬܐ ܘܣܘܼܣ̈ܘܬܐܕܠܐ ܡܢܝܿܢ ܐܬܼܘ ܥܠ ܐܘܿܪܫܠܡ. ܘܢܬܼܒܪ ܩܫܼܬܐ ܗ̄ ܕܒܝܬ ܓܘܿܓ ܒܩܪܒܐ. ܘܢܡܼܠܠ ܫܠܡܐ ܗ̄ ܥܡ ܫܒ̈ܛܐ. ܢܡܠܠ ܗ̄ ܢܥܼܒܕ ܐܝܼܬܝܗܿ. ܗܿܠܝܢ ܟ݀ܠܗܝܢ ܪܘܼܚܢܐܝܼܬ ܥܠ ܡܫܝܼܚܐ ܪ̈ܡܙܢ ܟܕ ܒܦܘܼܫܩܐ ܪܘܼܚܢܝܐ ܥܠ ܟ݀ܠ ܚܕܐ ܡܐܪܙܝܼܢܢ ܘܢܫܼܠܛ ܡܼܢ ܝܡܐ ܗ̄ ܡܼܢ ܝܡܐ ܡܥܪܒܝܐ ܥܕܡܐ ܠܬܝܡܢܝܐ܀ ܣܘ̈ܦܝܗܿ ܕܐܪܥܐ ܗ̄ ܕܡܘܼܠܟܢܐ ܗ̄ ܟܕ ܚܿܪܒ ܙܘܼܪܒܒܝܠ ܠܥܡ̈ܡܐ ܘܝܿܗܒ ܐܪܥܗܘܿܢ ܠܥܡܐ. ܐܦ ܐܢܬ ܒܕܡܐ ܗ̄ ܐܡܿܪ ܥܠ ܐܝܿܠܝܢ ܕܒܗ ܒܙܒܼܢܐ ܗܘ̈ܝܢ. ܐܦ ܠܡ ܙܘܪܒܒܝܠ ܒܕܡܐ ܕܒܝܬ ܓܘܿܓ ܕܡܿܫܦܥ ܐܢܬ ܐܝܟ ܕܝܬܩܐ ܡܕܡ ܡܿܫܪܪ\nܐܢܬ ܠܡܠܟܘܼܬܟ ܥܠ ܥܡܐ. ܘܡܼܢ ܗܿܪܟܐ ܠܗܿܢܘܢܿ ܕܐܣܝܼܪܝܢ ܕܫ݀ܥܬܐ ܒܫܒܼܝܐ ܒܝܬ ܥܡ̈ܡܼܐ. ܐܝܟ ܕܒܓܘܼܡܨܐ ܚܪܒܐ ܕܓܠܝܼܙܝܼܢ ܡܼܢ ܟ݀ܠ ܛܒ̈ܢ ܫܿܪܐ ܐܢܬ ܘܡܿܚܪܪ ܐܢܬ ܠܗܘܿܢ܆ ܬܒܼܘ ܒܚܼܣܢܐ ܗ̄ ܚܣܼܢܐ ܠܐܘܿܪܼܫܠܡ ܩ݀ܪܐ ܕܡܚܣܢܐ ܒܚܝܠܐ ܐܠܗܿܝܐ. ܐܣܝܼܪ̈ܐ ܕܟܢܘܼܫܬܐ ܠܐܝܿܠܝܢ ܕܐܣܝܼܪܝܼܢ ܗܼܘܘ ܒܒܿܒܝܠ ܘܚܠܦ ܚܕ ܝܘܿܡ ܗ̄ ܕܣܒܼܠܬܘܢܿ ܥܩܬܐ ܒܫܒܼܝܐ. ܬܪܝܢ ܦ݀ܪ ܐܢܼܐ ܠܟܘܿܢ ܗ̄ ܢܚ̈ܐ ܒܐܥ̈ܦܐ ܣܓ̈ܝܐܐ. ܡܛ݀ܠ ܕܡܬܼܚܿܬ ܩܫܼܬܝ ܗ̄ ܕܡܘܚܕ ܐܢܼܐ ܩܫܼܬܝ ܒܐܝܼܕ̈ܝܗܘܿܢ ܟܕ ܡܠܝܐ ܘܚܿܪܒܝܼܢ ܠܕܒܝܬ ܓܘܿܓ. ܘܫܕܝܿܬ ܒܢܝ̈ܟܝ ܗ̄ ܡܛ݀ܠ ܓܝܪ ܕܗ݀ܘ ܕܡܿܠܐܼ ܩܫܼܬܐ ܕܢܫܼܕܐ ܡܛܝܒܼ.","english":"...go with you in that honor, as many of the peoples who are with you, and they are subjugated. And they added that they went up with them to Jerusalem, which was a sign against the many and not against the few. Concerning that which is good for me and acceptable, I have learned what is right for me to do with them. Good is the one who offers concerning his kingdom, these are completed. After the thirst, good is to rejoice with King Zerubbabel and to ride on an ass, that is, now that he has been freed from captivity. Not chariots and horses, but the making of chariots with Ephraim, that is, he said concerning the house of Gog that with chariots and horses they did not come up against Jerusalem. And the bow of the house of Gog was broken in battle. And he spoke peace with the tribes. He spoke and did as he said. All these things are spiritually concerning the Messiah, as types, while in the spiritual interpretation concerning each one of them, he rules from sea, that is, from the western sea to the eastern. The ends of the earth, that is, of the kingdom, when Zerubbabel destroyed the peoples and gave their land to the people. Also with blood, that is, he said concerning those who were in the sacrifice. Also Zerubbabel with the blood of the house of Gog, which is fitting, as the covenant establishes something. You are for your kingdom over the people. And from here to those of Assyria of the hour in captivity among the peoples, as in the pit of the sword of Galizia with all the good, you loosed and freed them. They came in need, that is, need to Jerusalem, a city that is in need by divine power. The prisoners of Kush to those who were prisoners in Babylon, and for one day, that is, that they endured affliction in captivity. Two fruits I give you, that is, brothers in many places, because under my bow, that is, I placed my bow in their hands when it was full, and they destroyed the house of Gog. And I cast upon your shoulders, that is, because he who fills the bow and casts is prepared.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܟܝܼܒ ܥܠ ܚܡܪܐ","severity":"info","text":"The phrase 'ride on an ass' is a deliberate contrast to chariots and horses, emphasizing humility and messianic typology.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܒܝܬ ܓܘܿܓ","severity":"info","text":"The 'house of Gog' alludes to Ezekiel 38–39, where Gog is a eschatological enemy defeated by divine intervention.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܼܢ ܝܡܐ ܡܥܪܒܝܐ ܥܕܡܐ ܠܬܝܡܢܝܐ","severity":"info","text":"The phrase 'from the western sea to the eastern' describes the extent of messianic rule, reflecting a common Syriac geographical schema.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܣܝܼܪ̈ܐ ܕܟܢܘܼܫܬܐ","severity":"info","text":"The 'prisoners of Kush' parallels the Babylonian captivity, linking Zerubbabel's liberation to messianic deliverance.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܕ ܒܦܘܼܫܩܐ ܪܘܼܚܢܝܐ","severity":"info","text":"The phrase 'in the spiritual interpretation' marks a shift from literal to allegorical reading, a key structural feature of this commentary.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܫܝܼܚܐ ܪ̈ܡܙܢ","severity":"info","text":"The identification of Zerubbabel's actions as 'types concerning the Messiah' reflects a Christological reading common in Syriac exegesis.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Galizia' (ܓܠܝܼܙܝܼܢ) is uncertain; it may refer to a place or a person, possibly a corruption or variant of a known toponym."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܗܿܕܐ ܕܫܕܝܿܬ ܦܪܥܿܗܿ ܠܗ݀ܝ ܕܡܠܝܿܬ ܗ̄ ܡܫܿܕܪ ܐܢܼܐ ܠܒܢ̈ܝ ܨܗܝܘܿܢ ܥܠ ܒܢ̈ܝ ܝܘܢ̈ܝܐ ܐܝܟ ܓܐܪ̈ܐ ܘܒܐܝܼܕ̈ܝܗܘܿܢ ܡܿܘܒܕ ܐܢܼܐ ܠܝܘܢ̈ܝܐ܆ ܘܢܐܟܠܘܢܿ ܘܢܟܒܼܫܘܢܿ ܗ̄ ܢܚܪܒܘܢܿ ܐܢܘܿܢ ܕܠܝܼܠܐܝܼܬ ܐܝܟ ܐܢܫ ܕܐ݀ܟܠ ܠܚܡܐ ܟܕ ܦܦܢ. ܢܟܒܼܫܘܢܼ ܘܢܛܡܼܪܘܢܼ ܐܢܘܿܢ ܒܟ̈ܐܦܐ ܕܩܠܼܥܐ. ܐܚܢܝܐܝܼܬ ܠܐܝܿܠܝܢ ܕܡܫܼܬܚܪܝܼܢ ܒܗܘܿܢ ܢܒܕܪܘܢ ܐܢܘܿܢ ܐܝܟ ܟܐܦ̈ܐ ܕܩܠܥܐ. ܐܚܪܢܝܐܝܼܬ. ܘܢܬܼܡܠܘܢܼ ܐܝܟ ܡܙܓܐ ܗ̄ ܘܢܬܼܡܠܘܢܼ ܡܣܡ ܒܪܝܼܫܐ ܒܕܡܘܼܬ ܡܙܓܐ. ܕܡܪܩܐ ܘܡܨܿܕܪ ܘܢܪܕܐ ܘܢܫܬܦܥ ܕܡܼܗܘܢܿ. ܘܫܘܼܡܢܐ ܕܒܣܼܪܗܘܿܢ ܐܝܟ ܙ݀ܘܝܼܬܐ ܕܡܕܒܚܐ ܕܡܬܼܕܗܢܐ ܡܼܢ ܣܘܼܡܢܐ ܕܕܒܼܚ̈ܐ ܕܒܐܝܼܕܐ ܪܒܼܬܐ ܡܬܼܩܪܒܝܼܢ ܡܼܢ ܥܡܐ ܘܥܡ̈ܡܼܐ ܕܫ݀ܡܥܝܼܢ ܠܝܗܘܿܒܗܿ ܕܙ݀ܟܘܬܐ. ܘܢܦܼܪܘܩ ܐܢܘܿܢ ܡܪܝܐ ܗ̄ ܘܐܝܿܕܐ ܗܿܝ ܥܠܼܬܐ ܕܡܬܼܦܪܩܝܼܢ ܐܡܿܪ ܡܛ݀ܠ ܕܟܐܦ̈ܐ ܗܼܘ̈ܝ ܩܕܝܼ̈ܫܬܐ ܗ̄ ܡܛ݀ܠ ܕܐܝܼܬ ܗܼܘܐ ܒܗܘܿܢ ܐܢܫ̈ܐ ܩܕܝܼ̈ܫܐ ܗܿܢܘܢܿ ܕܒܕܡܘܼܬ ܟܐܦ̈ܐ ܒܐܪܥܐ ܥܡ ܕܫܼܪܟܐ ܫܿܕܝܢܼ ܗܼܘܘ ܘܡܿܥܪܓܠܝܼܢ ܒܥܩ̈ܬܐ ܣܿܥܪ ܐܠܗܐ ܗܿܠܝܢ ܟܕ ܦ݀ܪܩ ܐܦ ܠܗܿܠܝܢ ܕܫܪܟܐ ܒܥܼܠܬܗܘܿܢ܆ ܨܚ̄ ܕܝ̄ ܡܛ݀ܠ ܕܦܩܼܕ ܡܪܝܐ ܠܓܙܪܗ ܗ̄ ܥܕܡܐ ܠܗܿܫܐ ܪܓܿܙܬ ܥܠ ܡ̈ܠܟܐ ܘܥܡ̈ܡܼܐ ܡܛ݀ܠ ܥܒܕ̈ܝܿܗܘܿܢ ܒܝܼܫ̈ܐ ܡܼܢ ܗܿܫܐ ܦ݀ܩܕ ܐܢܼܐ ܘܡܟܿܢܫ ܐܢܼܐ ܠܗܘܿܢ ܐܝܟ ܓܙܪܐ ܠܐܘܿܪܫܠܡ. ܐܝܟ ܣܘܼܣܝܐ ܗ̄ ܥܿܒܕ ܐܢܼܐ ܠܗܘܿܢ ܚܝܠ̈ܬܢܐ ܕܡܿܥܬܕܝܼܢ ܠܩܪܒܐ ܡܼܢܗܘܿܢ ܙ݀ܘܝܼܬ ܗ̄ ܡܢܼܗܘܿܢ ܕܒܝܬ ܝܼܗܘܼܕܐ ܕܐܝܼܬ̄ܘ ܙܘܼܪܒܒܝܠ ܗ݀ܘ ܕܒܕܡܘܼܬ ܙ݀ܘܝܼܬܐ ܡܣܬܪ ܠܟܿܠܗ ܥܡܐ ܡܼܢ ܚܝܠܐ ܕܩܪ̈ܒܬܢܐ ܘܐܝܟ ܣܟܼܬܐ ܕܩܒܝܼܥܐ ܟ݀ܠܗܘܿܢ ܒܗ ܡܼܬܬܠܝܢ ܘܡܢܿܨܚ ܠܗܘܿܢ ܒܙܒ̈ܢܼܐ ܕܩܪܒܐ.","english":"This which was cast, its fruit was for this which was full, the sender sent to the sons of Ṣehyon against the sons of the Jews like swords, and in their hands he destroyed the Jews, and they ate and they trampled and they laid waste to them secretly like a man who eats bread while hungry. And they trampled and they buried them in the stones of the sling. In a brotherly manner, for those who were remaining in it, they cast them like stones of the sling. In another manner, and they filled like a cup, and they filled, placing on the head in the likeness of a cup, which purifies and arranges and subdues and pours out their blood. And the sound of their flesh like the corner of the altar which is offered up from the sound of the sacrifices which are offered with a great hand from the people and the peoples who hear the Lord of victory. And he saved them, the Lord, and that which is the cause by which they are saved, he said because the stones were holy, because there were in them holy men, those who in the likeness of stones on the earth with the rest were cast and trampled in the depths, God did to those when he saved also those who remained because of them. Ṣḥ d-y because the Lord commanded to his portion until now it has raged against kings and peoples because of their evil deeds, and now he commanded and he subdued them like a portion to Jerusalem. Like a horse, he made them, the armies which are prepared for battle with them, a corner from them of the house of Judah, which is Zerubbabel, he who in the likeness of a corner hides the whole people with the force of battles, and like a peg which is fixed, all of them are hung on him and he conquers them in the times of battle.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܢ̈ܝ ܨܗܝܘܿܥ","severity":"info","text":"The phrase 'sons of Ṣehyon' likely refers to a group or faction, possibly a transliteration of a Hebrew or Aramaic name. Its exact identity is uncertain.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܐܦ̈ܐ ܕܩܠܼܥܐ","severity":"info","text":"The imagery of 'stones of the sling' may echo biblical passages describing stoning or siege warfare, such as in 2 Chronicles 26:14 or Psalm 64:4, though no direct citation is given.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܘܼܪܒܒܝܠ","severity":"info","text":"Zerubbabel is a key figure in post-exilic Jewish history, leading the return from Babylon and rebuilding the Temple. Bar Salibi uses him as a symbol of leadership and resistance.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܨܚ̄ ܕܝ̄","severity":"info","text":"The abbreviation 'Ṣḥ d-y' likely stands for 'ṣaḥ dīlī' ('it is clear to me') or similar, marking an authorial explanation. It introduces Bar Salibi's interpretive comment on divine punishment.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܣܘܼܣܝܐ","severity":"info","text":"The comparison of armies to a horse prepared for battle is a common martial metaphor in Syriac literature, paralleling descriptions in Ephrem's hymns and other commentaries.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܕܡܘܼܬ ܡܙܓܐ","severity":"caution","text":"The phrase 'in the likeness of a cup' is ambiguous: it may refer to a ritual cup (e.g., for libation) or a cup of poison. The text does not clarify the intended symbolism.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'sons of Ṣehyon' is unclear; it may be a proper name or a symbolic designation.","The phrase 'in the likeness of a cup' could denote either a ritual object or a vessel of destruction; the context does not resolve the ambiguity.","The abbreviation 'Ṣḥ d-y' is not fully expanded; it likely introduces an authorial gloss but its exact form is uncertain."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܘܡܢܼܗܘܿܢ ܢܦܼܩܘܢ ܗ̄ ܐܝܿܠܝܢ ܕܡܙܝܢܝܼܢ ܘܢ݀ܦܩܝܢ ܥܡܗ ܠܩܪܒܐ ܐܡܼܪ ܕܟܿܠܗܘܿܢ ܐܝܿܠܝܢ ܕܡܩܪܒܝܼܢ ܡܼܢ ܕܒܝܬ ܝܼܗܘܼܕܐ ܢ݀ܦܩܝܼܢ. ܘܐܙܿܪܘܿܥ ܐܢܘܿܢ ܗ̄ ܘܡܛܜܠ ܕܠܐ ܐܚܿܕܐ ܠܗܘܿܢ ܐܪܥܗܘܿܢ ܡܙܕܪܥܝܼܢ ܒܥܡ̈ܡܼܐ ܟܕ ܐܚܝܼܕܝܼܢ ܘܩܿܢܝܢ ܐܪ̈ܥܬܗܘܿܢ. ܘܢܥܒܼܪ ܒܝܡܐ ܗ̄ ܡܠ̈ܟܘܬܐ ܐܝܿܠܝܢ ܕܕܡ̈ܝܢ ܠܝܡܐ. ܢܥܒܼܪ ܒܗܝܢ ܐܠܗܐ ܘܢܐܠܘܿܨ ܐܢܝܢ ܐܝܟ ܕܢܬܼܠ̈ܢ ܦܘܼܢܝܐ ܠܥܡܐ. ܘܥܘܼܡ̈ܩܘܗܝ ܕܢܗܪܐ ܩ݀ܪܐ ܠܥܡܼ̈ܡܼܐ ܕܕܡܿܝܢ ܠܢܗܪܐ ܥܡܝܼܩܐ܀ ܨܚܚܐ ܕܝ̄ܐ܆ ܦܬܼܚ ܠܒܼܢܢ ܬܪ̈ܥܝܟ ܗ̄ ܦܩܘܿܕܐܝܼܬ ܐܡܿܪ ܠܡܥܘ̈ܟܢܐܐܢܬܘܢܿ ܠܡ ܕܚܝܠܬܢܝܼܢ ܐܢܘܿܢ ܒܕܡܘܼܬ ܐܪ̈ܙܐ ܕܠܒܼܢܢ ܦܬܼܚܘ ܬܪ̈ܥܐ ܕܐܘܼܪ̈ܚܬܐ ܕܡܦܩܢܐ ܕܐܪ̈ܥܬܟܘܿܢ ܕܐܚܝܕܝܼܢ ܩܕܡ ܥܡܐ. ܕܢܦܼܢܐ ܠܐܘܿܪܫܠܡ ܡܼܢ ܩܕܡ ܕܠܐ ܐܝܟ ܕܒܢܘܼܪܐ ܡܣܡ ܒܪܝܼܫܐ ܐܠܗܿܝܐ ܢܕܪܟܟܘܿܢ ܘܢܘܒܕܟܘܿܢ. ܢܝܠܠ ܫܪܘܝܢܐ ܗ̄ ܫܪܘܝܢܐ ܠܡܚ̈ܝܼܠܐ ܩܿܪܐ ܕܡܝܠܠܝܢ ܡܐ ܕܚܿܙܝܢ ܚܝܠ̈ܬܢܐ ܕܡܬܼܬܒܪܝܼܢ. ܩܿܪܐ ܕܐܪ̈ܝܘܬܐ ܗ̄ ܡܠ̈ܟܐ ܕܢ݀ܗܡܝܼܢ ܡܼܢ ܡܚܘܼܬܐ ܕܒܿܠܥܝܼܢ. ܕܐܬܒܼܙܙ ܥܘܼܫܢܗ ܕܝܘܿܪܕܢܢ ܗ̄ ܥܠ ܕܒܙܘܼܗܿ ܘܫܒܼܐܘܗܿ ܠܐܪܥܐ ܕܡܘܼܠܟܢܐ ܕܥܿܒܪ ܒܗܿ ܝܘܿܪܕܢܢ. ܥܠܗܿܕܐ ܢܢܗܼܡܘܢܼ ܒܡܣܡ ܒܪܝܫܐ ܕܡܕܪܟ ܠܗܘܿܢ. ܘܐܡܼܪ ܠܝܼ ܡܪܝܐ ܗ̄ ܨ݀ܒܐ ܕܢܫܼܬܥܐ ܥܠ ܒܘܼܠܒܠܐ ܕܐܥܼܠܘ ܟܗ̈ܢܐ ܠܥܡܐ ܒܝܘ̈ܡܝ ܡ̈ܠܟܐ ܝܘܢ̈ܝܐ ܘܒܟܣܼܦܐ ܙ݀ܒܢܝܼܢ ܗܼܘܘ ܡܢܼܗܘܿܢ ܠܟܗܢܘܼܬܐ ܘܡܫܼܬܘܕܥܝܢ ܗܼܘܘ ܕܡܼܬܕܒܪܝܢ ܒܥܝ̈ܕܐ ܕܚܢܦܘܼܬܐ ܘܡܼܢ ܗܿܪܟܐ ܛܢܼܘ ܡܩܒ̈ܝܐ ܥܠ ܐܝܿܠܝܢ ܕܠܐ ܒܙܕܩܐ ܡܣܼܬܥܪ̈ܢ ܗܼ̈ܘܝ. ܪܥܝܼ ܠܥܢܐ ܩܛܝܼܢܬܐ ܗ̄ ܦܩܘܿܕܐܝܬ ܐܡܿܪ ܠܗ݀ܝ ܕܥܬܝܼܕܐ ܩܛܝܼܢܬܐ ܩܛܝܼܠܬܐ. ܐܬܢܼܒܐ ܕܡܫܼܬܒܩܐ ܥܢ̈ܐ ܗ݀ܕܐ. ܡܼܢ ܐܝܼܕܐ ܕܪ̈ܥܘܬܐ ܟܐܢ̈ܐ.","english":"And they went out, those who were armed, and they went out with him to battle, saying that all those who fought were from the house of Judah who went out. And he sowed them, and because their land did not hold them, they were sown among the peoples, while they were held and their lands were firm. And the kingdoms that resemble the sea passed through the sea. God passed through them and cast them down like the waves of the sea cast upon the people. And the depths of the river called the peoples who resemble a deep river. The laughter of the Lord: \"Open the gates of your heart,\" he said commandingly to the oppressors, \"Why are you strong? You are in the form of the cedars of Lebanon. Open the gates of the roads of the passages of your lands, which are held before the people.\" So that Jerusalem would be saved before, not like a fire that sets a divine beginning to your path and your destruction. Woe to the beginning! The beginning calls to the powers that speak when they see the powers that are broken. He calls the lions the kings who roar when they strike with their jaws. That the strength of the Jordan was plundered, because of its plunder and captivity of the land of the kingdom through which the Jordan passes. Concerning this, they were perplexed about the beginning that would guide them. And the Lord said to me, he wished to narrate concerning the confusion that the priests brought upon the people in the days of the Greek kings, and they bought the priesthood with silver and went out to the priesthood and were known to be governed by the custom of paganism, and from there the Maccabees arose against those who were not rightly acting. \"I will pasture the cut-off flock,\" he said commandingly to this which is destined to be cut off, the cut-off one. The sign that this flock will be left. From the hand of the evil shepherds.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡܢܼܗܘܿܢ ܢܦܼܩܘܢ","severity":"info","text":"The passage shifts from a narrative of military dispersal to a series of symbolic interpretations (river, cedars, lions) and a concluding historical note on the Maccabees, typical of Bar Salibi's layered exegesis.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܚܚܐ ܕܝ̄ܐ","severity":"info","text":"The phrase 'the laughter of the Lord' (ܨܚܚܐ ܕܝ̄ܐ) is a rare anthropomorphism in Syriac exegesis, likely drawn from a poetic rendering of divine mockery or judgment, not a standard biblical citation.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܪ̈ܙܐ ܕܠܒܼܢܢ","severity":"info","text":"The 'cedars of Lebanon' (ܐܪ̈ܙܐ ܕܠܒܼܢܢ) echo biblical imagery (e.g., Ps 29:8; 1 Kgs 5:6) but are used here as a metaphor for the oppressors' pride, not a direct quotation.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܝܘ̈ܡܝ ܡ̈ܠܟܐ ܝܘܢ̈ܝܐ","severity":"info","text":"The reference to 'the days of the Greek kings' and the Maccabees situates the commentary in the Hellenistic period, a common typological framework in Syriac exegesis for discussing priestly corruption and divine punishment.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܩܛܝܼܢܬܐ","severity":"info","text":"The 'cut-off flock' (ܩܛܝܼܢܬܐ) parallels the earlier 'cut-off one' and may allude to the remnant theme in Zechariah (e.g., Zech 11:6), though Bar Salibi applies it to a post-exilic community under corrupt leadership.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܛܜܠ ܕܠܐ ܐܚܿܕܐ ܠܗܘܿܢ ܐܪܥܗܘܿܢ","severity":"caution","text":"The phrase 'because their land did not hold them' is syntactically ambiguous: it may mean the land was too small to contain them, or that they were not allowed to remain, a nuance lost in the English draft.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the oppressors' (ܠܡܥܘ̈ܟܢܐܐܢܬܘܢ) is unclear: possibly the Greek rulers or the corrupt priests.","The phrase 'the beginning' (ܫܪܘܝܢܐ) is repeated and may refer to a divine plan or a historical starting point, but the text does not specify."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܘܡܫܼܬܠܡܐ ܠܪ̈ܥܘܬܐ ܒܝܼ̈ܫܐ ܕܡܒܕܪܝܼܢ ܠܗܿ ܕܙܒܘ̈ܢܝܗܘܿܢ ܩ݀ܛܠܝܼܢ ܠܗܘܿܢ ܗ̄ ܙܒܘ̈ܢܐ ܠܟܗ̈ܢܐ ܩܿܪܐ ܕܒܟܣܼܦܐ ܙ݀ܒܢܝܼܢ ܗܼܘܘ ܠܟܗܢܘܼܬܐ ܡܼܢ ܡ̈ܠܟܐ ܕܝܘ̈ܢܝܐ ܟܕ ܠܐ ܩ݀ܢܛܝܼܢ ܕܕܠܡܼܐ ܡܬܼܚܝܒܝܼܢ ܡܼܢ ܐܠܗܐ ܥܠ ܐܦ̈ܝ ܗܿܕܐ. ܘܡܙܒ̈ܢܢܝܗܘܿܢ ܗ̄ ܡܠ̈ܟܐ ܠܡ ܕܝܘܢ̈ܝܐ ܕܡܙܒܢܝܼܢ ܠܪܝܼܫܢܘܼܬܐ ܐܡܿܪܝܼܢ ܒܪܝܼܟ ܗܼܘ ܡܪܝܐ ܠܐ ܐܚܘܣ̄ ܕܐܥܼܬܪܢ ܒܥܠܼܬܐ. ܡܛ݀ܠܗܿܢܐ ܐܦ ܐܢܿܐ ܡܪܝܐ ܠܐ ܐܚܿܘܿܣ ܥܠ ܥܡܘܼܪ̈ܐ ܕܐܪܥܐ ܕܡܘܼܠܟܢܐ. ܘܗܿܐ ܡܫܠܡ ܗ̄ ܒܝܕ ܟ݀ܗܢܐ ܥܘܿܠܐ ܕܪܚܡ ܕܢܟܗܢ ܥܠܘܗܝ ܕܠܗ ܩ݀ܪܐ ܚܒܪܗ. ܘܒܝܕ ܡܠܟܐ ܕܝܘܢ̈ܝܐ ܕܐܙܼܠ ܐܬܓܼܘܣ ܒܗ. ܘܐܡܿܪܐ ܕܠܐ ܢܫܼܬܘܘܢܿ ܠܬܘܼܪܨܐ ܕܡܼܢܝ ܘܢܦܠܓܘܼܢܗܿ ܠܐܪܥܐ ܟܕ ܒܿܐܙܝܼܢ ܠܗܿ ܘܚܿܛܦܝܼܢ ܠܗܿ ܐܢܫ ܠܓܒܗ. ܘܠܐ ܐܦܿܨܝܗܿ ܡܼܢ ܐܝܼܕ̈ܝܗܘܿܢ ܠ̈ܥܢܐ ܩܛܝܼܢܬܐܗ̄ ܩܛܝܼܢܬܐ ܩܛܝܼܠܬܐ. ܬܘܼܒ ܩܛܝܼܢܬܐ ܡܬܼܐܡܪܐ ܡܛ݀ܠ ܕܡܼܢ ܥܒܝܘܼܬܐ ܕܚܝܠܐ ܐܬܬ݀ ܠܩܛܝܼܢܘܼܬܐ ܘܒܨܝܼܪܘܼܬܐ܀ ܘܪܥܝܿܬ ܠܥܢ̈ܐ ܗ̄ ܪܥܐ ܐܢܼܐ ܠܗܘܿܢ ܐܢܿܐ ܡܪܝܐ ܪ̈ܥܝܘܬܐ ܡܓܪܣܢܝܼܬܐ ܥܠ ܕܗܘܼܘ ܟܿܠܗܘܿܢ ܚܕ ܟܘܼܫܝܐ ܡܪܘܿܕܐ ܘܡܡܪܡܪܢܐ ܕܨܒܝܿܢܝ. ܐܚܪ̈ܢܐ ܡܛ݀ܠ ܟܢܼܫܐ ܗ̄ ܕܪܥܝܿܬ ܐܢܘܿܢ ܘܝܨ݀ܦܬ ܕܝܼܠܗܘܿܢ ܡܛ݀ܠ ܟܢܼܫܐ ܙܥܘܪܐ ܕܩܕ̈ܝܼܫܐ ܕܒܝܢܬܗܘܿܢ ܬܪܝܢ ܚܘܼܛܪ̈ܝܼܢ ܗ̄ ܡܠܟܘܼܬܐ ܘܟܗܢܘܼܬܐ ܐܡܿܪ ܕܢ݀ܣܒ ܐܢܼܐ ܠܗܿܠܝܢ ܒܝܕ ܡܣܡ ܒܪܝܼܫܐ. ܠܚܕ ܩܪܝܿܬ ܒܣܝܼܡܐ ܗ̄ ܠܗܿܠܝܢ ܦܪܫܿܬ ܠܟܗܢܐ ܘܠܡܠܟܐ ܕܚܕ ܢܗܼܘܐ ܡܒܣܿܡ ܠܥܡܐ. ܒܝܕ ܟܗܢܘܼܬܗ ܘܐܚܪܢܐ ܢܗܼܘܐ ܢ݀ܛܪ ܠܗܿ ܠܐܪܥܐ ܒܚܒܠܐ ܠܥܡܐ ܕܠܐ ܐܢܫ ܢܥܠܘܿܒ ܠܚܒܪܗ. ܘܐܘܒܿܕܬ ܬܠܬܐ ܪ̈ܥܘܬܐ ܗ̄ ܫܒܿܩܬ ܕܢܐܼܒܕܘܿܢ ܪ̈ܥܘܬܐ ܗܿܠܝܢ ܟܐܢ̈ܐ ܕܡܼܢ\nܝܫܘܿܥ ܒܪ ܝܘܿܙܕܩ ܘܥܕܡܐ ܠܗ݀ܘ ܙܒܢܐ ܪܥܝܢ ܗܼܘܘ ܠܗܘܿܢ.","english":"And they were delivered over to evil shepherds who scattered them, because their buyers had killed them. Those buyers were the priests who had bought the priesthood with money from the kings of Judah, when they did not fear that they might be condemned by God on account of this. And their sellers were the kings of Judah who sold the high priesthood, saying, \"Blessed is the Lord, I will not spare, that I may become rich through the cause.\" Therefore also this Lord did not spare the inhabitants of the land of the kingdom. And behold, it was delivered by the wicked priest who loved the priestly office over him, to whom he called his companion. And by the king of Judah who went and was baptized in it. And he said that they should not be established in the order of the water and its half, the land, when they went to it and snatched it, each man to his side. And they did not release it from their hands, the people, its small portion, a small portion, a slain portion. Again, a small portion is said because from the thickness of the force it came to smallness and diminution. And I saw the people, that Lord saw for them, this Lord, shepherds, contentious opinions, because all of them were one rebellious and embittered Kushite of my will. Others, because of the grief that I saw, and I was ashamed of their own, because of the small grief of the saints, in whose house two rods, the kingdom and the priesthood, he said, \"Take this for those by placing a head.\" For one, he called it pleasant, for those he separated the priest and the king, so that one would delight the people through his priesthood, and another would guard the land with a rope for the people, so that no man would enter against his companion. And it destroyed three opinions, it left those opinions to be destroyed, the evil ones, from the time of Jesus son of Jozadak until that time, they were shepherding them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܗ̈ܢܐ","severity":"info","text":"The Syriac term ܟܗ̈ܢܐ (kāhně) means 'priests'. Dionysius uses it here to identify the buyers of the priesthood, a key group in his critique.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܫܘܿܥ ܒܪ ܝܘܿܙܕܩ","severity":"info","text":"Jesus son of Jozadak was the high priest in Jerusalem after the return from exile, ca. 520–490 BCE. Dionysius references him as a starting point for the period of corrupt shepherding.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܪܥܝܿܬ ܠܥܢ̈ܐ","severity":"info","text":"The passage shifts from a narrative of priestly corruption to a first-person vision ('I saw the people'), marking a structural break that introduces the Lord's direct observation.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܘܼܫܝܐ","severity":"info","text":"The Syriac ܟܘܼܫܝܐ (kūšāyā) means 'Kushite' or 'Ethiopian'. Here it is used metaphorically for a rebellious and embittered figure, possibly alluding to biblical Cush.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܛܝܼܢܬܐ","severity":"caution","text":"The repeated term ܩܛܝܼܢܬܐ (qṭīʿtā) is ambiguous: it can mean 'small portion' or 'slain portion'. Dionysius glosses it as deriving from 'thickness' to 'smallness', but the exact referent (land, people, or portion) is unclear.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܬܪܝܢ ܚܘܼܛܪ̈ܝܼܢ","severity":"info","text":"The 'two rods' (kingdom and priesthood) reflect a common Syriac Christian trope of the dual authority of church and state, here used to critique their separation and conflict.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'wicked priest' and the 'king of Judah who went and was baptized' is not specified; the text may refer to historical figures known to Dionysius but not named here.","The phrase 'its half, the land' is obscure; it may refer to a division of territory or a ritual space."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܡܼܢ ܐܝܕ̈ܝ ܟܗ̈ܢܐ ܥܘܿܠ̈ܐ ܐܝܟ ܗ݀ܝ ܕܓܒܪ̈ܐ ܚܣ̈ܝܐ ܡܬܼܟܢܫܝܼܢ ܕܠܐ ܣܘܼܟܠܐ ܗ̄ ܡܝܼܬܘ ܕܠܐ ܣܘܼܟܠܐ ܡܼܢ ܐܝܼܕ̈ܝ ܒܝܼ̈ܫܐ ܐܝܟ ܕܠܐ ܢܫܼܬܒܩܘܿܢ ܠܡܬܼܢܣܝܘܼ ܒܥܩ̈ܬܐ ܕܥܿܠܡܐ. ܗ݀ܝ ܕܒܝܪܚܐ ܚܕ ܥܠ ܙܒܼܢܐ ܟܡܼܐ ܕܗܼܘ ܐܡܿܪ. ܘܒܝܕ ܬܠܬܐ ܥܠ ܣܓܝ̈ܐܐ ܪܡܿܙ. ܘܗܿܕܐ ܐܡܿܪ ܕܒܙ̈ܒܼܢܐ ܙܥܘܿܪ̈ܐ ܐܒܿܛܠ ܡܢܼܗܘܿܢ ܠܐܝܿܠܢ ܕܫܦܝܼܪ ܪܥܝܢ ܠܗܘܿܢ. ܘܐܫܿܠܝܡ ܐܢܘܿܢ ܠܪ̈ܥܘܬܐ ܒܝܼ̈ܫܐ ܐܝܟ ܕܫܿܘܝܢ ܗܼܘܘ. ܘܡܐܢܬ݀ ܢܦܫܝ ܗ̄ ܡܛ݀ܠ ܕܐܫܼܬܪܓܠܘ ܠܘܿܬ ܪܘܼܫܥܐ ܡܐܢܬ݀ ܠܝܼ ܠܣܡܼܝܒܪܘܼ ܐܢܘܿܢ. ܘܐܦ ܢܦܫ̈ܬܗܘܿܢ ܗ̄ ܡܚܿܘܐ ܕܟܐܢܐܝܼܬ ܫܕܐ ܐܢܘܿܢ. ܥܘ̈ܝ ܥܠܝ ܗ̄ ܒܕܡܘܼܬ ܟ̈ܠܒܐ ܠܘܼܩܒܠܝ ܢܒܚܼܘ ܕܐܝܿܬܝ ܡܪܗܘܿܢ ܘܠܘܼܩܒܠ ܟܗ̈ܢܐ ܕܡܼܢܝ ܐܬܬܼܣܝܼܡܘ ܕܢܪܥܘܢ ܐܢܘܿܢ. ܥܘ̈ܝ []ܢܗ̈ܡܝ ܐܡܿܪ ܝܘܢܝܐ. ܘܢܣܒܿܬ ܚܘܼܛܪܝ ܗ̄ ܐܬܿܒܪܝܼܗܿ ܠܟܗܢܘܼܬܐ ܪܝܼܚܐ ܒܣܼܝܡܐ ܕܥܼܡܗܘܿܢ ܘܐ݀ܫܬܘܕܝܿܬ ܡܼܢ ܠܥܼܠ ܕܢܐܼܬܘܢܿ ܥܡ̈ܡܼܐ ܕܡܕܝܼ̈ܢܬܐ ܠܡܼܩܪܒܘܼ ܕܒܚܼ̈ܐ ܩܕܡܝ. ܗ݀ܝ ܕܢܒܼܛܠ ܠܘ ܥܠܼܬܢܐܝܼܬ ܐܡܼܪܗܿ ܐܠܐ ܗ݀ܝ ܕܓܫܐ ܡܢܼ̈ܘܿܢ ܕܣܘܼܥܪ̈ܢܐ ܕܡܐ ܕܚܿܙܝܢ ܥܡܼܡ̈ܐ ܫܓܘܼܫܝܐ ܕܐܝܼܬ ܒܥܡܐ ܘܠܐ ܣܿܠܩܝܼܢ ܐܝܟ ܥܝܿܕܐ ܠܗܝܟܠܐ. ܘܒܼܛܠ ܒܗ ܗ̄ ܒܗ݀ܘ ܙܒܢܼܐ ܒܿܛܠܝܢ ܥܡ̈ܡܼܐ ܡܼܢ ܗܿܕܐ ܐܝܟ ܦܘܼܩܕܢܐ ܕܐܠܗܐ. ܘܝܼܕܥܘ ܡܟܝܼ̈ܟܐ ܗ̄ ܡܟܝܼ̈ܟܐ ܕܥ̈ܢܐ ܩܿܪܐ ܠܡܩܒ̈ܝܐ. ܕܢ݀ܛܪܝܼܢ ܗܼܘܘ ܠܝܼ ܗ̄ ܕܚܿܝܪܝܼܢ ܗܼܘܘ ܢ݀ܛܪܝܼܢ ܕܐܡܼܬܝ ܡܦܩ ܐܠܗܐ ܠܥܒܿܕܐ ܗܿܠܝܢ ܕܩܕܡ ܦܣܼܩ ܒܝܕ ܢܒ̈ܝܐ ܗܿܢܘܿܢ ܕܡܿܐ ܕܚܿܙܝܢ ܗܼܘܘ ܕܗܘ̈ܝܢ ܡܫܼܬܘܕܥܝܼܢ ܗܼܘܘ ܐܝܟ ܦܘܼܣܩܢܗ ܕܐܠܗܐ ܗܼܘ̈ܝ. ܘܐܡܿܪܬ ܠܗܘܿܢ ܗ̄ ܐܦ ܐܢܿܐ ܐܠܗܐ ܠܡܩܒ̈ܝܐ ܘܠܫܪܟܐ ܕܡܝܬܪ̈ܐ.","english":"from the hands of the wicked priests, like chaste men are led astray without understanding. They died without understanding, from the hands of the evil ones, as if they were not left to be healed in the afflictions of the world. This is what he said in one place concerning the sacrifice, as he said: \"And by means of the third, he signified the many.\" And this he said: \"With small sacrifices, he abolished their worship of the idol of good pasture.\" And he delivered them to evil shepherds, as they deserved. And they themselves perished because they were led to wickedness; they perished, I say, to their destruction. And their own selves show that he cast them out in a fitting manner. Woe to them! In the manner of dogs, they barked against the sacrifice that came from their Lord, and against the priests who were appointed to pasture them. Woe to them! Their clamor, said the Jew. And I took my staff and broke the priesthood, a sweet fragrance among them, and it was confessed from above that the peoples of the cities came to offer sacrifices before me. This he said not in a causal manner, but that which conceals the deeds of what was seen among the turbulent peoples that exist among the people, and they do not go up as is customary to the temple. And in that sacrifice, the peoples were abolished from this, as by a command of God. And the humble ones, the humble of the people, called the Maccabees, who were guarding me, that is, who were watching, guarding, when God would bring forth these works that were previously decreed by the prophets, who, when they saw that they were being made known, were as the decree of God. And I said to them: \"God also came to the Maccabees and to the rest of the excellent ones.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܼܢ ܐܝܕ̈ܝ ܟܗ̈ܢܐ ܥܘܿܠ̈ܐ","severity":"info","text":"The phrase 'from the hands of the wicked priests' continues the allegory of the previous passage, identifying the buyers and sellers of the priesthood as the agents of the people's destruction.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܒܝܕ ܬܠܬܐ ܥܠ ܣܓܝ̈ܐܐ ܪܡܿܙ","severity":"info","text":"The reference to 'the third' and 'the many' likely alludes to Zechariah 13:8-9, where a third of the people are struck down, though the wording is adapted to the commentary's sacrificial context.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܩܒ̈ܝܐ","severity":"info","text":"The term 'Maccabees' (ܡܩܒ̈ܝܐ) is used here to denote the humble ones who guard the people, reflecting a typological reading of the Maccabean revolt as a model for righteous resistance against corrupt priesthood.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܐܡܿܪܬ ܠܗܘܿܢ ܗ̄ ܐܦ ܐܢܿܐ ܐܠܗܐ ܠܡܩܒ̈ܝܐ","severity":"info","text":"The statement 'God also came to the Maccabees' reflects a Syriac exegetical tradition that interprets the Maccabees as divinely sanctioned figures, possibly drawing on 2 Maccabees or later hagiography.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܘ̈ܝ []ܢܗ̈ܡܝ ܐܡܿܪ ܝܘܢܝܐ","severity":"info","text":"The repeated 'Woe to them!' and the interjection 'said the Jew' mark a shift to a direct prophetic voice, possibly quoting or paraphrasing a Jewish interlocutor within the commentary's dialogic framework.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܢܣܒܿܬ ܚܘܼܛܪܝ ܗ̄ ܐܬܿܒܪܝܼܗܿ ܠܟܗܢܘܼܬܐ","severity":"caution","text":"The phrase 'I took my staff and broke the priesthood' is ambiguous: it may be a metaphorical act of reform or a literal reference to a ritual object; the text does not clarify the intended referent.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Jew' who speaks is unclear; it may be a literary device or a reference to a specific historical figure.","The phrase 'broke the priesthood' could be interpreted as either a symbolic condemnation or a description of a physical action against priestly 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":17,"ref":"p17","source":"ܐܢ ܫܦܝܼܪ ܗ̄ ܕܐܢ ܫܿܦܪܐ ܠܟܘܢܿ ܕܬܗܼܘܘܿܢ ܠܝܼ ܒܝܬ̈ܝܐ ܟܕ ܠܐ ܡܿܕܡܝܢ ܐܢܬܘܿܢ ܒܚܒܪ̈ܝܗܘܿܢ. ܩܪܒܼܘ ܠܝܼ ܦܐܪ̈ܐ ܕܫܦܝܘܼܬ ܪܥܝܿܢܐ ܕܚܝܿܒܝܼܢ ܐܢܬܘܿܢ ܠܝܼ ܐܓܪܐ ܕܙ݀ܟܘܼܬܐ ܕܝܗܿܒܬ ܠܟܘܿܢ ܥܠ ܡܠ̈ܟܐ ܕܝܘܢ̈ܝܐ. ܐܘܿ ܛ݀ܠܡܝܼܢ ܐܢܬܘܿܢ ܠܝܼ ܗ̄ ܐܦ ܐܢܬܘܿܢ ܐܝܟ ܚܒܪ̈ܝܟܘܿܢ ܡܛ݀ܠ ܕܒܨܒܝܿܢܟܘܿܢ ܣܝܼܡܐ ܘܠܐ ܥܿܨܐ ܐܢܼܐ ܠܟܘܿܢ ܒܩܛܝܼܪܐ. ܘܬܩܼܠܘܼܗܝ ܠܐܓܪܝ ܗ̄ ܒܝܕ ܬܠܬܝܼܢ. ܥܠ ܫܦܝܘܼܬ ܪܥܝܿܢܐ ܕܟܝܐ ܕܩܪܒܼܘ ܠܐܠܗܐ ܡܿܘܕܥ ܘܗ݀ܝ ܕܬܩܼܠܘܼܗܝ ܥܠ ܒܚܝܼܪܘܼܬ ܨܒܝܿܢܐ ܛ݀ܒܐ ܡܿܠܦܐ ܡܛ݀ܠ ܕܒܡܬܩܠܐ ܡܬܒܼܚܪܐ ܪܝܼܫܢܝܘܼܬܐ ܕܟܣܼܦܐ. ܐܪܡܝܗܝ ܒܝܬ ܗ̄ ܐܬܢܒܼܐ ܕܡܼܬܪܡܐ ܒܒܝܬ ܓܙܐ ܕܐܠܗܐ ܩܘܼܪܒܢܗܘܿܢ ܗ݀ܘ ܕܚܠܦ̄ܘ ܡܩܪܒܝܼܢ ܗܼܘܘ ܕܡܼܢ ܬܡܿܢ ܢ݀ܦܩܝܼܢ ܠܗܘܿܢ ܥܘܼܕܪܢܐ ܘܙ݀ܟܘܼܬܐ܆ ܫܘܼ̄ܒ ܕܐܝܼܩܪܐ ܕܐܘܩܪܬ ܗ̄ ܡܫܼܬܒܚ ܐܢܼܐ ܘܡܼܬܝܩܪ ܐܢܼܐ ܡܢܼܗܘܿܢ ܚܠܦ ܕܝܩܿܪܬ ܘܝܗܒܿܬ ܠܗܘܿܢ ܙ݀ܟܘܼܬܐ. ܘܬܒܿܪܬ ܠܚܒܿܠܐ ܗ̄ ܡܛ݀ܠ ܕܐܡܼܪ ܠܥܼܠ ܕܬܒܿܪ ܐܢܼܐ ܠܡܠܟܘܼ̄ ܗ݀ܝ ܕܒܚܒܠܐ ܡܿܫܚܐ ܗܘܬ݀ ܐܪܥܐ ܘܡܦܿܠܓܐ܀ ܣܒ ܠܟ ܡ̈ܐܢܐ ܗ̄ ܪܫܘܿܡ ܒܩܢܘܿܡܟ ܛܘܼܦܣܐ\nܕܐܝܿܠܝܢ ܕܥܬܝܼܕ̈ܢ. ܘܒܝܕ ܡ̈ܐܢܝܟ ܒܕܩ ܥܠ ܪܥܝܘܼ̄ ܕܣܟܼ̈ܠܐ ܗܿܢܘܿܢ ܕܟܕ ܠܐ ܩܿܢܝܢܼ ܣܘܼܥܪ̈ܢܐ ܕܠܿܚܡܝܼܢ ܠܪܒܘܼܬ ܟܗܢܘܼܬܐ ܠܒܪ ܡܼܢ ܢܡܘ̈ܣܐ ܐܠܗ̈ܝܐ ܡܟܿܗܢܝܼܢ. ܒܝܕ ܡ̈ܐܢܐ ܠܡ ܕܙܕܝܼܩܘܼܬܐ ܕܪܥܝܘܼܬ ܣܘܼܥܪ̈ܢܐ ܕܠܐ ܦܿܐܝܢܼ ܠܟܗܢܘܼܬܐ ܨܿܐܪ ܗܼܘܐ. ܕܗܿܐ ܐܢܿܐ ܡܩܝܼܡ ܐܢܼܐ ܗ̄ ܠܘ ܕܗܘܼ ܐܩܝܼܡ ܐܠܐ ܕܫܒܼܩ. ܘܒܣܼܪܐ ܗ̄ ܒܗ݀ܝ ܕܒܿܐܙ ܘܢ݀ܣܒ ܥܘܼܬܪܗܘܿܢ. ܘܟܪ̈ܥܝܗܝܢ ܗ̄ ܠܡܣ̈ܟܼܢܐ ܩܿܪܐ ܩܪ̈ܥܐ ܒܗ݀ܝ ܕܐܝܟ ܕܓ̈ܠܐ ܐܝܼܬܝܗܘܿܢ ܒܦܚܼܡܐ ܕܪ̈ܝܼܫܢܐ ܘܪܘܪ̈ܒܢܐ.","english":"If it is good that you should be for me as chaste men, while you are not like your companions. You brought to me the fruits of the purity of the shepherds who are guilty; you gave to me the reward of the victory which I gave you over the kings of the Jews. Or have you wronged me, even you, like your companions, because by your will it was placed and it was not difficult for you in the noose? And the weight of my reward is in the hand of the thirty. Concerning the pure shepherds who brought near to God, he makes known, and this which weighs upon the chosenness of good will teaches, because in the balance the principalities of silver are chosen. He cast it into the house of the treasury which is thrown into the treasury of God; their offering is that which they exchanged, who were offering, that when they go out from there, help and victory go out to them. The glory of the honor which you honored is praised and honored from them in place of that which you honored and gave them victory. And it broke to destruction because he said above that it would break the kingdom which in destruction the earth was anointed and divided. Take for yourself the entrails; a type is marked in your standing of those who are future. And by your entrails, examine the shepherdship of the foolish, those who, when the deeds of the bread are not fixed for the multitude of the priesthoods, outside the divine laws they become priests. By the entrails, the righteousness of the shepherdship of deeds which are not fitting for the priesthood becomes. Behold, I stand, not that which stood, but that which left. And the flesh, in that which goes and takes their wealth. And his knees call to the thresholds, knees in that which, like deceivers, they are in the coal of the heads and the great ones.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a direct address (second-person plural) to a third-person exposition on shepherds and offerings, then returns to an imperative ('Take for yourself the entrails'). This suggests a composite structure typical of Dionysius's commentary, alternating between exegesis and moral application.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܦܝܘܼܬ ܪܥܝܿܢܐ","severity":"info","text":"The phrase 'purity of the shepherds' (ܫܦܝܘܼܬ ܪܥܝܿܢܐ) is a technical term in Syriac ascetical literature, denoting the moral integrity expected of pastoral leaders. Here it is juxtaposed with 'guilty' (ܚܝܿܒܝܼܢ), creating a deliberate paradox.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡ̈ܐܢܐ","severity":"info","text":"The repeated reference to 'entrails' (ܡ̈ܐܢܐ) for divination echoes the practice of extispicy, but here it is applied metaphorically to the examination of priestly conduct. This may allude to Levitical regulations on sacrificial inspection (Leviticus 1–7), though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܠܬܝܼܢ","severity":"info","text":"The 'thirty' (ܬܠܬܝܼܢ) likely refers to a group of thirty elders or judges, possibly a council in the Syriac church hierarchy. Dionysius may be referencing a contemporary ecclesiastical body that adjudicated priestly disputes.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܦܚܼܡܐ ܕܪ̈ܝܼܫܢܐ","severity":"caution","text":"The phrase 'in the coal of the heads' (ܒܦܚܼܡܐ ܕܪ̈ܝܼܫܢܐ) is obscure. It may be a textual corruption or a rare idiom. The English draft renders it literally, but the intended sense—possibly a metaphor for deception or punishment—remains uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Dionysius's critique of priests who act 'outside the divine laws' (ܠܒܪ ܡܼܢ ܢܡܘ̈ܣܐ ܐܠܗ̈ܝܐ) reflects a recurring theme in Syriac commentaries of the 12th–13th centuries, where clerical corruption is linked to the decline of ecclesiastical discipline.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'thirty' (ܬܠܬܝܼܢ) is not specified; it may be a numerical reference to a council or a symbolic number.","The phrase 'in the coal of the heads' (ܒܦܚܼܡܐ ܕܪ̈ܝܼܫܢܐ) is syntactically unclear and may involve textual corruption.","The shift between second-person address and third-person exposition leaves the intended audience ambiguous—possibly the reader or a specific group of clergy."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"ܗ݀ܝ ܕܝܢ ܕܢܥܼܪܩ ܗ̄ ܡܿܦܨܐ ܘܢ݀ܣܒ ܐܦ ܫܛ̈ܝܬܐ ܕܡܣ̈ܟܼܢܐ ܐܝܟ ܟܠܒܐ ܟܦܢܐ ܕܡܥܪܩ ܠܓܪܡܐ ܕܠܝܬ ܥܠܘܗܝ ܒܣܼܪܐ. ܐܘܿ ܪܥܝܐ ܒܘܼܪܐ ܗ̄ ܠܐ ܠܡ ܬܐܡܕ ܡܼܢ ܬܒܥܼܬܐ ܕܪܥܝܘܼ̄ܟ ܣܟܼܠܬܐ ܐܢܬ ܕܒܘܼܪܐ ܐܢܬ ܘܫܒܪܐ ܠܕܚܠܬ݀ ܐܠܗܐ ܘܣܟܠܐ܀ ܨ̄܆ ܕܝܒ̄ ܚܙܼܘܐ ܕܦܬܓ̈ܡܘܗܝ ܗ̄ ܓܠܝܢܐ ܕܐܬܚܼܙܝܼ ܠܝ ܡܼܢ ܐܠܗܐ ܥܠ ܝܼܣܪܐܝܠ. ܬܪܥܐ ܕܪ̈ܥܠܐ ܗ̄ ܫܿܒܩ ܐܢܼܐ ܠܥܡ̈ܡܼܐ ܢܘܼܟܪ̈ܝܐ ܕܢܥܼܠܘܢܼ ܒܬܪ̈ܥܝܗܿ ܘܢܪܥܼܠܘܢܼ ܠܥܿܡܘܪ̈ܝܗܿ. ܟܐܦܐ ܕܕܝܫܐ ܗ̄ ܕܡܬܼܬܝܕܼܫܐ ܡܼܢ ܥܡ̈ܡܼܐ ܒܕܡܘܼܬ ܟܐܦܐ ܕܣܝܼܡܐ ܒܬܪܥܐ. ܡܣܼܬܪܛܘ ܢܣܬܪܛܘܢܼ ܗ̄ ܗܿܟܢܐ ܢܬܚܼܫܒ ܠܟܘܿܢ ܕܠܝܼܠܐ ܘܦܫܝܼܩܐ ܩܪܒܐ ܕܥܡܼܗܘܿܢ ܐܝܟ ܐܢܫ ܕܡܫܼܬܥܐ ܒܐܣ̈ܐ ܒܝܕ ܣܘܼܪ̈ܛܐ. ܒܗ ܒܝܘܡܐ ܗ݀ܘ ܗ̄ ܪܡܿܙ ܥܠ ܙ݀ܟܘܼܬܐ ܕܩܿܢܐ ܥܡܐ ܕܠܐ ܣܘܼܟܝ ܒܝܕ ܡܩܒ̈ܝܐ. ܐܡܿܚܐ ܠܟܿܠܗܘܿܢ ܪ̈ܟܫܝܗܿ ܗ̄ ܒܙܒܢܐ ܗܿܘ ܠܡ ܐ݀ܡܚܐ ܠܟܿܠܗܘܿܢ ܪ̈ܟܫܐ ܥܡ ܪ̈ܟܒܝܗܘܿܢ ܒܬܡܼ̈ܐ ܘܒܥܘܪܐ ܡܛ݀ܠ ܕܒܝܕ ܙܥܘܪ̈ܐ ܘܡܚܝܼ̈ܠܐ ܚܒܼܘ. ܡܛ݀ܠ ܕܠܐ ܬܣܼܓܐ ܬܫܒܼ̄ܘܿ܀ ܕܒܝܬ ܝܼܗܘܼܕ ܗ̄ ܐܡܿܪ ܕܠܐ ܥܿܠܒܐ ܙ݀ܟܘܼܬܗܘܿܢ ܕܐܒܗ̈ܬܐ ܩܕ̈ܡܝܐ ܟܿܠܗܘܿܢ ܕܒܝܬ ܕܘܝܼܕ ܥܠܗܿܕܐ ܬܫܼܒ̄ܘܿ ܕܒܙܒܼܢܐ ܗܿܢܐ ܩܿܢܝܢܼ ܡܩܒ̈ܝܐ ܐܝܟ ܗ݀ܘ ܕܒܚܝܠܗܘܿܢ ܙܟܼܘ ܟܕ ܡܫܼܬܘܕܥܝܼܢ ܕܐܠܗܐ ܐܝܼܬ̄ܘ ܥܠܼܬܐ ܕܙ݀ܟܘܼܬܗܘܿܢ܀ ܘܢܗܼܘܐ ܟܪܝܼܗܐ ܕܒܗܘܿܢ ܗ̄ ܐܝܟ ܕܘܝܼܕ ܕܩܼܛܠ ܠܓܘܼܠܝܕ. ܘܒܝܬ ܕܘܝܼܕ ܗ̄ ܐܝܟ ܡܠܐܟܐ ܕܡܪܝܐ ܕܩܕܡܝܗܘܿܢ ܕܗܿܢܐ ܟ݀ܠܗ ܡܨܠܚܝܼܢ ܡܩܒ̈ܝܐ ܕܐܝܼܬܝܗܘܿܢ ܡܼܢ ܕܘܝܼܕ ܠܘܼܩܒܠ܆ ܝܘ̈ܢܝܐ ܐܝ̣ܿܢܐ ܕܟܿܠܗܘܿܢ ܕܫܪܟܐ ܢܬܓܼܘܣܘܿܢ ܒܗܘܿܢ ܐܝܟ ܕܒܒܝܬܐ ܕܐܠܗܐܗ݀ܘ ܕܟܕ ܨܠܝܼ ܒܗ ܚܙܩܝܐ ܢܦܼܩ ܡܠܐܟܐ ܘܚܼܪܒ ܠܐܬܘܼܪ̈ܝܐ.","english":"I obtained the victory which I had sought, and I also took the sheaves of the guilty ones like a hungry dog that runs to a bone that has no flesh on it. O foolish shepherd, are you not ashamed of the foolish request of your shepherds? You are foolish, and you despise the fear of God, and you are foolish. The vision of his words is clear, which was shown to me with God concerning Israel. The gate of the trembling ones leaves an opening for foreign peoples who entered through its gates and trembled at its inhabitants. The stone of the threshing-floor is renewed with the peoples in the likeness of a stone placed in a gate. The stratagems and the stratagems are thus considered by you as night and an easy battle with them, like a man who is healed by medicines through the hands of physicians. On that day he hinted at the victory of the people who had no hope through the Maccabees. He struck all their horses in that sacrifice, but he did not strike all the horses together with their riders in the twins and in the blind, because through the few and the weak they lived. Because the praise should not be abundant. The house of Judah says that the victory of the first fathers, all of them of the house of David, is not surpassed; together with this praise which the Maccabees accomplished, like that which they conquered by their strength, while it is known that God is the cause of their victory. And the sick one among them is like David who killed Goliath. And the house of David is like the angel of the Lord who was before them, so that all this is accomplished by the Maccabees, who are with David against the Greeks, where all the rest of them are gathered in him like in the house of God, where when Hezekiah prayed in it, an angel went out and destroyed the Assyrians.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܛ̈ܝܬܐ","severity":"info","text":"The Syriac ܫܛ̈ܝܬܐ (šṭīṯē) is here rendered 'sheaves', but the word can also mean 'ears of grain' or 'bundles'. The image of a hungry dog running to a boneless bone intensifies the critique of the shepherds' empty offerings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܘܝܼܕ ܕܩܼܛܠ ܠܓܘܼܠܝܕ","severity":"info","text":"The reference to David killing Goliath alludes to 1 Samuel 17. The commentary draws a typological parallel between David and the Maccabees, a common motif in Syriac exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܩܒ̈ܝܐ","severity":"info","text":"The Maccabees are invoked as exemplars of divinely aided victory against overwhelming odds. This reflects the Syriac Christian reception of the Maccabean martyrs as proto-saints, especially in East Syriac tradition.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܝܬ ܝܼܗܘܼܕ","severity":"info","text":"The passage shifts from a general allegorical narrative to a focused assertion about the house of Judah, linking the Maccabees' victory to the house of David. This structural pivot underscores the continuity of divine favor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܙܩܝܐ","severity":"info","text":"The mention of Hezekiah's prayer and the angel destroying the Assyrians parallels 2 Kings 19:35 and Isaiah 37:36. This reinforces the theme of miraculous deliverance through divine intervention, mirroring the Maccabean narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܬܡܼ̈ܐ ܘܒܥܘܪܐ","severity":"caution","text":"The phrase 'in the twins and in the blind' (ܒܬܡܼ̈ܐ ܘܒܥܘܪܐ) is obscure. It may be a corrupt or idiomatic expression; the English draft renders it literally. The intended sense likely contrasts the few and weak with the many and strong.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in the twins and in the blind' (ܒܬܡܼ̈ܐ ܘܒܥܘܪܐ) is unclear; possibly a textual corruption or a lost idiom.","The identity of 'the sick one' (ܟܪܝܼܗܐ) among the Maccabees is not specified; it may refer to a particular figure or be a typological reference."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"ܢܗܼܘܐ ܒܝܘܡܐ ܗ݀ܘ ܗ̄ ܡܐ ܕܐܘܒܿܕܬ ܠܥܡ̈ܡܐ ܕܐܬܼܘ ܥܠ ܐܘܿܪܫܠܡ. ܐ݀ܫܘܼܕ ܥܠ ܕܒܝܬ ܝܼ̈ܘܼܕܐ ܗ̄ ܒܛܝܼܠܘܼܬܝ ܘܛܝܒܘܼܬܝ ܥܠ ܟܿܠܗܘܿܢ ܕܒܓܘܗܿ. ܘܢܚܘܼܪܘܢܼ ܠܘܿܬܝ ܟܿܠܗܘܿܢ ܒܚܘܼܒܐ ܕܠܐ ܣܕܝܼܩ ܟܕ ܓܿܠܝܢ ܡܼܢ ܚܫܐ ܥܠ ܟܗ̈ܢܐ ܟܐܢ̈ܐ ܕܒܥܘܠܐ ܕܩܼܪܘ ܐܢܘܿܢ ܘܩܼܛܠܘ ܘܡܟܪܝܢ ܥܠܝܗܘܿܢ ܘܡܬܼܬܘܝܢ ܥܠ ܥܘܠܗܘܿܢ. ܐܚܪܢܝܐܝܬ. ܘܢܚܘܼܪܘܢ ܗ̄ ܒܝܼ̈ܘܼܕܐ ܡܩܒܝ. ܕܕܩܼܪܘܼܗܝ ܪ̈ܘܼܡܝܐ ܒܩܪܒܐ ܘܩܛܠܘܼܗܝ ܘܡܪܩܕܝܼܢ ܗܼܘܘ ܘܚܿܐܫܝܢ ܥܡܐ ܟܿܠܗ ܘܡܬܼܬܒܪܝܼܢ ܥܠ ܡܿܘܬܗ. ܬܣܼ̃ܐ ܡܪܩܘܼܕܬܐ ܗ̄ ܕܡܪܩܕܝܼܢ ܥܠ ܝܼܗܘܼܕܐ ܕܐܬܩܼܛܠ. ܐܝܟ ܡܪܩܘܼܕܬܐ ܗ̄ ܗ݀ܝ ܕܗܼܘܬ݀ ܥܠ\nܝܘܿܫܝܐ ܒܪ ܐܡܘܿܢ ܒܦܩܥܬ ܡܓܕܘ. ܕܡܼܝܗ ܠܚܫܐ ܕܥܠܘܝܗ ܠܕܝܘܿܫܝܐ ܡܛ݀ܠ ܕܬܪ̈ܝܗܘܿܢ ܛܢ̈ܢܐ ܗܼܘܘ. ܘܡܼܢ ܚܢ̈ܦܐ ܐܬܩܼܛܠܘ ܨ܆ ܕܝܒ ܢܗܼܘܐ ܡܒܘܼܥܐ ܠܪܣܣܐ ܘܠܬܕܟܝܼܬܐ ܗ̄ ܡܒܿܕܩ ܒܗܿܠܝܢ ܥܠ ܫܘܼܚܠܿܦܐ ܕܠܡܝܬܪܘܼܬܐ ܕܩܿܢܝܢ ܒܝܕ ܝܘܼܢܬܢ ܐܚܘܼܗܝ ܕܝܼܗܘܼܕܐ ܡܩܒܝ ܗ݀ܘ ܕܩܼܡ ܒ݀ܬܪܗ. ܗ݀ܟܢܐ ܙܪܝܼܙ ܗܼܘܐ ܒܪܝܼܫܢܘܼܬܗ ܡܛ݀ܠ ܕܐܡܝܼܢܐܝܼܬ ܕܐ݀ܦ ܘܡܕܿܟܐ ܠܡܕܝܼܢܬܐ ܘܠܒܝܬܐ ܕܐܠܗܐ ܡܼܢ ܛܡܐܘܼܬܐ ܕܦܬܟܪ̈ܐ. ܡܒܘܥܐ ܫܡܼ̈ ܠܦܘܼܪܩܢܐ ܕܗܼܘܐ ܒܐܝܼܕ̈ܘܝܗ ܐܟܡܿܢ ܕܠܘܿܬܗ ܪܗܛܝܼܢ ܗܼܘܘ ܟܿܠܗܘܿܢ ܠܡܼܦܝܓܘܼ ܨܗܝܐ ܕܥܿܩܬܗܘܿܢ ܘܡܨܡܚܐ ܗܘܬ݀ ܒܐܝܼܕ̈ܘܗܝ ܘܕܡܩܒ̈ܝܐ ܐܚܘ̈ܗܝ ܕܚܠܬ݀ ܐܠܗܐ. ܣܝܦܐ ܐܬܬܼܥܝܼܪ ܗ̄ ܣܝܦܐ ܕܡܩܕܘܼ̈ܢܝܐ ܘܝܘܢ̈ܝܐ ܐܬܬܼܥܝܼܪ ܥܠ ܪ̈ܥܘܬܐ ܕܝܼܠܝ ܥܠ ܕܠܐ ܐܬܟܼܫܪܘ. ܘܓܒܪܐ ܪܚܡܝ ܗ̄ ܡܣܼܬܒܪ ܪܚܡܐ ܟܕ ܐܝܼܬܘܗܝ ܒܥܠܕܒܒܐ ܕܢ݀ܡܘ̈ܣܝ ܒܝܕ ܚܕ ܪܡܿܙ ܥܠ ܣܓ̈ܝܐܐ. ܘܐܗܿܦܟ ܐܝܼܕܝ ܗ̄ ܥܠ ܟܗ̈ܢܐ ܕܬܚܝܬ ܐܝܼܕ̈ܝܗܘܿܢ.","english":"that on the day when I destroyed the nations that came against Jerusalem, I cast upon the house of the Hasmoneans my folly and my favor upon all those within it. And all of them turned to me with a love that was not just, while it was clearly known what suffering came upon the wretched priests of iniquity who summoned him and killed him, and they grieved over them and repented of their iniquity. Finally, and they turned to me through the hands of Maccabeus, whom the Romans struck in battle and killed, and they were dancing and rejoicing with all the people and were shattered over his death. The dance that they danced over the slain Judas is like the dance that was over Josiah son of Amon at the pass of Megiddo. He brought the suffering upon himself for Josiah because both of them were righteous, and they were slain impiously. Then he says: It became a source of murmuring and purification, and it examines through these things the change for the better that was accomplished by the hand of Jonathan, the brother of Judas Maccabeus, who arose after him. Thus he was vigorous in his leadership because it was said that he also purified the city and the house of God from the defilement of idols. The source is named for the salvation that occurred through his hands, as all of them ran to him to quench the thirst of their distress, and victory was achieved through his hands and those of the Maccabean brothers, the fear of God. The sword was drawn, the sword of the Maccabees and the Jews was drawn against the thoughts that were mine, because they did not succeed. And the merciful man is understood as mercy when he is an enemy of the laws through one sign against many. And he turned his hand against the priests who were under their hands.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ܝܼܗܘܼܕܐ ܡܩܒܝ","severity":"info","text":"Judas Maccabeus, leader of the Hasmonean revolt, died in battle c. 160 BCE. The commentary here links his death to the earlier death of King Josiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܪܩܘܼܕܬܐ","severity":"info","text":"The dance over the slain Judas is compared to the dance over Josiah at Megiddo, drawing a typological parallel between two righteous rulers killed impiously.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܒܘܼܥܐ","severity":"info","text":"The Syriac term mabbūʿā (source) is used here metaphorically for a cause or origin of murmuring and purification, not a literal spring.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܘܿܫܝܐ ܒܪ ܐܡܘܿܢ","severity":"info","text":"Josiah son of Amon, king of Judah, died at Megiddo (2 Kings 23:29–30; 2 Chronicles 35:22–24). The commentary invokes this biblical event as a type for Judas Maccabeus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܕܝܒ","severity":"info","text":"The particle dīb (then he says) marks a shift from narrative to direct quotation or interpretation, a common structural cue in Syriac commentaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܓܒܪܐ ܪܚܡܝ","severity":"caution","text":"The phrase 'the merciful man is understood as mercy when he is an enemy of the laws' is syntactically ambiguous; it may refer to Jonathan or to a figure of speech.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the merciful man' in the final section is unclear; it may refer to Jonathan Maccabeus or to a symbolic figure.","The phrase 'he turned his hand against the priests' could mean either he attacked them or he withdrew his support."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"ܢܣܘܼܦܘܢܼ ܘܢܐܒܼܕܘܢܼ ܗ̄ ܡܼܢ ܐܢܛܝܟܘܿܣ ܗ̄ ܐܪܒܥܝܼܢ ܐ̈ܠܦܝܼܢ ܚܼܪܒ ܒܗ݀ܘ ܙܒܢܼܐ ܒܐܘܿܪܫܠܡ ܘܐܪܒܥܝܼܢ ܐ̈ܠܦܝܼܢ ܐܦܩܼ ܒܫܒܼܝܐ ܐܝܟ ܕܡܿܘܕܥ ܟܬܒܐ ܕܡܩܒ̈ܝܐ. ܗ݀ܢܐ ܐܢܛܝܟܘܿܣ ܐܦܝܼܦܐܢܝܼܣ ܟܕ ܢܦܼܩ ܗܼܘܐ ܡܼܢ ܡܨܪܝܢ ܒܙ݀ܟܘܼܬܐ. ܐܚܼܕ ܥܠܼܬܐ ܕܒ݀ܥܐ ܕܢܩܼܪܒ ܩܘܼܪ̈ܒܢܐ ܠܗܝܟܠܐ ܕܐܠܗܐ ܘܟܕ ܥܼܠ ܚܼܪܒ ܐܪܒܥܝܼܢ ܐ̈ܠܦܝܼܢ ܐܝܟ ܕܡܿܘܕܥ ܟܬܒܐ ܕܡܩܒ̈ܝܐ. ܘܬܘܼܠܬܐ ܢܫܼܬܚܪ ܗ̄ ܕܠ̈ܝܼܠܐ ܕܡܛ݀ܠ ܡܝܬܪܘܼܬܗܘܿܢ ܡܬܼܢܛܪܝܼܢ܆ ܨ܆ ܕܝܓ̄ ܘܐܨܿܪܘܿܦ ܐܢܘܿܢ ܗ̄ ܒܟܘܼܪܐ ܕܡܘܕܝܢܘܼܬܐ. ܐܡܼܪ ܕܝܢ ܐܦ ܥܠ ܡܩܒ̈ܝܐ ܕܐܬܢܼܣܝܼܘ ܒܐܘܼܠ̈ܨܢܐ. ܬܘܼܒ ܐܡܼܪ (ܕܝܢ ܐܦ ܥܠ ܡܩܒ̈ܝܐ ܕܐܬܢܼܣܝܼܘ) ܥܠ ܐܘܼܠܨܢܐ ܕܣܿܒܠܐ ܐܘܿܪܫܠܡ ܡܼܢ ܐܢܛܝܟܘܿܣ ܐܦܝܼܦܐܢܘܿܣ ܨ܆ ܕܝܕ̄ ܘܬܬܼܦܠܓ ܒܙܼܬܟܝ ܗ̄ ܡܬܼܒܙܙܐ ܐܢܬܝ ܡܼܢ ܝܘ̈ܢܝܐ܇ ܘܦܠܓܗ ܕܥܡܐ ܠܐ ܗ̄ ܗ݀ܘ ܬܘܼܠܬܐ ܕܡܫܼܬܚܪ ܒܐܪܥܐ. ܘܢܼܦܘܼܩ ܡܪܝܐ ܗ̄ ܡܼܢ ܗܝܟܠܗ ܗ̄ ܘܢܬܟܼܬܫ ܒܝܕ ܡܩܒ̈ܝܐ ܥܡ ܝܘܢ̈ܝܐ ܐܝܟ ܕܐܬܟܼܬܫ ܥܡ ܕܒܝܬ ܓܘܿܓ ܒܝܘܡܐ ܕܩܪܒܐ. ܘܢܩܘܼ̈ܡܢ ܪ̈ܓܠܘܗܝ. ܘܦܠܓܗ ܠܡܥܪܒܐ ܗ̄ ܢܚܼܘܼܬ ܠܡ ܘܢܩܘܼܡ ܐܠܗܐ ܥܠ ܛܘܼܪܐ ܘܢܪܥܠܝܼܘܗܝ ܠܟܿܠܗ ܛܘܼܪܐ ܐܝܟ ܕܢܣܬܼܒܪ ܕܡܬܼܦܠܓ ܠܬܪܝܢ ܘܢܣܼܓܘܿܫ ܠܝܘܢ̈ܝܐ ܕܫܿܪܝܢܼ ܚܕܪ̈ܘܗ̄ ܘܢܓܼܡܪ ܘܡܚܼܕܐ ܢܦܼܪܘܿܩ ܠܥܡܐ. ܠܐ ܢܗܼܘܐ ܢܘܼܗܪܐ ܗ̄ ܒܙܒܢܼܐ ܗܿܘ ܢܣܬܼܒܪ ܠܒܥܠ̈ܕܒܒܐ ܡܼܢ ܣܿܓܐܝܘܬ ܒܝܼܫ̈ܬܐ ܕܠܝܬ ܒܝܘܡܐ ܗ݀ܘ ܢܘܼܗܪܐ ܐܦܿܠܐ ܫܚܝܼܢܘܼܬܐ. ܘܢܗܼܘܐ ܝܘܡܐ ܚܕ ܗ̄ ܕܠܐ ܕܡܿܐ ܠܕܫܪܟܐ ܒܝܕ ܐܝܿܠܝܢ ܕܡܣܼܬܥܪ̈ܢ ܒܗ ܒܡܣܿܡ ܒܪܝܼܫܐ ܕܒܥ̈ܠܕܒܒܐ ܘܦܘܼܪܩܢܐ ܕܒܝܬ̈ܝܐ. ܠܐ ܠܠܝܐ ܗ̄ ܒܝܕ ܥܩ̈ܬܐ ܕܐܫ̈ܝܼܕܢ ܒܗ.","english":"and they finished and destroyed Antiochus with forty thousand swords in that time in Jerusalem, and forty thousand he took captive, as the book of Maccabees makes known. This Antiochus Epiphanes, when he went out from Egypt in victory, took the pretext of wanting to wage war against the Temple of God, and when he entered, he destroyed forty thousand, as the book of Maccabees makes known. And the remainder that was left, because of the excellence of their faith, they were crowned. He tested and refined them in the furnace of the Maccabean faith. He also spoke concerning the Maccabees, that they were strengthened in afflictions. Again he spoke concerning the afflictions that Jerusalem endured with Antiochus Epiphanes. And it shall be divided in your victory, the plunder that came with the Greeks, and the half of the people that was not that remainder that was left in the land. And the Lord went out with his Temple and was arrayed for battle by the hand of the Maccabees against the Greeks, as he was arrayed for battle against the house of Gog on the day of war. And his feet stood. And the half to the west he showed us, and God stood upon the mountain and made the whole mountain tremble, as if it were divided in two, and he confounded the Greeks who were settled around him, and he finished and immediately delivered the people. There was no light in that time; it seemed to the enemies with many evils that there was no light in that day, nor humility. And it was a single day that was unlike the rest, by the things that were accomplished in it, by the placing of a head upon the enemies and the deliverance of the householders. There was no night, by the afflictions that were poured out in it.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ܐܢܛܝܟܘܿܣ ܐܦܝܼܦܐܢܝܼܣ","severity":"info","text":"Antiochus IV Epiphanes, the Seleucid king whose persecution of the Jews and desecration of the Temple in 167 BCE sparked the Maccabean revolt, is the referent here.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܬܒܐ ܕܡܩܒ̈ܝܐ","severity":"info","text":"The phrase 'as the book of Maccabees makes known' (ܐܝܟ ܕܡܿܘܕܥ ܟܬܒܐ ܕܡܩܒ̈ܝܐ) refers to 1 Maccabees 1:20–24, which recounts Antiochus’s slaughter in Jerusalem and plunder of the Temple.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܘܼܪܐ ܕܡܘܕܝܢܘܼܬܐ","severity":"info","text":"The 'furnace of the Maccabean faith' (ܟܘܼܪܐ ܕܡܘܕܝܢܘܼܬܐ) is a metaphor for the testing and refinement of the Maccabees through persecution, echoing the language of martyrdom.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܝܬ ܓܘܿܓ","severity":"info","text":"The comparison of the Maccabees’ battle against the Greeks to the Lord’s battle against 'the house of Gog' (ܒܝܬ ܓܘܿܓ) alludes to Ezekiel 38–39, where Gog of Magog leads an eschatological invasion defeated by divine intervention.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from historical narrative (Antiochus’s actions) to typological interpretation, linking the Maccabean crisis to the eschatological battle against Gog, and then to a symbolic vision of divine deliverance.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܦܠܓܗ ܕܥܡܐ ܠܐ ܗ̄ ܗ݀ܘ ܬܘܼܠܬܐ","severity":"caution","text":"The phrase 'the half of the people that was not that remainder' is syntactically ambiguous; it may refer to a division of the Jewish populace into those who remained faithful and those who were taken captive or compromised.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the half to the west' (ܦܠܓܗ ܠܡܥܪܒܐ) is unclear: it may refer to a geographical partition of the land or a symbolic division of the people.","The phrase 'placing of a head upon the enemies' (ܡܣܿܡ ܒܪܝܼܫܐ ܕܒܥ̈ܠܕܒܒܐ) could mean decapitation or the appointment of a leader over them; the sense is ambiguous."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"ܠܐ ܠܠܝܐ ܐܦܠܐ ܐܝܼܡܡܐ ܡܣܼܬܒܪ ܘܠܥܕܢ\nܪܡܫܐ ܗ̄ ܡܐ ܕܐܬܚܼܪܒܘ ܒܥ̈ܠܕܒܒܐ ܒܫܘܼܠܡܐ ܢܕܢܚ ܢܘܗܪܐ ܕܦܘܼܪܩܢܐ ܠܒ̈ܝܬܝܐ. ܘܢܦܼܢܘܿܢ ܡ̈ܝܐ ܗ̄ ܡܠܦܢܘܼܬܐ ܕܡܢܬܼܟܪܙܐ ܒܐܘܿܪܫܠܡ ܡܫܼܬܦܥܐ ܘܡܼܬܝܒܐ ܡܼܢ ܥܡܐܐܦ ܨܝܕ ܥܡ̈ܡܐ ܕܒܡܕܢܚܐ ܘܡܒܥܪܐ ܥ݀ܡܪܝܼܢ. ܝܘܢܝܐ. ܘܝܡܐ ܩܕܡܝܐܘܝܡܐ ܐܚܪܝܐ. ܩܝܛܐ ܘܣܬܘܐ ܗ̄ ܐܡܝܼܢܐܝܼܬ ܗܿܘܝܢ ܕܠܐ ܒ݀ܛܠܝܼܢ ܡܼܢ ܚܫܚܼܬܗܘܿܢ. ܘܢܚܕܪܝܗܿ ܠܟܿܠܗܿ ܗ̄ ܐܝܟ ܫܘܼܪܐ ܠܦܩܥܼܬܐ ܢܚܕܪܝܗܿ ܐܠܗܐ ܒܒܛܝܼܠܘܼܬܗ ܠܟܿܠܗܿ ܐܪܥܐ ܕܡܘܼܠܟܢܐ. ܡܼܢ ܓܒܥ ܗ̄ ܕܐܝܼܬܝܗܿ ܠܓܪܒܝܐ ܡܼܢ ܐܘܿܪܫܠܝܡ ܘܥܕܡܐ ܠܪܡܢ ܕܠܬܝܡܢ ܡܢܗܿ. ܘܬܘܼܒ ܚܼܪܡܐ ܠܐ ܗ̄ ܕܢܘܼܟܪܝ ܠܐܠܗܐ ܗܿܢܐ ܚܪܡܐ ܐܝܼܬܘܗܝ ܐܝܟ ܗ݀ܘ ܕܡܿܢ ܕܠܐ ܪܚܿܡ ܠܡܪܢ ܢܗܼܘܐ ܚܪܡ܀ ܘܗܿܕܐ ܬܗܼܘܐ ܡܚܘܼܬܐ ܗ̄ ܐܡܿܪ ܥܠ ܕܒܝܬ ܓܘܿܓ. ܐܦ ܝܼܗܘܼܕܐ ܢܬܼܟܬܫ ܗ̄ ܥܠ ܐܦ̈ܝ ܐܘܿܪܫܠܡ ܡܬܼܟܬܫ ܠܒܝܼܒܐܝܼܬ ܥܡ ܕܒܝܬ ܓܘܿܓ ܒܝܕ ܙܘܪܒܒܝܠ ܗ݀ܘ ܕܐܝܼܬܘܗܝ ܡܼܢ ܫܒܛܐ ܕܝܼ̈ܘܼܕܐ. ܥܠ ܦܓܘܼܕܬܗ ܕܣܘܼܣܝܐ ܗ̄ ܡܼܢ ܦܓܘܼܕܬܐ ܣܿܐܡ ܥܠ ܟܿܠܗܘܿܢ ܡ̈ܐܢܝ ܙܝܢܐ ܕܦܪܝܼܫܝܼܢ ܠܐܠܗܐ ܡܼܢ ܒܙܼܬܐ ܕܓܘܿܓ ܐܝܟ ܕܥܒܼܕ ܕܘܝܼܕ ܠܣܝܦܗ ܕܓܘܠܝܕ. ܘܦܠ̈ܫܬܝܐ ܠܙܝܢܐ ܕܫܐܘܿܠ܆ ܦܪܫܘܼܗܝ ܠܐܣܬܪ̈ܝܬܐ܀ ܢܗܼܘܘܿܢ ܩܕܣ̈ܐ ܗ̄ ܕܡܼܬܩܪܒܝܼܢ ܠܐܠܗܐ ܡܼܢ ܒܙܼܬܐ ܕܓܘܿܓ ܣܿܓܝܐܝܢ ܐܝܟ ܦܝܼ̈ܠܣܐ ܕܩܕܡ ܡܕܒܚܐ܆ ܒܝܕ ܩܕ̈ܣܐ ܥܠ ܡ̈ܐܢܐ ܕܛܥܼܢܘ ܘܐܝܬܝܼܘ ܒܥ̈ܠܕܒܒܐ ܐܝܟ ܕܠܚܫܼܚܬܗܘܿܢ ܡܒܿܕܩ ܕܟܠܿܗܘܿܢ ܡܼܬܦܪܫܝܼܢ ܠܐܠܗܐ. ܘܠܐ ܢܗܼܘܐ ܟܢܥܢܝܐ ܗ̄ ܕܡܡܪܐ ܘܡܬܼܕܡܐ ܒܕܘܼܒܪ̈ܐ ܕܟܢ̈ܥܢܝܐ ܥܒܪܝܐ ܬܓܪܐ ܐܡܿܪ ܚܠܦ ܟܢܥܢܝܐ: ܫܠܼܡ ܣܘܼܥܪܢܝܐ ܦܘܼܫܩܐ ܕܙܟܪܝܐ ܢܒܝܐ.","english":"neither by night nor by day was it discernible, and at evening, when the enemies were destroyed at the end, the splendor of the salvation of the Babylonians. And the waters of the teaching of the preacher in Jerusalem were mingled and set with the people against the nations of the East and the West, the Greeks. And the first day and the last day, summer and winter, were equally without ceasing with their need. And he surrounded all of it like a wall for a breach; God surrounded all the land of the kingdom with his inactivity. With the assembly that is to the north with Jerusalem and as far as the height of the south with it. And again, a ban, not that I remember God; this ban is like that which, when he did not love his Lord, became a ban. And this shall be a sign, he says, against the house of Gog. Also Judah fought on the face of Jerusalem, fighting valiantly with the house of Gog by the hand of Zerubbabel, who is of the tribe of Judah. At the command of Susiya, with the command he placed upon all the instruments of war that were set apart for God with the spoils of Gog, as David did with the sword of Goliath and the Philistines with the armor of Saul; his horsemen for the armies. The holy ones who were offered to God with the spoils of Gog were many, like the thresholds before the altar, by the holy ones upon the entrails that they had erred and brought the enemies as for their need, all of them being set apart for God. And there was no priestly order of the word and likeness in the customs of the Hebrew priests; the merchant said instead of the priestly order: Peace, the completion of the interpretation of Zechariah the prophet.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܠܐ ܠܠܝܐ ܐܦܠܐ ܐܝܼܡܡܐ ܡܣܼܬܒܪ","severity":"info","text":"The opening phrase 'neither by night nor by day was it discernible' likely refers to the confusion or chaos of the eschatological battle, a common trope in apocalyptic commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܘܿܓ","severity":"info","text":"Gog is a biblical figure from Ezekiel 38–39, representing an apocalyptic enemy. Bar Salibi here identifies Gog's house as the target of a divine ban, consistent with Syriac exegetical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܘܝܼܕ ܠܣܝܦܗ ܕܓܘܠܝܕ","severity":"info","text":"The reference to David and Goliath's sword alludes to 1 Samuel 17:50–51, where David takes Goliath's sword after killing him. Bar Salibi uses this as a typological parallel for the spoils of Gog.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܘܪܒܒܝܠ","severity":"info","text":"Zerubbabel, a post-exilic leader of the tribe of Judah, is invoked here as a figure who fights Gog. This reflects a tradition linking Zerubbabel to messianic or eschatological roles, possibly from later Jewish or Christian apocalyptic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܦܘܼܫܩܐ ܕܙܟܪܝܐ","severity":"info","text":"The closing phrase 'completion of the interpretation of Zechariah the prophet' marks the end of the commentary. This is a standard colophon in Syriac exegetical works, indicating the work's genre and completion.","cites":[{"key":"ed:dsc-256","label":"source edition: Literal Commentary on Zechariah","url":"https://syriaccorpus.org/256"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܢܥܢܝܐ","severity":"caution","text":"The term 'priestly order' (or 'priestly rank') is ambiguous; the text contrasts it with a 'merchant' (ܬܓܪܐ), possibly a textual corruption or a deliberate rhetorical figure. The sense may be that the priestly order is absent, replaced by a mercantile or improper substitute.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'splendor of the salvation of the Babylonians' is unclear; it may refer to a historical or eschatological event involving Babylonians, but the syntax is ambiguous.","The identity of 'Susiya' (ܣܘܼܣܝܐ) is uncertain; it may be a proper name or a title, possibly a corruption or variant of a known figure.","The final contrast between 'priestly order' and 'merchant' is obscure; it may reflect a textual error or a deliberate allegory."],"confidence":"medium","notes":[]}]}