{"slug":"dsc-259","id":"syriac:dsc:dsc-259","title":"Nisibis 1","author":"Ephrem the Syrian","genre":"other","date":"mid-4th century","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:26Z","cost_usd":0.003361},"source":{"registry_id":"syriac:dsc:dsc-259","work_id":"dsc-259","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/259"},"stats":{"passages":4,"english_words":1236,"coptic_letters":0,"commentary_units":23,"commentary_kinds":7,"derived_notes":2,"ambiguities":9,"work_notes":5,"external_links":5,"timeline":5},"summary":{"work":"dsc-259","abstract":"Nisibis 1 is a collection of madrāšê (teaching hymns) attributed to Ephrem the Syrian, composed in seven-syllable couplets with refrains. The hymns are traditionally dated to the 350s CE, during the Persian sieges of Nisibis, and reflect the city's suffering and theological themes of divine mercy and judgment. The Syriac text survives in fragmentary manuscripts from the 5th–6th centuries onward, with strophic ordering and refrains possibly reflecting later liturgical standardization. These hymns entered the East Syriac liturgical tradition as part of the Ḥudrā (festal hymnary) and are still sung in the Church of the East during Denḥā (Epiphany) and the Fast of Nineveh. This edition provides the Syriac text and a literal English translation without critical apparatus.","historical_context":"Ephrem the Syrian (c. 306–373 CE) was a theologian, poet, and hymnographer active in Nisibis and later Edessa. Nisibis, a frontier city of the Roman Empire, faced repeated sieges by the Sasanian Persians in the 350s CE, which form the backdrop of these hymns. The community was Syriac-speaking and Christian, with a strong liturgical and catechetical tradition. The madrāšê genre, characterized by strophic structure and refrains, was used for teaching and worship. The attribution to Ephrem rests on internal references and later manuscript colophons, not contemporary external witness. The Syriac text survives in manuscripts from the 5th–6th centuries, but the earliest witnesses are fragmentary, and the ordering may reflect later liturgical standardization. These hymns were transmitted within the East Syriac tradition, eventually incorporated into the Ḥudrā, the festal hymnary of the Church of the East.","significance":"Nisibis 1 is a key witness to Ephrem's poetic and theological response to crisis, blending biblical typology with civic imagery. It exemplifies the madrāšâ form and its role in Syriac liturgy and catechesis. The hymns also illuminate the historical experience of a Christian community under siege and the development of Syriac hymnody, influencing later East Syriac liturgical traditions.","timeline":[{"date":"c. 306–373 CE","event":"Life of Ephrem the Syrian"},{"date":"350s CE","event":"Traditional dating of Nisibis 1, during Persian sieges of Nisibis"},{"date":"5th–6th centuries","event":"Earliest surviving manuscript witnesses (fragmentary)"},{"date":"Later centuries","event":"Incorporation into East Syriac Ḥudrā (festal hymnary)"},{"date":"20th century","event":"Modern critical edition by Beck (CSCO)"}],"relations":[{"work":"Nisibene Hymns (Ephrem)","relation":"Part of the same collection of madrāšê on Nisibis","key":"","label":null,"url":null},{"work":"Hymns on Faith (Ephrem)","relation":"Similar genre and theological themes","key":"","label":null,"url":null},{"work":"Peshitta Psalms","relation":"Biblical source for imagery (e.g., bow of God)","key":"","label":null,"url":null},{"work":"Ḥudrā","relation":"Liturgical collection that includes these hymns","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Ephrem the Syrian","label":"Ephrem the Syrian","url":"https://en.wikipedia.org/wiki/Ephrem_the_Syrian","reason":"Biographical context for the author"},{"key":"wikipedia:Nisibis","label":"Nisibis","url":"https://en.wikipedia.org/wiki/Nusaybin","reason":"Historical setting of the hymns"},{"key":"wikipedia:Madrasha","label":"Madrasha","url":"https://en.wikipedia.org/wiki/Madrasa","reason":"Genre of the work"},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Liturgical tradition that preserves the hymns"},{"key":"ed:dsc-259","label":"DSC 259","url":"https://syriaccorpus.org/259","reason":"Edition of the Syriac text and translation"}],"cautions":["Attribution to Ephrem is traditional and not confirmed by contemporary external witnesses.","The dating to the 350s CE is based on internal references and later colophons, not secure.","The strophic ordering and refrains may reflect later liturgical standardization rather than Ephrem's original arrangement.","The earliest manuscript witnesses are fragmentary, and the text may have undergone scribal changes."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000481,"generated":"2026-11-15T00:45:19Z"},"checks":{"work":"dsc-259","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":23,"english_words":1236,"source_letters":3544,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a collection of madrāšê (teaching hymns) attributed to Ephrem, composed in seven-syllable couplets. The Syriac text is strophic, with each stanza followed by a refrain (ʿunīṯā).","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Ephrem died in 373 CE; Nisibis 1 is traditionally dated to the 350s, during the Persian sieges of Nisibis. The attribution rests on internal references and later manuscript colophons, not on contemporary external witness.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in manuscripts from the 5th–6th centuries onward, but the earliest witnesses are fragmentary. Strophic ordering and refrains may reflect later liturgical standardization rather than Ephrem’s original arrangement.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These hymns entered the East Syriac liturgical tradition as part of the Ḥudrā (festal hymnary). They are still sung in the Church of the East during the season of Denḥā (Epiphany) and the Fast of Nineveh.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition provides the Syriac text and a literal English translation but does not include a critical apparatus or commentary on variant readings. Readers should consult Beck’s CSCO edition for full manuscript variants.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 4 narrative."},{"kind":"caution","severity":"caution","text":"2 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":4},"term_index":[],"citations":{"ed:dsc-259":{"label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}},"segments":[{"i":1,"ref":"p1","source":"ܥܰܠ ܩܳܠܳܐ ܕܶܐܦܬܰܚ ܦܽܘܡܝ̱ ܒܺܝܕܰܥܬܳܐ\nܐܰܠܳܗ ܪ̈ܰܚܡܶܐ ܕܰܐܢܺܝܚܬ ܠܢܽܘܚ\nܐܰܢܺܝܚ ܗ̱ܘܳܐ ܐܳܦ ܗ̱ܽܘ ܠܪ̈ܰܚܡܰܝܟ\nܩ̇ܪܶܒ ܕܶܒ̈ܚܶܐ ܟܽܠܼܳܐ ܡܳܡܽܘܠܳܐ\nܝܰܗ̱ܒ ܩܽܘܪ̈ܒܳܢܶܐ ܢܣܼܰܒ ܫܽܘܘܕܳܝܳܐ\nܒܰܨܠܽܘܬܳܐ ܘܥܶܛܪܳܐ ܪܶܥܝܳܟ\nܒܡܽܘ̈ܡܳܬܳܐ ܘܩܶܫܬܳܐ ܚܰܢܬܳܝܗ̱ܝ\nܘܰܐܝܟܳܐ ܕܣܳܥܶܐ ܡܳܡܽܘܠܳܐ\nܕܢܶܟܝܶܗ ܠܰܐܪܥܳܐ\nܩܶܫܬܳܐ ܠܩܽܘܒܠܶܗ ܡܶܬܡܰܬܚܳܐ\nܕܠܶܗ ܬܶܪܕܽܘܦ ܘܠܰܐܪܥܳܐ ܬܠܰܒܶܒ\nܕܡܽܘܡ̈ܳܬܳܟ ܬܶܛܰܪ ܫܰܝܢܳܐ\nܘܩܶܫܬܳܟ ܬܩܰܪܶܒ ܥܰܡ ܪܽܘܓܙܳܐ\nܥܽܘܢܺܝܬܳܐ: ܡܬܽܘܚ ܩܶܫܬܳܟ ܠܽܘܩܒܰܠ ܡܳܠܐܳܐ\nܕܗܳܐ ܙܩܰܦ ܓܶܠܠܰܘ̈ܗ̱ܝ ܠܽܘܩܒܰܠ ܫܽܘܪ̈ܰܝܢ\nܓܰܠܝܳܐܺܝܬ ܡܳܪܝ̱ ܐܶܬܪܰܥܰܡ\nܕܰܕܡܳܐ ܡܚܺܝܠܳܐ ܕܪܰܣܶܣ ܢܽܘܚ\nܟܽܠܼܳܐ ܪܽܘܓܙܳܐ ܒܟܽܠ ܕܳܪ ܡܶܢ ܟܽܠ\nܟܡܳܐ ܟܺܝܬ ܚܰܝܠܬܳܢ ܕܡܶܗ ܕܺܝܚܺܝܕܳܟ\nܕܢܶܟܠܳܐ ܪܣܶܣܶܗ ܡܳܡܽܘܠܰܢ\nܕܗܳܐ ܒܪܳܙܶܗ ܗܽܘ ܩܢܰܘ ܚܰܝܠܳܐ\nܕܶܒܚ̈ܶܐ ܡܚ̈ܺܝܠܶܐ ܕܩܳܪܶܒ ܢܽܘܚ\nܘܟܽܠܳܐ ܪܽܘܓܙܳܐ\nܒܩܽܘܪܒܳܢ ܡܰܕܒܰܚܝ̱ ܐܶܬܪܰܥܳܐ\nܘܰܟܠܼܺܝ ܡܶܢܝ̱ ܡܳܡܽܘܠ ܚ̈ܰܝܶܐ\nܘܢܶܢܛܪܽܘܢ ܙܰܘܓܳܐ ܕܢܺܝܫ̈ܰܝܟ\nܠܺܝ ܨܠܺܝܒܳܟ ܘܰܠܢܽܘܚ ܩܶܫܬܳܟ\nܨܠܺܝܒܳܟ ܢܶܬܪܽܘܥ [ܝܰܡܳܐ] ܕܡ̈ܰܝܳܐ\nܩܶܫܬܳܟ ܬܶܟܠܶܐ ܡܳܡܽܘܠ ܡܶܛܪܳܐ\nܗܳܐ ܫܰܓܫܽܘܢܝ̱ ܟܽܠ ܡܰܚܫܽܘ̈ܠܺܝܢ\nܘܝܶܗܒܰܬ ܛܽܘܒܳܐ ܠܟܽܘܝܳܠܳܐ\nܕܠܳܗ̇ ܓ̈ܶܠܠܶܐ ܗܰܘ ܒܰܠܚܽܘܕ ܟܰܪܟܽܘܗ̇\nܬ̈ܶܠܳܠܶܐ ܘܓܶܐܪ̈ܶܐ ܘܓ̈ܶܠܠܶܐ ܟܰܪܟܽܘܢܝ̱\nܗܳܝ ܗܼܘܳܬ ܠܳܟ ܣܺܝܡܰܬ ܓ̈ܰܙܶܐ\nܘܶܐ̱ܢܳܐ ܗ̇ܘܺܝܬ ܣܺܝܡܰܬ ܚܰܘ̈ܒܶܐ\nܗܳܝ ܒܚܽܘܒܳܟ ܕܳܫܶܬ ܓ̈ܶܠܠܶܐ\nܘܶܐ̱ܢܳܐ ܒܪܽܘܓܙܳܟ\nܐܶܬܥܰܘܪܶܬ ܒܰܝܢܳܬ ܓܶܐܪ̈ܶܐ\nܪܺܝܚܳܗ̇ ܡܳܠܐܳܐ ܫܰܓܫܰܢܝ̱ ܢܰܗܪܳܐ\nܡܶܠܚܳܗ̇ ܕܗܳܝ ܟܽܘܝܳܠܳܐ\nܗܘܺܝ ܣܦܰܢܝ̱ ܒܓܰܘ ܝܰܒܫܳܐ\nܠܗܳܝ ܐܰܢܺܝܚܬ ܒܰܠܡܺܐܢ ܛܽܘܪܳܐ","english":"Upon the voice that opened my mouth with knowledge,\n\nO God of mercies who gave rest to your wrath,\n\nGive rest also to your mercies.\n\nThe sacrifice of the lamb, the whole offering, the victim,\n\nHe offers oblations, he takes the gift.\n\nWith prayer and incense, your intention;\n\nWith plagues and the bow, his sin.\n\nAnd where the victim goes,\n\nHis horn to the ground,\n\nThe bow is stretched against him,\n\nThat it might pursue him and make the ground tremble,\n\nThat your plagues might protect the archer,\n\nAnd your bow might approach with wrath.\n\nThe answer: Stretch your bow against the sea,\n\nFor behold, it has raised its waves against the shores.\n\nOpenly, my Lord, thunder,\n\nThat the feeble blood that shook your wrath,\n\nThe whole offering of wrath in every generation, from all.\n\nHow much more powerful is the one of your only one,\n\nWhose whole offering shook the victim,\n\nFor behold, in its mystery, that same power stood.\n\nThe feeble sacrifices that your wrath offers,\n\nAnd the whole offering of wrath,\n\nBy the offering of my altar, thunder,\n\nAnd cease from me the victim of life,\n\nAnd let the pair of your teeth be crowned.\n\nFor me, your cross, and for your wrath, your bow.\n\nYour cross, let it thunder [the sea] of waters,\n\nYour bow, let it restrain the victim of rain.\n\nBehold, all my thoughts have disturbed me,\n\nAnd have given blessedness to the crown,\n\nThat to it alone its waves surround.\n\nShadows and caves and waves surround me.\n\nThat was for you a treasure of treasures,\n\nAnd I was a treasure of sins.\n\nThat, in your love, trampled waves,\n\nAnd I, in your wrath,\n\nWas blinded among the caves of caves.\n\nIts scent, the sea, has disturbed me, the river;\n\nIts salt, that of the crown,\n\nHas become a wall for me in the midst of the dry land.\n\nFor that one, you gave rest in the fullness of the mountain.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܳܡܽܘܠܳܐ","severity":"info","text":"The Syriac term ܡܳܡܽܘܠܳܐ (māmōlā) is rendered 'victim' in the English draft, but in Ephrem's sacrificial imagery it likely denotes the animal offered, not a human martyr. The word carries a cultic sense of 'offering' or 'sacrificial animal'.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܶܫܬܳܐ","severity":"info","text":"The image of the bow (ܩܶܫܬܳܐ) stretched against the sea may echo Psalm 7:12–13 (Peshitta), where God's bow is a symbol of wrath. Ephrem adapts this to contrast divine mercy and judgment.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܽܘܝܳܠܳܐ","severity":"info","text":"The 'crown' (ܟܽܘܝܳܠܳܐ) likely refers to the city of Nisibis, personified as a crowned figure. Ephrem's madrāšê often use such civic imagery to contrast the city's former glory with its current suffering under siege.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܽܘܢܺܝܬܳܐ","severity":"info","text":"The term ܥܽܘܢܺܝܬܳܐ ('answer' or 'response') marks a structural shift in the madrāšâ, introducing a direct address to God. This is a common feature in Ephrem's dialogue hymns, where the poet responds to an implied or stated question.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܝܰܡܳܐ","severity":"caution","text":"The word ܝܰܡܳܐ ('sea') is bracketed in the Syriac text, indicating a textual variant or scribal insertion. The English draft includes it, but its presence may be secondary; the sense of the passage does not require it.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܢܽܘܚ","severity":"info","text":"The repeated term ܢܽܘܚ ('your wrath') is a key theological motif in Ephrem's Nisibene hymns, reflecting the city's experience of Persian siege. Later Syriac commentators read this as a typological figure of divine judgment and mercy in salvation history.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'crown' (ܟܽܘܝܳܠܳܐ) is ambiguous: it may refer to Nisibis or to a liturgical object; the reading as the city is adopted here.","The bracketed 'sea' (ܝܰܡܳܐ) may be a later gloss; the text is taken as possibly corrupt at that point."],"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":2,"ref":"p2","source":"ܘܠܺܝ ܐܰܢܺܝܚ ܒܰܠܡܺܐܢ ܫܽܘܪ̈ܰܝ\nܙܰܕܺܝܩܳܐ ܪܕܳܢܝ̱ ܠܺܝ ܒܫ̈ܶܦܥܶܐ\nܘܰܠܗܳܝ ܚܰܒܶܒ ܒܰܝܢܳܬ ܓ̈ܶܠܠܶܐ\nܕܰܙܟܼܳܐ ܢܽܘܚ ܓ̈ܶܠܠܶܐ ܕܪܶܓܬܳܐ\nܕܰܚܢܰܩܘ̱ ܗ̱ܘܰܘ ܒܕܳܪܶܗ ܠܰܒ̈ܢܰܝ ܫܺܝܬ\nܕܰܡܪܰܕ ܒܶܣܪܶܗ ܥܰܠ ܒ̈ܢܳܬ ܩܳܐܶܝܢ\nܟܒܰܫ ܪܟܽܘܒܶܗ ܚܰܨܳܐ ܕܓ̈ܶܠܠܶܐ\nܕܠܳܐ ܛܰܡܐܳܝܗ̱ܝ ܢܺܫ̈ܶܐ ܩܰܕܶܫ\nܗܰܘ ܠܚܰܝ̈ܘܳܬܳܐ\nܕܒܳܗ̇ ܒܟܽܘܝܳܠܳܐ ܟܽܠ ܙܰܘ̈ܓܺܝܢ\nܡܙܰܘܓܳܐ ܩܰܕܶܫ ܙܽܘܘܳܓܳܐ\nܙܰܝܬܳܐ ܕܡܶܫܚܶܗ ܡܰܦܨܰܚ ܐܰܦ̈ܶܐ\nܒܛܰܪܦܶܗ ܐܰܦܨܰܚ ܦܰܪ̈ܨܽܘܦܰܝܗܽܘܢ\nܠܺܝ ܢܰܗܪܳܐ ܕܡܶܪܘܰܙ ܫܶܩܝܶܗ\nܗܳܐ ܡܳܪܝ̱ ܡܰܟܡܰܪ ܠܺܝ ܡܳܡܽܘܠܶܗ\nܛܦܳܠܳܐ ܕܚܰܘ̈ܒܰܝ ܚܙܳܬ ܟܺܐܢܽܘܬܳ[ܟ\nܘܢܳܕ] ܡܶܢܝ̱ ܥܰܝ̈ܢܰܝܟ ܕܰܟܝ̈ܳܬܳܐ\nܟܰܢܶܫܬ ܡܰܝ̈ܳܐ ܒܝܰܕ ܛܰܡܐܳܐ\nܕܠܺܝ ܕܺܝܠܝ̱ ܬܶܥܒܶܕ ܕܽܘܟܝ̱ ܚܰܘ̈ܒܶܐ\nܠܰܘ ܕܗܽܘܢ ܬܰܥܡܶܕ ܬܕܰܟܶܝܢܝ̱\nܐܶܠܳܐ ܕܰܒܗܽܘܢ ܬܶܕܚܰܠ ܬܶܪܕܶܝܢܝ̱\nܕܓ̈ܶܠܠܶܐ ܢܥܺܝܪܽܘܢ ܠܰܨܠܽܘܬܳܐ\nܕܰܬܫܺܝܓ ܚܰܘ̈ܒܰܝ\nܚܙܳܬܗܽܘܢ ܕܡܰܠܝܳܐ ܬܝܳܒܽܘܬܳܐ\nܗܘܳܬ ܠܳܗ̇ ܠܺܝ ܡܰܥܡܽܘܕܺܝܬܳܐ\nܝܰܡܳܐ ܡܳܪܝ̱ ܕܰܗܘܼܳܐ ܠܰܚܢܽܘܩܳܢܝ\nܢܚܰܢܩܽܘܢ ܒܶܗ ܪ̈ܰܚܡܶܐ ܠܚ̈ܰܘܒܶܐ\nܒܝܰܡܳܐ ܕܣܽܘܦ ܚܶܢܩܰܬ ܦܰܓܪ̈ܶܐ\nܒܗܳܢܳܐ ܚܢܽܘܩ ܚܰܘܒ̈ܶܐ ܚܠܳܦ ܦܰܓܪ̈ܶܐ\nܟܽܘܝܳܠܳܐ ܒܪ̈ܰܚܡܶܐ ܬܰܩܶܢܬ\nܕܬܶܛܰܪ ܒܳܗ̇ ܟܽܠ ܫܰܪ̈ܟܳܢܺܝܢ\nܕܠܳܐ ܬܓܰܙܶܐ ܐܰܪܥܳܐ ܒܪܽܘܓܙܳܐ\nܥܒܼܰܕ ܚܢܳܢܳܟ ܐܰܪܥܳܐ ܕܩܰܝܣܳܐ\nܣܰܦܶܩܬ ܐܶܢܶܝܢ ܚܕܳܐ ܒܰܚܕܳܐ\nܦܰܢܺܝܬ ܐܶܢܶܝܢ ܚܕܳܐ ܠܰܚܕܳܐ\nܐܰܪ̈ܥܳܬܝ̱ ܕܺܝܠܝ̱ ܬܠܳܬ ܙܰܒ̈ܢܺܝܢ\nܡܠܺܝ ܘܶܐܣܬܰܦܰܩ\nܘܗܳܫܳܐ ܥܰܠܝ̱ ܣܳܥܶܝܢ ܓ̈ܶܠܠܶܐ\nܕܢܶܥܛܽܘܢ ܣܪܺܝܕܳܐ ܕܰܦܠܼܰܛ ܒܺܝ\nܒܟܽܘܝܳܠܳܐ ܢܳܛܪܰܬ ܫܰܪܟܳܢܳܐ\nܛܰܪ ܒܺܝ ܡܳܪܝ̱ ܐܳܦ ܒܺܝ ܚܡܺܝܪܳܐ\nܟܽܘܝܳܠܳܐ ܒܛܽܘܪܳܐ ܝܶܠܕܶܬ\nܒܰܐܪ̈ܥܳܬܝ̱ ܐܳܠܶܕ ܐ̱ܢܳܐ ܠܰܚ̈ܒܺܝܫܰܝ","english":"And for me, open the door of the waves of mercy, O righteous one who pursues me with floods. And for her, love the eggs of the waves, that the pure one may take flight, the waves of desire, which were in his generation for the sons of Seth, that he rebelled with his flesh against the daughters of Cain. He subdued his chariot, the breast of the waves, that the holy ones might not defile him. That one for the beasts, in which, by the yoke, all pairs are yoked, the holy one yokes a yoke. The olive, whose oil gladdens faces, with its leaf gladdens their countenances. For me, the light of the hidden one has set; behold, my Lord, he kindles for me his lamp. The play of my sins has seen your righteousness, and still my pure eyes are open. The waters were troubled by the hand of the defiled one, that for me, my own, you would do my purification of sins, not that you would baptize them, that you would purify me, but that you would fear them, that you would pursue me. The waves and their watchmen for prayer, that my sins may be put to shame. See them, that full of repentance was for me the baptismal font. The sea, my Lord, which was for my embrace, and embrace in it mercies for sins. In the sea of the end, the embrace of bodies; in this, embrace sins instead of bodies. The yoke in mercies you placed, that it might preserve in it all my remnants, that the earth might not be rent in wrath. Make your need the earth of wood; I sufficed, I came one by one; I separated, I came one to one. My lands, three times, were filled and sufficed. And now, upon me, the waves press, that they might cut off the remnant that escaped in me. In the yoke, the remainder is preserved; preserve me, my Lord, also in me the leaven. The yoke in the mountain gave birth; in my lands, I will beget a father for the captives.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓ̈ܶܠܠܶܐ","severity":"info","text":"The term ܓ̈ܶܠܠܶܐ (gellē) can mean 'waves' or 'rollers' but also carries a symbolic sense of divine mercy or wrath in Ephrem's poetry. Here it is paired with ܪ̈ܰܚܡܶܐ (raḥmē, 'mercies') to evoke the imagery of a flood of mercy.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܰܒ̈ܢܰܝ ܫܺܝܬ","severity":"info","text":"The phrase 'sons of Seth' (ܠܰܒ̈ܢܰܝ ܫܺܝܬ) alludes to the biblical Seth, son of Adam, and the tradition of the Sethites as a righteous lineage. This contrasts with the 'daughters of Cain' (ܒ̈ܢܳܬ ܩܳܐܶܝܢ), evoking the Genesis narrative of the two lines of humanity.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܟܽܘܝܳܠܳܐ","severity":"info","text":"The 'yoke' (ܟܽܘܝܳܠܳܐ) is a recurring symbol in Ephrem's writings, often representing ascetic discipline, obedience, or the binding force of divine law. Here it is linked with mercy and preservation, suggesting a salvific constraint.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܝܰܡܳܐ ܡܳܪܝ̱ ܕܰܗܘܼܳܐ ܠܰܚܢܽܘܩܳܢܝ","severity":"info","text":"The passage shifts from a series of personal petitions to a meditation on the sea as a symbol of embrace and purification. This structural turn marks a transition from individual sin to cosmic redemption, typical of Ephrem's liturgical poetry.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܢܳܕ] ܡܶܢܝ̱ ܥܰܝ̈ܢܰܝܟ ܕܰܟܝ̈ܳܬܳܐ","severity":"caution","text":"The Syriac text at this point is partially corrupt or lacunose, as indicated by the brackets in the edition. The phrase 'still my pure eyes are open' is conjectural; the exact reading and its connection to the preceding line are uncertain.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܝܰܡܳܐ ܕܣܽܘܦ ܚܶܢܩܰܬ ܦܰܓܪ̈ܶܐ","severity":"info","text":"The image of the 'sea of the end' embracing bodies parallels Ephrem's Hymns on Paradise, where the sea symbolizes both judgment and purification. The contrast between embracing sins and embracing bodies reflects a typological exegesis of baptism.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the pure one' (ܕܰܙܟܼܳܐ) who takes flight is ambiguous; it may refer to a spiritual entity or a baptized soul.","The phrase 'earth of wood' (ܐܰܪܥܳܐ ܕܩܰܝܣܳܐ) is obscure; it could be a metaphor for the cross or a reference to a wooden object in a ritual context.","The final line 'I will beget a father for the captives' (ܐ̱ܢܳܐ ܠܰܚ̈ܒܺܝܫܰܝ) is syntactically difficult; the subject and object are unclear."],"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":"ܡܳܪܝ̱ ܚܳܕܶܐ ܒܺܝ ܚܒܺܝ̈ܫܰܝ ܚܶܣܢ̈ܶܐ\nܕܠܰܚܒܺܝ̈ܫܶܐ ܒܙܰܝܬܳܐ ܚܕܺܝܬ\nܫܶܕܪܰܬ ܐܳܣܝܳܐ ܒܝܰܕ ܝܰܘܢܳܐ\nܠܢܰܣܺܝ̈ܣܶܐ ܕܶܐܫܬܰܢܰܩܘ̱ ܒܟܽܠ ܓܰܠܠܺܝ̈ܢ\nܥܰܠ ܘܰܪܕܰܦ ܟܽܠ ܟܺܐܒܰܝ̈ܗܽܘܢ\nܕܚܰܕܽܘܬܶܗ ܒܶܠܥܰܬ ܟܰܪܝܽܘܬܳܐ\nܘܛܳܠܶܩ ܐܶܒܠܳܐ ܒܒܽܘܝܳܐܶܗ\nܘܰܐܝܟ ܪܰܒ ܚܰܝܠܳܐ\nܝܰܗ̱ܒ ܠܽܘܒܳܒܳܐ ܠܰܪ̈ܗܺܝܒܶܐ\nܙܪܰܥ ܨܰܘܬܳܐ ܒܶܝܬ ܨ̈ܰܕܳܝܶܐ\nܛܥܶܡ ܥܰܝ̈ܢܶܐ ܚܙܳܬܳܐ ܕܫܰܝܢܳܐ\nܘܣܰܪܗܶܒ ܦܬܰܚ ܦܽܘܡܳܐ ܠܫܽܘܒܚܳܟ\nܐܰܝܟ ܙܰܝܬܳܐ ܒ̈ܓܶܠܠܶܐ ܛܰܪܰܝܢܝ̱\nܕܬܶܚܕܶܐ ܒܺܝ ܚܒܺܝ̈ܫܰܝ ܚܶܣ̈ܢܶܐ\nܣܼܥܳܐ ܡܳܠܐܳܐ ܘܶܐܬܛܰܪܝ̱ ܒܫܽܘܪܳܢ\nܢܶܐܚܕܺܝܘܗ̱ܝ ܚܰܝܠܳܐ ܣܳܡܶܟ ܟܽܠ\nܠܳܐ ܢܶܦܶܠ ܐܰܝܟ ܒܢܰܝܢ ܚܶܠܳܐ\nܕܠܳܐ ܒܢܺܝܬ ܝܽܘܠܦܳܢܝ̱ ܥܰܠ ܚܶܠܳܐ\nܫܽܘܥܳܐ ܢܗܶܐ ܠܺܝ ܫܶܬܶܐܣ̈ܶܐ\nܕܥܰܠ ܫܽܘܥܳܟ ܒܢܺܝܬ ܗܰܝܡܳܢܽܘܬܝ̱\nܫܶܬܶܐܣܬܳܐ ܟܣܺܝܬܳܐ ܕܬܽܘܟܠܳܢܝ̱\nܬܶܛܥܶܝܢ ܫܽܘܪ̈ܰܝ\nܢܦܰܠܘ̱ ܓܶܝܪ ܫܽܘܪ̈ܶܝܗ̇ ܕܺܐܝܪܺܝܚܽܘ\nܕܥܰܠ ܚܶܠܳܐ ܒܢܳܬ ܬܽܘܟܠܳܢܳܗ̇\nܒܼܢܳܐ ܡܽܘܫܶܐ ܫܽܘܪܳܐ ܒܝܰܡܳܐ\nܕܥܰܠ ܫܽܘܥܳܐ ܒܢܼܳܐ ܪܶܥܝܳܢܶܗ\nܫܶܬܶܐܣܬܶܗ ܕܢܽܘܚ ܥܰܠ ܫܽܘܥܳܐ\nܡܕܺܝܪ̈ܶܐ ܕܩܰܝܣܳܐ ܒܡ̈ܰܝܳܐ ܛܶܥܢܰܬ\nܦܳܚܶܡ ܢܰܦܫ̈ܳܬܳܐ ܕܰܒܓܰܘܝ̱\nܠܚܰܝ̈ܘܳܬܳܐ ܕܰܒܟܽܘܝܳܠܳܐ\nܘܰܚܠܳܦ ܢܽܘܚ ܕܰܐܒܺܝܠ ܘܡܰܡܟܳܟ\nܚܳܠ ܢܶܫ̈ܶܐ ܕܶܐܬܩܰܕܰܫ ܒܳܗ̇\nܗܳܐ ܒܬܽܘ̈ܠܳܬܝ̱ ܕܠܳܐ ܐܶܙܕܰܘܰܓ\nܚܠܳܦ ܚܳܡ ܕܰܢܦܰܩ ܗ̱ܘܳܐ ܦܰܪܣܺܝ\nܨܰܥܪܳܐ ܕܰܐܒܽܘܗ̱ܝ\nܗܳܐ ܥܳܒܽܘܕ̈ܶܐ ܕܙܶܕܩ̈ܳܬܳܐ\nܕܢܰܟܶܦܘ̱ ܘܰܐܠܒܶܫܘ̱ ܠܰܫ̈ܠܺܝܚܶܐ\nܒܟܺܐܒ̈ܰܝ ܐܶܫܬܰܢܺܝܬ ܡܰܠܠܶܬ\nܡܳܪܝ̱ ܠܳܐ ܬܶܥܕܽܘܠ ܕܰܐܪܓܙ ܡ̈ܶܠܰܝ\nܠܟܰܫܺܝܪ̈ܶܐ ܕܪܰܛܶܢܘ̱ ܫܰܬܶܩܬ\nܚܽܘܢܰܝܢܝ̱ ܠܺܝ ܐܰܝܟ ܠܰܐ̱ܚܪ̈ܳܝܶܐ ܕܫܳܠܶܝܢ ܗ̱ܘܰܘ\nܩܕܳܡ ܪܽܘܓܙܳܐ ܥܒܕܰܬ ܒܶܝܬ ܓܰܘܣܳܐ","english":"My Lord, rejoice in me, my imprisoned ones of mercy,  \nfor you rejoiced in the imprisoned ones of the olive.  \nYou sent a physician by the hand of a dove  \nto the foundations that were shaken in all the waves.  \nHe pursued all their pains,  \nfor his joy swallowed up sorrow,  \nand mourning is drowned in his exultation.  \nAnd like a commander,  \nhe gave a signal to the bold ones.  \nHe sowed a voice among the persecutors.  \nHe tasted the fountains of the vision of the messenger,  \nand hastened to open a mouth for your praise.  \nLike an olive among the waves, let my eyes rejoice in me, my imprisoned ones of mercy.  \nSupport the sailor, and be fortified by your wall.  \nLet the power that sustains all hold him,  \nlest he fall like a weakling,  \nfor without my instruction, he fell upon weakness.  \nMy wall, be for me foundations,  \nso that upon your wall my faith may be built.  \nThe hidden foundation of my trust,  \nlet it guide my walls,  \nfor the walls of Jericho fell,  \nbecause their trust was built upon weakness.  \nThe wall sought a foundation in the sea,  \nfor upon the wall it sought its shepherd.  \nIts foundation of spirit upon the wall,  \nthe beams of wood were planted in the waters.  \nIt darkens the souls within me  \nfor the creatures of the whole.  \nAnd instead of the spirit of the mourner and the humble,  \nit saw the fire that was sanctified in her.  \nBehold, my virgins who were not wed,  \ninstead of the father-in-law who had spread the Persians,  \nthe hair of his father.  \nBehold, the workers of righteousness  \nwho bent and clothed the apostles.  \nWith my pains I spoke, I uttered.  \nMy Lord, do not be angry that my words have angered  \nthe worthy ones who were silent, who were silent.  \nMy eyes are for me as for others who were at rest  \nbefore anger made a nest of the house.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܒܺܝ̈ܫܰܝ ܚܶܣܡ̈ܶܐ","severity":"info","text":"The phrase 'my imprisoned ones of mercy' is a dense metaphor; ܚܒܺܝ̈ܫܰܝ likely refers to those held captive or confined, possibly alluding to the faithful or to the poet's own faculties.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܶܕܪܰܬ ܐܳܣܝܳܐ ܒܝܰܕ ܝܰܘܢܳܐ","severity":"info","text":"The sending of a physician by a dove echoes the story of Noah (Gen 8:8–12), where a dove is sent from the ark; here it is adapted as a figure of mercy and healing.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܽܘܪ̈ܶܝܗ̇ ܕܺܐܝܪܺܝܚܽܘ","severity":"info","text":"The reference to the walls of Jericho (Josh 6:20) is a biblical type of collapse due to weak foundations; here it illustrates the danger of trust built on weakness.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܰܚܠܳܦ ܢܽܘܚ ܕܰܐܒܺܝܠ ܘܡܰܡܟܳܟ","severity":"info","text":"The substitution of Abel's spirit with fire recalls the typology of Abel as a type of Christ; the fire sanctified in her may refer to the Holy Spirit or to sacrificial offerings.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܐܝܟ ܪܰܒ ܚܰܝܠܳܐ","severity":"caution","text":"The phrase 'like a commander' is ambiguous: it may refer to Christ, to a bishop, or to a spiritual leader; the Syriac does not specify the referent.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܐ ܒܬܽܘ̈ܠܳܬܝ̱ ܕܠܳܐ ܐܶܙܕܰܘܰܓ","severity":"info","text":"The repeated 'Behold' (ܗܳܐ) marks a structural shift, introducing a series of contrasts between virgins and married women, and between righteous workers and the apostles.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'physician' and 'dove' is not explicit; they may be allegorical figures for Christ and the Holy Spirit.","The phrase 'the fire that was sanctified in her' is ambiguous: 'her' could refer to the spirit, the wall, or a feminine noun earlier in the passage."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܘܡܰܪܕܽܘ ܗܘܰܘ ܒܶܗ ܟܽܠ ܛܽܘܗ̈ܡܺܝܢ\nܪܽܘܚ ܗ̱ܘܳܐ ܢܽܘܚ ܒܶܝܬ ܢܰܘܚܳܐ\nܕܰܢܢܺܝܚ ܡܰܫܪܶܝܗ ܐܰܝܟ ܟܽܘܢܳܝܶܗ\nܐܰܚܶܕܬ ܬܰܪ̈ܥܶܐ ܕܬܶܛܰܪ ܟܺܐܢܳܐ\nܦܬܰܚܬ ܢܶܣ̈ܟܶܐ ܕܬܰܣܺܝܦ ܛܰܡ̈ܐܶܐ\nܩܳܡ ܗ̱ܘܳܐ ܢܽܘܚ ܒܰܝܢܳܬ ܓ̈ܶܠܠܶܐ\nܕܚܺܝ̈ܠܶܐ ܕܡܶܢ ܒܰܪ\nܠܦܽܘ̈ܡܶܐ ܚ̈ܒܳܠܶܐ ܕܡܶܢ ܓܰܘ\nܙܰܝܚܽܘܗ̱ܝ ܓ̈ܶܠܠܶܐ ܫܰܓܫܽܘܗ̱ܝ ܦܽܘܡ̈ܶܐ\nܫܰܝܶܢܬ ܥܰܡܶܗ ܓܰܘ̈ܳܝܶܐ\nܫܰܦܶܠܬ ܩܽܘܕܡܰܘܗ̱ܝ ܒܰܪ̈ܳܝܶܐ\nܫܰܚܠܶܦܬ ܒܰܥܓܰܠ ܥܰܣܩ̈ܳܬܳܐ\nܕܕܰܠܺܝ̈ܠܳܢ ܠܳܟ ܡܳܪܝ̱ ܥ̈ܛܳܠܳܬܳܐ\nܫܡܼܰܥ ܘܰܬܩܽܘܠ ܦܽܘܚܳܡܝ̱ ܥܰܡ ܢܽܘܚ\nܘܰܕܙܳܐܶܠ ܟܺܐܒܝ̱ ܡܶܢ ܕܺܝܠܶܗ\nܚܢܳܢܳܟ ܢܰܫܘܶܐ ܦܽܘܪ̈ܩܳܢܺܝܢ\nܕܗܳܐ ܩܳܝܡܺܝܢ ܝܰܠܕ̈ܰܝ ܒܰܕܡܽܘܬܶܗ\nܒܶܝܬ ܚܰܡ̈ܬܳܢܶܐ ܠܰܚܒ̈ܳܠܶܐ\nܫܰܝܶܢ ܡܳܪܝ̱ ܥܰܡ ܓܰܘ̈ܳܝܶܐ\nܘܫܰܦܶܠ ܩܽܘܕܡܰܝ ܒܰܪ̈ܳܝܶܐ\nܘܬܰܥܶܦ ܙܳܟܽܘܬܝ̱\nܘܕܰܬܠܳܬ ܩܛܽܘܠ ܪܽܘܓܙܶܗ\nܢܬܰܠܶܬ ܚܢܳܢܶܗ ܬܠܺܝܬܳܝܳܟ\nܠܳܐ ܢܶܙܟܼܶܐ ܒܺܝܫܳܐ ܠܪ̈ܚܡܰܝܟ\nܕܰܬܢܳܐ ܘܰܬܠܳܬ ܐܰܢ̱ܬ ܥܠܽܘܒܳܝܗ̱ܝ\nܬܶܦܪܰܚ ܙܳܟܽܘܬܝ̱ ܒܬܺܒܶܝܠ\nܕܶܐܬܰܬܓܰܪ ܠܳܟ ܫܽܘܒܚܳܐ ܒܬܺܒܶܝܠ\nܐܰܘ ܕܶܐܬܢܰܚܰܡ ܠܰܬܠܳܬܳܐ\nܠܳܐ ܬܡܺܝܬܰܢ ܠܺܝ ܒܰܬܠܺܝܬܳܝܳܐ","english":"And they were rejoicing in him, all their waves. A spirit was blowing in the house of the wind, whose resting place is spread out like its nest. It closed the doors to guard the sick, it opened the treasuries to arm the pure. The spirit stood in the houses of the waves, of the mighty ones who died in the son, for the mouths of the destroyers who died within. The waves shook him, the mouths disturbed him. The inner ones helped him, the outer ones bowed before him. He quickly changed the difficulties, of the weak ones for you, my Lord, the shelters. Hear and weigh my breath with the spirit, and let my pain cease from his own. Your mercy makes the saviors equal, for here my children stand in his likeness, in the houses of the heat for the destroyers. Help, my Lord, with the inner ones, and bow before me, the outer ones, and crown my victory. And that the threefold slayer of his wrath, the threefold of his mercy, your third, the evil one will not prevail over your mercies, that you may come and set upon his deceit, and my victory will fly in the world, that glory may be gained for you in the world, or that the threefold may be considered. Do not let me die in the third.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܽܘܚ","severity":"info","text":"The Syriac word rūḥā can mean both 'spirit' and 'wind,' a polysemy exploited in this passage. The phrase 'spirit was blowing in the house of the wind' plays on this double sense.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The imagery of 'waves' and 'houses of the waves' likely refers to the community of the faithful in Nisibis, buffeted by persecution. The 'inner ones' and 'outer ones' may denote clergy and laity, or the faithful and catechumens.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a third-person description of the spirit's actions to a direct address to God ('my Lord'), culminating in a prayer for victory and protection from the 'threefold' — likely a reference to the Trinity or a threefold enemy.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܠܺܝܬܳܝܳܐ","severity":"caution","text":"The phrase 'the third' (tliṯāyā) is ambiguous: it may refer to the third person of the Trinity, a third attempt, or a third party. The context of 'slayer of his wrath' and 'mercy' suggests a Trinitarian reading, but the exact referent is uncertain.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The closing plea 'Do not let me die in the third' echoes earlier passages in the Nisibene hymns where Ephrem prays for deliverance from a third siege or trial, possibly the third Persian attack on Nisibis.","cites":[{"key":"ed:dsc-259","label":"source edition: Nisibis 1","url":"https://syriaccorpus.org/259"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son' in 'who died in the son' is unclear: it may refer to Christ, a martyr, or a symbolic figure.","The 'threefold' (tlāṯā) is ambiguous: it could be the Trinity, a threefold enemy, or a three-stage process."],"confidence":"medium","notes":[]}]}