{"slug":"dsc-260","id":"syriac:dsc:dsc-260","title":"Nisibis 2","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":0.00395},"source":{"registry_id":"syriac:dsc:dsc-260","work_id":"dsc-260","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/260"},"stats":{"passages":5,"english_words":1363,"coptic_letters":0,"commentary_units":29,"commentary_kinds":8,"derived_notes":0,"ambiguities":11,"work_notes":5,"external_links":4,"timeline":6},"summary":{"work":"dsc-260","abstract":"The work is a collection of metrical homilies (memre) attributed to Ephrem the Syrian, forming part of the so-called 'Nisibene' cycle. The modern editorial designation 'Nisibis 2' groups these texts, which are traditionally dated to the mid-4th century, during or shortly after the Persian sieges of Nisibis (c. 338–363 CE). The Syriac text survives in multiple manuscripts, with the earliest witnesses from the 5th–6th centuries. The memre were widely used in East Syriac liturgical tradition, especially during Lent and commemorations of Persian martyrs, and were excerpted in later monastic florilegia.","historical_context":"The memre are set in the mid-4th century, a period of intense conflict between the Roman and Sasanian empires over the frontier city of Nisibis (modern Nusaybin, Turkey). The city endured multiple sieges (c. 338, 346, 350, 359, 363 CE), events that deeply shaped the Christian community there. Ephrem the Syrian (c. 306–373 CE) was a deacon and prolific poet-theologian in Nisibis until its cession to Persia in 363, after which he moved to Edessa. The memre reflect a Syriac-speaking Christian community under duress, using liturgical poetry to interpret military and political crises theologically. The texts were transmitted in Syriac manuscripts, with the earliest surviving copies dating to the 5th–6th centuries, indicating ongoing liturgical and devotional use. The attribution to Ephrem is traditional but not universally accepted for all pieces in the cycle; the collection likely includes later additions or redactions. The genre of memre (metrical homilies) is distinct from Ephrem's better-known madrāšê (stanzaic hymns), though both share thematic and stylistic features.","significance":"The Nisibene memre are crucial for understanding early Syriac Christian responses to war and persecution, blending biblical typology with contemporary history. They illustrate the development of Syriac liturgical poetry and the formation of Ephrem's authorial persona. The collection also attests to the transmission and adaptation of Ephrem's works in East Syriac tradition, influencing later hymnody and monastic spirituality.","timeline":[{"date":"c. 338–363 CE","event":"Persian sieges of Nisibis, the historical backdrop for the memre."},{"date":"c. 306–373 CE","event":"Lifetime of Ephrem the Syrian, traditional author of the memre."},{"date":"363 CE","event":"Cession of Nisibis to the Sasanian Empire; Ephrem moves to Edessa."},{"date":"5th–6th centuries","event":"Earliest surviving Syriac manuscripts of the Nisibene memre."},{"date":"4th–5th centuries","event":"Probable composition and early liturgical use of the memre in East Syriac communities."},{"date":"Medieval period","event":"Widespread use of the memre in East Syriac Lenten and martyr commemorations, and in monastic florilegia."}],"relations":[{"work":"Ephrem the Syrian, Hymns on the Nativity","relation":"Similar metrical and theological style, also attributed to Ephrem.","key":"","label":null,"url":null},{"work":"Ephrem the Syrian, Hymns on the Church","relation":"Part of the same Nisibene cycle, sharing themes of siege and salvation.","key":"","label":null,"url":null},{"work":"Syriac Acts of the Persian Martyrs","relation":"Related hagiographical literature commemorating the same historical context.","key":"","label":null,"url":null},{"work":"Ephrem the Syrian, Commentary on the Diatessaron","relation":"Another work attributed to Ephrem, showing his exegetical method.","key":"","label":null,"url":null},{"work":"Aphrahat, Demonstrations","relation":"Contemporary Syriac Christian literature, reflecting similar theological concerns.","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 and historical context for the attributed author."},{"key":"wikipedia:Nisibis","label":"Nisibis","url":"https://en.wikipedia.org/wiki/Nusaybin","reason":"Historical setting of the city and its sieges."},{"key":"wikipedia:Siege of Nisibis (350)","label":"Siege of Nisibis (350)","url":"https://en.wikipedia.org/wiki/Siege_of_Nisibis_%28350%29","reason":"One of the key events referenced in the memre."},{"key":"wikipedia:Syriac literature","label":"Syriac literature","url":"https://en.wikipedia.org/wiki/Syriac_literature","reason":"Broader literary tradition to which the work belongs."}],"cautions":["Attribution to Ephrem is traditional but not universally accepted for all pieces in the cycle; some memre may be later compositions.","The earliest surviving manuscripts date from the 5th–6th centuries, leaving a gap of over a century from the presumed date of composition.","The modern editorial designation 'Nisibis 2' is not a historical title; the original collection and ordering are uncertain.","The edition lacks a full apparatus of variant readings, so textual criticism relies on manuscript sigla not detailed here."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000563,"generated":"2026-11-15T00:49:35Z"},"checks":{"work":"dsc-260","status":"pass","blocking":[],"warnings":[],"stats":{"passages":5,"translated":5,"commentary_passages":5,"commentary_units":29,"english_words":1363,"source_letters":4021,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a collection of memre (metrical homilies) attributed to Ephrem the Syrian, forming part of the so-called 'Nisibene' cycle. The title 'Nisibis 2' is a modern editorial designation.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The memre are traditionally dated to the 4th century, during or shortly after the Persian sieges of Nisibis (c. 338–363 CE). However, the attribution to Ephrem is not universally accepted for all pieces in the cycle.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, with the earliest witnesses dating from the 5th–6th centuries. The edition collates several of these, but no single autograph or near-contemporary copy exists.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These memre were widely used in East Syriac liturgical tradition, especially during Lent and commemorations of the Persian martyrs. They were also excerpted in later monastic florilegia.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides a critical Syriac text and English translation, but does not include a full apparatus of variant readings or a detailed commentary on textual cruces. Readers should consult the manuscript sigla for stemmatic analysis.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"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: 5 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":5},"term_index":[],"citations":{"ed:dsc-260":{"label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}},"segments":[{"i":1,"ref":"p1","source":"ܥܰܠ ܦܽܘܪܩܳܢܳܐ ܕܰܡܕܺܝܢ̱ܬܳܐ\nܒܰܪ ܩܳܠܶܗ ܕܒ̇ܝܐܰܘ ܒܡܽܘܠܟܳܢܳܐ\nܐܶܬܦܰܬܰܚܘ̱ ܒܗܳܢ ܝܰܘܡܳܐ ܦܽܘܡ̈ܶܐ ܠܡܰܘܕܳܝܽܘ\nܦܶܬܚ̈ܶܐ ܕܬܽܘܪ̈ܥܳܬܳܐ ܠܦܽܘܡ̈ܶܐ ܕܰܒ̈ܢܰܝ ܦܬܰܚܘ̱\nܐܰܘܕܺܝܘ ܠܚܰܢܳܢܳܐ ܕܦܰܪܩܳܗ̇ ܠܐ̱ܢܳܫܽܘܬܰܢ\nܘܠܳܐ ܚܳܪ ܒܗܰܘ ܥܶܕܳܢ ܕܢܶܦܪܥܰܢ\nܚܽܘܒ̈ܳܠܶܐ ܕܰܐܪܡܺܝܢ ܗ̱ܘܰܘ ܠܰܢ ܕܶܐܬܥܺܝܪܘ̱ ܕܢܶܫܒܽܘܢܳܢ\nܛܰܥܡܽܘܗ̇ ܒܦܽܘܪܩܳܢܰܢ ܥܳܠܡ̈ܶܐ ܠܛܰܝܒܽܘܬܳܟ\nܥܽܘܢܺܝܬܳܐ: ܡܶܢ ܟܽܠ ܕܦܽܘܡܳܐ ܠܶܗ ܫܽܘܒܚܳܐ ܠܛܰܝܒܽܘܬܳܟ\nܦܰܪܩܰܢ ܕܠܳܐ ܫܽܘܪܳܐ ܘܰܐܠܶܦ ܕܫܽܘܪܰܢ ܗ̱ܽܘ\nܦܰܪܩܰܢ ܕܠܳܐ ܡܰܠܟܳܐ ܘܰܐܘܕܰܥ ܕܡܰܠܟܰܢ ܗ̱ܽܘ\nܦܰܪܩܰܢ ܒܟܽܠ ܡܶܢ ܟܽܠ ܘܚܰܘܺܝ ܕܗܽܘܝܽܘ ܟܽܠ\nܦܰܪܩܰܢ ܒܛܰܝܒܽܘܬܶܗ ܘܬܽܘܒ ܓܠܳܐ\nܕܡܰܓܳܢ ܚܳܢ ܘܰܐܚܺܝ ܡܶܢ ܟܽܠ ܕܡܶܫܬܰܒܗܰܪ\nܫܰܩܠܶܗ ܠܫܽܘܒܗܳܪܳܐ ܘܝܰܗܒܶܗ ܠܛܰܝܒܽܘܬܶܗ\nܪܰܥܡܳܐ ܕܟܽܠ ܦܽܘ̈ܡܺܝܢ ܙܥܽܘܪ ܗ̱ܽܘ ܠܬܰܘܕܺܝܬܳܟ\nܕܰܒܫܳܥܬܳܐ ܕܛܰܦܛܶܦ ܢܽܘܗܪܰܢ ܘܗܳܐ ܕܢܶܕܥܰܟ\nܒܰܕܟܽܠ ܦܫܽܝܩ ܗ̱ܽܘ ܠܳܟ ܡܶܢ ܫܶܠܝ ܢܒܰܗ ܘܰܐܙܠܶܓ\nܡܰܢܽܘ ܚܼܙܳܐ ܬܰܪ̈ܬܶܝܢ ܬܶܕܡܪ̈ܳܢ\nܕܥܰܡܶܗ ܕܰܦܣܰܩ ܣܰܒܪܳܐ ܬܟܶܒ ܗ̱ܘܳܐ ܘܰܣܓܼܺܝ ܣܰܒܪܳܐ\nܫܳܥܬܳܐ ܕܝ̈ܰܠܠܳܬܳܐ ܗܶܦܟܰܬ ܠܰܣܒܰܪܬܳܐ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܥܰܕܥܺܕܳܐ ܕܒܶܗ ܗ̱ܽܘ ܬܰܠܝ̈ܳܢ ܥܺܐܕ̈ܶܐ\nܕܶܐܠܽܘ ܫܒܳܢ ܪܽܘܓܙܳܐ ܗܳܐ ܒܼܰܛܶܠܘ̱ ܐܳܦ ܥܰܕܥܺܐܕ̈ܺܝܢ\nܕܰܢܨܰܚ ܙܟܳܐ ܫܰܝܢܰܢ ܗܳܐ ܪܳܥܡܺܝܢ ܥܺܐܕ̈ܺܝܢ\nܗܳܢܳܐ ܝܰܘܡܳܐ ܒܪܺܝܟܳܐ ܛܥܺܝܢ ܠܟܽܠ\nܒܶܗ ܗܽܘ ܬܠܶܐ ܟܳܪܟܳܐ ܒܟܳܪܟܳܐ ܬܠܶܐ ܥܰܡܳܐ\nܒܥܰܡܳܐ ܬܠܶܐ ܫܰܝܢܳܐ ܒܫܰܝܢܳܐ ܬܠܶܐ ܟܽܘܠܳܐ\nܡܶܢܗܶܝܢ ܕܬܽܘܪ̈ܥܳܬܳܐ ܐܰܣܓܺܝܬ ܢܶܨܚ̈ܳܢܶܐ\nܫܽܘܒܚܳܐ ܠܰܬܠܺܝܬܳܝܳܐ ܣܼܠܶܩ ܡܶܢ ܬܠܳܬ ܬܽܘܪ̈ܥܰܢ\nܕܰܢܚܼܶܬ ܘܣܳܓ ܐܶܢܶܝ̈ܢ ܒܪ̈ܰܚܡܶܐ ܕܰܟܠܰܘ ܪܽܘܓܙܳܐ","english":"On the Deliverance of the City\n\nThe voice of the son of the one who is good resounded in the city. On this day, mouths were opened for thanksgiving, the openings of the gates were opened for the mouths of the sons of the city. They confessed the grace that saved their life, and they did not look at that time at the debts that they had incurred, which were stirred up to be forgiven. Taste her in your deliverance of the worlds, by your grace. A supplication: from every mouth that has praise for your grace.\n\nYou saved without a wall, and you taught that you are the wall. You saved without a king, and you made known that you are the king. You saved in everything from everything, and you showed that you are everything. You saved by his grace, and again you revealed that a magus sins and brings forth from everything that boasts. Take the boasting and give it to his grace. The thunder of all mouths is small for your thanksgiving, for at the hour when your light flickers, behold, your knowledge is easy for you in everything from silence. Work in her and shine. Show two wonders: that with him who cut off hope, hope was established and hope increased. The hour of lamentations turned into good news. It is the day of the festival, on which are the suspended festivals. If wrath had ceased, then the festivals would also be nullified. That which cried out \"victory\" has silenced; behold, the thundering festivals. This blessed day tastes everything. On it, he hung a crown on a crown, he hung a people on a people, he hung a silence on a silence, he hung a whole on a whole. From those of the gates, I increased the victories. Praise to the Trinity ascends from three gates, which descended and enclosed the eyes in mercies that quelled wrath.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܽܘܪܩܳܢܳܐ","severity":"info","text":"The Syriac noun pwrqʾnʾ (deliverance) is a key soteriological term in Ephrem, often denoting salvation wrought by Christ without human agency.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܰܪ ܩܳܠܶܗ","severity":"info","text":"The phrase br qlh (son of his voice) is a Syriac idiom for 'echo' or 'resounding voice', here personified as the agent of proclamation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܽܘܪ̈ܥܳܬܳܐ","severity":"info","text":"The 'three gates' (tlʾt trʿtʾ) likely refer to the gates of Nisibis, through which the city's deliverance from siege is celebrated; Ephrem's madrāšê often commemorate such events.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܪܩܰܢ ܕܠܳܐ ܫܽܘܪܳܐ","severity":"info","text":"The motif of salvation without a wall echoes Psalm 18:2 (LXX) and Ephrem's typology of Christ as the true wall, a common theme in his Nisibene hymns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܽܘܢܺܝܬܳܐ","severity":"info","text":"The term ʿqwyṯʾ (supplication) marks a structural shift from narrative to prayer, introducing a direct address to God that continues through the following lines.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܬܠܳܬ ܬܽܘܪ̈ܥܰܢ","severity":"info","text":"The 'three gates' are interpreted in later Syriac tradition as a reference to the Trinity, a reading supported by the immediate mention of 'Praise to the Trinity' (šwbḥʾ l-tlytyʾ).","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of the one who is good' (br qlh dbyʾw) is ambiguous: it may refer to Christ, a bishop, or a personified echo; the reading taken is a personified voice of proclamation.","The phrase 'suspended festivals' (tlyʾ dydʾ) is obscure; it may refer to festivals that hang in balance or are celebrated in suspension of normal life; the reading taken is a paradoxical image of joy amid crisis."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܡܚܳܐ ܗ̱ܘܳܐ ܠܰܕܠܳܐ ܐܺܝܠܰܦ ܕܢܰܠܦܰܢ\nܐܰܠܶܦ ܠܓܰܘ̈ܳܝܶܐ ܕܟܺܐܢܰܐ ܗ̱ܘ ܬܼܪܰܥ ܐܶܢܶܝܢ\nܐܰܠܶܦ ܠܒܰܪ̈ܳܝܶܐ ܕܛܳܒܰܐ ܗ̱ܘ ܣܳܓ ܐܶܢܶܝܢ\nܡܼܰܠܶܠܘ ܘܗܰܒܘ̱ ܫܽܘܒܚܳܐ ܦܪ̈ܺܝܩܰܝ ܒܗܳܢ ܝܰܘܡܳܐ\nܣ̈ܳܒܶܐ ܘܓܰܕ̈ܽܘܕܶܐ ܥܠܰܝܡ̈ܶܐ ܘܰܥܠܰܝܡ̈ܳܬܳܐ\nܫܰܒܪ̈ܶܐ ܘܬܰܡܺܝ̈ܡܶܐ ܘܥܺܕ̱ܬܳܐ ܐܶܡܳܐ ܕܟܳܪܟܳܐ\nܣ̈ܒܶܐ ܓܶܝܪ ܡܶܢ ܫܶܒܝܳܐ ܐܶܬܚܰܣܰܟܘ̱\nܥܠܰܝܡ̈ܶܐ ܡܶܢ ܫܽܘܢܕܳܐ ܘܥܽܘ̈ܠܶܐ ܡܶܢ ܫܽܘܩܦܳܐ\nܢܶܫ̈ܶܐ ܡܶܢ ܦܽܘܪܣܝܳܐ ܘܥܺܕ̱ܬܳܐ ܡܶܢ ܒܽܘܙܚܳܐ\nܐܶܬܳܐ ܠܰܢ ܒܩܰܫ̈ܝܳܬܳܐ ܕܚܶܠܢܰܢ ܡܠܶܐ ܥܰܝ̈ܢܶܐ\nܘܶܐܬܳܐ ܒܢܺܝܚ̈ܳܬܳܐ ܫܦܰܪܢܰܢ ܡܠܶܐ ܫܳܥܳܐ\nܐܰܗܡܺܝ ܘܦܳܫ ܩܰܠܺܝܠ ܛܥܰܝܢܰܢ ܕܠܳܐ ܣܳܟܳܐ\nܐܰܝܟ ܚܰܝܽܘܬܳܐ ܕܫܶܢܶܐ ܕܝܳܠܦܳܐ\nܒܫܶܕܠܳܐ ܘܕܽܘܚܳܠܳܐ ܘܶܐܢܗܽܘ ܕܰܐܗܡܺܝܘ ܡܶܢܳܗ̇\nܡܶܪܕܰܬ ܛܥܳܬ ܘܰܗܘܳܬ ܣܳܪܽܘܚܬܳܐ ܒܫܰܝܢܳܐ\nܦܰܪܥܰܢ ܘܠܳܐ ܕܚܶܠܢܰܢ ܦܰܪܩܰܢ ܘܠܳܐ ܒܗܶܬܢܰܢ\nܚܰܨܰܢ ܣܓܺܝܘ ܢܶܕܪ̈ܶܐ ܪܰܦܺܝ ܣܓܺܝܘ ܚܰܘ̈ܒܶܐ\nܕܰܐܠܨܰܢ ܗܘܳܬ ܬܶܢܘܰܝ ܕܰܐܪܘܰܚ ܗܼܘܳܬ ܛܽܘܥܝܰܝ\nܐܶܬܪܡܺܝ ܟܰܕ ܝܳܕܰܥ ܠܰܢ ܕܢܰܫܪܰܢ\nܒܪܰܡܫܳܐ ܐܰܩܺܝܡܢ ܚܢܰܢ ܠܶܗ ܒܨܰܦܪܳܐ ܗܦܰܟܢ ܚܢܰܢ ܒܶܗ\nܩܛܺܝܪܳܐ ܥܒܼܰܪ ܡܶܢܰܢ ܫܪܳܪܳܐ ܥܼܒܰܪ ܡܶܢܰܢ\nܪܰܒܨܰܢ ܒܬܽܘܪ̈ܥܳܬܳܐ ܕܢܶܦܪܽܘܥ ܠܚܰܘܒ̈ܳܬܰܢ\nܬ̈ܶܠܳܠܶܐ ܙܩܼܰܦ ܕܰܒܗܽܘܢ ܢܡܰܟܶܟ ܠܫܽܘܒܗܳܪܰܢ\nܝܰܡ̈ܡܶܐ ܬܼܪܰܥ ܕܰܒܗܽܘܢ ܢܫܺܝܓܶܗ ܠܦܽܘܠܦܳܠܰܢ\nܚܰܒܫܰܢ ܕܢܶܬܟܰܢܰܫ ܒܗܰܝܟܠܶܗ\nܚܰܒܫܰܢ ܕܥܶܟܢܰܢ ܠܰܢ ܦܬܼܰܚ ܠܰܢ ܦܗܰܝܢ ܚ̱ܢܰܢ ܠܰܢ\nܠܥܰܡܪܳܐ ܕܡܶܝܢ ܚܢܰܢ ܠܰܢ ܕܣܳܠܶܩ ܒܟܽܘܠ ܓܰܘ̈ܳܢܺܝܢ\nܢܶܕܰܥ ܕܛܽܘܒ̈ܳܢܶܐ ܒ̈ܢܰܝ ܢܺܝ̈ܢܘܶܐ ܟܰܕ ܬܳܒܘ̱\nܠܳܐ ܗ̱ܘܳܐ ܒܬ̈ܶܠܠܶܐ ܬܳܒܘ̱ ܘܳܐܦ ܠܳܐ ܒܝܰܕ ܝܰܡܡ̈ܶܐ\nܠܳܐ ܗ̱ܘܳܐ ܒܬܽܘܪܥܳܬܳܐ ܐܳܦ ܠܳܐ ܒܩ̈ܶܫܬܳܬܳܐ","english":"He taught the poor to strike the cymbal; he taught the inner ones who were in distress, the gate was shut; he taught the outer ones that it was good, the bolt was drawn. The delivered ones of this day spoke and gave praise: elders and youths, young men and young women, children and the perfect, and the Church, the mother of the city. For the elders were withheld from captivity, the young men from slavery, the wicked from oppression, women from prostitution, and the Church from plunder. He came to you with the hard things of his strength, full of eyes; and he came with the gentle things, his beauty full of the hour. Be silent and rest a little, taste his sweetness which is without end, like the beast of the field that learns. With pulling and dragging, they stood still because they were silent from her. The error rebelled and became a crier in the market. He paid and not with his strength, he saved and not with his shame. He struck many walls, he cast down many sins, because his coming was narrow, his going was wide. He was cast down when he knew you, that you would dwell. In the evening he set up his wall for him; in the morning he turned his wall against him. The short one passed from you, the truth passed from you. He lay in wait at the gates to pay your debts. He set up shades by which he humbled your pride. He opened seas by which he drowned your polity. He bound you that he might be bound in his temple; he bound you that he might be bound to you; he opened for you, he showed you, he hid himself from you. To the dwelling of the dead he hid himself from you, that he might ascend in all your inner parts. Know that the blessed ones, the sons of the living, when they return, it is not by shades they return, nor by the hand of seas, nor by gates, nor by bows.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܚܳܐ ܗ̱ܘܳܐ ܠܰܕܠܳܐ ܐܺܝܠܰܦ ܕܢܰܠܦܰܢ","severity":"info","text":"The opening line is textually difficult; the English draft reads 'He taught the poor to strike the cymbal,' but the Syriac may involve wordplay on teaching and striking, possibly alluding to liturgical or penitential practice.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܺܕ̱ܬܳܐ","severity":"info","text":"The term ܥܺܕ̱ܬܳܐ ('Church') is personified as 'the mother of the city,' reflecting Ephrem's ecclesiology where the Church is a nurturing, protective entity for the Christian community of Nisibis.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Nisibis","severity":"info","text":"The passage celebrates deliverance from a siege, likely the Persian siege of Nisibis in 350 CE, a historical event that Ephrem commemorates in his madrashe, emphasizing divine intervention and communal thanksgiving.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܶܬܳܐ ܠܰܢ ܒܩܰܫ̈ܝܳܬܳܐ ܕܚܶܠܢܰܢ ܡܠܶܐ ܥܰܝ̈ܢܶܐ","severity":"info","text":"The dual description of the divine figure coming with 'hard things' and 'gentle things' parallels Ephrem's characteristic juxtaposition of God's severity and mercy, a theme found in his hymns on Nisibis.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܰܗܡܺܝ ܘܦܳܫ ܩܰܠܺܝܠ ܛܥܰܝܢܰܢ","severity":"info","text":"The imperative 'Be silent and rest a little' marks a structural pause, shifting from narrative description to direct exhortation, a common rhetorical device in Ephrem's poetry to engage the audience.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܶܪܕܰܬ ܛܥܳܬ ܘܰܗܘܳܬ ܣܳܪܽܘܚܬܳܐ ܒܫܰܝܢܳܐ","severity":"caution","text":"The phrase 'The error rebelled and became a crier in the market' is ambiguous; it may personify heresy or moral failing, but the exact referent is unclear, and the English draft's rendering is tentative.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'he' who teaches and acts is not explicitly named; likely Christ or a divine agent, but the text leaves it open.","The phrase 'the short one passed from you' (ܩܛܺܝܪܳܐ ܥܒܼܰܪ ܡܶܢܰܢ) is obscure; it may refer to a failed enemy or a fleeting threat, but the sense is contested."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܠܳܐ ܗ̱ܘܳܐ ܡܶܢ ܩܳܠ ܝܰܬܪܳܐ ܕܚܶܠܘ̱ ܘܬܳܒܘ̱\nܩܳܠܳܐ ܫܡܼܰܥܘ̱ ܫܺܝܛܳܐ ܐܰܨܺܝܡܘ̱ ܠܥܰܘ̈ܠܰܝܗܽܘܢ\nܢܰܟܶܦܘ̱ ܥܠܰܝܡܰܝ̈ܗܽܘܢ ܡܰܟܶܟܘ̱ ܠܡ̈ܰܠܟܰܝܗܽܘܢ\nܡܚܰܝܬܳܢ ܘܙܰܕܶܩܢܰܢ ܕܠܳܐ ܗ̱ܘܳܐ ܥܪܺܝܨܳܐܺܝܬ\nܦܪܰܩܬܳܢ ܘܰܐܘܕܺܝܢ ܚܢܰܢ ܕܠܳܐ ܚܰܘܳܐ ܕܫܳܘܶܝܢ ܗܘܰܝܢ\nܚܰܢܬܳܢ ܘܠܰܘ ܕܰܛܥܺܝܬ ܘܰܣܒܪܰܬ ܕܬܳܒܰܢ ܚܢܰܢ ܠܰܢ\nܓܠܶܐ ܗܽܘ ܠܳܟ ܕܡܳܐ ܕܚܰܢܬܳܢ ܛܥܰܝܢ ܠܰܢ\nܝܺܕܰܥܬ ܕܰܚܼܛܰܝܢܰܢ ܘܺܝܕܰܥܬ ܕܚܳܛ̇ܝܺܝܢ ܚܢܰܢ\nܒܥܰܘܠܳܐ ܕܗܘܼܳܐ ܘܗܳܘܶܐ ܡܰܦܳܣ ܗܘܰܝܬ ܟܰܕ ܚܰܢܬܳܢ\nܦܳܚ̇ܶܡ ܬܝܳܒܽܘܬܰܢ ܕܬܶܥܠܽܘܒ ܠܚܰܘܒ̈ܳܬܰܢ\nܐܳܦ ܠܳܐ ܒܫܰܘܝܽܘܬܳܐ ܪܺܝܫ ܒܪܺܝܫ ܣܠܶܩ ܟܰܝܠܳܐ\nܕܰܐܣܓܺܝ ܢܼܛܰܠ ܥܰܘܠܰܢ ܘܰܙܠܳܬ ܬܝܳܒܽܘܬܰܢ\nܦܩܰܕ ܗ̱ܘܳܐ ܕܢܶܙܕܰܒܰܢ ܒܚܰܘܒܬܰܢ\nܣܢܺܓܪܰܢ ܗ̱ܘܳܐ ܚܢܳܢܶܗ ܩܰܪܢܳܐ ܘܪܰܒܰܝܬܳܐ\nܦܪܰܥܢ ܚܢܰܢ ܫܳܡܽܘܢܳܐ ܕܰܐܘܛܳܬ ܬܝܳܒܽܘܬܰܢ\nܪܶܒܽܘ ܒܶܟܪ̈ܺܝܢ ܒܰܙܥܽܘܪ ܚܰܘܒܬܳܐ ܫܒܰܩ ܗ̱ܘܳܐ ܠܰܢ\nܕܢܶܬܒܰܥ ܢܩܳܐ ܗ̱ܘܳܐ ܛܳܒ ܕܰܢܢܺܝܚ ܠܟܺܐܢܽܘܬܶܗ\nܕܢܶܫܒܽܘܒ ܐܰܠܺܝܨ ܗ̱ܘܳܐ ܬܽܘܒ ܕܢܰܦܨܰܚ ܠܛܰܝܒܽܘܬܶܗ\nܕܶܡܥ̈ܶܐ ܡܠܶܐ ܥܰܝ̈ܢܶܐ ܝܳܗܒܳܢ ܠܶܗ\nܫܰܓܶܫ ܠܟܺܐܢܽܘܬܶܗ ܒܕܰܬܒܰܥ ܫܒܰܩ ܣܰܓܺܝ\nܪܶܒܽܘ ܚ̈ܰܘܒܰܢ ܕܰܫܒܼܰܩ ܪܶܒܽܘ ܕܠܶܫ̈ܳܢܰܝܢ\nܠܳܐ ܡܶܫܟܚܺܝܢ ܡܰܘܦܺܝܢ ܠܽܘܩܒܰܠ ܛܰܝܒܽܘܬܶܗ\nܫܒܰܩ ܠܰܢ ܘܠܳܐ ܫܒܰܩܢܰܢ ܦܪܰܥܢܳܝܗ̱ܝ ܗܰܦܟܳܐܺܝܬ\nܥܰܘܠܳܐ ܕܰܚܛܳܐ ܟܬܰܒܢܳܝܗ̱ܝ ܡܶܢܕܪܺܝܫ\nܫܒܽܘܩ ܡܳܪܝ̱ ܓܳܥܶܝܢܰܢ ܚܢܰܢ ܬܒܰܥ ܡܳܪܝ̱ ܡܨܰܠܶܝܢ ܚܢܰܢ\nܫܒܽܘܩ ܠܰܡ ܕܰܐܣܟܠܰܢ ܚܢܰܢ ܬܒܰܥ ܠܰܡ ܕܡܰܣܟܶܠ ܒܰܢ\nܐܳܦ ܠܳܐ ܐܰܝܟ ܒܰܪ̈ܳܝܶܐ ܥܡܰܠܢ ܚܢܰܢ ܚܠܳܦ ܢܰܦܫܰܢ\nܗܼܶܢܽܘܢ ܐܰܪܺܝܡܘ̱ ܬ̈ܶܠܠܶܐ ܚܢܰܢ ܕܶܝܢ ܐܳܦ ܠܳܐ ܩ̈ܳܠܶܐ\nܗܶܢܽܘܢ ܫܪܰܘ ܫܽܘܪܳܐ ܚܢܰܢ ܕܶܝܢ ܐܳܦ ܠܳܐ ܩܶܛܪ̈ܶܐ","english":"He was not the voice of the cymbal that they feared and repented; they heard the voice, the madman silenced the wicked ones of their people. They bent the young men of their people, they humbled the kings of their people. The salvation and righteousness that was not hasty; the deliverance and confession of sin that was not equal. Sin and not error, and it announced that sin would return to you. It was revealed to you what sin does to you. You knew the sinners and you knew that sin would sin. In the iniquity that was and is, you were reconciling when sin. The shame of your repentance is ashamed of your sins. Nor did the measure rise head by head in equality, for your iniquity increased the shadow and your repentance vanished. He commanded that you be sold for your sin. He imprisoned his sin, the cold and the great. Sin repaid the silence that brought your repentance. The firstborn increased in the small sin, he left you, so that the good that was pleasing to his affliction might be sought, so that the one who was distressed might rejoice again in his goodness. Eyes full of tears give to him. He troubles his affliction because he sought and left much. The sins that he left increased, the tongues increased. They are not able to bring forth against his goodness. He left you and did not leave you, his repayers turned. The iniquity that sinned, its writers again. Leave, my Lord, my sin cries out, my Lord, my sin prays. Leave me that I erred, my Lord, my sin seeks that which instructs me. Nor did my sin labor for my sake like strangers. They raised up mounds, my sin, but not voices. They began a wall, my sin, but not knots.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܳܐ ܗ̱ܘܳܐ ܡܶܢ ܩܳܠ ܝܰܬܪܳܐ ܕܚܶܠܘ̱ ܘܬܳܒܘ̱","severity":"info","text":"The opening line negates the cymbal's voice as the cause of fear and repentance, contrasting with the previous passage where the cymbal was taught. The subject 'he' likely refers to a figure (possibly Nisibis or a personification) who silences the wicked.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܺܝܛܳܐ","severity":"info","text":"The term ܫܺܝܛܳܐ (shīṭā) can mean 'madman' or 'fool'; here it describes the agent who silences the wicked. The English draft renders it as 'the madman', consistent with Ephrem's use of stark moral categories.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from narrative (the cymbal and the madman) to a series of antithetical reflections on sin and repentance, marked by repeated contrasts (e.g., 'sin and not error', 'left you and did not leave you'). This rhetorical pattern is typical of Ephrem's madrashe.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The imagery of 'mounds' (ܬ̈ܶܠܠܶܐ) and 'wall' (ܫܽܘܪܳܐ) may allude to the defensive works of Nisibis during the Persian sieges, a recurring theme in Ephrem's Nisibene hymns. The passage contrasts physical fortifications with spiritual failings.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text shows possible scribal errors or orthographic variation (e.g., ܚܢܰܬܳܐ for ܚܛܝܬܐ 'sin'), and the English draft's rendering of 'cold and great' for ܩܰܪܢܳܐ ܘܪܰܒܰܝܬܳܐ is uncertain; the phrase may be corrupt or metaphorical.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The passage's emphasis on sin's persistence and the inadequacy of repentance reflects a theme in Ephrem's soteriology, later influential in Syriac ascetic literature. The personification of sin as an active agent is a distinctive feature.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he' (ܗ̱ܘܳܐ) in the first line is ambiguous; it may refer to a personified Nisibis, a teacher, or a divine figure.","The phrase 'cold and great' (ܩܰܪܢܳܐ ܘܪܰܒܰܝܬܳܐ) is obscure; it may be a textual corruption or a rare metaphor.","The relationship between 'mounds' and 'wall' in the final lines is unclear; they may be literal or symbolic."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܕܠܺܝ̈ܠܶܐ ܕܰܒܓܰܘ ܠܶܒܰܢ ܫܪܰܝܢ ܗܘܰܝܢ\nܛܠܼܶܡ ܗ̱ܘܳܐ ܠܟܰܫܺܝܪ̈ܶܐ ܡܶܛܽܠ ܚ̈ܒܰܢܳܢܶܐ\nܥܰܡܠܳܐ ܛܠܼܶܡ ܕܰܠܒܰܪ ܟܰܕ ܗܼܽܘ ܛܠܺܝܡ ܡܶܢ ܓܰܘ\nܐܰܪܦܺܝ ܠܡ̈ܰܠܳܠܶܐ ܘܰܡܚܳܐ ܠܫ̈ܰܬܺܝܩܶܐ\nܫܽܘܪܳܐ ܡܶܬܢܰܓܰܕ ܗ̱ܘܳܐ ܘܥܰܡܳܐ ܡܶܬܚܰܟܰܡ ܗ̱ܘܳܐ\nܚܳܣ ܠܶܗ ܥܰܠ ܚܶܫܽܘ̈ܫܶܐ ܡܚܳܐ ܗ̱ܘܳܐ ܠܰܕܠܳܐ ܚܳܐܶܫ\nܚܠܳܦ ܓܶܝܪ ܢܰܦܫ̈ܳܬܳܐ ܕܪܶܓܫܰܢ\nܠܟܺܐܦܳܐ ܕܠܳܐ ܪܶܓܫܬܳܐ ܡܚܳܐ ܗ̱ܘܳܐ ܕܠܰܢ ܢܶܪܕܶܐ\nܒܚܽܘܒܶܗ ܫܒܰܩ ܓܽܘܫܡܰܢ ܘܰܪܗܶܛ ܡܚܳܐ ܫܽܘܪܰܢ\nܡܼܰܢܽܘ ܚܼܙܳܐ ܕܰܗܘܳܬ ܬܽܘܪܰܥܬܳܐ ܐܰܝܟ ܡܰܚܙܺܝܬܳܐ\nܚܳܪܘ̱ ܒܳܗ̇ ܬܪ̈ܶܝܢ ܓܰܒ̈ܺܝܢ ܫܰܡܫܰܬ ܠܒܰܪ ܘܰܠܓܰܘ\nܚܙܰܘ ܒܳܗ̇ ܐܰܝܟ ܕܰܒܥܰܝ̈ܢܶܐ ܠܚܰܝܠܳܐ ܕܰܬܒܼܰܪ ܘܰܥܼܨܰܒ\nܚܙܰܐܘܽܗ̱ܝ ܕܰܬܪܰܥ ܗ̱ܘܳܐ ܘܬܽܘܒ ܣܳܓ\nܒܰܪ̈ܳܝܶܐ ܚܙܰܘ ܬܽܘܩܦܶܗ ܐܰܫܩܶܠܘ̱ ܘܠܳܐ ܪܰܡ̇ܶܫܘ̱\nܓܰܘ̈ܳܝܶܐ ܚܙܰܘ ܥܶܕܪܶܗ ܐܰܘܕܺܝܘ ܘܠܳܐ ܐܰܘܦܺܝܘ\nܝܰܘܡܳܐ ܕܦܽܘܪܩܳܢܶܟܝ̱ ܢܥܺܝܪܶܗ ܠܛܽܘܒܳܥܶܟܝ̱\nܟܰܕ ܐܶܬܬܪܰܥ ܫܽܘܪܳܐ ܘܟܰܕ ܬܳܟܒܝܢ ܦܺܝ̈ܠܶܐ\nܟܰܕ ܡܳܛܪ̈ܺܝܢ ܓܶܐܪ̈ܶܐ ܘܟܰܕ ܡܚܰܨܦܺܝܢ ܓܰܒܪ̈ܶܐ\nܚܙܳܬܳܐ ܠܰܫܡܰܝ̈ܳܢܶܐ ܗܘܼܳܬ ܗ̱ܘܳܬ\nܥܽܘܠܳܐ ܐܰܩܪܶܒ ܬܰܡܳܢ ܚܢܳܢܳܐ ܢܨܰܚ ܬܰܡܳܢ\nܪ̈ܰܚܡܶܐ ܙܟܰܘ ܡܶܢ ܬܚܶܬ ܥܺܝܪ̈ܶܐ ܩܥܰܘ ܡܶܢ ܠܥܶܠ\nܘܰܠܐܺܝ ܒܥܶܠܕܳܪܶܟܝ̱ ܕܢܰܟܶܐ ܒܨ̈ܶܢܥܳܬܶܗ\nܠܫܽܘܪܳܐ ܕܚܰܕܰܪ ܠܶܟܝ̱ ܓܰܘܣܳܐ ܕܥܳܡܽܘܪ̈ܰܝܟܝ̱\nܘܰܠܐܺܝ ܘܠܳܐ ܐܶܫܟܰܚ ܘܡܶܛܽܠ ܕܠܳܐ ܢܶܣܼܒܰܪ\nܕܶܐܠܽܘ ܬܼܪܰܥ ܐܳܦ ܥܰܠ ܘܠܰܢ ܫܼܒܳܐ\nܬܰܪܥܶܗ ܘܠܳܐ ܒܰܚܕܳܐ ܘܰܒܗܶܬ ܘܠܳܐ ܟܰܕܽܘ\nܥܕܰܡܳܐ ܬܠܳܬ ܙܰܒܢܺܝ̈ܢ ܕܢܶܒܗܰܬ ܬܠܳܬ ܒܰܬܠܳܬ\nܢܶܣܓܶܐ ܐܳܦ ܠܺܝ ܒܓܰܘܶܟܝ̱ ܛܽܘܒܳܐ ܒܛܰܝܒܽܘܬܳܐ\nܕܰܣܓܺܝܘ ܒܶܟܝ̱ ܚܰܘ̈ܒܰܝ ܢܶܣܓܽܘܢ ܒܶܟܝ̱ ܦܺܐܪ̈ܰܝ","english":"The madmen within the heart of the city, they released;  \nHe wronged the capable ones because of the debts.  \nThe labor he wronged outside, while he was wronged from within.  \nHe let loose the talkers and struck the silent ones.  \nThe wall was being built and the people were being made wise.  \nHe had pity on the aged, he struck the one who did not feel.  \nFor instead of the souls that felt,  \nHe struck the stone that had no feeling, to the point of exhaustion.  \nIn his love he left the body and ran to strike the wall.  \nHow narrow was the sight that became the gate, like a spectacle.  \nLook at it, two sides, it served outside and inside.  \nThey saw in it, as if in mirrors, the force that broke and grieved.  \nThey saw him who opened and again closed.  \nThe outsiders saw his strength, they weighed it and did not diminish it.  \nThe insiders saw his help, they confessed it and did not deny it.  \nThe day of your salvation, he awakened your blessedness.  \nWhen the wall was opened and when the elephants were subdued,  \nWhen the spearmen were guarding and when the men were striking,  \nThe sight was for the heavens.  \nThe wicked one brought near, there he was guilty; the righteous one shouted, there he was.  \nMercy conquered from below, the watchmen cried out from above.  \nAnd woe to the one who entered your enclosure, who is pure in his prayers,  \nTo the wall that surrounds you, a rampart for your inhabitants.  \nAnd woe to the one who did not find, and because he did not hope,  \nThat he would open the door also upon the one who was satisfied.  \nHis door not in one way, and in haste and not in shame,  \nUntil three times, when he shamed three by three.  \nIncrease also for me within you, blessedness in goodness,  \nThat my sins may increase in you, your fruits may increase in you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܽܘܪܳܐ","severity":"info","text":"The wall (šūrā) is the central image of the passage, referring both to the physical fortifications of Nisibis and to a moral or spiritual boundary. The wall is built, struck, opened, and closed, mirroring the city's siege and the community's moral condition.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܠܺܝ̈ܠܶܐ","severity":"info","text":"The term dalyālē (madmen) likely refers to ascetics or holy fools who act outside social norms, a known trope in Syriac Christianity. Here they are released within the city, possibly as a response to crisis.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܪ̈ܶܝܢ ܓܰܒ̈ܺܝܢ","severity":"info","text":"The phrase 'two sides' (trēn gabbīn) serving outside and inside may echo the dual audience of prophetic or apostolic teaching, as in Ephrem's typological exegesis. No direct verse is cited, but the mirror imagery recalls Pauline language of spiritual reflection (cf. 1 Cor 11:23–25).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܺܝ̈ܠܶܐ","severity":"info","text":"The mention of elephants (pīlē) reflects the historical siege of Nisibis by the Sasanian Persians, who used war elephants. This places the passage in the context of the city's repeated sieges in the 4th century.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܳܬ ܙܰܒܥܺܝ̈ܥ","severity":"info","text":"The repetition of 'three times' (tlāt zabʿīn) and 'three by three' (tlāt batlāt) is a structural marker of ritual or narrative emphasis, possibly alluding to a threefold act of opening or shaming, common in Ephrem's rhythmic compositions.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܠܐܺܝ ܒܥܶܠܕܳܪܶܟܝ̱","severity":"caution","text":"The phrase 'woe to the one who entered your enclosure' (w-ʾay b-ʿeldāreky) is syntactically ambiguous: it may refer to an enemy who breached the wall or to a righteous person who enters the city's protection. The reading here follows the context of moral contrast.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the madmen' (dalyālē) is not specified; they could be literal madmen, ascetics, or a metaphorical group.","The phrase 'he wronged the capable ones because of the debts' (ṭlem l-kaššīrē meṭṭel ḥabbāṯē) is obscure: it may refer to economic or moral debts.","The final lines about sins and fruits increasing are ambiguous in tone—whether ironic, penitential, or eschatological."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܘܰܕܒܶܟܝ̱ ܚܛܳܬ ܛܰܠܝܽܘܬܝ̱ ܒܶܟܝ̱ ܬܶܬܚܢܰܢ ܣܰܝܒܽܘܬܝ̱\nܒܦܽܘܡܳܐ ܕܰܒ̈ܢܰܝܟܝ̱ ܒܥܳܝ ܥܰܠ ܒܪܶܟܝ̱\nܕܰܚܛܺܝܬ ܠܒܰܪ ܡܶܢ ܚܰܝܠܝ̱ ܘܬܳܒܶܬ ܒܨܺܝܪ ܡܶܢ ܚܰܝܠܝ̱\nܒܰܕܪܶܬ ܕܠܳܐ ܟܰܝܠܳܐ ܘܟܰܢܫܶܬ ܒܨܺܝܪ ܟܰܝܠܳܐ","english":"And weep for the sins of my youth, weep so that my old age may be absolved. With the mouth of your sons, seek on your behalf, that I have sinned outside beyond my strength, and I have returned within less than my strength. I have cast out without measure, and I have grieved within with little measure.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܰܕܒܶܟܝ̱ ܚܛܳܬ ܛܰܠܝܽܘܬܝ̱ ܒܶܟܝ̱ ܬܶܬܚܢܰܢ ܣܰܝܒܽܘܬܝ̱","severity":"info","text":"The speaker addresses the city (Nisibis) directly, personifying it as a mother. The youth's sins are to be absolved by the city's weeping, linking personal guilt to communal lament.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܦܽܘܡܳܐ ܕܰܒ̈ܢܰܝܟܝ̱","severity":"info","text":"The phrase 'with the mouth of your sons' likely refers to the citizens of Nisibis, who are to intercede on behalf of the speaker. This reflects the communal and liturgical context of Ephrem's madrāšê.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܕܰܚܛܺܝܬ ܠܒܰܪ ܡܶܢ ܚܰܝܠܝ̱ ܘܬܳܒܶܬ ܒܨܺܝܪ ܡܶܢ ܚܰܝܠܝ̱","severity":"info","text":"The parallelism between 'outside beyond my strength' and 'within less than my strength' contrasts external sin with internal repentance, a common rhetorical device in Ephrem's poetry.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܰܕܪܶܬ ܕܠܳܐ ܟܰܝܠܳܐ ܘܟܰܢܫܶܬ ܒܨܺܝܪ ܟܰܝܠܳܐ","severity":"info","text":"The imagery of casting out 'without measure' and grieving 'with little measure' evokes the siege of Nisibis (350 CE), where excess and scarcity were literal experiences. Ephrem uses this to spiritualize the city's suffering.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܬܳܒܶܬ ܒܨܺܝܪ ܡܶܢ ܚܰܝܠܝ̱","severity":"info","text":"The motif of returning 'within less than my strength' parallels earlier passages in the same madrāšā where the speaker describes being wronged from within while wronging outside, reinforcing the theme of internal weakness.","cites":[{"key":"ed:dsc-260","label":"source edition: Nisibis 2","url":"https://syriaccorpus.org/260"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac verb ܬܶܬܚܢܰܢ (tethḥaʿʿaʿ) could be read as 'be absolved' or 'be wiped clean'; the English draft takes the former. The phrase ܒܰܕܪܶܬ (badreṯ) 'I have cast out' may refer to expelling demons or sins, but the object is unspecified."],"confidence":"high","notes":[]}]}