{"slug":"dsc-261","id":"syriac:dsc:dsc-261","title":"Nisibis 3","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":"2026-11-15T00:59:17Z","cost_usd":0.002561},"source":{"registry_id":"syriac:dsc:dsc-261","work_id":"dsc-261","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/261"},"stats":{"passages":3,"english_words":812,"coptic_letters":0,"commentary_units":18,"commentary_kinds":8,"derived_notes":0,"ambiguities":7,"work_notes":5,"external_links":3,"timeline":5},"summary":{"work":"dsc-261","abstract":"The Nisibis 3 collection comprises madrāšê (teaching hymns) attributed to Ephrem the Syrian, likely composed in Nisibis before its cession to Persia in 363. These hymns, rooted in Syriac liturgical and exegetical traditions, employ poetic imagery to explore divine transcendence, communal repentance, and typological themes such as redemption. The Syriac text survives in 5th–6th-century manuscripts, with later editorial additions possible. The edition presents a single reconstructed text without full critical apparatus. The hymns influenced East Syriac liturgy and were translated into Armenian and Georgian, shaping broader hymnography.","historical_context":"The hymns were composed in Nisibis, a major Syriac Christian center in the mid-4th century, during Ephrem's tenure there. The community was part of the East Syriac tradition, using Syriac as a liturgical language. The collection reflects the genre of madrāšê, didactic hymns used in worship and teaching. The text was transmitted in multiple manuscripts, with earliest witnesses from the 5th–6th centuries, indicating ongoing liturgical use. Later translations into Armenian and Georgian show its influence beyond Syriac Christianity. The edition collates several manuscripts but lacks a full critical apparatus, so the reconstruction is tentative. The historical context includes the cession of Nisibis to Persia in 363, which likely shaped the hymns' themes of communal identity and redemption.","significance":"This collection is significant for understanding Syriac hymnography, liturgical theology, and Ephrem's poetic method. It illustrates the use of madrāšê in teaching and worship, and its themes of divine transcendence and communal repentance influenced later East Syriac and Armenian traditions. The hymns also provide insight into the historical and theological concerns of the Nisibene Christian community in the 4th century.","timeline":[{"date":"mid-4th century","event":"Composition of madrāšê attributed to Ephrem in Nisibis."},{"date":"363","event":"Cession of Nisibis to Persia, a likely terminus ante quem for original hymns."},{"date":"5th–6th centuries","event":"Earliest surviving Syriac manuscripts of the collection."},{"date":"4th–5th centuries","event":"Possible later editorial additions to the collection."},{"date":"5th–7th centuries","event":"Translation into Armenian and Georgian, influencing hymnography."}],"relations":[{"work":"Ephrem the Syrian, Hymns on Faith","relation":"Similar madrāšê genre and theological themes.","key":"","label":null,"url":null},{"work":"Ephrem the Syrian, Hymns on Paradise","relation":"Another collection of teaching hymns by Ephrem.","key":"","label":null,"url":null},{"work":"Syriac Liturgy of the East","relation":"Used in liturgical context.","key":"","label":null,"url":null},{"work":"Armenian Hymnography","relation":"Influenced by translations of Ephrem's hymns.","key":"","label":null,"url":null},{"work":"Georgian Hymnography","relation":"Influenced by translations of Ephrem's 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 and historical context for the author."},{"key":"wikipedia:Madrasha","label":"Madrasha","url":"https://en.wikipedia.org/wiki/Madrasa","reason":"Genre of the hymns."},{"key":"wikipedia:Nisibis","label":"Nisibis","url":"https://en.wikipedia.org/wiki/Nusaybin","reason":"Place of composition and historical setting."}],"cautions":["Dating of individual hymns is uncertain; the collection as a whole is placed in the mid-4th century based on historical references, but later editorial additions cannot be ruled out.","The edition does not include a full critical apparatus or variant readings; it presents a single reconstructed text without manuscript sigla.","The Syriac text contains several ambiguous phrases that may be corrupt or require emendation."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000453,"generated":"2026-11-15T00:34:04Z"},"checks":{"work":"dsc-261","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":18,"english_words":812,"source_letters":2459,"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 madrāšê (teaching hymns) attributed to Ephrem, likely composed during his time in Nisibis before its cession to Persia in 363.","cites":[{"key":"ed:dsc-261","label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Dating of individual hymns is uncertain; the collection as a whole is placed in the mid-4th century based on historical references, but later editorial additions cannot be ruled out.","cites":[{"key":"ed:dsc-261","label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}],"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 from the 5th–6th centuries; the edition collates several to reconstruct the original.","cites":[{"key":"ed:dsc-261","label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These hymns were used in East Syriac liturgy and later translated into Armenian and Georgian, influencing hymnography beyond Syriac Christianity.","cites":[{"key":"ed:dsc-261","label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a full critical apparatus or variant readings; it presents a single reconstructed text without manuscript sigla.","cites":[{"key":"ed:dsc-261","label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}],"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: 3 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":3},"term_index":[],"citations":{"ed:dsc-261":{"label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}},"segments":[{"i":1,"ref":"p1","source":"ܒ ܒܰܪ ܩܳܠܶܗ\nܩܰܒܥܳܗ̇ ܠܡܰܫܡܰܥܬܰܢ ܕܠܳܐ ܬܶܫܬܪܶܐ ܘܬܰܦܗܶܐ\nܕܦܰܗܝܳܐ ܠܡܰܥܩܳܒܽܘ ܕܡܰܢܽܘ ܘܰܠܡܼܰܢ ܕܳܡ̇ܐ\nܐܰܝܟܰܢ ܡܨܶܝܢ ܚܢܰܢ ܓܶܝܪ ܕܢܶܨܽܘܪ ܕܡܽܘܬܶܗ ܒܰܢ\nܕܗܰܘ ܐܺܝܬܝܳܐ ܕܕܳܡ̇ܐ ܠܡܰܕܥܳܐ\nܠܰܝܬ ܒܶܗ ܡܶܕܶܡ ܕܰܐܛܺܝܡ ܒܟܽܠܶܗ ܚܳܙܶܐ ܘܫܳܡܰܥ\nܟܽܠܶܗ ܐܰܝܟ ܡܰܠܳܠܰܐ ܗ̱ܘ ܟܽܠܶܗ ܒܟܽܠ ܪ̈ܶܓܫܶܐ ܗܽܘ\nܥܽܘܢܺܝܬܳܐ : ܫܽܘܒܚܳܐ ܠܚܰܕ ܐܺܝܬܝܳܐ ܕܠܳܐ ܡܶܬܒܨܶܐ ܡܶܢܰܢ\nܠܳܐ ܡܶܬܡܺܝܫ ܚܶܙܘܶܗ ܕܢܶܬܨܺܝܪ ܒܪܶܥܝܳܢܰܢ\nܫܳܡܰܥ ܕܠܳܐ ܐܶܕ̈ܢܶܐ ܡܡܰܠܶܠ ܕܠܳܐ ܦܽܘܡܳܐ\nܥܳܒܶܕ ܕܠܳܐ ܐܺܝ̈ܕܶܐ ܘܚܳܙܶܐ ܕܠܳܐ ܥܰܝ̈ܢܶܐ\nܠܳܐ ܟܳܝܫܳܐ ܢܰܦܫܰܢ ܘܫܶܠܝܳܐ\nܨܶܝܕ ܡܶܢ ܕܗܳܟܰܢܳܐ ܗ̱ܘ ܠܒܶܫ ܗ̱ܘܳܐ ܒܛܰܝܒܽܘܬܶܗ\nܐܶܣܟ̈ܺܡܶܐ ܕܐ̱ܢܳܫܽܘܬܳܐ ܘܟܶܢܫܰܢ ܒܕܶܡ̈ܘܳܬܶܗ\nܢܺܐܠܰܦ ܕܰܐܝܟܰܢܳܐ ܕܺܐܝܬܝܰܐ ܗ̱ܘ ܪܽܘܚܳܢܳܐ\nܘܶܐܬܚܙܺܝ ܐܰܝܟ ܦܰܓܪܳܢܳܐ ܘܗܳܟܰܢ ܐܳܦ ܫܶܦܝܰܐ ܗ̱ܘ\nܘܶܐܬܚܙܺܝ ܐܰܝܟ ܚܰܡܬܳܢܳܐ ܘܗܳܠܶܝܢ ܠܥܽܘܕܪܳܢܳܐ\nܐܺܝܬܝܳܐ ܒܕܶܡ̈ܘܳܬܰܢ ܠܰܢ ܕܳܡܶܐ\nܕܰܚܢܰܢ ܢܕܰܡܶܐ ܒܶܗ ܚܰܕ ܗ̱ܽܘ ܕܠܶܗ ܕܳܡܶܐ\nܝܰܠܕܳܐ ܕܰܢܦܰܩ ܡܶܢܶܗ ܕܰܛܒܺܝܥ ܒܕܶܡ̈ܘܳܬܶܗ\nܢܨܺܝܒܺܝܢ ܫܡܼܰܥ ܗܳܠܶܝܢ ܕܰܒܥܶܠܬܶܟܝ̱ ܗܳܠܶܝܢ\nܐܶܬܟܬܶܒ ܘܶܐܬܡܰܠܰܠ ܐܳܦ ܠܶܟܝ̱ ܐܳܦ ܠܰܐܚܪ̈ܳܢܶܐ\nܗܘܺܝܬ ܥܶܠܬܳܐ ܒܬܺܒܶܝܠ ܠܩܺܐܪ̈ܣܶܐ ܘܰܠܬܽܘܪ̈ܓܳܡܶܐ\nܦܽܘܡ̈ܶܐ ܥܠܰܝܟܝ̱ ܐܰܘ ܕܶܐܬܚܰܒܫܰܬܝ̱\nܦܽܘܡ̈ܶܐ ܥܠܰܝܟܝ̱ ܙܡܰܪܘ̱ ܕܰܢܨܰܚܬܝ̱ ܘܶܐܬܦܰܨܶܝܬܝ̱\nܒܶܟܝ̱ ܐܶܬܦܰܬܰܚܘ̱ ܦܽܘܡ̈ܶܐ ܠܺܐܠܝܳܐ ܘܰܠܩܽܘܠܳܣܳܐ\nܨܠܽܘܬܳܐ ܕܥܳܡܽܘܪ̈ܰܝܟܝ̱ ܣܶܦܩܰܬ ܠܦܽܘܪܩܳܢܶܟܝ̱\nܠܳܐ ܗ̱ܘܳܐ ܕܙܰܕܺܝܩܺܝܢ ܐܶܠܳܐ ܕܬܰܝܳܒܺܝܢ\nܟܡܳܐ ܕܨܳܥܪܺܝܢ ܗܳܟܰܢ ܪܳܗܛܺܝܢ ܬܚܶܝܬ ܫܰܒܛܳܐ\nܒܚܽܘ̈ܒܶܐ ܘܰܒܢܶܨ̈ܚܳܢܶܐ ܡܡܰܙܓܺܝܢ","english":"By his voice he calls her, so that her hearing may not be slack and idle, for it is fitting to receive the likeness of the one who is like, as far as is possible, for the image of his death is in him, since that being which is like the mind has nothing in it that is hidden; in its entirety it sees and hears, in its entirety it is like a speaker, in its entirety it is with all senses, a spiritual being. Glory to the one being that is not divided from anything, not moved; the vision of the one who is formed in the mind hears without ears, speaks without a mouth, acts without hands, and sees without eyes. Not a body is she, and silent, for from the one who is thus, he put on, by his grace, the forms of humanity, and he struggled with his likenesses. He taught that as he is a spiritual being, he appeared as a bodily being, and thus also he is pure, and appeared as a material being, and he walked to the Trinity. The being is like the likenesses, for it is fitting that the one who is like him is the one who is like him, the begetter who came forth from him, who is stamped with his likenesses. Hear, O chosen one, he walked, for your sake he walked; he was written and spoken, both for you and for others. You were a cause in the world for preachers and interpreters. Mouths upon you, or were you silent? Mouths upon you sang, for you cried out and were redeemed. In you mouths were opened for praise and glory. The prayer of your inhabitants sufficed for your salvation; it was not of the righteous but of the penitents, as the young ones run thus under the rod, mixing with debts and victories.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܺܝܬܝܳܐ","severity":"info","text":"The Syriac term ܐܺܝܬܝܳܐ (īṯīyā) denotes 'being' or 'essence', often used in Ephrem's theology for the divine substance. Here it contrasts with the material and bodily, emphasizing the spiritual nature of the divine.","cites":[{"key":"ed:dsc-261","label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Ephrem's description of a being that 'hears without ears, speaks without a mouth' reflects the apophatic tradition in Syriac Christianity, emphasizing divine transcendence beyond human sensory categories.","cites":[{"key":"ed:dsc-261","label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a description of the divine being (lines 1–15) to a direct address to a feminine figure (lines 16–24), likely the city of Nisibis or the Church, personified as a cause for preachers and interpreters.","cites":[{"key":"ed:dsc-261","label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The reference to 'preachers and interpreters' (ܩܺܐܪ̈ܣܶܐ ܘܰܠܬܽܘܪ̈ܓܳܡܶܐ) indicates the liturgical and exegetical role of the addressed figure, likely Nisibis, as a source of theological discourse in the Syriac tradition.","cites":[{"key":"ed:dsc-261","label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'the prayer of your inhabitants sufficed for your salvation' echoes the biblical theme of intercessory prayer (cf. Genesis 18:23–33) and the efficacy of communal repentance, as seen in the story of Sodom and Gomorrah.","cites":[{"key":"ed:dsc-261","label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous phrases, such as 'ܕܰܚܢܰܢ ܢܕܰܡܶܐ' (line 14), which may be corrupt or require emendation. The reading 'it is fitting that the one who is like him' is tentative.","cites":[{"key":"ed:dsc-261","label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the feminine figure addressed (lines 16–24) is ambiguous: it could be the city of Nisibis, the Church, or a personification of Wisdom. The reading taken follows the context of Nisibis as a cause for preachers.","The phrase 'ܕܰܚܢܰܢ ܢܕܰܡܶܐ' (line 14) is syntactically unclear; the translation 'it is fitting that the one who is like him' is a plausible reconstruction."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܕܰܥܫܶܢܘ̱ ܚܛܳܗ̈ܰܝܗܽܘܢ ܢܥܰܫܢܽܘܢ ܦܺܐܪ̈ܰܝܗܽܘܢ\nܕܰܢܨܰܚܘ̱ ܒܣܳܩܰܝ̈ܗܽܘܢ ܢܰܨܰܚܘ̱ ܐܳܦ ܟܠܺܝ̈ܠܰܝܗܽܘܢ\nܝܰܘܡܳܐ ܕܦܽܘܪܩܳܢܶܟܝ̱ ܡܰܠܟܰܐ ܗ̱ܘ ܕܟܽܠ ܝܰܘܡ̈ܺܝܢ\nܫܰܒܬܳܐ ܣܶܚܦܰܬ ܫܽܘܪ̈ܰܝܟܝ̱ ܣܶܚܦܰܬ ܠܟܳܦܽܘܪ̈ܶܐ\nܝܽܘܡ ܩܝܳܡܬܶܗ ܕܰܒܼܪܳܐ ܐܰܩܺܝܡܳܗ̇ ܠܡܰܦܽܘܠܬܶܟܝ̱\nܝܽܘܡ ܩܝܳܡܬܳܐ ܐܰܩܺܝܡܶܟܝ̱ ܐܰܝܟ ܫܡܶܗ\nܩܰܠܣܶܗ ܠܟܽܘܢܳܝܶܗ ܫܪܳܬ ܫܰܒܬܳܐ ܢܰܛܪܳܗ̇\nܒܥܰܡܠܳܐ ܕܬܽܘܪ̈ܥܳܬܳܗ̇ ܗܺܝ ܟܰܐܪܰܬ ܢܰܫܦܳܗ̇\nܒܫܳܡܪܺܝܢ ܥܫܶܢ ܟܰܦܢܳܐ ܒܶܟܝ̱ ܕܶܝܢ ܥܫܶܢ ܣܰܒܥܳܐ\nܠܫܳܡܪܺܝܢ ܓܣܼܳܐ ܥܰܠ ܠܳܗ̇ ܣܰܒܥܳܐ ܡܶܢ ܫܶܠܝܳܐ\nܠܶܟܝ̱ ܕܶܝܢ ܢܗܼܰܡ ܥܰܠ ܠܶܟܝ̱ ܝܰܡܳܐ ܕܡܶܢ ܫܶܠܝܳܐ\nܒܗܳܝ ܐܶܬܶܐܟܶܠ ܥܽܘܠܳܐ ܘܰܐܚܝܳܗ̇\nܒܶܟܝ̱ ܐܶܬܶܐܟܶܠ ܦܰܓܪܳܐ ܚܰܝܳܐ ܘܡܰܚܶܐ ܟܽܠ\nܡܶܢ ܫܶܠܝ ܦܪܰܩ ܐܶܢܽܘܢ ܐܟܺܝܠܳܐ ܠܳܐܟܽܘ̈ܠܶܐ\nܝܺܕܺܝܥܳܐ ܗ̱ܝ ܕܠܰܘ ܛܳܒܰܐ ܗ̱ܘ ܨܒܼܳܐ ܗ̱ܘܳܐ ܒܽܐܘ̈ܠܨܳܢܶܐ\nܕܰܗܘܰܘ ܒܟܽܠ ܕܳܪ̈ܺܝܢ ܟܰܕ ܗܼܽܘ ܥܒܼܰܕ ܐܶܢܽܘܢ\nܚܰܘܒܰܝ̈ܢ ܗܽܘ ܗܳܘܶܝܢ ܥܶܠܬܳܐ ܕܒܽܘܣܒ̈ܳܣܺܝܢ\nܠܳܐ ܐ̱ܢܳܫ ܩܒܶܠ ܡܶܢܶܗ ܕܰܒܪܰܝܢ\nܗܽܘܝܽܘ ܩܒܺܝܠ ܡܶܢܰܢ ܕܰܚܛܰܝܢ ܘܰܐܠܶܨܢܳܝܗ̱ܝ\nܕܢܶܪܓܰܙ ܕܠܳܐ ܨܒܼܳܐ ܗ̱ܘܳܐ ܘܢܶܡܚܶܐ ܕܠܳܐ ܪܥܳܐ ܗ̱ܘܳܐ\nܐܰܪܥܳܐ ܟܰܪܡܳܐ ܘܙܰܝܬܳܐ ܣܢܺܝܩܺܝܢ ܥܰܠ ܡܰܪܕܽܘܬܳܐ\nܡܳܐ ܕܶܐܬܚܒܶܛ ܙܰܝܬܳܐ ܟܶܢ ܥܳܬܪܺܝܢ ܦܶܪ̈ܥܰܘܗ̱ܝ\nܡܳܐ ܕܶܐܬܟܣܰܚ ܟܰܪܡܳܐ ܟܶܢ ܫܳܦܪܺܝܢ ܦܺܐܪ̈ܰܘܗ̱ܝ\nܡܳܐ ܕܶܐܬܦܠܰܚ ܥܰܦܪܳܐ ܫܦܼܰܪܘ̱ ܐܶܕܫ̈ܰܘܗ̱ܝ\nܡܳܐ ܕܶܐܬܪܕܺܝ ܝܰܡܳܐ ܒܠܺܐܩ̈ܶܐ ܐܳܫܬܺܝܢ ܠܶܗ\nܢܚܳܫܳܐ ܟܶܣܦܳܐ ܘܕܰܗܒܳܐ ܡܳܐ ܕܶܐܣܬܩܶܠܘ̱ ܐܰܦܪܶܓܘ̱\nܐܶܢ ܗܽܘ ܕܒܰܪ ܐ̱ܢܳܫܳܐ ܪܳܕܶܐ ܘܡܰܫܦܰܪ ܟܽܠ\nܘܶܐܢ ܗܽܘ ܕܰܒܣܼܳܐ ܘܰܐܗܡܺܝ ܡܣܰܬܢܳܐ ܘܡܳܪܶܕ ܟܽܠ","english":"their sins have been shaken off, and their fruits have been shaken off.  \nThey have rejoiced in their ascents, and they have also rejoiced in their crowns.  \nThe day of your redemption is the king who is over all days.  \nThe Sabbath has overwhelmed your beginnings; it has overwhelmed the atonements.  \nThe day of the Son's resurrection has raised up your repentance.  \nThe day of resurrection has raised you up according to its name.  \nPraise your conqueror; the Sabbath began and kept its vigil.  \nBy the labor of its gates, it struck and cast down.  \nAmong the watchers, scarcity has grown weary; in you, however, abundance has grown weary.  \nFor the watchers, abundance has passed over her from silence.  \nFor you, however, the sea from silence has also passed over you.  \nBy that, the wicked one and his sister have been consumed.  \nIn you, the living body that gives life to all has been consumed.  \nFrom silence, the consumed one has saved the eaters from the eaters.  \nIt is known that it was not good that will was in the afflictions  \nthat were in all generations, when he made the sign.  \nThe sins are the cause of the consolations.  \nHe did not feel from the Son.  \nThey received from the sins and their constraints  \nof anger that was not willed and of a blow that was not intended.  \nThe land, the vine, and the olive are distressed over rebellion.  \nWhen the olive is beaten, its fruits become rich.  \nWhen the vine is pruned, its fruits become beautiful.  \nWhen the soil is cultivated, its furrows become beautiful.  \nWhen the sea is stirred, the sailors drink it.  \nAnd silver and gold, when they are refined, they shine.  \nIf he is the one who is of the son of man, he rules and beautifies all.  \nAnd if he is the one who is of flesh, he humbles and subdues the rebellious and rules all.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܝܰܘܡܳܐ ܕܦܽܘܪܩܳܢܶܟܝ̱ ܡܰܠܟܰܐ ܗ̱ܘ ܕܟܽܠ ܝܰܘܡ̈ܺܝܢ","severity":"info","text":"The phrase 'the day of your redemption is the king who is over all days' identifies the day of redemption (likely Easter or Sunday) as sovereign over all other days, a liturgical typology common in Ephrem.","cites":[{"key":"ed:dsc-261","label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܰܒܬܳܐ","severity":"info","text":"Syriac ܫܰܒܬܳܐ (shabta) can mean 'Sabbath' or 'week'; here it likely refers to the Sabbath as a day of vigil and atonement, given the context of 'overwhelmed your beginnings' and 'atonements'.","cites":[{"key":"ed:dsc-261","label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܽܘܡ ܩܝܳܡܬܶܗ ܕܰܒܼܪܳܐ","severity":"info","text":"The 'day of the Son's resurrection' alludes to Christ's resurrection, central to Christian liturgy; the raising up of repentance echoes Pauline themes of resurrection as transformative (cf. Romans 6).","cites":[{"key":"ed:dsc-261","label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܥܰܡܠܳܐ ܕܬܽܘܪ̈ܥܳܬܳܗ̇","severity":"info","text":"The 'labor of its gates' may refer to the city gates of Nisibis, a frequent motif in Ephrem's madrashe, where the city's physical and spiritual defense is allegorized.","cites":[{"key":"ed:dsc-261","label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܳܐ ܕܶܐܬܚܒܶܛ ܙܰܝܬܳܐ ... ܡܳܐ ܕܶܐܬܟܣܰܚ ܟܰܪܡܳܐ","severity":"info","text":"The series of agricultural metaphors (olive beaten, vine pruned, soil cultivated, sea stirred, metals refined) parallels Ephrem's typical use of natural processes to illustrate spiritual purification through suffering.","cites":[{"key":"ed:dsc-261","label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܢ ܗܽܘ ܕܰܒܣܼܳܐ ܘܰܐܗܡܺܝ ܡܣܰܬܢܳܐ ܘܡܳܪܶܕ ܟܽܠ","severity":"caution","text":"The final conditional 'if he is the one who is of flesh' is ambiguous: it may contrast the Son of Man (Christ) with a merely human or fleshly ruler, but the Syriac allows either a Christological or a moral reading.","cites":[{"key":"ed:dsc-261","label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the king who is over all days' could be Christ or a personification of the day of redemption; the text does not specify.","The referent of 'her' in 'the Sabbath began and kept its vigil' is unclear—possibly the city of Nisibis or the church.","The final conditional clauses leave open whether the subject is Christ or a generic human figure."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܒܡܶܕܶܡ ܕܪܳܕܶܐ ܗܽܘ ܢܺܐܠܰܦ ܠܗܰܘ ܕܰܪܕܳܝܗ̱ܝ\nܟܰܕ ܗܼܽܘ ܐܶܢܗܽܘ ܕܪܳܕܶܐ ܕܢܶܬܗܢܶܐ\nܟܽܠܶܗ ܕܪܳܕܶܐ ܓܶܝܪ ܥܰܒܕ̈ܰܘܗ̱ܝ ܕܢܶܩܢܶܐ ܐܶܢܽܘܢ\nܛܳܒܳܐ ܪܕܳܐ ܠܥܰܒܕ̈ܰܘܗ̱ܝ ܕܗܶܢܽܘܢ ܠܗܽܘܢ ܢܶܩܢܽܘܢ\nܢܶܗܘܽܘܢ ܐܽܘܠܨܳܢܰܝ̈ܟܝ̱ ܣܳܦܪ̈ܶܐ ܠܥܽܘܗܕ̈ܳܢܰܝܟܝ̱\nܚܒܺܝ̈ܫܶܐ ܬܠܳܬܳܐ ܓܶܝܪ ܣܳܦܩܺܝܢ ܕܢܶܗܘܽܘܢ ܠܶܟܝ̱\nܣܶܦܪ̈ܶܐ ܕܬܶܬܗܰܓܺܝܢ ܟܽܘܠ ܫܳܥ ܒܫܰܪ̈ܒܰܝܗܽܘܢ\nܕܬܰܪ̈ܬܶܝܢ ܕܺܝܰܬܺܩ̈ܺܝܢ ܫܳܛܬܝ̱ ܗܘܰܝܬܝ̱\nܕܬܶܩܪܶܝܢ ܒܗܶܝܢ ܚܰܝ̈ܰܝܟܝ̱ ܒܰܕܓܽܘܢ ܟܬܼܰܒ ܗ̱ܘܳܐ ܠܶܟܝ̱\nܬܠܳܬܳܐ ܣܶܦܪ̈ܺܝܢ ܥܰܣܩ̈ܺܝܢ ܕܬܶܩܪܶܝܢ ܒܗܽܘܢ ܢܰܓ̈ܕܶܝܟܝ̱\nܢܶܒܼܛܰܠ ܒܡܳܐ ܕܰܗܘܳܐ ܡܶܕܶܡ ܕܬܽܘܒ ܗ̇ܘܶܐ\nܢܶܬܪܕܶܐ ܒܗܰܘ ܕܶܐܬܳܐ ܕܢܶܬܟܣܰܗ ܠܗܰܘ ܕܳܐܬܶܐ\nܢܶܥܗܰܕ ܠܗܰܘ ܕܰܥܼܒܰܪ ܕܢܶܫܪܶܝܘܗ̱ܝ ܠܗܰܘ ܕܰܥܬܺܝܕ\nܕܩܰܕܡܳܝܬܳܐ ܡܚܽܘܬܳܐ ܛܥܰܝܢ ܗܘܰܝܢ\nܡܶܨܥܳܝܬܳܐ ܬܟܰܒܬܰܢ ܕܡܶܨܥܳܝܬܳܐ ܛܥܰܝܢܰܢ\nܬܠܺܝܬܳܝܬܳܐ ܥܡܰܠܬܰܢ ܡܰܢܽܘ ܕܬܽܘܒ ܢܶܛܥܼܶܐ","english":"In that which is the course, he taught that which is the course of his generation. When that which is the course of the sign was shaken, the entire course, for its servants of the sign, were seen. A good course for its servants, that they might see their signs. Their signs became the scribes of your memorials. For three books suffice, that they might become for you. Books that you may read every hour in their accounts, of the two Testaments I have drunk, that you may read in them your life, for in the day he wrote for you. Three difficult books, that you may read in them your festivals. It ceased in what was something that would again be. It will be driven in that which came, which was covered for that which comes. It will remember that which passed, which loosed that which is future. For the first type was mistaken, the middle type was pressed, for the middle was mistaken. The third type labored, that it might again be mistaken.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܪܳܕܶܐ","severity":"info","text":"The Syriac term ܕܪܳܕܶܐ (drādē) is ambiguous, meaning both 'course' and 'generation'. The passage plays on this double sense, linking the liturgical cycle to the succession of generations.","cites":[{"key":"ed:dsc-261","label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܶܦܪ̈ܶܐ","severity":"info","text":"The word ܣܶܦܪ̈ܶܐ (seprē) means 'books' or 'scribes'. Here it likely refers to the three books (possibly the Psalms, the Prophets, and the Gospels) that serve as memorials for the community.","cites":[{"key":"ed:dsc-261","label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܺܝܰܬܺܩ̈ܺܝܢ","severity":"info","text":"The phrase 'two Testaments' (ܕܺܝܰܬܺܩ̈ܺܝܢ) refers to the Old and New Testaments, a common Syriac expression for the biblical canon.","cites":[{"key":"ed:dsc-261","label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܳܬܳܐ ܣܶܦܪ̈ܺܝܢ ܥܰܣܩ̈ܺܝܢ","severity":"info","text":"The passage introduces a tripartite structure: three difficult books, three types (first, middle, third), and three stages of error. This may reflect a liturgical or catechetical pattern.","cites":[{"key":"ed:dsc-261","label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܛܥܰܝܢ","severity":"caution","text":"The verb ܛܥܰܝܢ (ṭ‘ay) means 'was mistaken' or 'erred'. The repetition of error across the three types suggests a deliberate theological point, but the exact referent of each 'type' is unclear.","cites":[{"key":"ed:dsc-261","label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܢܶܩܢܽܘܢ","severity":"info","text":"The term ܢܶܩܢܽܘܢ (qe‘qōn) likely refers to 'signs' or 'symbols', possibly liturgical signs or typological foreshadowings, a common theme in Ephrem's typological exegesis.","cites":[{"key":"ed:dsc-261","label":"source edition: Nisibis 3","url":"https://syriaccorpus.org/261"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'three books' and 'three types' is not specified; they may refer to specific biblical or liturgical texts, or to stages of salvation history.","The phrase 'it ceased in what was something that would again be' is syntactically obscure; the reading assumes a cyclical pattern of cessation and renewal."],"confidence":"medium","notes":[]}]}