{"slug":"dsc-262","id":"syriac:dsc:dsc-262","title":"Nisibis 4","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":0.002627},"source":{"registry_id":"syriac:dsc:dsc-262","work_id":"dsc-262","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/262"},"stats":{"passages":3,"english_words":898,"coptic_letters":0,"commentary_units":18,"commentary_kinds":8,"derived_notes":0,"ambiguities":7,"work_notes":4,"external_links":1,"timeline":5},"summary":{"work":"dsc-262","abstract":"The four Nisibis hymns (madrāšē) of Ephrem the Syrian are among his earliest works, composed during the Persian sieges of Nisibis (c. 338–350 CE). They survive in a single 6th-century Syriac manuscript (Vat. Syr. 113) and later copies, with a critical edition by Edmund Beck (1957). These hymns entered the West Syriac liturgical tradition as part of the 'Nisibis cycle' for the Feast of the Forty Martyrs and were excerpted in Byzantine hymnography via Greek translations. The edition omits full Syriac vocalization and later strophic divisions, obscuring performative and musical features integral to the madrāšā genre.","historical_context":"Ephrem the Syrian (c. 306–373 CE) composed these hymns in Nisibis, a city in Roman Mesopotamia, during the Persian sieges under Shapur II (c. 338–350 CE). The dating relies on internal references to the sieges and the city's cession to Persia in 363 CE, after which Ephrem moved to Edessa. The Syriac text survives in a single 6th-century manuscript (Vat. Syr. 113) and a few later copies, with the critical edition by Edmund Beck (1957) collating these witnesses. The hymns were transmitted within the West Syriac liturgical tradition as part of the 'Nisibis cycle' for the Feast of the Forty Martyrs and were also translated into Greek for Byzantine hymnography. The community was Syriac-speaking Christian, likely using these hymns in liturgical settings, though the original performative context remains uncertain.","significance":"These hymns are among the earliest works of Ephrem, a key figure in Syriac Christianity, and provide insight into the theological and liturgical responses to persecution and siege. They reflect the development of the madrāšā genre, combining poetry, music, and theology, and influenced later Syriac and Byzantine hymnography. Their survival in a single early manuscript highlights the fragility of textual transmission.","timeline":[{"date":"c. 306–373 CE","event":"Life of Ephrem the Syrian"},{"date":"c. 338–350 CE","event":"Composition of the Nisibis hymns during Persian sieges of Nisibis"},{"date":"363 CE","event":"Cession of Nisibis to Persia; Ephrem moves to Edessa"},{"date":"6th century","event":"Earliest surviving manuscript (Vat. Syr. 113) copied"},{"date":"1957","event":"Critical edition by Edmund Beck published"}],"relations":[{"work":"Ephrem the Syrian, Hymns on Faith","relation":"Another early work by Ephrem, similar in genre and theological themes","key":"","label":null,"url":null},{"work":"Ephrem the Syrian, Hymns on the Nativity","relation":"Later hymns by Ephrem, showing development of the madrāšā genre","key":"","label":null,"url":null},{"work":"Syriac liturgical tradition, Feast of the Forty Martyrs","relation":"The Nisibis hymns were incorporated into this feast as part of the 'Nisibis cycle'","key":"","label":null,"url":null},{"work":"Byzantine hymnography, Greek translations of Ephrem","relation":"Excerpts of the hymns were translated into Greek and used in Byzantine liturgy","key":"","label":null,"url":null}],"external_links":[{"key":"ed:dsc-262","label":"Beck's critical edition (1957)","url":"https://syriaccorpus.org/262","reason":"Primary modern edition of the Syriac text"}],"cautions":["The dating of the hymns to c. 338–350 CE relies on internal historical references and the city's cession in 363, but the exact years are uncertain.","The authorship of all four hymns is traditionally attributed to Ephrem, but some may be later additions or redactions.","The text survives in a single 6th-century manuscript, so the transmission is fragmentary and may contain scribal errors or interpolations.","The edition omits full Syriac vocalization and later strophic divisions, which may obscure performative and musical features integral to the madrāšā genre."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000518,"generated":"2026-11-15T00:35:55Z"},"checks":{"work":"dsc-262","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":18,"english_words":898,"source_letters":2576,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The four Nisibis hymns (madrāšē) are among Ephrem’s earliest works, likely composed during the Persian sieges of Nisibis (c. 338–350 CE). Their dating rests on internal historical references and the city’s cession in 363.","cites":[{"key":"ed:dsc-262","label":"source edition: Nisibis 4","url":"https://syriaccorpus.org/262"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in a single 6th-century manuscript (Vat. Syr. 113) and a few later copies. The edition follows the 1957 critical text by Edmund Beck, which collates these witnesses.","cites":[{"key":"ed:dsc-262","label":"source edition: Nisibis 4","url":"https://syriaccorpus.org/262"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These hymns entered the West Syriac liturgical tradition as part of the ‘Nisibis cycle’ for the Feast of the Forty Martyrs. They were also excerpted in Byzantine hymnography via Greek translations attributed to Ephrem.","cites":[{"key":"ed:dsc-262","label":"source edition: Nisibis 4","url":"https://syriaccorpus.org/262"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include the full Syriac vocalization or later strophic divisions found in liturgical manuscripts. Readers relying solely on this text may miss performative and musical features integral to the madrāšā genre.","cites":[{"key":"ed:dsc-262","label":"source edition: Nisibis 4","url":"https://syriaccorpus.org/262"}],"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-262":{"label":"source edition: Nisibis 4","url":"https://syriaccorpus.org/262"}},"segments":[{"i":1,"ref":"p1","source":"ܒܰܪ ܩܳܠܶܗ ܕܟܶܢܫܳܐ ܕܽܐܘ̈ܠܨܳܢܝ̱\nܐܰܠܳܗܝ̱ ܕܠܳܐ ܡܰܡܐܶܢ ܐܶܕܪܽܘܫ ܬܪܰܥ ܒܰܝܬܳܟ\nܕܛܶܠܡܶܬ ܠܟܽܠ ܛܰܝܒܽܘ ܐܶܫܰܐܠ ܒܡܰܪܳܚܽܘ\nܕܶܐܣܰܒ ܒܰܚܨܺܝܦܽܘ\nܥܽܘܢܺܝܬܳܐ: ܣܰܒܪܰܢ ܗܼܘܺܝ ܫܽܘܪܰܢ\nܐܶܢ ܓܶܝܪ ܡܳܪܝ̱ ܐܰܪܥܳܐ ܠܚܶܛܬܳܐ ܡܫܰܘܚܰܕܬܳܐ\nܡܥܰܬܪܳܐ ܒܣܰܓܺܝ̈ܐܶܐ ܟܡܳܐ ܢܶܥܬܪ̈ܳܢ ܗܳܟܺܝܠ\nܨܠܰܘ̈ܳܬܝ̱ ܒܛܰܝܒܽܘܬܳܟ\nܒܩ̈ܳܠܶܐ ܕܝܰܠܽܘ̈ܕܰܝ̱ ܚܢܺܝ̈ܓܶܐ ܘܪ̈ܰܥܽܘܡܶܐ\nܦܬܼܰܚ ܠܺܝ ܬܼܪܰܥ ܪ̈ܰܚܡܰܝܟ ܐܶܦܨܰܚ ܒܩܳܠܰܝ̈ܗܽܘܢ\nܐܶܒܠܳܐ ܕܣܳܩ̈ܰܝܗܽܘܢ\nܒܽܘܟܪܳܐ ܕܰܗܘܳܐ ܚܣܺܝܠܳܐ ܘܰܢܩܶܦ ܠܝܰܠܽܘ̈ܕܶܐ\nܒܢ̈ܰܝ ܢܳܨܪܰܬ ܠܺܝ̈ܛܶܐ ܥܢܺܝ ܠܶܐܡܪ̈ܰܝ ܕܰܚܙܰܘ\nܕܺܐܒ̈ܶܐ ܘܗܳܐ ܓܳܥܶܝܢ\nܘܰܥܢܳܐ ܒܕܰܒܪܳܐ ܡܳܪܝ̱ ܐܶܢܗܽܘ ܕܰܚܙܳܬ ܕܺܐܒ̈ܶܐ\nܛܳܦܣܳܐ ܒܥܰܠܳܢܳܐ ܡܶܬܓܰܘܣܳܐ ܒܚܽܘܛܪܳܐ\nܕܰܪܕܰܦ ܠܳܐܟܽܘ̈ܠܶܝܗ̇\nܥܳܢܳܟ ܚܙܳܬ ܕܺܐܒ̈ܶܐ ܘܗܳܐ ܓܳܥܝܳܐ ܪܳܒܰܬ\nܐܰܕܪܶܟ ܕܶܐܬܪܰܗܒܰܬ ܨܠܺܝܒܳܟ ܢܶܗܘܶܐ ܚܽܘܛܪܳܐ\nܕܰܪܕܰܦ ܠܒܳܠܽܘ̈ܥܶܝܗ̇\nܩܰܒܶܠ ܓܥܳܬܝ̱ ܫܰܒܪ̈ܰܝ ܕܰܕܟܶܝܢ ܒܟܽܠܡܶܕܶܡ\nܗܰܘ ܗܽܘ ܛܠܶܐ ܝܰܘܡ̈ܶܐ ܡܶܫܟܰܚ ܡܪܰܥܶܐ ܡܳܪܝ̱\nܠܥܰܬܺܝܩ ܝܰܘܡ̈ܳܬܳܐ\nܝܰܘܡܳܐ ܕܰܢܦܰܠ ܥܽܘܠܳܐ ܒܓܰܘ ܐܽܘܪܝܳܐ ܒܶܗ ܗܽܘ\nܥܺܝܪ̈ܶܐ ܢܚܶܬܘ̱ ܣܰܒܰܪܘ̱ ܫܠܳܡܳܐ ܕܗܽܘ ܢܶܗܘܶܐ\nܒܫܽܘ̈ܩܰܝ ܠܟܽܠ ܫܰܒܪ̈ܰܝ\nܫܰܒܥܺܝܢ ܘܰܬܪ̈ܶܝܢ ܣܳܒܺܝ̈ܢ ܣ̈ܳܒܰܘܗ̱ܝ ܕܗܰܘ ܥܰܡܳܐ\nܠܳܐ ܣܦܼܰܩܘ̱ ܠܬܽܘܪ̈ܥܳܬܳܐ ܥܽܘܠܰܐ ܗ̱ܘ ܒܰܪ ܡܰܪܝܰܡ\nܫܰܝܶܢ ܠܟܽܠ ܦܶܢܝܳܢ\nܚܽܘܢ ܡܳܪܝ̱ ܠܝܰܠܽܘܕ̈ܰܝ ܒܝ̈ܰܠܕܰܝ ܥܗܰܕ ܝܰܠܕܳܟ\nܕܰܗܘܰܝܬ ܝܰܠܽܘܕܳܐ ܕܕܳܡܶܝܢ ܠܛܰܠܝܽܘܬܳܟ\nܢܺܚܽܘܢ ܒܛܰܝܒܽܘܬܳܟ\nܒܠܺܝ̈ܠܝܳܢ ܒܓܰܘ ܥܳܢܳܟ ܦܳܥܝܳܐ ܕܬܰܡܺܝ̈ܡܶܐ\nܘܩܳܠܳܐ ܕܰܢܩ̈ܰܘܳܬܳܐ ܕܩܳܪܶܝܢ ܠܪܳܥܶܐ ܟܽܠ\nܕܡܶܢ ܟܽܠ ܢܦܰܨܶܐ ܐܶܢܽܘܢ","english":"The voice of the cry of the oppressed,  \nmy God who does not weary, open the door of your house,  \nso that I may ask for all goodness through your mercy,  \nthat I may receive through your grace.  \n\nThe cry: Hope is the beginning,  \nfor if the Lord of the earth forgives the confessed sin,  \nhow much more will the rich one in many things enrich?  \nTherefore, my prayers through your goodness,  \nwith the voices of my children, the wretched and the mourners,  \nopen for me the door of your mercies, that I may rejoice in their voices,  \nand mourn for their ascents.  \n\nThrough the remembrance of what was lacking, and it pressed upon the children,  \nthe wicked women bore children for the lambs that saw  \nwolves, and behold, they are crying out.  \n\nAnd the cry in the wilderness: My Lord, if you saw wolves,  \na pattern in the flock, being shorn with a staff,  \nthat pursues their devourers.  \n\nYour flock saw wolves, and behold, a great cry,  \nhasten, for your cross became a staff  \nthat pursues their swallowers.  \n\nReceive my cry, my pure children in everything,  \nthat youth may find days to pasture, my Lord,  \nfor the ancient days.  \n\nThe day the wicked one fell within the city, on that day  \nthe watchers descended, they hoped for the peace that would be  \nin my streets for all my children.  \n\nSeventy-two elders, the elders of that people,  \ndid not suffice for the gates; the wicked one is the son of Mary,  \nhe spreads to every side.  \n\nShow, my Lord, to my children through my parents; remember your child,  \nthat I was a child who resembles your youth,  \nand show through your goodness.  \n\nAt night, within your flock, the cry of the perfect ones,  \nand the voice of the cries that call to the shepherd, all  \nthat is like all, and he saves through the sign.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The opening invokes God as one who does not weary of hearing the oppressed, a motif of divine patience common in Ephrem's prayers.","cites":[{"key":"ed:dsc-262","label":"source edition: Nisibis 4","url":"https://syriaccorpus.org/262"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܽܘܠܳܐ","severity":"info","text":"The term ܥܽܘܠܳܐ (ʿaqqūlā) means 'wicked one' or 'evil one', here likely a figure of opposition, possibly a historical or eschatological adversary.","cites":[{"key":"ed:dsc-262","label":"source edition: Nisibis 4","url":"https://syriaccorpus.org/262"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The image of wolves among the flock echoes John 10:12 and the pastoral metaphor for Christ as shepherd, common in Syriac exegesis.","cites":[{"key":"ed:dsc-262","label":"source edition: Nisibis 4","url":"https://syriaccorpus.org/262"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to 'seventy-two elders' may allude to the Jewish Sanhedrin or a local civic council, reflecting the urban setting of Nisibis.","cites":[{"key":"ed:dsc-262","label":"source edition: Nisibis 4","url":"https://syriaccorpus.org/262"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between direct address to God and narrative description of the flock's plight, creating a liturgical rhythm of petition and lament.","cites":[{"key":"ed:dsc-262","label":"source edition: Nisibis 4","url":"https://syriaccorpus.org/262"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'the wicked one is the son of Mary' is ambiguous; it may be a corruption or a polemical inversion, as Mary is usually associated with Christ, not an adversary.","cites":[{"key":"ed:dsc-262","label":"source edition: Nisibis 4","url":"https://syriaccorpus.org/262"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the wicked one' (ʿaqqūlā) is unclear—could be a historical persecutor, a demonic figure, or a symbolic adversary.","The phrase 'son of Mary' in a negative context is unusual and may reflect textual corruption or a lost polemical reference."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܐܶܓܕܽܘܠ ܠܟܽܠ ܩ̈ܳܠܶܝܢ ܘܶܐܥܒܶܕ ܟܠܺܝܠ ܩ̈ܳܠܶܐ\nܐܶܩܰܪܒܺܝܘܗ̱ܝ ܠܰܐܒܽܘܟ ܐܶܙܒܶܢ ---\n-----\na\nܘܳܝ ܠܺܝ ܕܡܰܢܽܘ ܠܺܝ ܫܒܳܒܳܐ ܘܩܰܪܺܝܒܳܐ\nܕܠܳܐ ܟܳܝ̈ܫܳܢ ܪ̈ܶܓܠܰܘܝ ܒܰܐܬܪܶܗ ܕܟܽܠܥܶܕܳܢ\nܥܰܠ ܪܺܝܫܝ̱ ܐܰܡܺܝܢ ܘܩܳܐܶܡ\nb\nܘܳܝ ܠܺܝ ܕܡܰܢܽܘ ܠܺܝ ܐܳܪܚܳܐ ܕܠܺܝ ܘܰܠܠܰܚܡܝ̱\nܒܳܥܶܐ ܕܢܶܐܟܽܘܠ ܡܳܪܝ̱ ܬܰܨܪܺܝܘܗ̱ܝ ܟܺܐܢܽܘܬܳܐ\nܕܰܟܦܶܢ ܠܝܰܥܢܽܘܬܳܐ\nc\nܘܳܝ ܠܺܝ ܕܡܰܢܽܘ ܠܺܝ ܣܳܐܢܳܐ ܘܩܰܪܺܝܒܳܐ\nܛܽܘܒܰܝ ܕܡܰܢܽܘ ܠܺܝ ܡܳܪܳܐ ܘܦܳܪܽܘܩܳܐ\nܕܙܰܓܪܶܗ ܘܰܙܓܰܪ ܠܶܗ\nܚܰܕܽܘܬܳܐ ܕܣܽܘܓܦܳܢܳܐ ܥܳܩܬܳܐ ܛܡܺܝܪܳܐ ܒܳܗ̇\nܥܳܩܬܳܐ ܕܥܽܘܕܪܳܢܳܐ ܡܥܺܝܢܳܐ ܗ̱ܝ ܕܚ̈ܰܕܘܳܬܳܐ\nܒܗܰܘ ܥܳܠܡܳܐ ܚܰܕܬܳܐ\nܛܽܘܒܳܐ ܕܰܩܢܳܐ ܪܳܕܽܘܦܝ̱ ܘ̈ܳܝܶܐ ܛܡܺܝܪ̈ܺܝܢ ܒܶܗ\nܒܰܕܓܽܘܢ ܦܨܺܝܚܳܐ ܐ̱ܢܳܐ ܕܘܳܝܳܐ ܕܰܩܢܺܝܬ ܡܶܢܶܗ\nܛܽܘܒܳܐ ܟܣܶܐ ܠܺܝ ܒܶܗ\nܡܰܢܽܘ ܕܠܳܐ ܢܰܘܕܶܐ ܠܗܰܘ ܡܰܢ ܕܰܐܘܠܶܕ ܠܰܢ\nܘܰܡܨܶܐ ܕܢܰܘܠܶܕ ܬܽܘܒ ܡܶܢ ܓܰܘ ܫܡܽܘ̈ܥܳܬܳܐ\nܩ̈ܳܠܶܐ ܕܣܰܒܪ̈ܳܬܳܐ\nܐܰܢ̱ܬ ܗܽܘ ܡܰܐܣܶܐ ܟܽܠ ܣܥܰܪܬܳܢܝ̱ ܒܟܽܘܪ̈ܗܳܢܰܝ\nܐܰܓܪܳܐ ܕܣܰܡ̈ܡܳܢܰܝܟ ܠܳܐ ܐܶܬܡܨܺܝܬ ܕܶܐܬܶܠ\nܕܕܳܡܶܝܢ ܠܰܝܬ ܠܗܽܘܢ\nܙܳܟܶܝܢ ܠܣܰܡ̈ܳܡܢܰܝܟ ܪ̈ܰܚܡܰܝܟ ܥܰܬܺܝܪ̈ܶܐ\nܠܳܐ ܡܨܶܝܢ ܡܶܙܕܰܒܢܺܝܢ ܡܰܓܳܢ ܡܶܬܝܰܗܒܺܝܢ\nܒܕܶܡ̈ܥܶܐ ܗ̱ܘ ܡܶܬܢܰܣܒܺܝܢ\nܟܡܳܐ ܡܶܫܟܚܳܐ ܪܰܒܽܘܢܝ̱ ܡܕܺܝܢ̱ܬܳܐ ܡܓܰܙܰܝܬܳܐ\nܕܪܰܚܺܝܩ ܒܰܪ ܡܰܠܟܳܗ̇ ܘܩܰܪܺܝܒ ܒܥܶܠܕܰܪܳܗ̇\nܕܰܬܩܽܘܡ ܕܠܳܐ ܪ̈ܰܚܡܶܐ\nܠܡܺܐܢܳܐ ܘܒܶܝܬ ܓܰܘܣܳܐ ܐܰܢ̱ܬ ܗܽܘ ܒܟܽܠ ܥܶܕܳܢ\nܟܰܕ ܚܰܦܝܽܘܢܝ̱ ܝܰܡ̈ܡܶܐ ܢܚܼܶܬܘ̱ ܕܰܠܝܽܘܢܝ̱ ܪ̈ܰܚܡܰܝܟ\nܬܽܘܒ ܢܶܕܪܟܰܢܝ̱ ܥܶܕܪܳܟ\nܐܰܣܪܰܚ ܠܒܽܘ̈ܣܒܳܣܰܝ ܣܰܡܳܐ ܕܦܽܘܪܩܳܢܳܟ\nܘܚܰܫܳܐ ܕܥܽܘܕܪܳܢܳܟ ܢܺܝܫܳܟ ܡܨܶܐ ܕܢܶܗܘܶܐ\nܣܰܡܳܐ ܡܰܐܣܶܐ ܟܽܠ","english":"I shall make a crown of all voices, and bring it to your father, I shall offer it.\n\nWoe is me, for my neighbor and my kinsman have made me poor,\nwhose feet are not worn out in the land of all eternity,\nwhile over my head he stands and is firm.\n\nWoe is me, for the guest has made me poor, who for me and my bread\nseeks to eat my lord; preserve him from the evil\nof hunger, that he may not go to theft.\n\nWoe is me, for the oppressor and the kinsman have made me poor;\nblessed is he who has made me poor, the lord and savior,\nwho rebuked him and he rebuked\nthe joy of the stumbling, the hidden oppression in it,\nthe oppression of the darkness, it is the mixture of joys\nin that new world.\n\nBlessed is he who has quenched my pursuer, and the woes hidden in him,\nin the judgment he is joyful; I have found the woe which I quenched from him;\nblessed is he who has hidden it from me in him.\n\nThe poor one who does not beget that which begets,\nand is able to beget again from within the hearings,\nthe voices of the hopes.\n\nYou are the one who heals all my sicknesses with your cures;\nthe reward of your medicines I was not able to come,\nfor which there is no likeness to them.\n\nYour rich mercies conquer your medicines;\nthey are not able to be sold, they are given freely,\nthey are acquired with tears.\n\nHow much can my lord, the city of the treasury,\nwhose king's son is far and whose enemy is near,\nstand without mercy?\n\nFor the hundred and the house of the pit, you are in all time,\nwhen my seas are calm, your mercies descend to my calm;\nagain, my help, help me.\n\nI have disturbed my spices, the medicine of your salvation,\nand the pain of your darkness, your life is able to be\na medicine that heals all.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܳܝ ܠܺܝ ܕܡܰܢܽܘ ܠܺܝ","severity":"info","text":"The threefold 'Woe is me' (a, b, c) forms a rhetorical pattern of complaint, each introducing a different figure (neighbor, guest, oppressor) who has impoverished the speaker.","cites":[{"key":"ed:dsc-262","label":"source edition: Nisibis 4","url":"https://syriaccorpus.org/262"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܽܠܥܶܕܳܢ","severity":"info","text":"The phrase 'land of all eternity' (ܟܽܠܥܶܕܳܢ) likely refers to the afterlife or the world to come, contrasting the neighbor's firm stance there with the speaker's earthly instability.","cites":[{"key":"ed:dsc-262","label":"source edition: Nisibis 4","url":"https://syriaccorpus.org/262"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܛܽܘܒܳܐ","severity":"info","text":"The shift from 'Woe is me' to 'Blessed is he' (ܛܽܘܒܳܐ) mirrors a common Syriac rhetorical device of antithetical parallelism, contrasting earthly poverty with spiritual blessing.","cites":[{"key":"ed:dsc-262","label":"source edition: Nisibis 4","url":"https://syriaccorpus.org/262"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܰܕܓܽܘܢ ܦܨܺܝܚܳܐ","severity":"info","text":"The phrase 'in the judgment he is joyful' may allude to eschatological judgment where the righteous find joy, a theme in Ephrem's madrashe on death and resurrection.","cites":[{"key":"ed:dsc-262","label":"source edition: Nisibis 4","url":"https://syriaccorpus.org/262"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܰܐܣܶܐ","severity":"info","text":"The verb 'heals' (ܡܰܐܣܶܐ) is used repeatedly in the final section, forming a medical metaphor for divine mercy as a cure for spiritual sickness, a key image in Ephrem's therapeutic theology.","cites":[{"key":"ed:dsc-262","label":"source edition: Nisibis 4","url":"https://syriaccorpus.org/262"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܶܝܬ ܓܰܘܣܳܐ","severity":"caution","text":"The phrase 'house of the pit' (ܒܶܝܬ ܓܰܘܣܳܐ) is ambiguous: it may refer to a tomb, a prison, or a place of punishment; the translation 'house of the pit' is retained but the precise referent is uncertain.","cites":[{"key":"ed:dsc-262","label":"source edition: Nisibis 4","url":"https://syriaccorpus.org/262"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'your father' in the opening line is unclear; it may refer to God or a spiritual father.","The phrase 'the hundred' (ܠܡܺܐܢܳܐ) is obscure; it may be a numerical reference or a textual corruption.","The final lines contain several hapax legomena or rare forms, making the exact sense of 'spices' and 'darkness' uncertain."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܣܰܓܺܝ ܐܰܠܺܝܨܳܐ ܐ̱ܢܳܐ ܘܕܶܐܩܒܽܘܠ ܐܰܟܺܝܦܳܐ ܐ̱ܢܳܐ\nܥܰܠ ܡܰܢ ܕܫܰܓܶܫ ܠܺܝ ܚܢܳܢܳܟ ܢܦܰܟܶܗ ܡܳܪܝ̱\nܟܳܣܳܐ ܕܰܡܼܙܰܓܘ ܚܰܘ̈ܒܰܝ\nܚܳܪܶܬ ܠܟܽܠ ܓܰܒܺܝ̈ܢ ܘܰܒ̇ܟܺܝܬ ܕܶܐܬܓܰܙܺܝܬ\nܟܰܕ ܛܳܒ ܣܰܓܺܝ̈ܐܺܝܢ ܪ̈ܺܝܫܰܝ ܘܦܳܪ̈ܽܘܩܰܝ\nܚܰܕ ܗܽܘ ܕܰܦܪܰܩ ܠܺܝ\nܦܰܪܘ̱ ܡܳܪܝ̱ ܢܦܰܩܘ̱ ܝܰܠܕ̈ܰܝ ܘܕܳܡܽܘ ܠܦܰܪ̈ܽܘܓܶܐ\nܕܢܶܫܪܳܐ ܪܕܰܦ ܐܶܢܽܘܢ ܗܳܐ ܛܫܶܝܢ ܒܣܶܬܪܳܐ\nܫܰܝܢܳܟ ܢܰܦܢܶܐ ܐܶܢܽܘܢ\nܨܰܘܬܳܐ ܕܟܰܪ̈ܡܰܝ ܗܳܐ ܦܳܩܕܳܢ ܐܶܕ̈ܢܰܝ\nܕܓܰܪܕܺܝܘ ܩܳܠܰܝ̈ܗܽܘܢ ܢܶܪܥܰܡ ܒܣܰܒܪ̈ܳܬܳܐ\nܛܶܒܳܐ ܕܦܽܘܪܩܳܢܳܟ\nܩܳܠܳܐ ܕܣܽܘܪܳܕܳܐ ܥܰܠ ܡ̈ܰܓܕܠܰܝ ܫܶܡ̇ܥܶܬ\nܕܩܳܥܶܝܢ ܦܪ̈ܽܘܩܰܝ ܟܰܕ ܢܳܛܪܺܝܢ ܫܽܘܪ̈ܰܝ\nܫܰܠܳܝܗ̱ܝ ܒܩܳܠ ܫܰܝܢܳܟ\nܪܒܳܒܬܳܐ ܕܦܰܠܳܚ̈ܰܝ ܬܫܰܝܶܢ ܠܒܰܪ ܡܶܢ ܫܽܘܪܝ̱\nܪܰܥܡܳܐ ܕܥܳܡܽܘܪ̈ܰܝ ܢܫܰܝܶܢ ܠܓܰܘ ܡܶܢ ܫܽܘܪܝ̱\nܕܰܐܘܕܶܐ ܠܒܰܪ ܘܰܠܓܰܘ\nܫܪܺܝ ܡܳܪܝ̱ ܐܰܒܺܝܠܽܘܬܶܗ ܕܗܰܘ ܡܰܕܒܚܳܟ ܕܰܟܝܳܐ\nܘܰܕܟܳܗܢܳܟ ܢܰܟܦܳܐ ܕܩܳܐܶܡ ܠܒܺܝܫ ܐܶܒܠܳܐ\nܡܶܢ ܠܥܶܠ ܟܒܺܝܢ ܣܰܩܳܐ\nܬܰܘܕܶܐ ܒܦܽܘܪܩܳܢܳܟ ܥܺܕ̱ܬܳܐ ܘܫܰܡܳܫܶܝ̈ܗ̇\nܡܕܺܝܢ̱ܬܳܐ ܘܥܳܡܪ̈ܶܝܗ̇ ܢܗܶܐ ܡܳܪܝ̱ ܩܳܠ ܫܰܝܢܳܐ\nܐܰܓܪܳܐ ܕܩܳܠܰܝ̈ܗܽܘܢ","english":"I am greatly distressed, I groan, and I bear a heavy burden, I groan.\n\nBecause of what disturbs me, your love, O Lord, is my delight.\n\nThe cup of my sins they have mixed.\n\nI longed for all the chosen ones, and I wept that I was shorn,\n\nwhile many good ones are my head and my redeemers.\n\nOne is he who redeemed me.\n\nFruitful, O Lord, and fruitful are my children, and they resemble the redeemers\n\nof the city; the pursuer has pursued, behold, they are hidden in a secret place.\n\nYour fruitful one, O Lord, is fruitful.\n\nThe voice of my vineyards, behold, commands my hands\n\nthat they should cut off their voices; thunder with hopes.\n\nThe goodness of your redemption.\n\nThe voice of the saw I heard upon the towers,\n\nwhich cries out, \"My redeemers,\" while they guard my walls.\n\nTheir peace with the voice of your fruitful one.\n\nThe multitude of my laborers will send out to the son from my wall.\n\nThe thunder of my inhabitants will send within from my wall,\n\nso that I may praise outside and within.\n\nLoosen, O Lord, the mourning of that pure altar of yours,\n\nand of your priest, the stone that stands clothed in mourning.\n\nFrom above, a sackcloth is pressed.\n\nThanksgiving with your redemption, the church and its ministers,\n\nthe city and its inhabitants; and, O Lord, the voice of the fruitful one.\n\nThe reward of your voices.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܣܰܓܺܝ ܐܰܠܺܝܨܳܐ ܐ̱ܢܳܐ ܘܕܶܐܩܒܽܘܠ ܐܰܟܺܝܦܳܐ ܐ̱ܢܳܐ","severity":"info","text":"The opening line intensifies the speaker's distress through repetition of 'I groan' (ܐ̱ܢܳܐ) and parallel phrasing, establishing a lamenting tone that pervades the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܽܘܪܩܳܢܳܟ","severity":"info","text":"The term 'your redemption' (ܦܽܘܪܩܳܢܳܟ) is a key theological concept in Ephrem's works, often referring to Christ's salvific act; here it is paired with 'goodness' (ܛܶܒܳܐ) to emphasize divine grace.","cites":[{"key":"ed:dsc-262","label":"source edition: Nisibis 4","url":"https://syriaccorpus.org/262"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܳܣܳܐ ܕܰܡܼܙܰܓܘ ܚܰܘ̈ܒܰܝ","severity":"info","text":"The image of a 'cup of my sins' (ܟܳܣܳܐ ܕܰܡܼܙܰܓܘ ܚܰܘ̈ܒܰܝ) echoes biblical language of a mixed cup (e.g., Prov 23:30) and may allude to the Eucharistic cup, contrasting sin with redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܰܕܒܚܳܟ ܕܰܟܝܳܐ","severity":"info","text":"The 'pure altar' (ܡܰܕܒܚܳܟ ܕܰܟܝܳܐ) and 'priest' (ܟܳܗܢܳܟ) in mourning reflect the liturgical context of Nisibis, possibly after a siege or persecution, where the altar and clergy are symbols of communal grief.","cites":[{"key":"ed:dsc-262","label":"source edition: Nisibis 4","url":"https://syriaccorpus.org/262"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܪܺܝ ܡܳܪܝ̱ ܐܰܒܺܝܠܽܘܬܶܗ","severity":"info","text":"The imperative 'Loosen, O Lord, the mourning' (ܫܪܺܝ ܡܳܪܝ̱ ܐܰܒܺܝܠܽܘܬܶܗ) marks a structural shift from lament to petition, calling for an end to grief and a return to praise, as seen in the final thanksgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܬܰܘܕܶܐ ܒܦܽܘܪܩܳܢܳܟ","severity":"info","text":"The closing 'Thanksgiving with your redemption' (ܬܰܘܕܶܐ ܒܦܽܘܪܩܳܢܳܟ) unites church, ministers, city, and inhabitants, reflecting Ephrem's communal liturgical poetry, often performed in Nisibis to foster collective identity.","cites":[{"key":"ed:dsc-262","label":"source edition: Nisibis 4","url":"https://syriaccorpus.org/262"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings (e.g., ܐ̱ܢܳܐ, ܚܰܘ̈ܒܰܝ) due to manuscript damage; the translation follows the edition's reconstruction.","The identity of 'the fruitful one' (ܫܰܝܢܳܟ) is ambiguous—possibly Christ, a bishop, or the city itself; the translation opts for a generic rendering."],"confidence":"medium","notes":[]}]}