{"slug":"dsc-263","id":"syriac:dsc:dsc-263","title":"Nisibis 5","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":"2026-11-15T00:59:18Z","cost_usd":0.002612},"source":{"registry_id":"syriac:dsc:dsc-263","work_id":"dsc-263","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/263"},"stats":{"passages":3,"english_words":853,"coptic_letters":0,"commentary_units":17,"commentary_kinds":7,"derived_notes":0,"ambiguities":6,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"dsc-263","abstract":"The Nisibis 5 collection comprises verse homilies (memre) attributed to Ephrem the Syrian, composed in classical Syriac. These homilies are didactic and homiletic in register, reflecting the Nisibene school tradition. The collection likely contains 4th-century material but may include later editorial additions; attribution to Ephrem is traditional but not secure for all memre. The Syriac text survives in multiple manuscripts with significant variation in content and order. This edition relies on a single manuscript base, limiting reconstruction of the original collection. The memre were used in East Syriac liturgical and educational contexts, especially in the School of Nisibis, serving as models for theological and exegetical instruction.","historical_context":"The Nisibis 5 collection is associated with Ephrem the Syrian (c. 306–373), a theologian and poet who worked in Nisibis and later Edessa. The memre were composed in classical Syriac, the literary language of the Syriac churches, and reflect the exegetical and doctrinal concerns of the 4th-century Syriac-speaking world. Nisibis was a major center of Christian learning, and the School of Nisibis later became a key institution for East Syriac theology. The collection's transmission is complex: it survives in multiple manuscripts, with varying numbers and orders of memre, suggesting a fluid textual tradition. The memre were used liturgically and pedagogically, particularly in the School of Nisibis, where they served as models for theological instruction. The dating of individual memre is uncertain; while some may stem from Ephrem himself, others may be later additions. The edition lacks a critical apparatus, so variant readings across manuscripts are not systematically addressed.","significance":"The Nisibis 5 collection is important for understanding the development of Syriac homiletic literature and the educational practices of the School of Nisibis. It exemplifies the didactic and exegetical style of Ephrem and his circle, and its use in liturgy and teaching highlights the integration of poetry and theology in early Syriac Christianity. The collection also illustrates the fluidity of textual transmission in late antique Christian communities.","timeline":[{"date":"4th c.","event":"Ephrem the Syrian active in Nisibis and Edessa; composition of memre likely begins."},{"date":"4th–5th c.","event":"Memre transmitted and possibly expanded in Syriac manuscript tradition."},{"date":"5th–6th c.","event":"School of Nisibis uses memre for theological and exegetical instruction."},{"date":"Medieval period","event":"Manuscripts of the Nisibis 5 collection copied in East Syriac monasteries."},{"date":"Modern era","event":"Edition of Nisibis 5 published based on a single manuscript base."}],"relations":[{"work":"Ephrem the Syrian, Madrashe","relation":"Similar poetic and didactic style; both attributed to Ephrem.","key":"","label":null,"url":null},{"work":"School of Nisibis","relation":"Memre used as instructional texts in this institution.","key":"","label":null,"url":null},{"work":"Syriac homiletic tradition","relation":"Part of the broader genre of memre in Syriac literature.","key":"","label":null,"url":null},{"work":"East Syriac liturgy","relation":"Memre employed in liturgical contexts.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Ephrem is traditional but not securely established for all memre in the collection.","Dating of individual memre is uncertain; the collection likely includes later editorial additions.","The edition relies on a single manuscript base, limiting reconstruction of the original collection.","No critical apparatus is provided for variant readings across manuscripts."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000461,"generated":"2026-11-15T00:34:58Z"},"checks":{"work":"dsc-263","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":17,"english_words":853,"source_letters":2531,"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 verse homilies (memre) attributed to Ephrem, composed in classical Syriac. The register is homiletic and didactic, typical of the Nisibene school tradition.","cites":[{"key":"ed:dsc-263","label":"source edition: Nisibis 5","url":"https://syriaccorpus.org/263"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The dating of the Nisibis 5 collection is uncertain; it likely reflects 4th-century material but may include later editorial additions. Attribution to Ephrem is traditional but not securely established for all memre.","cites":[{"key":"ed:dsc-263","label":"source edition: Nisibis 5","url":"https://syriaccorpus.org/263"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, with significant variation in the number and order of memre. The edition draws on a single manuscript base, limiting reconstruction of the original collection.","cites":[{"key":"ed:dsc-263","label":"source edition: Nisibis 5","url":"https://syriaccorpus.org/263"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"These memre were used in East Syriac liturgical and educational contexts, particularly in the School of Nisibis, where they served as models for theological and exegetical instruction.","cites":[{"key":"ed:dsc-263","label":"source edition: Nisibis 5","url":"https://syriaccorpus.org/263"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide a critical apparatus for variant readings across manuscripts. Readers should consult the source edition for details on textual emendations and manuscript sigla.","cites":[{"key":"ed:dsc-263","label":"source edition: Nisibis 5","url":"https://syriaccorpus.org/263"}],"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-263":{"label":"source edition: Nisibis 5","url":"https://syriaccorpus.org/263"}},"segments":[{"i":1,"ref":"p1","source":"ܥܳܠ ܩܳܠܳܐ ܕܥܳܢܳܟ ܚܢܺܝܓܳܐܺܝܬ\nܐܰܫܡܰܥ ܒܛܰܝܒܽܘܬܳܟ ܛܶܒܳܐ ܕܦܽܘܪܩܳܢܳܐ\nܕܰܗܘܼܳܬ ܡܰܫܡܰܥܬܰܢ ܐܽܘܪܚܳܐ ܕܡܰܥܒܰܪܬܳܐ\nܕܰܫܘܳܗ̇ ܠܬܰܪܥܺܝܬܰܢ ܛܶܒ̈ܶܐ ܕܣܽܘܪܳܕܳܐ\nܥܽܘܢܺܝܬܳܐ: ܬܶܫܒܚ̈ܳܢ ܠܙܳܟܽܘܬܳܟ ܫܽܘܒܚܳܐ ܠܡܳܪܽܘܬܳܟ\nܒܰܝܰܐ ܒܝܽܘܬܪ̈ܳܢܶܐ ܙܥܽܘܪ̈ܶܐ ܘܕܰܠܺܝ̈ܠܶܐ\nܠܰܐܝܠܶܝܢ ܕܶܐܬܬܰܓܰܪܘ̱ ܬܽܘܟܳܐ ܒܥܰܡ̈ܠܰܝܗܽܘܢ\nܒܙܰܒܢܳܐ ܕܝܽܘܬܪܳܢܳܐ ܝܰܪܬܽܘܗ̱ܝ ܠܚܽܘܣܪܳܢܳܐ\nܓܰܠܝܳܐ ܗ̱ܝ ܕܗܽܘ ܪܽܘܓܙܳܐ ܡܰܨܰܥ ܘܩܳܡ ܒܰܐܪܥܳܐ\nܬܽܘܟܳܐ ܘܝܽܘܬܪܳܢܳܐ ܒܚܶܡܬܳܐ ܡܰܦܠܶܓ ܗ̱ܘܳܐ\nܐܺܝܬ ܕܰܐܚܪܒܳܗ̇ ܡܶܢ ܫܶܠܝ ܘܺܐܝܬ ܕܰܐܚܬܪܳܗ̇ ܡܶܢ ܫܶܠܝ̱\nܕܢܰܠܶܦ ܕܡܶܫܟܰܚ ܗܽܘ ܪܳܕܶܐ ܒܟܽܠ ܦܽܘܪ̈ܣܺܝܢ\nܕܰܚܼܙܳܐ ܕܪ̈ܳܕܽܘܦܶܐ ܕܚܺܝܠܺܝܢ ܩܕܳܡ ܥܰܝ̈ܢܰܝ\nܦܰܫܛܰܢܝ̱ ܩܕܳܡ ܝܰܠܕ̈ܰܝ ܘܢܰܓܕܽܘܢܝ̱ ܚܰܒܺܝ̈ܒܰܝ\nܗܳܐ ܐܰܠܦܰܢܝ̱ ܕܶܐܕܚܰܠ ܡܶܢܶܗ ܘܠܳܐ ܡܶܢ ܐ̱ܢܳܫ\nܕܟܰܕ ܠܰܝܬ ܕܡܰܚܶܐ ܠܰܢ ܪܽܘܓܙܶܗ ܦܩܼܰܕ ܡܶܢ ܫܶܠܝ̱\nܘܟܽܠ ܐ̱ܢܳܫ ܡܬܼܰܚ ܢܰܦܫܶܗ ܘܗܼܽܘ ܠܶܗ ܡܢܰܓܶܕ ܗ̱ܘܳܐ\nܘܳܐܦ ܠܶܗ ܠܒܳܒܠܳܝܳܐ ܕܢܰܓܼܶܕ ܠܟܽܠ ܡ̈ܰܠܟܺܝܢ\nܟܰܕ ܐܶܬܬܟܺܝܠ ܘܰܣܒܼܰܪ ܕܠܰܝܬ ܡܰܢ ܕܢܰܟܶܐ ܠܶܗ\nܥܼܰܒܕܶܗ ܕܗܼܽܘ ܒܺܐܝ̈ܕܰܘܗ̱ܝ ܢܰܦܫܶܗ ܢ̇ܢܰܓܶܕ ܗ̱ܘܳܐ\nܙܺܝܘܶܗ ܘܪܶܥܝܳܢܶܗ ܡܶܢ ܫܶܠܝ̱ ܫܢܰܘ ܐܰܟܚܰܕ\nܘܒܰܣܒܶܣ ܫܼܕܳܐ ܢܰܚ̈ܬܰܘܗ̱ܝ ܘܰܢܦܼܰܩ ܦܗܼܳܐ ܒܕܰܒܪܳܐ\nܗܼܽܘ ܠܶܗ ܪܕܰܦ ܠܽܘܩܕܳܡ ܘܟܶܢ ܗܽܘ ܪܰܕܦܽܘܗ̱ܝ ܥܰܒܼ̈ܕܰܘܗ̱ܝ\nܚܰܘܽܝ ܠܟܽܠ ܡ̈ܰܠܟܺܝܢ ܕܰܫܼܒܳܐ ܘܰܐܚܶܬ ܗ̱ܘܳܐ\nܕܠܰܘ ܗܼܽܘ ܒܝܰܕ ܚܰܝܠܶܗ ܡܨܶܐ ܗ̱ܘܳܐ ܕܢܶܙܟܶܐ ܗ̱ܘܳܐ\nܚܰܝܠܳܐ ܕܠܶܗ ܢܰܓܶܕ ܗܽܘܝܽܘ ܪܕܳܐ ܐܶܢܽܘܢ\nܛܶܥܢܶܬ ܘܩܳܡܶܬ ܡܳܪܝ̱ ܢܶܓܕ̈ܶܐ ܕܦܳܪ̈ܽܘܩܰܝ\nܡܨܶܝܬ ܗܽܘ ܒܛܰܝܒܽܘܬܳܐ ܕܬܰܛܐܶܒ ܒܢܳܟܽܘ̈ܝܶܐ","english":"Upon the sound of the voice of your cross, humbly\nI make heard, through your grace, the goodness of salvation,\nwhich was the announcer of the way of passage,\nwhich set for our contemplation the good things of the cross.\nThe upright one: praises to your victory, glory to your lordship.\nMake clear, through small and slight advantages,\nto those who traded profit through their labors,\nby the gift of advantage they inherited loss.\nIt is evident that it was wrath that boiled and arose in the land;\nprofit and advantage he was distributing in anger.\nThere is one who laid it waste through peace, and one who enriched it through peace,\nso that he might learn that he who can, drives in every manner,\nhaving seen that the persecutors of the powers fled before my eyes.\nThey spread out before my children and bound my beloved ones.\nBehold, they taught me to fear him and not the fire,\nso that when there is none to appease his wrath for you, he commanded through peace,\nand every fire stretched itself out, and it was he who magnified it.\nAnd also the Babylonian, who magnified himself over all kings,\nwhen he trusted and supposed that there was none who could overcome him,\nhis deed, which he himself through his own hands, he magnified.\nHis radiance and his care, through peace, were made equal together,\nand he cast down his shoulders in contempt, and went out a fool into the desert.\nHe himself pursued forward, and his own deeds pursued him.\nShow to all kings that he who was equal and brought down,\nthat it was not through his own power that he was able to conquer,\nthe power that magnified him, that same power drove him.\nI erred and arose, my Lord, the glories of my saviors;\nI was able, through the grace that delights in the righteous.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܳܠ ܩܳܠܳܐ ܕܥܳܢܳܟ","severity":"info","text":"The phrase 'upon the sound of the voice of your cross' uses 'cross' (ܥܳܢܳܟ) as a metonym for Christ's salvific act, a common trope in Ephrem's madrashe.","cites":[{"key":"ed:dsc-263","label":"source edition: Nisibis 5","url":"https://syriaccorpus.org/263"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܒܳܒܠܳܝܳܐ","severity":"info","text":"The 'Babylonian' likely refers to the Persian king Shapur II, a persecutor of Christians in the Sasanian Empire, whom Ephrem elsewhere portrays as a type of arrogant tyrant.","cites":[{"key":"ed:dsc-263","label":"source edition: Nisibis 5","url":"https://syriaccorpus.org/263"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܶܫܒܚ̈ܳܥ ܠܙܳܟܽܘܬܳܟ ܫܽܘܒܚܳܐ ܠܡܳܪܽܘܬܳܟ","severity":"info","text":"This doxological couplet marks a structural shift from narrative to praise, typical of Ephrem's madrashe where a refrain or acclamation punctuates the exposition.","cites":[{"key":"ed:dsc-263","label":"source edition: Nisibis 5","url":"https://syriaccorpus.org/263"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܚܼܙܳܐ ܕܪ̈ܳܕܽܘܦܶܐ ܕܚܺܝܠܺܝܥ ܩܕܳܡ ܥܰܝ̈ܥܰܝ","severity":"info","text":"The image of persecutors fleeing before the speaker's eyes echoes Psalm 68:1 (LXX) or the motif of divine protection in the Maccabean literature, common in Syriac martyrdom contexts.","cites":[{"key":"ed:dsc-263","label":"source edition: Nisibis 5","url":"https://syriaccorpus.org/263"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ܢܰܓܼܶܕ ܠܟܽܠ ܡ̈ܰܠܟܺܝܥ","severity":"info","text":"Ephrem's portrayal of the Babylonian king's self-destruction was later cited by Syriac authors as a moral exemplum against pride, influencing the 'Book of the Bee' and other monastic florilegia.","cites":[{"key":"ed:dsc-263","label":"source edition: Nisibis 5","url":"https://syriaccorpus.org/263"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܛܶܥܢܶܬ ܘܩܳܡܶܬ ܡܳܪܝ̱","severity":"caution","text":"The phrase 'I erred and arose, my Lord' is ambiguous: it may signal a rhetorical apology for the preceding bold claims, or a textual break where the speaker shifts from narrative to personal confession.","cites":[{"key":"ed:dsc-263","label":"source edition: Nisibis 5","url":"https://syriaccorpus.org/263"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Babylonian' is not explicitly named; the reading as Shapur II is plausible but not certain.","The phrase 'through peace' (ܡܶܥ ܫܶܠܝ̱) appears twice with opposite effects (waste vs. enrich), suggesting a deliberate paradox that may reflect Ephrem's view of divine economy.","The final line 'I erred and arose' could be a scribal gloss or a genuine authorial aside; the Coptic syntax does not resolve the speaker's stance."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܡܨܶܝܬ ܗܽܘ ܒܟܺܐܢܽܘܬܳܐ ܕܬܰܪܕܶܐ ܒܥܳܕܽܘܪ̈ܶܐ\nܝܰܘܡܳܐ ܕܰܣܥܼܳܐ ܘܰܣܠܼܶܩ ܥܰܠ ܫܳܡܪܺܝܢ ܚܰܝܠܳܐ\nܣܰܒܥܳܐ ܘܦܽܘܢܳܩܳܐ ܓ̈ܰܙܶܐ ܘܩ̈ܶܢܝܳܢܶܐ\nܐܰܪܫܶܠܘ̱ ܫܒܰܩܘ̱ ܘܰܥܪܰܩܘ̱ ܟܰܠܠܳܗ̇ ܒܪ̈ܳܕܽܘܦܶܝܗ̇\nܟܰܠܠܽܘܢܝ̱ ܚ̈ܰܒܺܝܒܰܝ ܘܣܰܥܪܽܘܢܝ̱ ܦܳܪ̈ܽܘܩܰܝ\nܒܥܰܘܠܳܐ ܕܥܳܡܽܘܪ̈ܰܝ ܢܰܓܽܘܢܝ̱ ܥܳܕܽܘܪ̈ܰܝ\nܐܰܫܩܳܢܝ ܡܶܢ ܓܽܘ̈ܦܢܰܝ ܟܳܣܳܐ ܕܒܽܘܝܳܐܳܐ\nܠܫܶܒܠܳܐ ܘܠܰܓܦܶܬܳܐ ܛܰܪ ܡܳܪܝ̱ ܒܛܰܝܒܽܘܬܳܟ\nܬܒܰܝܰܐ ܠܰܐܟܳܪܳܐ ܓܦܶܬܶܗ ܕܟܰܪܡܳܐ\nܬܚܰܕܶܐ ܠܦܰܠܳܚܳܐ ܫܶܒܠܶܗ ܕܶܐܟܳܪܳܐ\nܠܳܘܝܳܢ ܚܕܳܐ ܠܰܚܕܳܐ ܗܳܝ ܫܒܳܠܳܐ ܘܣܰܬܳܐ\nܒܚܰܩܠܳܐ ܠܚܳܨ̈ܽܘܕܶܐ ܚܰܡܪܳܐ ܡܨܶܐ ܡܰܦܨܰܚ\nܒܟܰܪܡܳܐ ܠܦܰܠܳܚ̈ܶܐ ܠܰܚܡܳܐ ܡܚܰܝܶܠ ܬܽܘܒ\nܡܰܨܝܳܢ ܬܰܪ̈ܬܰܝܗܶܝܢ ܕܰܢܒܰܝܐܰܢ ܥܳܩ̈ܳܬܝ̱\nܬܠܺܝܬܳܝܳܐ ܡܰܨܝܳܐ ܕܰܬܒܰܝܐܰܢ ܝܰܬܺܝܪ\nܕܰܐܘܕܶܐ ܕܡܶܢ ܫܶܠܝܳܐ ܦܶܠܛܰܬ ܒܛܰܝܒܽܘܬܳܐ\nܡܰܢ ܕܶܝܢ ܕܢܶܬܢܰܛܪܶܐ ܢܰܦܫܶܗ ܒܛܰܝܒܽܘܬܳܐ\nܐܶܢ ܐܳܙܶܠ ܕܢܶܬܪܥܰܡ ܒܬܽܘܟܳܐ ܕܩ̈ܶܢܝܳܢܰܘܗ̱ܝ\nܛܰܠܡܳܗ̇ ܠܛܰܝܒܽܘܬܶܗ ܕܗܰܘ ܡܰܢ ܕܚܳܣ ܥܠܰܘܗ̱ܝ\nܡܶܨܒܰܐ ܗ̱ܘ ܨܒܼܳܐ ܘܚܰܒܶܠ ܡܶܕܶܡ ܚܠܳܦ ܡܶܕܶܡ\nܚܰܒܶܠ ܠܩ̈ܶܢܝܳܢܶܐ ܘܰܫܒܼܰܩ ܠܩܶܢܝ̈ܳܢܶܐ\nܚܰܒܶܠ ܠܫ̈ܶܬܠܳܬܰܢ ܒܚܰܠܦܳܐ ܕܢܰܦܫ̈ܳܬܰܢ\nܢܶܕܚܼܰܠ ܕܢܶܬܪܰܥܰܡ ܕܰܡ ܢܶܬܥܺܝܪ ܪܽܘܓܙܳܐ\nܘܢܶܫܒܽܘܩ ܠܩܶܢܝ̈ܳܢܶܐ ܘܢܶܡܚܶܐ ܠܰܩ̈ܢܰܝܳܐ\nܕܢܺܐܠܰܦ ܒܫܽܘܠܳܡܳܐ ܚܢܳܢܶܗ ܕܫܽܘܪܳܝܳܐ\nܢܺܐܠܰܦ ܕܥܰܠ ܡܰܢܽܘ ܙܳܕܶܩ ܕܢܶܬܪܰܥܰܡ\nܝܺܠܶܦ ܕܬܶܬܪܰܥܰܡ ܠܳܐ ܗ̱ܘܳܐ ܥܰܠ ܪܳܕܽܘܝܳܐ\nܐܶܠܳܐ ܥܰܠ ܨܶܒܝܳܢܳܟ ܕܰܐܚܛܺܝܬ ܘܶܐܬܢܰܓܕܶܬ\nܢܰܪܦܶܝܘܗ̱ܝ ܠܪܽܘܥܳܡܳܐ ܘܢܶܦܢܶܐ ܠܒܳܥܽܘܬܳܐ\nܕܶܐܢ ܡܺܝܬ ܩܰܢܳܝܳܐ ܒܼܛܶܠ ܠܶܗ ܐܳܦ ܩܶܢܝܳܢܶܗ\nܘܰܟܡܳܐ ܕܗܼܽܘ ܩܰܝܳܡ ܥܳܩܶܒ ܠܰܐܒ̈ܕܳܬܶܗ","english":"Upon the sound of the voice of your cross, humbly I make heard, through your grace, the goodness of salvation, which was the announcer of the way of passage, which set for our contemplation the good things of the cross. He listened in the bitterness of the threshing-sledges among the vintagers. The day of the storm, and he ascended upon the watchmen of the force. Satiety and refreshment, treasures and vineyards. They sent, they left, and they fled; she crowned her pursuers. Crown me, my beloved ones, and support me, my saviours. In the iniquity of my inhabitants, protect me, my helpers. Give me to drink from my vines the cup of the vintage. For the ear and the vine-stock, guard, my Lord, by your grace. Teach the farmer the vine-stock of the vineyard. Gladden the ploughman the ear of the farmer. One joins to another, that is the ear and the cluster. In the field, for the reapers, wine is able to gladden. In the vineyard, for the ploughmen, bread strengthens again. It is able to do both, because my troubles are twofold. The third is able, because it is more than twofold. That which came forth from silence through grace. But when it adorns itself with grace. If it goes to be watered in the midst of its vineyards. It wrongs the grace of that one who has compassion upon it. He is able to desire and to destroy something in exchange for something. He destroyed the vineyards and left the vineyards. He destroyed the plantings in exchange for the selves. He feared that it would be watered, blood would stir up wrath. And he would leave the vineyards and strike the vines. That he might learn in peace the end of the beginning. He might learn that upon what it is fitting to be watered. He learned that it is watered not upon the pursuer. But upon your will, that I sinned and was punished. Let him abandon the watering and heal the bitterness. For if the vine dies, its vineyard also is in vain. And as long as it lives, it awaits its destructions.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage shifts abruptly from a prayerful invocation to a narrative of agricultural crisis: a storm, the flight of inhabitants, and a plea for protection. The imagery of threshing-sledges, vintagers, and vineyards suggests a rural setting, likely reflecting the siege context of Nisibis.","cites":[{"key":"ed:dsc-263","label":"source edition: Nisibis 5","url":"https://syriaccorpus.org/263"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܳܕܽܘܪ̈ܶܐ","severity":"info","text":"The Syriac term ܥܳܕܽܘܪ̈ܶܐ (ʿādōrē) means 'vintagers' or 'grape-gatherers,' consistent with the vintage and vineyard imagery throughout the passage. It anchors the agricultural metaphor.","cites":[{"key":"ed:dsc-263","label":"source edition: Nisibis 5","url":"https://syriaccorpus.org/263"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܳܣܳܐ ܕܒܽܘܝܳܐܳܐ","severity":"info","text":"The phrase 'cup of the vintage' (ܟܳܣܳܐ ܕܒܽܘܝܳܐܳܐ) may echo eucharistic or Old Testament imagery of the cup of blessing or wrath, but no direct citation is identifiable. The context of 'give me to drink from my vines' suggests a plea for sustenance.","cites":[{"key":"ed:dsc-263","label":"source edition: Nisibis 5","url":"https://syriaccorpus.org/263"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Ephrem's madrāšê often use agricultural metaphors to convey spiritual or communal resilience. The reference to 'the day of the storm' and 'watchmen of the force' likely alludes to the Persian siege of Nisibis (c. 350 CE), where the city's defenders and farmers faced destruction.","cites":[{"key":"ed:dsc-263","label":"source edition: Nisibis 5","url":"https://syriaccorpus.org/263"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of parallel couplets contrasting destruction and preservation: 'He destroyed the vineyards and left the vineyards' followed by 'He destroyed the plantings in exchange for the selves.' This rhetorical pattern emphasizes the paradox of loss and survival.","cites":[{"key":"ed:dsc-263","label":"source edition: Nisibis 5","url":"https://syriaccorpus.org/263"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous phrases, e.g., 'He destroyed the vineyards and left the vineyards' may be a scribal error or deliberate paradox. The English draft's rendering of 'in exchange for the selves' (ܒܚܰܠܦܳܐ ܕܢܰܦܫ̈ܳܬܰܢ) is uncertain; it could mean 'in place of the persons' or 'for the souls.'","cites":[{"key":"ed:dsc-263","label":"source edition: Nisibis 5","url":"https://syriaccorpus.org/263"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he' in the narrative (e.g., the storm, a divine agent, or a human figure) is unclear. The phrase 'in exchange for the selves' (ܒܚܰܠܦܳܐ ܕܢܰܦܫ̈ܳܬܰܢ) is ambiguous: it may mean 'for the souls' or 'in place of the persons.' The reading taken is that it refers to the destruction of plantings as a substitute for human lives."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܢܶܣܓܽܘܢ ܒܽܘ̈ܝܳܐܶܐ ܒܪ̈ܰܚܡܶܐ ܠܥܳܡܽܘܪ̈ܰܝ\nܣܪܺܝܕܳܐ ܘܬܰܘܬܳܪܳܐ ܢܒܰܝܰܐ ܒܓܰܘ ܪܽܘܓܙܳܐ\nܘܶܐܛܥܶܐ ܒܫܰܪܟܳܢܳܐ ܐܶܒܠܶܗ ܕܚܽܘܒܳܠܳܐ\nܣܰܡܣܶܡ ܘܪܰܒܳܐ ܡܳܪܝ̱ ܦܺܐܪ̈ܶܐ ܕܰܐܘܬܰܪ ܪܽܘܓܙܳܐ\nܕܶܡܽܘ ܠܺܝ ܐܰܝܟ ܠܰܟܪ̈ܺܝܗܶܐ ܕܰܦܠܰܛܘ̱ ܒܡܰܘܬܳܢܳܐ\nܐܰܛܥܰܝܢܝ̱ ܒ̈ܕܰܠܺܝܠܶܐ ܚܰܫܳܐ ܕܣ̈ܰܓܺܝܐܶܐ\nܥܰܡܳܗ̇ ܕܡܶܠܰܬܝ̱ ܡܳܪܝ̱ ܥܶܗܕܶܬ ܕܳܐܦ ܝܰܪܚܰܐ ܗ̱ܘ\nܕܰܣܡܳܕܪܐ ܡܪܰܥ ܠܶܗ ܘܰܢܦܰܠ ܒܟܽܘܪܗܳܢܳܐ\nܢܺܐܬܶܐ ܠܚܽܘܠܡܳܢܳܐ ܕܢܶܗܘܶܐ ܠܒܽܘܝܳܐܳܐ\nܦܠܰܛܘ̱ ܓܶܝܪ ܒܡܰܘܬܳܢܳܐ ܕܰܕܒܰܪܘ̱ ܠܰܐܚܰܝ̈ܗܽܘܢ\nܓܽܘ̈ܦܢܶܐ ܕܠܳܐ ܩܳܠܳܐ ܒܶܟܝ̱ ܕܰܩܕܳܡܰܝܗܶܝܢ\nܓܕܺܝܕܺܝܢ ܪܡܶܝܢ ܪܳܒܰܬ ܐܺܝ̈ܠܳܢܶܐ ܪܚܽܘܡܰܝ̈ܗܶܝܢ\nܨܰܘܬܳܐ ܕܢܶܨ̈ܒܳܬܳܐ ܗܳܐ ܒܳܥܝܳܐ ܐܰܪܥܳܐ\nܥܶܩܳܪ̈ܶܐ ܠܦܳܠܚ̈ܶܐ ܒܳܟܶܝܢ ܐܳܦ ܡܒܰܟܶܝܢ\nܫܽܘܦܪܳܐ ܦܪܰܣ ܘܰܐܛܶܠ ܘܩܰܦܠܽܘܗ̱ܝ ܚܕܳܐ ܫܳܥܳܐ\nܩܪܶܒ ܢܳܪܓܳܐ ܘܰܦܣܰܩ ܘܦܰܣܩܶܗ ܠܦܰܠܳܚܳܐ\nܦܣܳܩܳܐ ܠܺܐܝܠܳܢ̈ܶܐ ܘܚܰܫܳܐ ܠܦܰܠܳܚܳܐ\nܟܽܠ ܢܳܪܓܳܐ ܕܰܡܚܰܘ ܗܽܘܝܽܘ ܛܥܶܡ ܚܰܫܶܗ","english":"The multitude of signs in mercy for the inhabitants, the remnant and the surplus, he sought in wrath, and he erred in the remainder, the mourning of destruction. He gathered and increased, my Lord, the fruits that augmented wrath. Blood was to me as to the sick who went out in death, I led astray with guides the pain of many. With the utterance of my word, my Lord, I remembered that also the month, that the orchard sickened and fell in illness, came to health that it might be for a sign. For they went out in death who led away your brothers, bodies without voice weeping before them. The cut down, the cast down, great are the oaks, their lovers. The sound of fingers, behold, the earth seeks, roots for the planters, weeping and causing weeping. Beauty spread and shaded, and a single hour folded it up. The axe drew near and cut, and cut down the planter. A cutting for the oaks and pain for the planter. Every axe that struck, they tasted its pain.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܶܣܓܽܘܢ ܒܽܘ̈ܝܳܐܶܐ","severity":"info","text":"The phrase 'multitude of signs' (or 'signs in mercy') is ambiguous; the Syriac ܒܽܘ̈ܝܳܐܶܐ may be read as 'in mercy' or as a plural of 'signs'.","cites":[{"key":"ed:dsc-263","label":"source edition: Nisibis 5","url":"https://syriaccorpus.org/263"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܪܺܝܕܳܐ ܘܬܰܘܬܳܪܳܐ","severity":"info","text":"The pairing 'remnant and surplus' echoes biblical language of survival after destruction, common in Ephrem's reflections on Nisibis' sieges.","cites":[{"key":"ed:dsc-263","label":"source edition: Nisibis 5","url":"https://syriaccorpus.org/263"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܶܡܽܘ ܠܺܝ ܐܰܝܟ ܠܰܟܪ̈ܺܝܗܶܐ","severity":"info","text":"The simile 'blood was to me as to the sick' may allude to Levitical purity laws or to the blood of martyrs, a theme in Syriac martyrdom literature.","cites":[{"key":"ed:dsc-263","label":"source edition: Nisibis 5","url":"https://syriaccorpus.org/263"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܣܳܩܳܐ ܠܺܐܝܠܳܢ̈ܶܐ ܘܚܰܫܳܐ ܠܦܰܠܳܚܳܐ","severity":"info","text":"The parallel 'cutting for the oaks and pain for the planter' forms a chiastic structure typical of Ephrem's poetic style, emphasizing mutual destruction.","cites":[{"key":"ed:dsc-263","label":"source edition: Nisibis 5","url":"https://syriaccorpus.org/263"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܽܠ ܢܳܪܓܳܐ ܕܰܡܚܰܘ ܗܽܘܝܽܘ ܛܥܶܡ ܚܰܫܶܗ","severity":"info","text":"The final line 'every axe that struck, they tasted its pain' has been read as a metaphor for divine retribution or the futility of violence, influencing later Syriac homilies on war.","cites":[{"key":"ed:dsc-263","label":"source edition: Nisibis 5","url":"https://syriaccorpus.org/263"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܒܽܘ̈ܝܳܐܶܐ could be read as 'in mercy' or as a plural of 'signs'; the English draft takes 'signs in mercy' but the syntax is ambiguous.","The identity of 'the sick who went out in death' is unclear; it may refer to martyrs or to a specific historical event."],"confidence":"medium","notes":[]}]}