{"slug":"dsc-264","id":"syriac:dsc:dsc-264","title":"Nisibis 6","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":0.003373},"source":{"registry_id":"syriac:dsc:dsc-264","work_id":"dsc-264","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/264"},"stats":{"passages":4,"english_words":1100,"coptic_letters":0,"commentary_units":24,"commentary_kinds":8,"derived_notes":0,"ambiguities":9,"work_notes":5,"external_links":1,"timeline":5},"summary":{"work":"dsc-264","abstract":"Nisibis 6 is a memrā in isosyllabic couplets attributed to Ephrem the Syrian, likely composed in the 350s during the Persian sieges of Nisibis. The work survives in a single 6th-century manuscript (ed:dsc-264) with lacunae affecting stanzas 23–27. Its seven-syllable meter and liturgical imagery are typical of Ephrem’s madrāšê. Later excerpted in West Syriac liturgical books for the Feast of the Nicene Fathers, it was used as a dogmatic proof-text for the Council of Nicaea. The edition does not collate two known 9th-century witnesses, so variant readings are unavailable.","historical_context":"Ephrem the Syrian (c. 306–373 CE) was a theologian, poet, and deacon in Nisibis (modern Nusaybin, Turkey) and later Edessa. Nisibis 6 dates to the 350s, when the city endured repeated sieges by the Sasanian Persian Empire under Shapur II. The work reflects the community’s crisis and Ephrem’s pastoral response, using biblical and eschatological imagery (e.g., Magog) to frame the conflict. The sole witness is a 6th-century manuscript (ed:dsc-264), suggesting limited early circulation. Its later liturgical use in West Syriac tradition for the Feast of the Nicene Fathers indicates recontextualization as a Nicene proof-text, though the original context was Nisibene suffering. The memrā’s isosyllabic meter and penitential language align with Ephrem’s madrāšê genre, used in liturgical and catechetical settings.","significance":"Nisibis 6 is a rare witness to Ephrem’s poetic response to historical trauma, blending biblical typology with contemporary crisis. Its later appropriation for Nicene orthodoxy shows how Syriac poetry was repurposed in doctrinal debates. The work also illuminates early Syriac liturgical and ascetic vocabulary (e.g., ‘bendings’ for prostrations).","timeline":[{"date":"c. 306–373 CE","event":"Life of Ephrem the Syrian"},{"date":"350s CE","event":"Composition of Nisibis 6 during Persian sieges of Nisibis"},{"date":"6th century","event":"Earliest surviving manuscript (ed:dsc-264) copied"},{"date":"9th century","event":"Two additional manuscripts of Nisibis 6 known but not collated in the edition"},{"date":"Post-4th century","event":"Excerpted in West Syriac liturgical books for Feast of the Nicene Fathers"}],"relations":[{"work":"Ephrem the Syrian, Nisibis 1–5","relation":"Part of the same Nisibene cycle, likely composed in the same period and setting","key":"","label":null,"url":null},{"work":"Ephrem the Syrian, Hymns on Faith","relation":"Shares theological and liturgical themes, including Nicene influence","key":"","label":null,"url":null},{"work":"Council of Nicaea (325 CE)","relation":"Later used as a proof-text for Nicene orthodoxy in West Syriac liturgy","key":"","label":null,"url":null},{"work":"Syriac Bible (Peshitta)","relation":"Echoes biblical imagery (e.g., Magog from Gen 10:2) and sacrificial language","key":"","label":null,"url":null}],"external_links":[{"key":"ed:dsc-264","label":"Manuscript ed:dsc-264","url":"https://syriaccorpus.org/264","reason":"Primary witness for the text"}],"cautions":["The sole witness is a 6th-century manuscript with lacunae affecting stanzas 23–27; the text may be incomplete.","Two 9th-century manuscripts exist but were not collated in the edition, so variant readings are unavailable.","The attribution to Ephrem is uncontested in the manuscript tradition but relies on later ascription.","The dating to the 350s is inferred from historical context (Persian sieges) and is not explicit in the text."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000515,"generated":"2026-11-15T00:43:45Z"},"checks":{"work":"dsc-264","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":24,"english_words":1100,"source_letters":3394,"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 memrā in isosyllabic couplets, typical of Ephrem’s madrāšê. The Syriac text in ed:dsc-264 preserves the seven-syllable meter, though some couplets show scribal adjustment.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Ephrem died in 373 CE; Nisibis 6 likely dates to the 350s, during the Persian sieges of Nisibis. The work’s attribution to Ephrem is uncontested in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The sole witness for this memrā is a 6th-century manuscript (ed:dsc-264). Lacunae in folios 12v–13r may affect the continuity of stanzas 23–27.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Nisibis 6 was excerpted in West Syriac liturgical books for the Feast of the Nicene Fathers, indicating its later use as a dogmatic proof-text for the Council of Nicaea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not collate the two known 9th-century manuscripts of this memrā; variant readings from those witnesses are therefore unavailable here.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 4 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":4},"term_index":[],"citations":{"ed:dsc-264":{"label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}},"segments":[{"i":1,"ref":"p1","source":"ܒ ܒܰܪ ܩܳܠܶܗ\nܐܶܪܗܰܛ ܒܽܐܘ̈ܠܳܨܢܰܝ ܠܘܳܬ ܐܳܣܝܳܐ ܕܡܰܓܳܢ\nܕܰܐܣܺܝ ܠܒܽܘܣ̈ܒܳܣܰܝ ܩܰܕ̈ܡܶܐ ܘܬܶܢܝ̈ܳܢܶܐ\nܕܰܐܚܠܶܡ ܬܠܺܝ̈ܬܳܝܶܐ ܢܰܐܣܶܐ ܐ̱ܪ̈ܒܺܝܥܳܝܶܐ\nܥܽܘܢܺܝܬܳܐ: ܐܰܣܳܢܝ ܒܪܳܐ ܒܽܘܟܪܳܐ\nܒܢ̈ܰܝ ܡܳܪܝ̱ ܐܶܫܬܺܝܘ ܘܰܪܘܺܝܘ ܛܳܒܳܐ ܕܰܡܼܙܰܓ ܪܽܘܓܙܳܐ\nܘܰܣܒܼܰܟܘ̱ ܒܬܰܨ̈ܒܝܳܬܰܝ ܘܰܫܠܼܰܚܘ̱ ܫܕܰܘ ܨܶܒ̈ܬܰܝ\nܒܰܣܒܶܣ ܕܠܳܐ ܚܰܘܣܳܢ ܢܰܚ̈ܬܰܝ ܘܟܽܘ̈ܠܳܠܰܝ\nܓܠܰܐܽܘܢܝ̱ ܘܶܐܬܦܰܪܣܺܝܬ ܕܶܐܬܢܰܟܦܶܬ ܩܰܠܺܝܠ\nܡܶܢ ܗܰܘ ܦܽܘܪܣܳܝܳܐ ܩܰܕܡܳܐ ܘܬܶܢܝܳܢܳܐ\nܕܶܐܬܢܰܟܦܶܬ ܕܰܬܠܳܬ ܗܳܐ ܦܰܪܣܝܽܘܢܝ̱ ܕܰܐܪ̈ܒܰܥ\nܕܰܩܦܰܠܘ̱ ܫܼܩܰܠܘ̱ ܢܰܚ̈ܬܰܝ ܨ̈ܶܒܬܰܝ ܘܦܰܪ̈ܕܰܝܣܰܝ\nܒܣܰܩܳܐ ܕܰܟܒܺܝܢ ܡܰܕܒܰܚܝ̱ ܚܽܘܪ ܡܳܪܝ̱ ܘܢܰܟܶܦܰܝܢܝ̱\nܣܰܩܶܗ ܢܗܶܐ ܠܺܝ ܡܳܪܝ̱ ܦܪܺܝܣܳܐ ܕܦܽܘܪܩܳܢܳܐ\nܗܳܐ ܠܰܘ ܒܝܰܕ ܢܰܟܦܳܐ ܪܕܰܝܬܳܢܝ̱ ܪܰܒܽܘܠܺܝ\nܕܗܳܐ ܒܶܗܬܬܶܗ ܩܕܳܡܽܘܗ̱ܝ ܘܡܶܢ ܒܶܣܬܪܶܗ ܚܶܣܕܶܗ\nܗܽܘ ܓܶܝܪ ܙܽܘܘܳܓܶܗ ܓܰܘܪܳܐ ܦܫܺܝܚ ܡܶܢܶܗ\nܗܳܐ ܐܰܢ̱ܬܬܶܗ ܒܰܪܬܶܗ ܘܫܰܘܬܳܦܬܶܗ ܚܳܬܶܗ\nܘܶܐܡܳܐ ܕܰܢܦܼܰܩ ܡܶܢܳܗ̇ ܒܬܶܢܝܳܐ ܗܼܦܰܟ ܫܰܩܠܳܗ̇\nܫܡܰܝܳܐ ܬܡܼܰܗܘ̱ ܕܰܟܡܳܐ ܐܰܪܓܼܶܙ ܘܗܳܐ ܡܰܨܠܼܰܚ\nܘܶܐܢ ܡܳܪܝ̱ ܣܓܺܝܘ ܥܰܘ̈ܠܰܝ ܗܳܟܰܢ ܥܫܶܢܘ̱ ܚܰܘ̈ܒܰܝ\nܕܬܰܫܠܶܡ ܡܢܰܟܰܦܬܳܐ ܐܶܡܳܐ ܕܢܰܟ̈ܦܳܬܳܐ\nܠܳܐܬܽܘܪ ܡܣܰܝܰܒܬܳܐ ܐܶܡܳܐ ܕܛܰܢ̈ܦܳܬܳܐ\nܙܓܽܘܪܳܝܗ̱ܝ ܕܠܳܐ ܢܺܐܬܶܐ ܘܢܰܢܺܝܕ ܥܠܰܝ ܪܺܝܫܶܗ\nܘܢܶܪܦܽܘܣ ܥܠܰܝ ܥܶܩܒܶܗ ܘܢܶܚܕܶܐ ܕܩܳܠ ܛܶܒܶܗ\nܗܳܟܰܢ ܫܼܓܰܫ ܬܺܒܶܝܠ ܘܬܽܘܒ ܢܶܬܪܺܝܡ ܩܰܠܺܝܠ\nܚܙܰܘ ܡܳܪܝ̱ ܒܢ݁̈ܰܝ ܦܽܘܪܳܣܝ ܐܳܦܶܢ ܦܰܪܣܝܽܘܢܝ̱ ܒܳܟܶܝܢ\nܦܪܳܣܳܢܝ̱ ܩܕܳܡ ܝܰܠܕ̈ܰܝ ܕܟܳܐܶܒ ܠܗܽܘܢ ܡܶܢ ܟܺܐܒܝ̱\nܘܠܳܐ ܢܰܗܠܽܘܢ ܥܠܰܝ ܚܶܪ̈ܡܶܐ ܕܠܳܐ ܪ̈ܰܚܡܶܐ","english":"At his voice's call,  \nhe hastens in his first steps toward the physician of Magog,  \nthat he might heal my first and second wounds,  \nand that he might strengthen the third and heal the fourth.  \nThe supplication: Heal my son, my firstborn,  \nby the hands of my Lord; they drank and were sated with the good that mingled wrath,  \nand they were sated with my desires, and they sent away, they cast off my wishes,  \nwith a calm without care, my brothers and my crowns.  \nHe revealed to me, and I was scattered, that I was bent a little  \nfrom that first and second dispersion,  \nthat I was bent for the third; behold, my fourth dispersion,  \nthat they struck, they took my brothers, my wishes, and my paradises,  \nin a sack of shame. My altar, look, my Lord, and my bent ones,  \nits sack, bring it to me, my Lord, the spread of salvation.  \nBehold, not by the hand of a rock, my pursuit, my great one,  \nthat behold, in his shame before him and from his side his disgrace,  \nfor he is his spouse, a husband more common than he;  \nbehold, his wife, his daughter, and his partner, his sister,  \nand the mother who bore him; in the second he turned, he took her.  \nThe heavens marveled that how much he angered, and behold, he succeeds.  \nAnd if, my Lord, my wrongs are many, thus my sins have increased,  \nthat the mother of bendings might complete the bending,  \ndo not add, the mother of faults, the mother of floatings.  \nTheir bell, that it not come and renew its head upon me,  \nand its foot rest upon me, and it rejoice that its good voice sounds.  \nThus it disturbed the world, and again it rose a little.  \nSee, my Lord, by my sons, my dispersion, even my weeping dispersion,  \nmy spreading before my children, which aches them from my pain,  \nand the curses without mercy have not ceased upon me.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܳܣܝܳܐ ܕܡܰܓܳܢ","severity":"info","text":"The phrase 'physician of Magog' likely refers to a healer associated with the eschatological figure Magog, possibly a metaphor for Christ or a divine agent in Ephrem's typological framework.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܰܕܒܰܚܝ̱","severity":"info","text":"The mention of 'my altar' (ܡܰܕܒܰܚܝ̱) may echo Old Testament sacrificial imagery, possibly alluding to the altar in the Temple or to personal devotion, common in Ephrem's liturgical poetry.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܰܓܳܢ","severity":"info","text":"Magog appears in biblical genealogies (Gen 10:2) as a son of Japheth, often associated with northern barbarian peoples; in Syriac tradition, Magog is linked to eschatological invasions, relevant to Ephrem's Nisibene context.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܽܐܘ̈ܠܳܨܢܰܝ","severity":"info","text":"The phrase 'in his first steps' (ܒܽܐܘ̈ܠܳܨܢܰܝ) initiates a numerical progression (first, second, third, fourth) that structures the passage, likely reflecting a liturgical or meditative pattern of escalating healing or dispersion.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܐܣܺܝ ܠܒܽܘܣ̈ܒܳܣܰܝ","severity":"caution","text":"The reading 'heal my first wounds' (ܕܰܐܣܺܝ ܠܒܽܘܣ̈ܒܳܣܰܝ) is uncertain; the Syriac text may be corrupt or contain a rare term, as 'wounds' (ܒܽܘܣ̈ܒܳܣ) is not standard, and the English draft's 'wounds' is interpretive.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܢܰܟ̈ܦܳܬܳܐ","severity":"info","text":"The term 'bendings' (ܢܰܟ̈ܦܳܬܳܐ) may be a technical term in Syriac ascetic or liturgical tradition, possibly referring to prostrations or penitential postures, reflecting Ephrem's influence on later monastic practice.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'physician of Magog' is ambiguous—could be Christ, a historical figure, or a symbolic healer.","The numerical sequence (first, second, third, fourth) is unclear: it may refer to wounds, dispersions, or stages of spiritual progress.","The phrase 'mother of bendings' and 'mother of faults' is obscure, possibly a personification of sin or penitence."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܛܥܶܢ ܗܘܺܝ ܘܩܳܡ ܐܰܪ̈ܥܳܬܝ̱ ܦܺܐܪ̈ܶܐ ܘܦܽܘ̈ܢܳܩܶܐ\nܛܽܘ̈ܒܶܐ ܒܓܰܘ ܟܰܪܡܳܐ ܣܰܒܥܳܐ ܒܚܰܩ̈ܠܳܬܳܐ\nܘܟܰܕ ܐܶܢܳܐ ܒܗܺܝܠܳܐ ܐ̱ܢܳܐ ܡܶܢ ܫܶܠܝ ܨܦܼܰܚ ܪܽܘܓܙܳܐ\nܛܠܺܝܡܺܝܢ ܐܰܟܳܪ̈ܶܐ ܐܰܣܺܝܢܺܝܢ ܒܳܙܽܘ̈ܙܶܐ\nܕܺܝܙܶܦܘ ܙܪܰܥܼܘ̱ ܐܰܘܒܶܕܘ̱ ܥܰܡ ܚܰܘܒܬܶܗ ܟܰܦܢܶܗ\nܛܳܟ ܐܳܦ ܛܘܳܬ ܒܳܐܶܬ ܕܠܰܚܡܶܗ ܚܛܺܝܦ ܡܶܢܶܗ\nܛܠܺܝܡ ܡܳܪܝ̱ ܐܰܟܳܪܳܐ ܕܗܼܽܘ ܐܰܘܙܦܳܗ̇ ܠܰܐܪܥܳܐ\nܫܩܰܠܬܶܗ ܠܓܽܘܥܠܳܢܳܐ ܘܝܰܗܒܬܶܗ ܠܢܽܘܟܪܳܝܳܐ\nܝܺܙܶܦܬܶܗ ܕܰܐܟܳܪܳܐ ܦܪܰܥܬܳܗ̇ ܠܒܳܙܽܘܙܳܐ\nܛܰܢ ܒܺܝ ܕܕܺܝܠܳܟ ܐ̱ܢܳܐ ܘܠܳܟ ܡܳܪܝ̱ ܡܟܺܝܪܳܐ ܐ̱ܢܳܐ\nܫܠܺܝܚܳܐ ܕܡܰܟܪܰܢܝ̱ ܠܳܟ ܐܡܰܪ ܠܺܝ ܕܛܰܢܳܢܳܐ ܐܰܢ̱ܬ\nܕܫܽܘܪܳܐ ܕܢܰܟܦ̈ܳܬܳܐ ܛܢܳܢܰܐ ܗ̱ܘ ܕܓܰܒܪ̈ܰܝܗܶܝܢ\nܝܰܡ̈ܡܶܐ ܫܓܶܫ ܫܶܡܫܽܘܢ ܕܛܰܢ ܒܰܐܢ̱ܬܬܶܗ ܪܰܒܰܬ\nܟܰܕ ܛܳܒ ܡܣܰܝܰܒܬܳܐ ܗ̱ܝ ܘܰܥܠܰܘܗ̱ܝ ܦܠܺܝܓܳܐ ܗܘܳܬ\nܛܰܪ ܥܺܕܬܳܟ ܕܰܐܚܪܺܝܢ ܠܳܐ ܐܺܝܬ ܠܳܗ̇ ܥܰܡܳܟ\nܟܽܠ ܡܰܢ ܕܠܳܐ ܛܳܐܶܢ ܒܰܡܟܺܝܪܬܶܗ ܫܺܝܛܳܐ ܗ̱ܝ\nܛܢܳܢܰܐ ܗ̱ܘ ܡܨܶܐ ܡܰܘܕܰܥ ܚܽܘܒܳܐ ܕܒܰܡܨܰܥܬܳܐ\nܐܶܬܩܪܰܝܬ ܛܰܢܳܢܳܐ ܕܚܽܘܒܳܟ ܬܚܰܘܶܐ ܠܺܝ\nܟܝܳܢ ܐܰܢ̱ܬܬܳܐ ܗܳܢܰܘ ܡܚܺܝܠܳܐ ܘܡܰܪܳܚܳܐ\nܛܢܳܢܰܐ ܗ̱ܘ ܣܳܐܶܡ ܠܳܗ̇ ܬܚܶܝܬ ܕܶܚܠܬܳܐ ܟܽܠܫܳܥ\nܟܰܢܝܽܘܟ ܒܛܰܢ̈ܳܢܶܐ ܕܬܰܘܕܰܥ ܒܛܺܝܠܽܘܬܳܟ\nܟܽܠ ܐ̱ܢܳܫ ܗܘܳܐ ܡܳܪܳܐ ܠܡܶܕܶܡ ܕܠܳܐ ܕܺܝܠܶܗ\nܟܽܠ ܐ̱ܢܳܫ ܢܦܼܰܩ ܟܰܢܶܫ ܡܶܕܶܡ ܕܠܳܐ ܒܰܕܰܪ\nܝܰܘܡܳܐ ܕܒܽܘܠܒܳܠܳܐ ܙܰܡܢܶܬ ܠܺܝ ܒܚ̈ܰܘܒܰܝ\nܟܡܳܐ ܢܣܰܝܒܪܽܘܢ ܚܰܫܳܐ ܠܐܰܝ̈ܳܐ ܘܦܰܠܳܚ̈ܶܐ\nܩܕܳܡܰܘܗ̱ܝ ܕܦܰܠܳܚܳܐ ܥܰܒܕ̈ܰܘܗ̱ܝ ܦܣܼܰܩܘ̱ ܘܰܛܥܼܶܢܘ̱\nܠܥܳܢ̈ܰܘܗ̱ܝ ܕܰܐܟܳܪܳܐ ܙܰܪ̈ܥܰܘܗ̱ܝ ܚܨܰܕܘ̱ ܘܰܣܼܒܰܠܘ̱\nܟܕܶܢܘ̱ ܗ̱ܘܰܘ ܙܪܰܥܼܘ̱ ܘܰܫܦܰܢܘ̱ ܘܰܦܠܼܰܚܘ̱ ܢܨܰܒܘ̱ ܪܰܒܺܝܘ̱","english":"He went astray and arose, my earth's fruits and vegetables.  \nBlessings within the vineyard, satiated in the fields.  \nAnd when he came in haste, he came from my peace, cleaving wrath.  \nThe farmers were wounded, the gardeners were healed.  \nThey sowed, they planted, they destroyed along with his sin, his palm.  \nHe went, also she went, that from his bread he snatched from him.  \nWounded is my lord the farmer, who lent her to the earth.  \nShe took the ransom and gave it to the foreigner.  \nThe farmer's sowing, she repaid to the gardener.  \nHe went with yours, he came, and to you, my lord, the sold one came.  \nThe apostle who prostrates to you said to me, \"You are a deceiver.\"  \nThat the wall of the rocks, a deceiver is he of their men.  \nThe seas were disturbed, Shamshakuth, who went with his great wife.  \nWhen she was an old woman, and upon him she was divided.  \nGuard your church, which later has no people with you.  \nEvery time she does not go astray in her selling, she is foolish.  \nA deceiver is he who can make known the debt in the middle.  \nYou were called a deceiver to show me your debt.  \nThus this woman is weak and wanton.  \nA deceiver is he who places her under fear always.  \nLike you among deceivers, to make known in your foolishness.  \nEvery man became a lord over something not his own.  \nEvery man went out to shake something not in order.  \nThe day of confusion, you thirsted for me in my sins.  \nHow much pain endured the farmers and laborers.  \nBefore the laborer, his workers cut off and went astray.  \nTo the farmer's eyes, his seeds they reaped and carried.  \nThey knew, they sowed, and they poured, and they labored, they worked, they grew.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܥܶܢ","severity":"info","text":"The verb ܛܥܶܢ (ṭʿē) can mean 'go astray' or 'err', but also 'wander' or 'be deceived'. In this context, it likely carries a moral or spiritual sense of deviation.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܰܟܳܪ̈ܶܐ","severity":"info","text":"ܐܰܟܳܪ̈ܶܐ (akkārē) means 'farmers' or 'plowmen'. The term recurs throughout the passage, forming a sustained agricultural metaphor for spiritual or communal labor.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܶܡܫܽܘܢ","severity":"info","text":"The name ܫܶܡܫܽܘܢ (Šamšaqqūṯ) is obscure; it may be a proper name or a symbolic figure. Its appearance here is unique and likely refers to a person or type known to Ephrem's audience.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts between first-person lament and third-person allegory, with repeated motifs of sowing, reaping, and deception. The agricultural imagery structures a moral lesson about sin and redemption.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܛܳܟ ܐܳܦ ܛܘܳܬ","severity":"caution","text":"The phrase ܛܳܟ ܐܳܦ ܛܘܳܬ (ṭāk ʾāp ṭwāṯ) is syntactically ambiguous; it may mean 'he went, also she went' or 'he went, and she also went'. The referent of 'she' is unclear.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܰܪܡܳܐ","severity":"info","text":"The vineyard (ܟܰܪܡܳܐ, karmā) is a common biblical and patristic symbol for the church or the faithful community, echoing Ephrem's wider typological use.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker and the addressee shifts without clear markers; 'my lord' may refer to God or a human figure.","The name ܫܶܡܫܽܘܢ is unattested elsewhere; its significance is uncertain.","The phrase 'he went, also she went' lacks clear antecedents for the pronouns."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܩܳܡܘ̱ ܡܶܢ ܩܒܽܘܠ ܘܰܒܟܰܘ ܘܰܣܠܼܶܩܘ̱ ܣܪܺܝܩ ܡܶܢ ܟܽܠ\nܥܰܡܳܐ ܠܦܰܠܳܚ̈ܶܐ ܥܰܠܠܰܬ ܠܒ̈ܳܙܽܘܙܶܐ\nܠܳܐ ܡܳܪܝ̱ ܥܒܰܕܘ̱ ܪ̈ܺܝܫܶܐ ܛܶܟ̈ܣܶܐ ܒܓܰܘ ܪܽܘܓܙܳܐ\nܐܶܠܽܘ ܨܒܰܘ ܛܰܟܶܣܘ̱ ܠܳܐ ܕܶܝܢ ܫܒܼܰܩܘ̱ ܥܰܘܼܠܰܢ\nܟܰܕ ܛܳܒ ܦܟܶܗ ܪܽܘܓܙܳܐ ܠܡܶܒܰܙ ܢܩܳܐ ܪܽܘܓܙܳܐ\nܠܰܐܝܢܳܐ ܡܶܢ ܟܽܠ ܓܰܒ̈ܰܝ ܐܶܚܽܘܪ ܕܶܐܬܒܰܝܰܐ\nܒܫ̈ܶܬܠܳܬܝ ܕܶܐܬܚܰܝܰܒ ܒܬܰܩ̈ܢܳܬܝ̱ ܕܶܐܬܚܰܒܰܠ\nܛܳܒܳܐ ܕܩܳܠ ܫܰܝܢܳܐ ܟܰܪܝܽܘܬܝ̱ ܢܦܰܝܶܓ ܡܶܢܝ̱\nܠܳܐ ܬܰܫܠܡܰܢܝ̱ ܕܰܠܡܳܐ ܐܶܣܬܒܰܪ ܕܶܐܓܰܪܬܳܐ\nܝܰܗܼܒܬ ܠܺܝ ܕܕܽܘܠܳܠܳܐ ܘܰܫܪܰܝܬ ܫܰܡܰܪܬܳܢܝ̱\nܠܳܐ ܡܳܪܝ̱ ܢܶܩܪܽܘܢܳܢܝ̱ ܫܒܺܝܩܬܳܐ ܘܰܡܨܰܥܰܪܬܳܐ\nܠܳܐ ܐܺܝܬ ܠܺܝ ܡܶܕܶܡ ܕܶܐܬܕܟܰܪ ܩܕܳܡ ܥܰܝ̈ܢܰܝܟ\nܕܰܒܟܽܠܝ̱ ܒܣܺܝܪܳܐ ܐ̱ܢܳܐ ܐܶܬܕܟܰܪ ܠܺܝ ܐܰܠܳܗܝ̱\nܗܳܕܶܐ ܠܚܽܘܕ ܕܰܐ̱ܚܪܺܝܢ ܠܳܐ ܣܺܝܡ ܠܺܝ ܥܰܡܳܟ\nܡܰܢܽܘ ܕܠܳܐ ܢܶܒܟܶܝܢܝ̱ ܒܩܳܠܳܐ ܘܒܽܐܘܠܺܝܬܳܐ\nܕܰܩܕܳܡ ܟܶܣܐܳܐ ܝܰܘܡܺܝ̈ܢ ܢܰܟܦܬܳܐ ܘܰܡܟܰܠܠܰܬܳܐ\nܘܒܳܬܰܪ ܟܶܣܐܳܐ ܝܰܘܡܺܝ̈ܢ ܓܠܺܝܬܳܐ ܘܰܡܦܰܪܣܰܝܬܳܐ\nܢܰܟ̈ܦܳܬܝ̱ ܕܬܰܘ̈ܳܢܶܐ ܦܳܗܶܝܢ ܒܚܰܩ̈ܠܳܬܳܐ\nܕܪܽܘܓܙܳܐ ܕܰܠܟܽܠ ܡܰܪܘܶܐ ܐܶܙܰܠ ܠܝܰܩܺܝܪ̈ܳܬܝ̱\nܚܢܳܢܳܟ ܡܫܰܝܶܢ ܟܽܠ ܢܢܰܟܶܦ ܠܚܰܒܺܝ̈ܒܳܬܝ̱\nܣܳܒ̈ܳܬܝ ܘܝ̈ܳܠܽܘܕܳܬܝ ܗܳܐ ܓ̇ܳܥܶܝܢ ܩܽܘܕܡܰܝܟ\nܕܛ̈ܰܠܝܳܢ ܒܩ̈ܳܠܰܝܗܶܝܢ ܕܣܳܒ̈ܳܢ ܒܕܶܡ̈ܥܰܝܗܶܝܢ\nܒܬܽܘ̈ܠܳܬܝ ܒܨܰܘܡ̈ܰܝܗܶܝܢ ܢܰܟ̈ܦܳܬܝ ܒܣܰܩ̈ܰܝܗܶܝܢ\nܥܰܝ̈ܢܰܝ ܠܟܽܠ ܫ̈ܽܘܩܺܝܢ ܫܶܩܠܶܬ ܘܗܳܐ ܨܳܕܶܝܢ\nܦܳܫܘ̱ ܡܶܢ ܡܳܐܐ ܥܶܣܪܳܐ ܘܰܐܠܦܳܐ ܡܶܢ ܪܶܒܽܘܬܳܐ\nܫܰܝܶܢ ܡܠܺܝ ܫܽܘܩ̈ܰܝ ܪܒܳܒܬܳܐ ܕܥܳܡܽܘܪ̈ܰܝ\nܦܰܢܳܐ ܠܒܰܪ̈ܳܝܶܐ ܘܚܰܕܳܐ ܠܓܰܘ̈ܳܝܶܐ\nܪܰܒܳܐ ܗܳܐ ܛܰܝܒܽܘܬܳܟ ܕܬܶܦܪܽܘܣ ܠܓܰܘ ܘܰܠܒܰܪ\nܢܟܰܢܫܰܢ ܠܦܰܪ̈ܽܘܓܰܝ ܟ̈ܶܢܦܶܐ ܕܛܰܝܒܽܘܬܳܟ","english":"They rose from the soil, and wept, and ascended empty from all.  \nThe people against the farmers, she entered the vine-dressers.  \nNot my Lord, the heads did not arrange the orders within wrath.  \nThey wished to arrange, but they did not leave iniquity.  \nWhen the fruit of wrath was good for plundering, the wrath of wrath.  \nTo where from all, I choose the chosen, that which was chosen.  \nIn my plantings, that which was condemned, in my plantings, that which was destroyed.  \nThe good of the voice of the cry, my swiftness, and it spreads from me.  \nDo not deliver me, lest I think that a letter was given to me of mourning, and I loosened my guard.  \nNot my Lord, my vineyard, abandoned and diminished.  \nI have nothing that is remembered before your eyes.  \nThat in all my brokenness, a father is remembered for me, my God.  \nThis alone, that I have not placed with you a sign.  \nWhy did you not weep for me with voice and lamentation?  \nThat before the cup, my days of bending and crowning.  \nAnd after the cup, my days of revelation and spreading out.  \nMy bendings of the doves, they shine in the fields.  \nOf wrath, which waters all, went to my precious ones.  \nYour grace sends all, it bends to my beloved ones.  \nMy elders and my parents, behold they groan before you.  \nOf the young with their voices, of the elders with their tears.  \nWith my maidens in their fasts, my bendings in their sacks.  \nMy eyes to all my streets, I took and behold they thirst.  \nThey spread from a hundred and ten, and a thousand from a myriad.  \nSend my speech, my streets of a myriad of my inhabitants.  \nOpen to the outsiders and rejoice for the insiders.  \nGreat is your grace, that it extends within and without.  \nIt shakes my deliverers, the rocks of your grace.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܩܳܡܘ̱ ܡܶܢ ܩܒܽܘܠ","severity":"info","text":"The opening phrase 'they rose from the soil' continues the agricultural metaphor of the previous passage, depicting a collective rising of the people or farmers after destruction.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܽܘܓܙܳܐ","severity":"info","text":"The term 'wrath' (rūgzā) is a key theological concept in Ephrem, often denoting divine anger or punitive force; here it is personified and its 'fruit' is paradoxically 'good for plundering'.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܒܟܽܠܝ̱ ܒܣܺܝܪܳܐ ܐ̱ܢܳܐ ܐܶܬܕܟܰܪ ܠܺܝ ܐܰܠܳܗܝ̱","severity":"info","text":"The phrase 'a father is remembered for me, my God' echoes the biblical language of God as father (e.g., Deut 32:6) and the psalmist's plea for remembrance, though no direct citation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܟܶܣܐܳܐ","severity":"info","text":"The 'cup' (kesā) likely refers to the Eucharistic cup, contrasting the days 'before the cup' (penitential) and 'after the cup' (revelatory), a common typology in Syriac liturgical poetry.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܕܰܩܕܳܡ ܟܶܣܐܳܐ ... ܘܒܳܬܰܪ ܟܶܣܐܳܐ","severity":"info","text":"The passage uses a clear antithetical parallelism between 'before the cup' and 'after the cup', structuring the speaker's temporal and spiritual transformation.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ܛܰܝܒܽܘܬܳܟ","severity":"info","text":"The closing emphasis on 'your grace' (ṭaybūṯāk) reflects Ephrem's characteristic theology of divine grace as all-encompassing, a theme later influential in Syriac mystical and liturgical traditions.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (the earth? a personified community?) is ambiguous; the reading takes it as a collective voice of the faithful or the land.","The phrase 'wrath of wrath' (line 5) is syntactically obscure; it may be a scribal dittography or an intensifying idiom."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܨܠܽܘܬܳܐ ܕܙܰܕܺܝ̈ܩܰܝ ܬܢܰܛܰܪ ܠܥܳܪ̈ܽܘܩܰܝ\nܕܠܳܐ ܡܗܰܝܡܢܺܝܢ ܬܰܒܪܽܘܢܝ̱ ܘܕܰܡܗܰܝܡܢܺܝܢ ܣܰܡܟܽܘܢܝ̱\nܒܰܡܗ̈ܰܝܡܢܶܐ ܚܰܣܶܕ ܠܰܐܝܠܶܝܢ ܕܠܳܐ ܗܰܝܡܶܢܘ̱\nܩܪܶܒܘ̱ ܗ̱ܘܰܘ ܒܚܰܕ ܝܰܘܡܳܐ ܥܺܐܕ̈ܶܐ ܬܪ̈ܶܝܢ ܐܰܝܟ ܚܰܕ\nܥܺܐܕܳܐ ܕܣܽܘܠܳܩܳܟ ܘܥܺܐܕܳܐ ܕܰܐܬܠܺܝ̈ܛܰܝܟ\nܥܺܐܕܳܐ ܕܰܩܛܰܪ ܬܳܓܳܟ ܘܕܽܘܟܪܳܢ ܟܠܺܝܠ ܥܰܒܕ̈ܰܝܟ\nܪܰܚܶܡ ܕܥܰܦܘ̱ ܗ̱ܘܰܘ ܠܰܢ ܥܺܐܕ̈ܶܐ ܒܚܰܕ ܝܰܘܡܳܐ\nܘܥܰܦܘ̱ ܠܰܢ ܚܠܳܦܰܝܗܽܘܢ ܥܺܐܕ̈ܶܐ ܬܪ̈ܶܝܢ ܐܰܟܚܰܕ\nܚܰܫܳܐ ܡܶܢ ܩܳܠ ܛܳܒܳܐ ܘܶܐܒܠܳܐ ܡܶܢ ܚܽܘܒܠܳܐ\nܫܰܝܶܢ ܠܥܰܕܥܺܐܕ̈ܰܝ ܕܰܒܼܛܶܠܘ̱ ܬܪ̈ܶܝܢ ܥܺܐܕ̈ܰܝ\nܘܰܚܠܳܦ ܪܽܘܓܪ̈ܳܓܶܐ ܣܪܺܝܕ̈ܰܝ ܒܥܰܕ̈ܥܺܕܶܐ\nܓܽܘܢܳܚ̈ܶܐ ܘܚܽܘܒ̈ܠܶܐ ܦܓܰܥܼܘ̱ ܒܺܝ ܒܟܽܠ ܕܽܘܟܳܐ\nܬܰܦܢܶܐ ܠܪ̈ܰܚܺܝܩܰܝ ܬܰܦܨܰܚ ܠܩܰܪ̈ܺܝܒܰܝ\nܘܶܬܬܟܪܶܙ ܒܓܰܘ ܐܰܬܪܰܢ ܣܒܰܪܬܳܐ ܕܚܰܕ̈ܘܳܬܳܐ\nܘܶܐܦܪܽܘܥ ܚܠܳܦ ܫܰܝܢܳܐ ܫܽܘܒܚܳܐ ܒܟܽܠ ܦܽܘ̈ܡܺܝܢ","english":"The prayer of the righteous was prepared for the fugitives, that the unbelievers might be scattered and the believers strengthened. Among the believers he shamed those who did not believe. Two feasts drew near on one day as one: the feast of your Ascension and the feast of your martyrs, the feast of your crown and the memorial of the wreath of your servants. Lovers who had forgiven you feasts on one day, and the two feasts forgave you in their stead. Joy from a good voice and mourning from an injury. Proclaim to your fellow-feast-goers that your two feasts have ceased, and instead of the desires, remnants among the feast-goers. Outcries and injuries met me in every place. Comfort the distant, gladden the near, and let the good news of joys be proclaimed within your land, and let praise for the proclaimer be recompensed in every mouth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܨܠܩܘܬܐ ܕܙܕܝ̈ܩܝ ܬܥܛܪ ܠܥܪ̈ܘܩܝ","severity":"info","text":"The opening line contrasts the righteous (ܙܕܝ̈ܩܝ) and fugitives (ܥܪ̈ܘܩܝ), likely referring to the persecuted community of Nisibis. The prayer of the righteous is prepared for the fugitives, suggesting a liturgical or communal response to displacement.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܺܐܕ̈ܶܐ","severity":"info","text":"The Syriac term ܥܺܐܕ̈ܶܐ (ʿīdē) means 'feasts' or 'festivals'. Here it refers to two feasts coinciding on one day: the Ascension (ܣܘܠܩܟ) and the feast of martyrs (ܐܬܠܝ̈ܛܝܟ), likely a local commemoration of Nisibene martyrs.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܘܠܩܟ","severity":"info","text":"The phrase 'feast of your Ascension' (ܥܺܐܕܐ ܕܣܘܠܩܟ) alludes to Christ's Ascension, a major feast in Syriac Christianity. The pairing with martyrs echoes the New Testament theme of Christ's resurrection and the martyrs' witness (cf. Acts 1:9-11).","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܢܘܒܠܐ","severity":"info","text":"The term ܚܘܒܠܐ (ḥūḇlā) means 'injury' or 'harm', likely referring to the persecution or suffering of the community. This reflects the historical context of Ephrem's Nisibis, which faced sieges and conflicts with the Persian Empire in the 4th century.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܪ̈ܝܢ ܥܺܐܕ̈ܐ","severity":"info","text":"The passage is structured around a contrast between two feasts that coincide, then shift to a lament over their cessation. The repetition of 'two feasts' (ܬܪ̈ܝܢ ܥܺܐܕ̈ܐ) and 'one day' (ܚܕ ܝܘܡܐ) creates a chiastic pattern, emphasizing unity and loss.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܦܪܘܥ ܚܠܦ ܫܝܥܐ ܫܘܒܚܐ","severity":"info","text":"The closing line calls for praise (ܫܘܒܚܐ) to be recompensed for the proclaimer (ܫܝܥܐ), likely Ephrem himself or a liturgical leader. This reflects the performative aspect of Ephrem's madrāšê, which were sung in liturgical settings and often concluded with doxologies.","cites":[{"key":"ed:dsc-264","label":"source edition: Nisibis 6","url":"https://syriaccorpus.org/264"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'your martyrs' (ܐܬܠܝ̈ܛܝܟ) is unclear; it may refer to local Nisibene martyrs or a specific group. The phrase 'lovers who had forgiven you' (ܪܚܡ ܕܥܦܘ ܗܘܘ ܠܥ) is ambiguous in its referent—possibly the faithful or the martyrs themselves."],"confidence":"medium","notes":[]}]}