{"slug":"dsc-267","id":"syriac:dsc:dsc-267","title":"Nisibis 10","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":0.001823},"source":{"registry_id":"syriac:dsc:dsc-267","work_id":"dsc-267","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/267"},"stats":{"passages":2,"english_words":508,"coptic_letters":0,"commentary_units":10,"commentary_kinds":6,"derived_notes":0,"ambiguities":4,"work_notes":5,"external_links":1,"timeline":5},"summary":{"work":"dsc-267","abstract":"Nisibis 10 is one of the Nisibine hymns attributed to Ephrem the Syrian, composed during the Persian sieges of Nisibis (350–363 CE). The hymn reflects the community's experience of war and divine judgment, using imagery such as locusts and walls of water to convey despair and lament. It survives in Syriac manuscripts, the earliest from the 6th century, and was incorporated into East Syriac liturgy, notably in the Office of the Martyrs and the Fast of Nineveh. The text alternates between first-person and third-person voices, employing antitheses and repetitive laments. Attribution to Ephrem is traditional but not universally accepted; some hymns may be later or reworked.","historical_context":"The Nisibine hymns, including Nisibis 10, were composed in the mid-4th century in the city of Nisibis (modern Nusaybin, Turkey), a frontier town of the Roman Empire frequently besieged by the Sasanian Persians. Ephrem the Syrian (c. 306–373 CE) wrote these hymns during the sieges of 350 and 363 CE, drawing on the community's trauma and theological reflection. The hymns were originally in Syriac, the liturgical language of the Syriac Christian tradition, and were transmitted through East Syriac manuscripts, the earliest from the 6th century. They were later used in the East Syriac liturgical calendar, especially in the Office of the Martyrs and the Fast of Nineveh, indicating their enduring authority. The attribution to Ephrem is traditional but debated; some hymns may be later compositions or heavily reworked. The edition collates multiple manuscripts but does not record all variant readings, and the translation lacks commentary on poetic meter and strophic structure.","significance":"Nisibis 10 is significant as part of Ephrem's earliest poetic corpus, offering insight into 4th-century Syriac Christian responses to war and divine judgment. Its liturgical use in East Syriac tradition underscores its communal authority. The hymn's imagery and rhetorical structure exemplify Ephrem's poetic technique, though the lack of metrical commentary limits analysis. It relates to other Nisibine hymns and to biblical prophetic laments, reflecting a tradition of communal lament in Syriac Christianity.","timeline":[{"date":"c. 306–373 CE","event":"Life of Ephrem the Syrian"},{"date":"350–363 CE","event":"Composition of the Nisibine hymns during Persian sieges of Nisibis"},{"date":"6th century","event":"Earliest surviving Syriac manuscripts of the Nisibine hymns"},{"date":"4th–5th centuries","event":"Incorporation into East Syriac liturgical tradition (Office of the Martyrs, Fast of Nineveh)"},{"date":"Modern era","event":"Edition and English translation of Nisibis 10 collating multiple manuscripts"}],"relations":[{"work":"Nisibine Hymns (Ephrem the Syrian)","relation":"Part of the same cycle of hymns","key":"","label":null,"url":null},{"work":"Hymns on Faith (Ephrem the Syrian)","relation":"Another corpus by Ephrem, similar poetic style","key":"","label":null,"url":null},{"work":"Book of Psalms","relation":"Echoes martial imagery and lament forms","key":"wikipedia:Psalms","label":null,"url":null},{"work":"Syriac liturgy (Office of the Martyrs)","relation":"Liturgical use of the hymn","key":"","label":null,"url":null},{"work":"Fast of Nineveh","relation":"Seasonal liturgical context for the hymn","key":"","label":null,"url":null}],"external_links":[{"key":"ed:dsc-267","label":"Edition of Nisibine Hymns","url":"https://syriaccorpus.org/267","reason":"Source for the translated text"}],"cautions":["Attribution to Ephrem is traditional but not universally accepted; some hymns may be later compositions or heavily reworked.","Dating relies on internal references to historical events and manuscript tradition; precise dates are uncertain.","The earliest manuscripts are from the 6th century, leaving a gap of about two centuries from composition.","The edition does not record all variant readings, and the translation lacks commentary on poetic meter and strophic structure."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000519,"generated":"2026-11-15T00:20:23Z"},"checks":{"work":"dsc-267","status":"pass","blocking":[],"warnings":[],"stats":{"passages":2,"translated":2,"commentary_passages":2,"commentary_units":10,"english_words":508,"source_letters":1647,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The Nisibine hymns are among Ephrem’s earliest works, composed during the Persian sieges of Nisibis (350–363 CE). Their dating rests on internal references to historical events and on the traditional attribution in the manuscript tradition.","cites":[{"key":"ed:dsc-267","label":"source edition: Nisibis 10","url":"https://syriaccorpus.org/267"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text of Nisibis 10 survives in multiple manuscripts, the earliest from the 6th century. The edition collates these witnesses but does not record all variant readings.","cites":[{"key":"ed:dsc-267","label":"source edition: Nisibis 10","url":"https://syriaccorpus.org/267"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"These hymns were incorporated into the East Syriac liturgical tradition, used in the Office of the Martyrs and during the season of the Fast of Nineveh, reflecting their enduring communal authority.","cites":[{"key":"ed:dsc-267","label":"source edition: Nisibis 10","url":"https://syriaccorpus.org/267"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides a single English translation without extensive commentary on poetic meter or strophic structure, which are essential to Ephrem’s compositional technique.","cites":[{"key":"ed:dsc-267","label":"source edition: Nisibis 10","url":"https://syriaccorpus.org/267"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The attribution of all Nisibine hymns to Ephrem is traditional but not universally accepted; some hymns may be later compositions or heavily reworked in transmission.","cites":[{"key":"ed:dsc-267","label":"source edition: Nisibis 10","url":"https://syriaccorpus.org/267"}],"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: 2 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":2},"term_index":[],"citations":{"ed:dsc-267":{"label":"source edition: Nisibis 10","url":"https://syriaccorpus.org/267"}},"segments":[{"i":1,"ref":"p1","source":"ܓ ܕܥܰܠ ܐܶܢܙܺܝܛ ܚܶܣܢܳܐ ܒܰܪ ܩܳܠܶܗ\nܐܶܬܩܰܛܰܠܘ̱ ܝܰܠܕ̈ܰܝ ܘܰܒܢ̈ܳܬܝ̱ ܕܰܠܒܰܪ ܡܶܢܝ̱\nܥܩܺܝܪ̈ܺܝܢ ܫܽܘܪ̈ܰܝܗܶܝܢ ܘܕܳܪܶܝܢ ܝܰܠܕܰܝ̈ܗܶܝܢ\nܘܕܺܝܫܺܝܢ ܩܽܘܫ̈ܰܝܗܶܝܢ\nܥܽܘܢܺܝܬܳܐ: ܒܪܺܝܟܳܐ ܗ̱ܝ ܡܰܪܕܽܘܬܳܟ\nܓܦܰܘ ܗ̱ܘܰܘ ܨܰܝ̈ܳܕܶܐ ܝܰܘ̈ܢܰܝ ܡܶܢ ܚ̈ܶܣܢܰܝ\nܕܰܫܒܼܰܩ ܩܰܢܳܝ̈ܗܶܝܢ ܘܰܥܪܰܩܘ̱ ܠܰܓ̈ܦܺܝܦܶܐ\nܒܓܽܘܦܳܐ ܨܳܕܘ ܐܶܢܶܝܢ\nܒܛܽܘܦܣܳܐ ܕܫܳܥܽܘܬܳܐ ܕܰܫܚܰܬ ܡܶܢ ܢܽܘܪܳܐ\nܫܳܚܘ̱ ܘܰܦܫܰܪܘ̱ ܦܰܓܪ̈ܶܐ ܕܰܒ̈ܢܰܝ ܡܶܢ ܚܽܘܡܳܐ\nܘܨܰܗܝܳܐ ܕܰܒܚ̈ܶܣܢܶܐ\nܘܰܚܠܳܦ ܡܰܒ̈ܽܘܥܶܐ ܕܚܰܠܒܳܐ ܕܪ̈ܳܕܶܝܢ ܗ̱ܘܰܘ\nܠܰܒ̈ܢܰܝ ܘܰܠܫܰܒܪ̈ܰܝ ܠܥܽܘ̈ܳܠܶܐ ܓܳܙ ܚܰܠܒܳܐ\nܘܡ̈ܰܝܳܐ ܠܰܚܣ̈ܺܝܠܶܐ\nܘܰܢܦܰܠ ܘܶܐܬܦܰܪܦܰܪ ܥܽܘܠܳܐ ܡܶܢ ܐܶܡܶܗ\nܕܠܳܐ ܠܶܗ ܠܡܶܐܢܰܩ ܘܠܳܐ ܠܳܗ̇ ܠܡܶܫܬܳܐ\nܪܽܘܚܳܐ ܣܰܩܘ̱ ܘܡܺܝܬܘ̱\nܐܰܝܟܰܢ ܐܶܬܡܰܨܝܰܬ ܕܬܶܐܚܽܘܕ ܛܰܝܒܽܘܬܳܟ\nܦܓܽܘ̈ܕܶܐ ܕܡ̈ܰܒܽܘܥܶܝܗ̇ ܕܠܳܐ ܡܨܶܝܢ ܡܶܬܬܰܟܣܺܝܢ\nܫ̈ܶܦܥܶܐ ܕܢܶܒ̈ܥܰܝܗܽܘܢ\nܘܰܐܝܟܰܢ ܟܰܝ ܐܶܚܕܰܬ ܪ̈ܰܚܡܶܝܗ̇ ܛܰܝܒܽܘܬܳܟ\nܘܰܟܠܳܬ ܡܰܒ̈ܽܘܥܶܝܗ̇ ܡܶܢ ܥܰܡܳܐ ܕܰܓܥܳܐ\nܕܢܰܪܛܶܒ ܠܶܫܳܢܶܗ\nܘܰܗܘܳܐ ܗ̱ܘܳܐ ܦܶܚܬܳܐ ܒܶܝܬ ܠܗܽܘܢ ܠܰܐܚ̈ܰܝܗܽܘܢ\nܒܰܕܡܽܘܬ ܥܰܬܺܝܪܳܐ ܕܓܳܥܶܐ ܘܠܰܝܬ ܕܥ̇ܳܢܶܐ\nܕܢܰܪܛܶܒ ܠܶܫܳܢܶܗ\nܘܰܐܝܟ ܕܰܒܓܰܘ ܢܽܘܪܳܐ ܐܰܪܡܺܝܢ ܗ̱ܘܰܘ ܚܰܠܳܫ̈ܶܐ\nܘܚܽܘܡܳܐ ܒܓܰܘ ܨܗ̈ܰܝܳܐ ܢܽܘܪܳܐ ܢܳܫ̇ܶܡ ܗ̱ܘܳܐ\nܘܰܒܗܽܘܢ ܕܳܠܶܩ̇ ܗ̱ܘܳܐ\nܫܳܚܘ̱ ܗ̱ܘܰܘ ܓܽܘܫܡ̈ܰܝܗܽܘܢ ܘܰܦܫܰܪܘ̱ ܡܶܢ ܚܽܘܡܳܐ\nܘܰܗܦܼܰܟܘ̱ ܨܗ̈ܰܝܳܐ ܕܢܶܫܩܽܘܢܳܗ̇ ܠܰܐܪܥܳܐ\nܒܪܶܗܠܳܐ ܕܦܰܓܪ̈ܰܝܗܽܘܢ\nܘܚܶܣܢܳܐ ܕܰܩܛܰܠ ܗ̱ܘܳܐ ܒܨܶܗܝܳܐ ܠܥܳܡܽܘܪ̈ܰܘܗ̱ܝ\nܗܼܦܰܟ ܠܶܗ ܕܢܶܫܬܶܐ ܗܽܘ ܪܶܕܝܳܐ ܕܰܫ̈ܠܰܕܶܐ\nܕܫܼܳܚܘ̱ ܗ̱ܘܰܘ ܡܶܢ ܨܶܗܝܳܐ\nܡܰܢܽܘ ܚܼܙܳܐ ܥܰܡܳܐ ܕܨܰܝܺܝܦ ܡܶܢ ܨܶܗܝܳܐ","english":"The voice of the locust was heard, and my children and my daughters were slain outside of me. Their roots were uprooted, and their children and their young were crushed, and their thorns were broken. Blessed is your discipline. The hunters were spreading nets from the locusts, who left their nests and fled to the wings. In the body they hunted the locusts. In the pattern of the hour that destroyed from the mountain, the bodies of those who were from the heat bowed and dissolved, and the thirst of the locusts. And instead of the springs of milk that were flowing for my children and my infants, milk flowed to the sucklings, and water to the needy. And the suckling fell and was scattered from its mother, for it had no one to nurse it, nor she to drink. The spirit ascended and died. How was your grace able to hold the veins of its springs, which cannot be covered, the floods of its locusts? And how did your grace take hold of its mercies, and its springs ceased from the people who were proud, who moistened their tongue? And there was a snare among them for their brothers, like a rich man who is proud, and there is no one who knows, who moistens his tongue. And as within the mountain, the strong ones were casting, and heat within the thirsty, the mountain was placing, and within them it was burning. Their bodies bowed and dissolved from the heat, and the thirsty turned to drink the earth with the moisture of their bodies. And the locust that was killing the inhabitants of the region with thirst turned to drink the moisture of the corpses that had bowed from thirst. How long will the people who are smitten by thirst see?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܶܣܢܳܐ","severity":"info","text":"The Syriac noun ḥesnā (here plural ܚ̈ܶܣܢܰܝ) denotes a 'locust' or 'swarm of locusts', a recurrent image of divine scourge in Ephrem's poetry. The English draft renders it consistently as 'locust'.","cites":[{"key":"ed:dsc-267","label":"source edition: Nisibis 10","url":"https://syriaccorpus.org/267"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The passage belongs to Ephrem's Nisibis cycle, composed in the mid-4th century amid the Persian sieges of Nisibis. The locust imagery likely alludes to the devastation of war and famine, a common topos in Syriac liturgical poetry.","cites":[{"key":"ed:dsc-267","label":"source edition: Nisibis 10","url":"https://syriaccorpus.org/267"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The text alternates between first-person lament ('my children and my daughters') and third-person description of the locust plague, culminating in a rhetorical question ('How long will the people... see?'). This shift marks a move from personal grief to communal reflection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings, notably in the phrase ܕܰܠܒܰܪ ܡܶܢܝ̱ ('outside of me'), where the suffix may be corrupt or ambiguous. The English draft's rendering 'outside of me' is plausible but not certain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the first-person sections is not explicit; it may be the city of Nisibis personified or a collective voice. The reading taken follows the English draft's implied personification.","The phrase ܕܰܠܒܰܪ ܡܶܢܝ̱ could also be read as 'outside of the water' if ܡܶܢ is taken as a noun, but the context favors the pronominal suffix."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܘܟܳܪܶܟ ܠܶܗ ܫܽܘܪܳܐ ܕܡ̈ܰܝܳܐ ܘܠܳܐ ܡܶܫܟܰܚ\nܕܢܰܪܛܶܒ ܠܶܫܳܢܶܗ\nܒܕܺܝܢܰܐ ܗ̱ܘ ܟܰܝ ܕܰܣܕܽܘܡ ܐܶܬܕܺܝܢܘ̱ ܚܰܒ̈ܺܝܒܰܝ\nܘܶܐܬܢܰܓܰܕܘ̱ ܝ̈ܰܠܕܰܝ ܫܽܘܢܳܩܳܗ̇ ܕܰܣܕܽܘܡ\nܕܚܰܕ ܗ̱ܘܳܐ ܠܚܽܘܕ ܝܰܘܡܳܐ\nܫܽܘܢܳܩܳܗ̇ ܕܢܽܘܪܳܐ ܕܰܚܕܳܐ ܗ̱ܝ ܡܳܪܝ̱ ܫܳܥܳܐ\nܒܨܶܗܝܳܐ ܢܰܓܺܝܪܳܐ ܡܰܘܬܳܐ ܢܰܓܺܝܪܳܐ\nܘܢܶܓܕܳܐ ܩܰܛܺܝܢܳܐ\nܒܳܬܰܪ ܡܳܪܝ̱ ܐܶܒ̈ܠܰܝ ܘܚ̈ܰܫܰܝ ܡܰܪ̈ܺܝܪܶܐ\nܗܳܢܰܘ ܒܽܘܝܳܐܳܐ ܐ̱ܚܪܺܢܳܐ ܕܒܰܝܰܐܬܳܢܝ̱\nܕܰܐܣܓܺܝܬ ܐܰܟܡܰܪܬܳܢܝ̱\nܣܰܡܳܐ ܕܠܶܗ ܣܰܟܺܝܬ ܟܺܐܒܰܐ ܗ̱ܘ ܚܰܬܺܝܬܳܐ\nܥܶܨܒܳܐ ܕܠܶܗ ܚܳܪܶܬ ܬܶܒܪܰܐ ܗ̱ܘ ܡܰܪܺܝܪܳܐ\nܨܳܒܶܐ ܕܢܶܥܒܶܕ ܠܺܝ\nܘܰܕܣܰܟܺܝܬ ܕܶܐܣܰܩ ܡܶܢ ܓܰܘ ܡܰܚܫܽܘܠܳܐ\nܒܐ̱ܢܳܫ ܠܺܝ ܡܰܚܫܽܘܠܶܗ ܕܺܝܠܶܗ ܕܰܠܡܺܐܢܳܐ\nܡܶܢ ܗܰܘ ܕܰܒܝܰܡܳܐ\nܕܣܶܒܪܶܬ ܒܥܰܛܳܠܽܘܬܝ̱ ܕܣܶܒܟܶܬ ܐܳܦ ܣܶܠܩܶܬ\nܡܶܢ ܓܰܘ ܓܽܘܡܳܨܳܐ ܫܕܰܐܽܘܢܝ̱ ܚ̈ܛܳܗܰܝ\nܡܶܕܪܺܝܫ ܠܓܰܘܶܗ\nܚܙܺܝ ܡܳܪܝ̱ ܗܰܕܳܡ̈ܰܝ ܕܣܰܝ̈ܦܶܐ ܣܒܺܝܣܺܝܢ ܒܺܝ\nܘܨܳܝܪ̈ܺܝܢ ܒܰܕܪ̈ܳܥܰܝ ܘܟܽܘܬܡ̈ܳܬܳܐ ܕܓܺܐܪ̈ܶܐ\nܫܬܺܝܠܳܢ ܥܰܠ ܓܰܒ̈ܰܝ\nܕܶܡ̈ܥܶܐ ܒܓܰܘ ܥܰܝ̈ܢܶܐ ܘܒܶܐܕ̈ܢܶܐ ܕܰܫܡ̇ܽܘܥܬܳܐ\nܘ̈ܳܝܶܐ ܒܓܰܘ ܦܽܘܡܳܐ ܘܶܐܒܠܳܐ ܒܓܰܘ ܠܶܒܳܐ\nܠܳܐ ܡܳܪܝ̱ ܬܰܘܣܶܦ ܠܺܝ","english":"And the wall of water encircles it, but it cannot moisten its tongue. For it is in Sodom that my beloved were destroyed, and my children were slaughtered in the street of Sodom, which was in a single day. The street of the city is one hour, O Lord. In the drought, a bitter death, a bitter thread. After my lamentations and my bitter sorrows, there came another calamity that increased my mourning. The medicine for which I hoped was pain, a broken thing; the herb for which I plucked was bitter grief. He desires to do to me, and I hoped to ascend from within the whirlpool. His own whirlpool of the hundred is hateful to me, from that which is in the sea. For in my folly I thought that I had both gathered and ascended from within the abyss, but my sins cast me back into it. See, O Lord, my limbs: swords are sated with me, and arrows are fixed in my arms, and the points of javelins are planted on my sides. Tears are within the eyes and in the ears of hearing, and woe is within the mouth and lamentation within the heart. Do not add to me, O Lord.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"wall of water","severity":"info","text":"The 'wall of water' (ܫܽܘܪܳܐ ܕܡ̈ܰܝܳܐ) likely refers to the encircling waters of the Dead Sea, into which Sodom sank, now preventing the speaker from moistening its tongue—a metaphor for unquenchable thirst or isolation.","cites":[{"key":"ed:dsc-267","label":"source edition: Nisibis 10","url":"https://syriaccorpus.org/267"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Sodom","severity":"info","text":"Sodom (ܣܕܽܘܡ) is the biblical city destroyed by fire and brimstone (Gen 19). Ephrem here uses it as a type of sudden, divine judgment, with the 'street of Sodom' evoking the single day of its ruin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"whirlpool of the hundred","severity":"info","text":"The 'whirlpool of the hundred' (ܡܰܚܫܽܘܠܶܗ ܕܺܝܠܶܗ ܕܰܠܡܺܐܢܳܐ) is obscure; 'hundred' may denote a measure or a place name. The speaker contrasts it with the sea, suggesting a specific, perhaps local, peril.","cites":[{"key":"ed:dsc-267","label":"source edition: Nisibis 10","url":"https://syriaccorpus.org/267"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"repetition of 'bitter'","severity":"info","text":"The passage uses a series of paired antitheses (medicine/pain, herb/grief) and repetitive laments ('bitter death,' 'bitter thread,' 'bitter sorrows'), building a cumulative effect of despair before the final plea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"swords are sated with me","severity":"info","text":"The image of swords being 'sated' (ܣܒܺܝܣܺܝܢ) with the speaker's flesh echoes martial imagery in the Psalms (e.g., Ps 22:2) and prophetic laments, though no direct quotation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"whirlpool of the hundred","severity":"caution","text":"The phrase 'whirlpool of the hundred' (ܡܰܚܫܽܘܠܶܗ ܕܺܝܠܶܗ ܕܰܠܡܺܐܢܳܐ) may be textually corrupt or a hapax; the translation 'hundred' is uncertain, and the referent (a place, a number of days, or a symbolic quantity) is ambiguous.","cites":[{"key":"ed:dsc-267","label":"source edition: Nisibis 10","url":"https://syriaccorpus.org/267"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (a personified city? a locust? a biblical figure?) is not explicit; the lament in first person suggests a collective or allegorical voice.","'Whirlpool of the hundred' may be a textual crux; the Syriac ܕܰܠܡܺܐܢܳܐ could also be read as 'of the hundred' or as a proper name."],"confidence":"medium","notes":[]}]}