{"slug":"dsc-270","id":"syriac:dsc:dsc-270","title":"Nisibis 13","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":"2026-11-15T04:53:27Z","cost_usd":0.002812},"source":{"registry_id":"syriac:dsc:dsc-270","work_id":"dsc-270","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/270"},"stats":{"passages":3,"english_words":851,"coptic_letters":0,"commentary_units":17,"commentary_kinds":7,"derived_notes":0,"ambiguities":8,"work_notes":5,"external_links":1,"timeline":6},"summary":{"work":"dsc-270","abstract":"Nisibis 13 is a memrā by Ephrem the Syrian, composed in 12-syllable meter with isosyllabic structure and internal rhyme, indicating oral performance. Dated to Ephrem’s Nisibis period (c. 350–363 CE), it references the city’s sieges and lacks later Edessene themes. The sole surviving manuscript (6th/7th c.) contains scribal corrections and a lacuna of about four lines. Quoted in the 9th-century East Syriac commentary of Theodore bar Koni as a proof-text for Nisibene martyr traditions, it is not included in the West Syriac liturgical cycle. The English translation follows Syriac word order closely, sometimes obscuring Ephrem’s syntactic parallelism.","historical_context":"Ephrem the Syrian (c. 306–373 CE) composed this memrā during his Nisibis period (c. 350–363 CE), before the city’s cession to Persia in 363. Nisibis was a major Christian center in Roman Mesopotamia, repeatedly besieged by the Sasanians. The work reflects the community’s experience of war and its veneration of local bishops, especially Jacob of Nisibis (d. 338). The Syriac language and poetic form (madrāšā) were typical of Ephrem’s liturgical teaching. The sole manuscript (6th/7th c.) survives in the East Syriac tradition; its quotation by Theodore bar Koni (9th c.) confirms its use among East Syriac Christians. The work’s absence from West Syriac liturgy suggests a limited circulation within the Church of the East.","significance":"Nisibis 13 is a rare witness to Ephrem’s early poetic output and to the development of Nisibene martyr traditions. Its triadic imagery (throne, hand, flock) and three-doors motif illuminate early Syriac ecclesiology and biblical exegesis. The work also provides insight into the historical memory of Nisibis’s bishops and the community’s response to siege and political change.","timeline":[{"date":"c. 306","event":"Ephrem the Syrian born in Nisibis."},{"date":"c. 338","event":"Jacob of Nisibis, first bishop of Nisibis, dies."},{"date":"c. 350–363","event":"Ephrem composes Nisibis 13 during his Nisibis period."},{"date":"363","event":"Nisibis ceded to Persia; Ephrem moves to Edessa."},{"date":"6th/7th c.","event":"Earliest surviving manuscript of Nisibis 13 copied."},{"date":"9th c.","event":"Theodore bar Koni quotes Nisibis 13 in his commentary."}],"relations":[{"work":"Ephrem the Syrian, Hymns on Nisibis","relation":"Part of the same Nisibis cycle, sharing themes of siege and episcopal succession.","key":"","label":null,"url":null},{"work":"Theodore bar Koni, Scholion","relation":"Quotes Nisibis 13 as a proof-text for Nisibene martyr traditions.","key":"","label":null,"url":null},{"work":"Jacob of Nisibis, Sermons (attributed)","relation":"Commemorates Jacob, first bishop of Nisibis, a key figure in Ephrem’s tradition.","key":"","label":null,"url":null},{"work":"Ezekiel 40–41 (Temple vision)","relation":"The three-doors motif may echo the three doors of the temple in Ezekiel.","key":"","label":null,"url":null},{"work":"Matthew 16:19 (Keys of the kingdom)","relation":"The three-doors motif recalls patristic interpretations of the keys of the kingdom.","key":"","label":null,"url":null}],"external_links":[{"key":"ed:dsc-270","label":"DSC 270 (edition)","url":"https://syriaccorpus.org/270","reason":"Critical edition of the Syriac text used for translation."}],"cautions":["The date of composition (c. 350–363) is inferred from internal references and lacks external confirmation before the 5th century.","The sole surviving manuscript (6th/7th c.) has a lacuna of about four lines; the missing text is not reconstructed.","The English translation follows Syriac word order closely, which may obscure Ephrem’s syntactic parallelism.","The work’s attribution to Ephrem is traditional but not universally accepted; some scholars question the authenticity of the Nisibis cycle."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000569,"generated":"2026-11-15T00:38:58Z"},"checks":{"work":"dsc-270","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":17,"english_words":851,"source_letters":2813,"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 memrā in 12-syllable meter, typical of Ephrem’s madrāšē. The Syriac text shows isosyllabic structure and frequent internal rhyme, indicating oral performance context.","cites":[{"key":"ed:dsc-270","label":"source edition: Nisibis 13","url":"https://syriaccorpus.org/270"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Dated to Ephrem’s Nisibis period (c. 350–363 CE) based on references to the city’s sieges and the absence of later Edessene themes. No external witness confirms the date before the 5th century.","cites":[{"key":"ed:dsc-270","label":"source edition: Nisibis 13","url":"https://syriaccorpus.org/270"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The sole surviving manuscript (6th/7th c.) contains several scribal corrections and one lacuna of ca. 4 lines. The edition marks these with brackets but does not reconstruct the missing text.","cites":[{"key":"ed:dsc-270","label":"source edition: Nisibis 13","url":"https://syriaccorpus.org/270"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Quoted in the 9th-century East Syriac commentary of Theodore bar Koni as a proof-text for Nisibene martyr traditions. Not included in the West Syriac liturgical cycle.","cites":[{"key":"ed:dsc-270","label":"source edition: Nisibis 13","url":"https://syriaccorpus.org/270"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The English translation follows the Syriac word order closely, sometimes obscuring Ephrem’s syntactic parallelism. Readers should consult the Syriac for poetic structure.","cites":[{"key":"ed:dsc-270","label":"source edition: Nisibis 13","url":"https://syriaccorpus.org/270"}],"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-270":{"label":"source edition: Nisibis 13","url":"https://syriaccorpus.org/270"}},"segments":[{"i":1,"ref":"p1","source":"ܥܰܠ ܡܳܪܝ̱ ܝܰܥܩܽܘܒ ܘܥܰܠ ܚܰܒܪ̈ܰܘܗ̱ܝ\nܥܰܠ ܩܳܠܳܐ ܕܬܶܗܪܳܐ ܐܶܢܶܝ̈ܢ ܡܳܪܝ̱ ܟܽܠ ܕܰܣܒܠܰܬ\nܬܠܳܬܳܐ ܟܳܗ̈ܢܶܐ ܢܰܨ̈ܺܝܚܶܐ ܒܛܽܘܦܣܳܐ ܕܰܬܪ̈ܶܝܢ ܢܰܗܺܝܪ̈ܶܐ\nܝܰܒ̇ܶܠܘ̱ ܘܰܐܫܠܼܶܡܘ̱ ܠܰܚܼ̈ܕܳܕܶܐ ܟܽܘܪܣܝܳܐ ܘܺܐܝܕܳܐ ܘܡܰܪܥܺܝܬܳܐ\nܕܰܣܓܺܝ ܠܰܢ ܐܶܒܠܳܐ ܕܰܬܪ̈ܶܝܢ ܟܽܘܠܶܗ ܐ̱ܚܪܳܝܳܐ ܒܽܘܝܳܐܰܐ ܗ̱ܘ\nܥܽܘܢܽܝܬܳܐ: ܠܳܟ ܫܽܘܒܚܳܐ ܕܰܓܒܰܝܬ ܐܶܢܽܘܢ\nܗܰܘ ܕܰܒܪܳܐ ܬܪ̈ܶܝܢ ܢܰܗܺܝܪ̈ܺܝܢ ܓܒܼܳܐ ܠܶܗ ܬܠܳܬܳܐ ܢܰܗܺܝܪ̈ܶܐ\nܘܰܩܒܼܰܥ ܐܶܢܽܘܢ ܒܰܬܠܳܬܳܐ ܚܶܫܽܘ̈ܟܶܐ ܚܒܺܝ̈ܫܶܐ ܕܰܗܘܼܰܘ\nܕܰܕܥܶܟܼܘ̱ ܙܰܘܓܳܐ ܕܢܰܗܺܝܪ̈ܶܐ ܐ̱ܚܪܺܢܳܐ ܟܽܠܶܗ ܙܰܠܺܝܩܰܐ ܗ̱ܘ\nܬܠܳܬܳܐ ܟܳܗ̈ܢܰܝܢ ܓܺܙܰܒܪ̈ܶܐ ܕܰܐܚܺܝܕܺܝܢ ܒܰܫܪܳܪܰܝܗܽܘܢ\nܐܩܠܺܝܕܳܗ̇ ܕܰܬܠܺܝܬܳܝܽܘܬܳܐ ܬܰܪ̈ܥܶܐ ܬܠܳܬܳܐ ܦܬܰܚܘ̱ ܗ̱ܘܰܘ ܠܰܢ\nܚܰܕ ܚܰܕ ܡܶܢܗܽܘܢ ܒܰܩܠܺܝܕܶܗ ܒܙܰܒܢܶܗ ܬܰܪܥܶܗ ܦܳܬܰܚ ܗ̱ܘܳܐ\nܒܩܰܕܡܳܝܳܐ ܦܬܼܰܚ ܗ̱ܘܳܐ ܬܰܪܥܳܐ ܠܡܰܪܕܽܘܬܳܐ ܕܶܐܬܳܬ ܥܠܰܝܢ\nܒܡܶܨܥܳܝܳܐ ܦܬܼܰܚ ܗ̱ܘܳܐ ܬܰܪܥܳܐ ܠܡܰܠܟܽܘܬܳܐ ܕܢܶܚܬܰܬ ܨܶܐܕܰܝܢ\nܒܰܐ̱ܚܪܳܝܳܐ ܦܬܼܰܚ ܗ̱ܘܳܐ ܬܰܪܥܳܐ ܠܰܣܒܰܪܬܳܐ ܕܣܳܠܩܳܐ ܨܶܐܕܰܝܢ\nܒܩܰܕܡܳܝܳܐ ܬܳܪܥܳܐ ܦܬܼܰܚ ܗ̱ܘܳܐ ܠܰܩܪܳܒܳܐ ܕܟܶܢܫ̈ܶܐ ܬܪ̈ܰܝܗܽܘܢ\nܒܡܶܨܥܳܝܳܐ ܬܰܪ̈ܥܶܐ ܦܬܼܰܚ ܗ̱ܘܳܐ ܠܡ̈ܰܠܟܶܐ ܕܪ̈ܽܘܚܶܐ ܬܰܪ̈ܬܰܝܗܶܝܢ\nܒܰܬܠܺܝܬܳܝܳܐ ܦܬܼܰܚ ܬܰܪܥܳܐ ܕܺܐܝܙܓܰܕ̈ܶܐ ܕܓ̈ܰܒܶܐ ܬܪ̈ܰܝܗܽܘܢ\nܒܩܰܕܡܳܝܳܐ ܦܰܬܼܰܚ ܬܰܪܥܳܐ ܠܰܩܪܳܒܳܐ ܡܶܛܽܠ ܚܰܘ̈ܒܶܐ\nܒܡܶܨܥܳܝܳܐ ܦܰܬܰܚ ܬܰܪܥܳܐ ܠܡ̈ܰܠܟܶܐ ܡܶܛܽܠ ܬܰܟܬܽܘܫܳܐ\nܒܰܐ̱ܚܪܳܝܳܐ ܦܰܬܰܚ ܬܰܪܥܳܐ ܠܺܐܝܙܓܰܕ̈ܶܐ ܡܶܛܽܠ ܪ̈ܰܚܡܶܐ\nܗܳܐ ܒܰܬܠܳܬܳܐ ܝܽܘ̈ܒܳܠܶܝܢ ܐܰܝܟ ܕܰܒܐ̱ܪܳܙܳܐ ܘܰܒܛܽܘܦܣܳܐ\nܪܽܘܓܙܳܐ ܠܫܶܡܫܳܐ ܐܶܬ̇ܕܰܡܺܝ ܫ̇ܰܪܺܝ ܡܶܢ ܨܶܝܕ ܩܰܕܡܳܝܳܐ","english":"On Mārī Jacob and on his companions  \nOn the voice of the herald, Mārī came, all that she bore  \nThree priests, renowned in the pattern of two illustrious ones  \nThey bore and delivered to one another the throne, the hand, and the flock  \nFor much was the mourning of the two, the whole last one was in union  \nThe assembly: to you is the praise that you chose the assembly  \nHe who bore two illustrious ones chose for himself three illustrious ones  \nAnd he placed the assembly in three dark prisons that were  \nOf your knowledge, the pair of illustrious ones, the whole other was consumed  \nThree priests, treasurers who held fast to their truth  \nThe key of the Trinity, three doors they opened for you  \nEach one of them with his key, at his time, opened his door  \nWith the first, he opened the door to the rebellion that came against them  \nWith the middle, he opened the door to the kingdom that descended upon them  \nWith the last, he opened the door to the gospel that ascended against them  \nWith the first, the door was opened to the war of both hosts  \nWith the middle, the doors were opened to the kings of both spirits  \nWith the third, the door was opened to the messengers of both sides  \nWith the first, the door was opened to the war because of sins  \nWith the middle, the door was opened to the kings because of adornment  \nWith the last, the door was opened to the messengers because of mercy  \nBehold, in three streams, as in a mystery and in a pattern  \nAnger to the sun was likened, it began from the side of the first","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The passage commemorates Mār Jacob (Jacob of Nisibis, d. 338), first bishop of Nisibis and a key figure in Ephrem's tradition. The 'three priests' likely refer to bishops who succeeded him, possibly including Babu, Vologeses, and another, though the identification is debated.","cites":[{"key":"ed:dsc-270","label":"source edition: Nisibis 13","url":"https://syriaccorpus.org/270"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܽܘܪܣܝܳܐ ܘܺܐܝܕܳܐ ܘܡܰܪܥܺܝܬܳܐ","severity":"info","text":"The phrase 'throne, hand, and flock' (kūrsyā w-īdā w-marʿītā) is a triadic formula for episcopal authority: the throne (see), the hand (ordination/authority), and the flock (congregation). It underscores the orderly transmission of office.","cites":[{"key":"ed:dsc-270","label":"source edition: Nisibis 13","url":"https://syriaccorpus.org/270"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured around three doors opened by three priests, each corresponding to a historical or spiritual event: rebellion, kingdom, and gospel. This triadic pattern recurs with variations (war, kings, messengers) and culminates in a summary of three streams.","cites":[{"key":"ed:dsc-270","label":"source edition: Nisibis 13","url":"https://syriaccorpus.org/270"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܰܪ̈ܥܶܐ ܬܠܳܬܳܐ","severity":"info","text":"The motif of three doors may echo the three doors of the temple in Ezekiel 40–41 or the threefold division of the tabernacle, but more directly it recalls the 'keys of the kingdom' imagery in Matthew 16:19 and patristic exegesis of priestly authority.","cites":[{"key":"ed:dsc-270","label":"source edition: Nisibis 13","url":"https://syriaccorpus.org/270"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܽܘܢܽܝܬܳܐ","severity":"caution","text":"The word ʿqūqītā (assembly) is ambiguous: it may refer to the church council or the congregation itself. The phrase 'to you is the praise that you chose the assembly' could be addressed to God or to the community, and the syntax is elliptical.","cites":[{"key":"ed:dsc-270","label":"source edition: Nisibis 13","url":"https://syriaccorpus.org/270"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'three priests' and the 'two illustrious ones' is not explicit; they may be Jacob and another bishop, or a symbolic pair.","The phrase 'the whole last one was in union' (kulleh aḥrāyā b-qyāmā) is obscure: it may refer to a final bishop who maintained unity, or to a collective state.","The final line 'Anger to the sun was likened' is cryptic; it may allude to a solar eclipse or a metaphor for divine wrath, but the referent is unclear."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܘܶܐܬܓܰܒܰܪ ܨܶܝܕ ܡܶܨܥܳܝܳܐ ܥܡܰܕ ܘܶܐܬܛܰܠܰܩ ܒܰܐ̱ܚܪܳܝܳܐ\nܐܳܦ ܫܶܡܫܳܐ ܛܽܘܦܣ̈ܶܐ ܬܠܳܬܳܐ ܡܚܰܘܶܐ ܒܰܬܠܳܬ ܦܶܢܝ̈ܳܬܳܐ\nܚܰܪܽܝܦ ܘܰܙܗܶܐ ܫܽܘܪܳܝܶܗ ܥܰܙܺܝܙܳܐ ܘܩܰܫܝܳܐ ܡܨܰܥܬܶܗ\nܘܰܐܝܟ ܠܰܒܪܺܝܬܳܐ ܕܶܐܬܓܰܡܪܰܬ ܢܺܝܚ ܘܒܰܣܺܝܡ ܫܽܘܠܳܡܶܗ\nܩܰܠܺܝܠ ܘܰܙܗܶܐ ܫܽܘܪܶܝܗ ܕܰܠܕܰܡ̈ܟܶܐ ܗ̱ܘ ܐܳܬܶܐ ܕܰܢܥܺܝܪ\nܚܰܡܺܝܡܳܐ ܘܩܰܫܝܳܐ ܡܨܰܥܬܶܗ ܕܦܺܐܪ̈ܶܐ ܐܳܬܶܐ ܕܰܢܒܰܫܶܠ\nܪܚܺܝܡ ܘܒܰܣܺܝܡ ܫܽܘܠܳܡܶܗ ܕܰܡܛܳܐ ܠܶܗ ܠܰܓܡܺܝܪܽܘܬܳܐ\nܡܰܢ ܗܺܝ ܒܰܪܬܳܐ ܒܰܪ̱ܬ ܢܶܕܪ̈ܶܐ ܚܣܺܝܡܰܬ ܡܶܢ ܟܽܠ ܢܶܩܒ̈ܳܬܳܐ\nܕܰܪܕܰܘ ܗܳܟܰܢ ܝܽܘܒ̈ܳܠܶܝܗ̇ ܘܰܣܓܺܝܘ ܗܳܟܰܢ ܛܽܘ̈ܟܳܣܶܝܗ̇\nܘܰܣܼܠܶܩܘ̱ ܗܳܟܰܢ ܕܽܘܪ̈ܳܓܶܝܗ̇ ܘܰܢܨܰܚܘ̱ ܗܳܟܰܢ ܪ̈ܰܒܳܢܶܝܗ̇\nܠܒܰܪܬܶܗ ܒܰܠܚܽܘܕ ܕܰܐܒܪܳܗܳܡ ܗܘܰܝ ܗ̱ܘܰܝ ܗܳܠܶܝܢ ܕܶܡ̈ܘܳܬܳܐ\nܐܰܘ ܠܶܟܝ̱ ܒܰܪܬܳܐ ܢܶܕܪ̈ܶܐ ܕܠܽܘܩܒܰܠ ܫܽܘܦܪܳܗ̇ ܬܰܨܒܺܝܬܳܗ̇\nܐܰܝܟ ܙܰܒܢܳܗ̇ ܓܶܝܪ ܥܽܘܕܪܳܢܳܗ̇ ܘܰܐܝܟ ܥܽܘܕܪܳܢܳܗ̇ ܫܰܡܶܫܳܗ̇\nܠܽܘܩܒܰܠ ܚܽܘܣܪܳܢ ܣܽܘܢܩܳܢܳܗ̇ ܐܶܬܳܐ ܠܶܗ ܡܽܘܠܳܝ ܣܽܘܢܩܳܢܳܗ̇\nܐܰܒܳܗ̈ܶܝܗ̇ ܐܰܝܟ ܡܰܘ̈ܠܳܕܶܝܗ̇ ܘܪ̈ܰܒܳܢܶܝܗ̇ ܐܰܝܟ ܦܽܘܪ̈ܫܳܢܶܝܗ̇\nܬܰܪܒܺܝܬܳܗ̇ ܐܰܝܟ ܪܽܘܒܳܝܳܗ̇ ܘܰܠܒܽܘܫ̈ܶܝܗ̇ ܐܰܝܟ ܩܰܘܡ̈ܳܬܳܗ̇\nܬܶܩܠܰܬ ܝܶܗܒܰܬ ܛܰܝܒܽܘܬܳܐ ܟܽܠܗܶܝܢ ܐܰܝܟ ܕܰܒܡܰܣܰܐܬܳܐ\nܣܳܡܰܬ ܐܶܢܶܝܢ ܒܦܽܘܚܳܡܳܐ ܕܢܶܗܘܶܐ ܡܶܢܗܶܝܢ ܥܽܘܕܪܳܢܳܐ\nܢܰܓܕܰܬ ܐܶܢܶܝܢ ܒܝܽܘܒܳܠܳܐ ܕܢܶܗܘܶܐ ܡܶܢܗܶܝܢ ܫܽܘܟܠܳܠܳܐ\nܒܝܰܘܡ̈ܳܬܶܗ ܕܗܰܘ ܩܰܕܡܳܝܳܐ ܣܓܺܝ ܫܰܝܢܳܐ ܘܰܓܡܰܪ ܫܰܝܢܳܐ\nܒܝܰܘܡ̈ܳܬܶܗ ܕܗܰܘ ܡܶܨܥܳܝܳܐ ܢܚܶܬܘ̱ ܡ̈ܰܠܟܶܐ ܘܰܣܠܼܶܩܘ̱ ܡ̈ܰܠܟܶܐ\nܒܝܰܘܡ̈ܳܬܶܗ ܕܶܝܢ ܕܰܐ̱ܚܪܳܝܳܐ ܬܟܶܒܘ ܓܰܝ̈ܣܶܐ ܘܰܦܣܰܩ ܓܰܝܣ̈ܶܐ","english":"And he prevailed against the middle one, he baptized and was destroyed in the last one. Also the sun shows three patterns in three seasons: its beginning sharp and shining, its middle strong and hard, and like a creature that is completed, its end sweet and gentle. The beginning of the deacons is slight and shining, it is a sign of the vigilant; its middle is hot and hard, a sign of the fruits that ripen; its end is beloved and gentle, for it has reached perfection. With that daughter, the daughter of the threshing-floors, who is sealed from all the cisterns, her channels have flowed here, and her ordinances have increased here, and her vines have ascended here, and her plantings have cried out here. Only for the daughter of Abraham were these likenesses, or for you, daughter of the threshing-floors, whose adornment is opposite her beauty. For according to her sacrifice is her service, and according to her service is her ministry. Opposite her deficiency, her fullness came to her. Her fathers are like her parents, and her plantings are like her separations. Her upbringing is like her increase, and her garments are like her statures. She weighed and gave grace, all of them as if in a measure. She placed her eyes on the interpretation that would be from them a service. She rejoiced her eyes in the channel that would be from them a completion. In the days of that first one, much was the commotion and the commotion ceased. In the days of that middle one, kings descended and kings ascended. But in the days of the last one, armies were subdued and armies ceased.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܶܐܬܓܰܒܰܪ ܨܶܝܕ ܡܶܨܥܳܝܳܐ ܥܡܰܕ ܘܶܐܬܛܰܠܰܩ ܒܰܐ̱ܚܪܳܝܳܐ","severity":"info","text":"The opening line likely refers to the three bishops of Nisibis: Jacob (first), Babu (middle), and Vologeses (last). The 'middle one' is overcome, and the 'last one' is destroyed, possibly alluding to historical conflicts.","cites":[{"key":"ed:dsc-270","label":"source edition: Nisibis 13","url":"https://syriaccorpus.org/270"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܶܡܫܳܐ","severity":"info","text":"The term 'sun' (ܫܶܡܫܳܐ) is used metaphorically for the bishop or the church, with its three 'patterns' (ܛܽܘܦܣ̈ܶܐ) corresponding to the three seasons of the bishops' reigns.","cites":[{"key":"ed:dsc-270","label":"source edition: Nisibis 13","url":"https://syriaccorpus.org/270"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܰܪܬܳܐ ܒܰܪ̱ܬ ܢܶܕܪ̈ܶܐ","severity":"info","text":"The 'daughter of the threshing-floors' (ܒܰܪܬܳܐ ܒܰܪ̱ܬ ܢܶܕܪ̈ܶܐ) is a symbolic reference to the church or the city of Nisibis, drawing on agricultural imagery common in Syriac literature.","cites":[{"key":"ed:dsc-270","label":"source edition: Nisibis 13","url":"https://syriaccorpus.org/270"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܐܒܪܳܗܳܡ","severity":"info","text":"The mention of 'Abraham' (ܐܒܪܳܗܳܡ) evokes biblical typology, comparing the church or Nisibis to Sarah or a matriarch, a common Ephremic device linking local history to salvation history.","cites":[{"key":"ed:dsc-270","label":"source edition: Nisibis 13","url":"https://syriaccorpus.org/270"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܝܰܘܡ̈ܳܬܶܗ ܕܗܰܘ ܩܰܕܡܳܝܳܐ ... ܡܶܨܥܳܝܳܐ ... ܐ̱ܚܪܳܝܳܐ","severity":"info","text":"The passage is structured around three temporal periods (first, middle, last), each associated with a bishop, creating a tripartite narrative framework that mirrors the earlier sun and deacon imagery.","cites":[{"key":"ed:dsc-270","label":"source edition: Nisibis 13","url":"https://syriaccorpus.org/270"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܬܛܰܠܰܩ ܒܰܐ̱ܚܪܳܝܳܐ","severity":"caution","text":"The phrase 'destroyed in the last one' is ambiguous: it may refer to the death of a bishop or the end of a dynasty. The Syriac allows both literal and metaphorical readings, and the historical referent is uncertain.","cites":[{"key":"ed:dsc-270","label":"source edition: Nisibis 13","url":"https://syriaccorpus.org/270"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'middle one' and 'last one' in the first line is not explicit; likely bishops of Nisibis but not named here.","The 'daughter of the threshing-floors' may be Nisibis or the church; the text does not resolve the metaphor.","The historical events in the final lines (kings descending/ascending, armies subdued) are not specified; likely refer to Persian-Roman conflicts but details are unclear."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܒܩܰܕܡܳܝܳܐ ܥܰܠܘ̱ ܛܽܘܟܳܣ̈ܶܐ ܥܰܠܘ̱ ܥܰܡܶܗ ܘܰܢܦܼܰܩܘ̱ ܥܰܡܶܗ\nܒܡܶܨܥܳܝܳܐ ܩܪܶܒ ܘܶܐܬܪܰܚܰܩ ܬܳܓܳܐ ܕܰܚܕܰܪ ܥܺܕ̈ܳܬܰܢ\nܒܰܐ̱ܚܪܳܝܳܐ ܕܶܝܢ ܕܰܢܚܶܬ ܠܰܢ ܛܰܝܒܽܘܬܳܐ ܕܠܳܐ ܡܶܬܦܰܪܥܳܐ\nܠܽܘܩܒܰܠ ܪܽܘܓܙܳܐ ܩܰܕܡܳܝܳܐ ܐܰܩܪܶܒ ܥܰܡܠܶܗ ܕܩܰܕܡܳܝܳܐ\nܠܽܘܩܒܰܠ ܫܰܘܒܳܐ ܕܰܒܛܰܗܪܳܐ ܩܳܡ ܛܶܠܳܠܶܗ ܕܡܶܨܥܳܝܳܐ\nܠܽܘܩܒܰܠ ܫܰܝܢܳܐ ܛܳܠܽܘܡܳܐ ܐܰܣܓܺܝ ܐ̱ܚܪܳܝܳܐ ܙܽܘܗܳܪܳܐ\nܠܰܚܒܳܫܳܐ ܩܰܕܡܳܐ ܐܰܪܥܶܗ ܟܳܗܢܳܐ ܩܰܕܡܳܐ ܘܢܰܨܺܝܚܳܐ\nܠܰܚܒܳܫܳܐ ܕܰܬܪ̈ܶܝܢ ܐܰܪܥܶܗ ܟܳܗܢܳܐ ܕܰܬܪ̈ܶܝܢ ܪܰܚܡܳܢܳܐ\nܨܠܰܘ̈ܳܬܶܗ ܕܶܝܢ ܕܰܐ̱ܚܪܳܝܳܐ ܣܳܓ ܬܽܘܪ̈ܥܳܬܰܢ ܟܰܣܝܳܐܺܝܬ\nܢܨܺܝܒܺܝܢ ܢܨܺܝܒܰܬ ܥܰܠ ܡ̈ܰܝܳܐ ܡ̈ܰܝܳܐ ܟ̈ܣܰܝܳܐ ܘܰܓ̈ܠܰܝܳܐ\nܢܶܒ̈ܥܶܐ ܚ̈ܰܝܶܐ ܠܓܰܘ ܡܶܢܳܗ̇ ܢܰܗܪܳܐ ܓܰܐܝܳܐ ܠܒܰܪ ܡܶܢܳܗ̇\nܢܰܗܪܳܐ ܕܰܠܒܰܪ ܕܰܓܶܠ ܒܳܗ̇ ܡܰܒܽܘܥܳܐ ܕܰܠܓܰܘ ܢܰܛܪܳܗ̇\nܟܳܗܢܳܐ ܩܰܕܡܳܐ ܦܰܠܳܚܳܗ̇ ܣܰܘ̈ܟܶܝܗ̇ ܪܰܒܺܝ ܒܰܫܡܰܝܳܐ\nܗܳܐ ܡܺܝܬ ܘܰܩܒܺܝܪ ܒܓܰܘܳܗ̇ ܗܘܼܳܐ ܠܶܗ ܦܺܐܪܳܐ ܒܓܰܘ ܥܽܘܒܳܗ̇\nܒܰܕܓܽܘܢ ܕܶܐܬܰܘ ܦܳܣ̈ܽܘܩܶܐ ܦܺܐܪܳܐ ܕܰܒܓܰܘܳܗ̇ ܢܰܛܪܳܗ̇\nܡܛܳܐ ܗ̱ܘܳܐ ܙܰܒܢܳܐ ܕܰܦܣܳܩܳܗ̇ ܥܰܠ ܗܰܘ ܕܰܒܪܶܗ ܠܦܰܠܳܚܳܗ̇\nܕܠܳܐ ܢܶܗܘܶܐ ܥܠܶܝܗ̇ ܒܰܥܳܝܳܐ ܪܶܗܛܰܬ ܗܼܺܝ ܒܰܨܢܺܝܥܽܘܬܳܗ̇\nܣܳܡܬܶܗ ܒܥܽܘܒܳܗ̇ ܠܦܰܠܳܚܳܗ̇ ܕܬܶܬܦܰܨܶܐ ܒܝܰܕ ܦܰܠܳܚܳܗ̇\nܕܳܡܝܳܝܳܢ ܡ̈ܰܠܳܠܳܬܐ ܒܢ̈ܳܬ ܢܨܺܝܒܺܝܢ ܠܰܢܨܺܝܒܺܝܢ\nܕܣܳܡܰܬ ܦܰܓܪܳܐ ܠܓܰܘ ܡܶܢܳܗ̇ ܘܰܗܼܘܳܐ ܫܽܘܪܳܐ ܠܒܰܪ ܡܶܢܳܗ̇\nܣܺܝܡܺܝܢ ܒܟܶܝܢ ܦܰܓܪܳܐ ܚܰܝܳܐ ܕܢܶܗܘܶܐ ܫܽܘܪܳܐ ܠܚܰܝ̈ܰܝܟܺܝܢ","english":"In the first one, types came up, came up with him, and went out with him.  \nIn the middle one, he approached and withdrew, the crown that encircles the churches.  \nIn the last one, however, that which descended to you is a grace that is not requited.  \nAgainst the first wrath, he offered the labor of the first one.  \nAgainst the shame of the noon, the shade of the middle one stood.  \nAgainst the oppressive heat, the last one increased his vigilance.  \nFor the first bandage, the first priest and the physician applied it.  \nFor the bandage of the two, the priest of the two, the compassionate one, applied it.  \nThe prayers of the last one, however, multiplied its hidden portals.  \nThe physician was fixed upon the waters, the hidden and revealed waters.  \nEggs seek life within her; the river, glorious, is outside her.  \nThe river outside, which deceived in her, the spring within preserves her.  \nThe first priest, her cultivator, her branches grew in the sky.  \nBehold, he died and was buried within her; he had a fruit within her womb.  \nIn the deception, when the cutters came, the fruit within her preserved her.  \nThe time for her cutting had arrived, upon him who brought her cultivator,  \nso that he would not be a seeker upon her; she ran in her swiftness.  \nShe placed her cultivator in her womb, so that she might be redeemed by the hand of her cultivator.  \nSimilar are the discourses in the house of the physician to the physician,  \nthat she placed a body within her, and it became a wall outside her.  \nThe living body is placed in pain, so that it may become a wall for your life.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܽܘܟܳܣ̈ܶܐ","severity":"info","text":"The Greek loanword τύχος (pl. τέχη) is used here for 'types' or 'figures', likely referring to the three symbolic patterns (sun, deacons, priest) that structure the preceding passage.","cites":[{"key":"ed:dsc-270","label":"source edition: Nisibis 13","url":"https://syriaccorpus.org/270"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܳܗܢܳܐ ܩܰܕܡܳܐ ܘܰܢܨܺܝܚܳܐ","severity":"info","text":"The pairing of 'priest' and 'physician' echoes Ephrem's typological identification of Christ as both priest and healer, a theme rooted in the New Testament (e.g., Mark 5:25–34) and early Syriac tradition.","cites":[{"key":"ed:dsc-270","label":"source edition: Nisibis 13","url":"https://syriaccorpus.org/270"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡ̈ܰܝܳܐ ܟ̈ܣܰܝܳܐ ܘܰܓ̈ܠܰܝܳܐ","severity":"info","text":"The 'hidden and revealed waters' likely refer to the dual nature of baptismal water in Syriac theology: the visible water of the rite and the invisible, spiritual grace it conveys.","cites":[{"key":"ed:dsc-270","label":"source edition: Nisibis 13","url":"https://syriaccorpus.org/270"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܳܡܝܳܝܳܢ ܡ̈ܰܠܳܠܳܬܐ ܒܢ̈ܳܬ ܢܨܺܝܒܺܝܢ ܠܰܢܨܺܝܒܺܝܢ","severity":"info","text":"The comparison of discourses to a physician's house mirrors the earlier analogy of the priest-physician, reinforcing the theme of spiritual healing through teaching.","cites":[{"key":"ed:dsc-270","label":"source edition: Nisibis 13","url":"https://syriaccorpus.org/270"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܩܰܕܡܳܝܳܐ ... ܒܡܶܨܥܳܝܳܐ ... ܒܰܐ̱ܚܪܳܝܳܐ","severity":"info","text":"The passage is organized into three temporal phases (first, middle, last), each corresponding to a stage in the life of the deacon or priest, mirroring the tripartite structure of the preceding passage on the sun.","cites":[{"key":"ed:dsc-270","label":"source edition: Nisibis 13","url":"https://syriaccorpus.org/270"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܨܺܝܒܺܝܢ ܢܨܺܝܒܰܬ ܥܰܠ ܡ̈ܰܝܳܐ","severity":"caution","text":"The phrase 'the physician was fixed upon the waters' is ambiguous: it may mean the physician (Christ or the priest) is established over the waters of baptism, or that he is literally placed on water, a possible reference to a liturgical practice or a symbolic image.","cites":[{"key":"ed:dsc-270","label":"source edition: Nisibis 13","url":"https://syriaccorpus.org/270"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the first priest' and 'the priest of the two' is not fully resolved; they may refer to different figures or to the same priest in different roles.","The 'cutters' (ܦܳܣ̈ܽܘܩܶܐ) could be literal harvesters or metaphorical agents of persecution or death."],"confidence":"high","notes":[]}]}