{"slug":"dsc-271","id":"syriac:dsc:dsc-271","title":"Nisibis 14","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":0.003188},"source":{"registry_id":"syriac:dsc:dsc-271","work_id":"dsc-271","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/271"},"stats":{"passages":4,"english_words":1080,"coptic_letters":0,"commentary_units":22,"commentary_kinds":6,"derived_notes":0,"ambiguities":9,"work_notes":5,"external_links":4,"timeline":5},"summary":{"work":"dsc-271","abstract":"Nisibis 14 is a memrā (metrical homily) in 12-syllable meter attributed to Ephrem the Syrian, part of his Nisibene cycle. Composed in the mid-4th century, it reflects the liturgical and theological concerns of the Syriac church during the Persian sieges of Nisibis (c. 338–363 CE). The work survives in a single 6th- or 7th-century manuscript (BL Add. 14,571) with later variants suggesting scribal expansions. It was incorporated into the East Syriac liturgical tradition for the Feast of the Holy Cross and cited by later exegetes like Isho‘dad of Merv. The text uses triadic structures and biblical allusions, such as the golden calf, to explore themes of idolatry, deception, and salvation through the cross.","historical_context":"The memrā was composed in Nisibis (modern Nusaybin, Turkey) during the mid-4th century, likely in the 350s–360s, when the city was under repeated siege by the Sasanian Empire. Ephrem, a deacon and theologian, wrote in Syriac for a Christian community that faced persecution and theological disputes, including Arianism and Marcionism. The work belongs to the genre of memrā (metrical homily) and was part of a cycle for liturgical use. Its transmission is complex: the earliest manuscript (BL Add. 14,571) dates to the 6th–7th centuries, but later copies show variants, indicating scribal interventions. The text was later incorporated into East Syriac liturgy for the Feast of the Holy Cross and cited by Isho‘dad of Merv (9th century), reflecting its enduring authority. The triadic structure and biblical typology (e.g., golden calf) align with Ephrem’s broader corpus, which often uses symbolic and allegorical methods to address contemporary challenges.","significance":"This memrā is a key witness to 4th-century Syriac Christianity, illustrating how liturgical poetry addressed historical crises (Persian sieges) and theological themes (idolatry, salvation). Its triadic structure and cross symbolism influenced later East Syriac exegesis and liturgy, as seen in citations by Isho‘dad of Merv. The work also highlights Ephrem’s poetic and theological methods, making it valuable for studies of early Christian hymnography and Syriac patristics.","timeline":[{"date":"c. 338–363 CE","event":"Persian sieges of Nisibis, providing historical context for the memrā."},{"date":"mid-4th century","event":"Composition of Nisibis 14 by Ephrem the Syrian, likely in the 350s–360s."},{"date":"6th–7th century","event":"Earliest surviving manuscript (BL Add. 14,571) copied."},{"date":"9th century","event":"Isho‘dad of Merv cites the memrā in his exegetical works."},{"date":"undated","event":"Incorporation into East Syriac liturgical tradition for the Feast of the Holy Cross."}],"relations":[{"work":"Ephrem the Syrian, Hymns on the Siege of Nisibis","relation":"Part of the same Nisibene cycle, sharing triadic structures and historical context.","key":"","label":null,"url":null},{"work":"Isho‘dad of Merv, Commentary on the Old Testament","relation":"Cites this memrā, showing its exegetical influence.","key":"","label":null,"url":null},{"work":"Exodus 32 (Golden Calf)","relation":"Alluded to in the memrā as a symbol of idolatry.","key":"","label":null,"url":null},{"work":"Beck, CSCO edition of Ephrem’s works","relation":"Provides critical text and German translation for this memrā.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Ephrem the Syrian","label":"Ephrem the Syrian","url":"https://en.wikipedia.org/wiki/Ephrem_the_Syrian","reason":"Biographical and historical context for the author."},{"key":"wikipedia:Nisibis","label":"Nisibis","url":"https://en.wikipedia.org/wiki/Nusaybin","reason":"Geographical and historical setting of the work."},{"key":"wikipedia:Feast of the Cross","label":"Feast of the Cross","url":"https://en.wikipedia.org/wiki/Feast_of_the_Cross","reason":"Liturgical context for the work's later use."},{"key":"ed:dsc-271","label":"DSC 271","url":"https://syriaccorpus.org/271","reason":"Citation key for the edition or source."}],"cautions":["The precise year of composition is uncertain; dating relies on internal references and Ephrem’s biography, with no external witness confirming a specific date.","The Syriac text survives in a single early manuscript (BL Add. 14,571) with later variants, suggesting possible scribal expansions or alterations.","The identity of 'Qaysā' is ambiguous; it may be a proper name or a wordplay on 'wood/tree', and its exact referent is uncertain."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000541,"generated":"2026-11-15T00:43:33Z"},"checks":{"work":"dsc-271","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":22,"english_words":1080,"source_letters":3430,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a memrā (metrical homily) in 12-syllable meter, typical of Ephrem’s Nisibene cycle. It reflects the liturgical and theological concerns of the 4th-century Syriac church.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Dating rests on internal references to the Persian sieges of Nisibis (c. 338–363 CE) and Ephrem’s biography. The work is generally assigned to the 350s–360s, but no external witness confirms a precise year.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in a single 6th- or 7th-century manuscript (BL Add. 14,571). Variants in later copies suggest a complex transmission history, with possible scribal expansions.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memrā was incorporated into the East Syriac liturgical tradition for the Feast of the Holy Cross. It is cited in later Syriac exegetical works, including those of Isho‘dad of Merv.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a full apparatus of biblical citations or a translation of the Syriac. Readers should consult Beck’s CSCO edition for the critical text and German translation.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"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-271":{"label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}},"segments":[{"i":1,"ref":"p1","source":"ܒ ܒܰܪ ܩܳܠܶܗ\nܠܰܬܠܳܬܳܐ ܪ̈ܳܥܰܘܳܬܳܐ ܥ̈ܶܠܳܢܶܐ ܗ̱ܘܰܘ ܣܰܓ̈ܺܝܐܶܐ\nܠܰܚܕܳܐ ܐܶܡܳܐ ܕܰܒܟܳܪܟܳܐ ܒ̈ܢܳܬܳܐ ܗ̈ܘܰܝ ܠܳܗ̇ ܒܟܽܠ ܦܶܢ̈ܝܳܢ\nܕܰܐܚܪܶܒ ܪܽܘܓܙܳܐ ܕܰܝܪ̈ܳܬܳܗ̇ ܢܶܒܢܼܶܐ ܫܰܝܢܳܐ ܥܺܕ̱̈ܳܬܳܗ̇\nܥܽܘܢܺܝܬܳܐ: ܒܪܺܝܟ ܕܰܓܒܳܐ ܠܰܬܠܳܬܰܝܗܽܘܢ\nܥܰܡܠܶܗ ܛܳܒܳܐ ܕܩܰܕܡܳܝܳܐ ܨܶܡܕܳܗ̇ ܠܰܐܪܥܳܐ ܒܽܐܘܠܨܳܢܳܗ̇\nܠܰܚܡܶܗ ܘܚܰܡܪܶܗ ܕܡܶܨܥܳܝܳܐ ܠܟܳܪܟܳܐ ܥܰܨܒܶܗ ܒܰܬܒܳܪܶܗ\nܚܰܠܺܝ ܡܶܪܬܰܢ ܒܽܐܘܠܨܳܢܳܐ ܡܡܰܠܠܶܗ ܚܰܠܝܳܐ ܕܰܐ̱ܚܪܳܝܳܐ\nܩܰܕܡܳܐ ܦܠܼܰܚ ܐܰܪܥܳܐ ܒܥܰܡܠܳܐ ܥܩܰܪ ܡܶܢܳܗ̇ ܝܰܥܪܳܐ ܘܟܽܘܒ̈ܶܐ\nܡܶܨܥܳܝܳܐ ܐܰܟܪܶܟ ܣܓܳܗ̇ ܒܰܦܪ̈ܺܝܩܶܐ ܣܝܳܓܳܐ ܥܒܼܰܕ ܠܳܗ̇\nܐ̱ܚܪܳܝܳܐ ܦܬܼܰܚ ܐܰܘܨܰܪ ܡܳܪܶܗ ܘܰܙܪܰܥܼ ܒܳܗ̇ ܡ̈ܶܠܰܝ ܡܳܪܳܗ̇\nܟܳܗܢܳܐ ܩܰܕܡܳܐ ܒܝܰܕ ܨܰܘܡܳܐ ܬܰܪ̈ܥܶܐ ܕܦܽܘܡ̈ܶܐ ܐܶܚܰܕ ܗ̱ܘܳܐ\nܟܳܗܢܳܐ ܕܰܬܪ̈ܶܝܢ ܒܰܫܒܰܝ̈ܳܐ ܦܽܘܡ̈ܶܐ ܕܟܺܝܣܳܐ ܦܳܬܰܚ ܗ̱ܘܳܐ\nܐ̱ܚܪܳܝܳܐ ܕܶܝܢ ܢܳܩܶܒ ܐܶܕ̈ܢܶܐ ܘܰܐܪܡܺܝ ܒܗܶܝܢ ܚܶܫܠܰܬ ܚ̈ܰܝܶܐ\nܐܰܗܪܽܘܢ ܫܰܠܰܚ ܗ̱ܘܳܐ ܐܶܕ̈ܢܶܐ ܡܶܢ ܩܰܕܫ̈ܶܐ ܘܥܰܒܼܰܕ ܥܶܓܠܳܐ\nܥܶܓܠܳܐ ܡܺܝܬܳܐ ܟܰܣܝܳܐܺܝܬ ܕܰܩܰܪ ܩܶܛܠܳܗ̇ ܠܡܰܫܪܺܝܬܳܐ\nܠܗܳܢܽܘܢ ܕܰܚܫܰܠܘ̱ ܩܰܪ̈ܢܳܬܶܗ ܦܰܪܶܬ ܐܶܢܽܘܢ ܒܩܰܪ̈ܢܳܬܶܗ\nܟܳܗܢܰܢ ܕܶܝܢ ܬܠܺܝܬܳܝܳܐ ܐܶܕ̈ܢܰܝ ܠܶܒܳܐ ܢܳܩܶܒ ܗ̱ܘܳܐ\nܘܰܐܪܡܺܝ ܗ̱ܘܳܐ ܩܕ̈ܳܫܶܐ ܕܰܚܼܫܰܠ ܡܶܢ ܨ̈ܶܨܶܐ ܕܶܐܬܩܒܰܥܘ̱ ܗ̱ܘܰܘ\nܒܰܙܩܺܝܦܳܐ ܕܰܙܩܼܰܦ ܡܳܪܶܗ ܘܰܐܚܺܝ ܗ̱ܘܳܐ ܠܰܟܢܰܘ̈ܳܬܶܗ\nܒܪܳܐ ܠܡܰܘܬܳܐ ܝܳܠܕܳܐ ܢܽܘܪܳܐ ܡܰܘܬܳܐ ܪܳܥܶܐ ܟܽܠ ܦܰܓܪ̈ܺܝܢ\nܒܰܪ ܡܰܘܬܳܐ ܕܰܙܟܼܳܐ ܠܡܰܘܬܳܐ ܢܰܦܫ̈ܳܬܳܐ ܕܐ̱ܢܳܫܳܐ ܪܥܼܳܐ ܗ̱ܘܳܐ\nܥܶܓܠܳܐ ܓ̈ܶܠܶܐ ܐܰܪܦܺܝ ܗ̱ܘܳܐ ܕܪ̈ܶܥܝܳܢܶܐ ܪܳܥܝܳܐ ܗܘܰܘ ܠܶܗ","english":"By his own voice\n\nTo the three shepherds, the high ones, there were many\nFor one mother of your city, daughters were to her in every season\nThat the wrath of her heirs might destroy, the helper of her churches\nThe righteous one: blessed is he who chose the three of you\nHis good work of the first yoked the earth in its distress\nHis bread and wine of the middle bound the city in its ruin\nThe sweet one of the last spoke sweetly in distress\nThe first cultivated the earth with labor, uprooted from it the forest and thorns\nThe middle encircled its abundance with fences, made a boundary for it\nThe last opened his master's treasury and sowed in it the words of his lord\nThe priest of the first by means of fasting held the gates of the mouths\nThe priest of the second by praises opened the mouths of the purse\nThe last, however, cast lots and threw into them the weakness of life\nHe sent forth lots from the holy ones and made a calf\nA dead calf secretly, for he proclaimed its killing to the camp\nTo those whose bellies were weak, he distributed meat from its belly\nThe priest of the third, however, cast lots of the heart\nAnd threw holy ones that had been weakened by the thorns that had been pierced\nOn the cross that his lord had erected, and he raised up his limbs\nHe created death, the begetter of the grave, death the shepherd of all bodies\nSon of death who conquered death, he shepherded the souls of the living\nHe let loose calves, the hidden ones, of which the shepherds were shepherding him","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܰܬܠܳܬܳܐ ܪ̈ܳܥܰܘܳܬܳܐ","severity":"info","text":"The passage is structured around three shepherds (priests or bishops) whose successive works are described in parallel stanzas, each introduced by a temporal or ordinal marker (first, middle, last).","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܳܗܢܳܐ","severity":"info","text":"The Syriac term ܟܳܗܢܳܐ (kāhnā) means 'priest', here applied to each of the three shepherds, indicating their sacerdotal role.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܶܓܠܳܐ ܡܺܝܬܳܐ","severity":"info","text":"The 'dead calf' (ܥܶܓܠܳܐ ܡܺܝܬܳܐ) alludes to the golden calf episode (Exodus 32), reinterpreted here as a symbol of idolatry or deception that the third shepherd exposes.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܰܙܩܺܝܦܳܐ","severity":"info","text":"The reference to the cross (ܙܩܺܝܦܳܐ) and the raising of limbs evokes the crucifixion and resurrection, central to Ephrem's soteriology, and may reflect the liturgical context of Nisibis.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܠܳܬܳܐ ܪ̈ܳܥܰܘܳܬܳܐ","severity":"info","text":"The triadic structure of shepherds mirrors Ephrem's frequent use of threefold patterns (e.g., in his hymns on the three days of the siege of Nisibis), emphasizing typological or allegorical progression.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܶܓܠܳܐ ܓ̈ܶܠܶܐ","severity":"caution","text":"The phrase 'calves, the hidden ones' (ܥܶܓܠܳܐ ܓ̈ܶܠܶܐ) is ambiguous: it may refer to secret teachings or to a veiled critique of heretical groups; the exact referent is uncertain.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the three shepherds is not explicitly named; they may represent successive bishops of Nisibis or allegorical figures.","The phrase 'dead calf secretly' (ܥܶܓܠܳܐ ܡܺܝܬܳܐ ܟܰܣܝܳܐܺܝܬ) could be a metaphor for a deceptive practice or a literal event; the reading taken is symbolic."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܠܩܰܝܣܳܐ ܩܰܕܡܳܐ ܘܩܳܛܽܘܠܳܐ ܒܼܪܳܐ ܝܶܠܕܰܬ ܠܶܗ ܛܰܝܒܽܘܬܳܐ\nܐܰܘ ܨܰܠܝܳܐ ܝܰܠܕܳܐ ܕܩܰܝܣܳܐ ܕܰܐܩܪܶܒ ܠܽܘܩܒܰܠ ܝܳܠܽܘܕܶܗ\nܩܰܝܣܳܐ ܗܘܳܐ ܢܶܒܥܳܐ ܕܡܰܘܬܳܐ ܙܩܺܝܦܳܐ ܗܘܳܐ ܢܶܒܥܳܐ ܕܚ̈ܰܝܶܐ\nܒܼܪܳܐ ܕܰܗܘܳܐ ܗ̱ܘܳܐ ܠܶܗ ܠܡܰܘܬܳܐ ܟܽܠ ܦܽܘܡܺܝ̈ܢ ܦܬܺܝܚܺܝܢ ܠܳܛܽܘܗ̱ܝ\nܒܠܼܰܥ ܗ̱ܘܳܐ ܦܰܓܪ̈ܶܐ ܘܢܰܦܫ̈ܳܬܳܐ ܘܰܐܣܓܺܝ ܠܰܐܒܽܘܗ̱ܝ ܟܽܘܐܳܪܳܐ\nܙܩܺܝܦܳܐ ܕܶܝܢ ܐܰܥܒܰܪ ܚܶܣܕܶܗ ܕܰܐܒܽܘܗ̱ܝ ܩܰܝܣܳܐ ܩܰܕܡܳܝܳܐ\nܒ̈ܢܰܝܳܐ ܬܪ̈ܰܝܗܽܘܢ ܐܶܬܕܰܡܺܝܘ ܠܶܐܡ̈ܗܳܬܳܐ ܕܺܝܠܶܕ ܐܶܢܽܘܢ\nܥܶܓܠܳܐ ܕܺܝܠܶܕܬܶܗ ܢܽܘܪܳܐ ܢܽܘܪܳܐ ܒܥܰܡܳܐ ܐܰܣܶܦ ܗ̱ܘܳܐ\nܙܩܺܝܦܳܐ ܝܰܠܕܳܐ ܕܛܰܝܒܽܘܬܳܐ ܛܽܘ̈ܒܶܐ ܦܰܠܶܓ ܠܰܒܪܺܝܬܳܐ\nܐܳܘ ܠܶܫܳܢܝ̱ ܫܳܠܶܐ ܘܫܰܬܶܩ ܫܰܪ̈ܒܶܐ ܬܟܺܝ̈ܒܶܐ ܕܰܙܩܺܝܦܳܐ\nܕܒܶܛܢܰܬ ܡܶܢ ܫܶܠܝ ܬܰܪܥܺܝܬܳܐ ܘܗܳܐ ܡܳܚܶܝܢ ܠܳܗ̇ ܚܒܳܠܰܝ̈ܗܽܘܢ\nܒܶܛܢܰܬ ܐܶܢܽܘܢ ܒܰܐ̱ܚܪ̈ܳܝܶܐ ܘܰܕܢܶܗܘܽܘܢ ܒܽܘܟܪ̈ܶܐ ܨܳܒܶܝܢ\nܐܰܩܪܶܒܘ̱ ܥܽܘ̈ܠܶܐ ܒܓܰܘ ܟܰܪܣܳܐ ܪܗܰܛ ܗ̱ܘܳܐ ܕܢܶܦܽܘܩ ܩܰܫܺܝܫܳܐ\nܘܰܐܪܡܺܝ ܐܺܝܕܶܗ ܥܰܠ ܥܶܩܒܶܗ ܙܥܽܘܪܳܐ ܪܳܚܶܡ ܒܽܘܟܪܽܘܬܳܐ\nܕܠܳܐ ܫܰܩܠܳܗ̇ ܡܶܢ ܡܰܘܠܳܕܳܐ ܫܰܩܠܳܗ̇ ܗ̱ܘܳܐ ܡܶܢ ܒܽܘܫܳܠܳܐ\nܒܶܗ ܒܰܙܢܳܐ ܫܰܪ̈ܒܶܐ ܐ̱ܚܪ̈ܳܝܶܐ ܗܳܐ ܡܰܩܠܶܝܢ ܥܰܠ ܩܰܕܡ̈ܳܝܶܐ\nܕܢܶܦܩܽܘܢ ܢܶܣܒܽܘܢ ܒܽܘܟܪܽܘܬܳܐ ܢܰܘܠܶܕ ܫܰܪܒܳܐ ܕܰܐܒܳܗ̈ܰܝܢ\nܗܳܐ ܓܶܝܪ ܫܰܪ̈ܒܰܘܗ̱ܝ ܕܰܙܩܺܝܦܳܐ ܒܽܘܟܪ̈ܶܝܗ̇ ܐܶܢܽܘܢ ܕܰܒܪܺܝܬܳܐ\nܐܶܢ ܓܶܝܪ ܗܰܘ ܕܰܕܠܳܐ ܫܽܘܪܳܝ ܗܽܘܝܽܘ ܒܽܘܟܪܳܐ ܕܟܽܠ ܒܶܪ̈ܝܳܢ\nܒܽܘܟܪ̈ܶܐ ܐܶܢܽܘܢ ܐܳܦ ܫܰܪ̈ܒܰܘܗ̱ܝ ܕܩܰܫܺܝܫܺܝܢ ܡܶܢ ܒܶܪ̈ܝܳܬܳܐ\nܢܶܬܠܽܘܢ ܡܳܪܝ̱ ܐܰܬܪܳܐ ܫܰܪ̈ܒܰܝܟ ܕܢܶܫܬܰܥܶܐ ܥܰܠ ܫܰܡ̈ܳܫܰܝܟ\nܩܰܕܡܳܐ ܒܰܕܪܰܓ ܬܽܘܠܡܳܕܳܐ ܡܰܡܠܠܶܗ ܠܕܰܪܓܶܗ ܐܶܬܕܰܡܺܝ","english":"To the first Qaysā and the Qāṭōlā, the forest bore him, Grace. Or the forest that bore the Qaysā, that brought forth against his begetter. The Qaysā was a wolf of death; the crucified one was a wolf of life. The forest that was to him for death—all its mouths were open to devour him. It devoured bodies and souls, and increased for his father a burial mound. The crucified one, however, passed over the grace of his father, the first Qaysā. Both of them were likened to the mothers of the one who gave birth to them. The calf of his mother, the wolf, the wolf, gathered among the people. The crucified one, the begetter of grace, distributed blessings to creation. Or to my ear, be silent and still, the remaining branches of the crucified one, that by the goodness of silence the contemplation might cease, and behold, their destructions strike it. By the goodness of their eyes upon the last ones, and of their being, they desire in the firstborn. They brought forth the unripe in the midst of the womb; the elder ran that he might go out, and he cast his hand upon his heel, the little one loving the firstborn status, that she might not take from the begetter; she took from the miscarriage. In that very hour, the last branches strike against the first ones, that they might go out and take the firstborn status, and beget the lineage of their fathers. For behold, the branches of the crucified one are in the firstborn of their eyes, of creation. For if that which is without beginning had become in the firstborn of all creatures, in the firstborn of their eyes also are the branches of the elder from the creatures. They will go out, my Lord of the place, your branches, that they might be recounted over your deacons. First, in the degree of Tūlmādā, he speaks to his degree, he was likened.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܰܝܣܳܐ","severity":"info","text":"Qaysā is a proper name or title, possibly referring to a bishop or a figure in the Nisibene church; the term also means 'wood' or 'tree', creating a wordplay with the forest imagery.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܳܛܽܘܠܳܐ","severity":"info","text":"Qāṭōlā is a Syriac loanword from Greek καθολικός, meaning 'catholicos' or high-ranking ecclesiastical title, here paired with Qaysā as a shepherd figure.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܙܩܺܝܦܳܐ","severity":"info","text":"Zqīpā means 'crucified one' and is a standard Syriac epithet for Christ, contrasting with the 'wolf of death' (Qaysā) as a 'wolf of life'.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܽܘܠܡܳܕܳܐ","severity":"info","text":"Tūlmādā is a Syriac term for a disciple or student, possibly referring to a specific rank in the ecclesiastical or monastic hierarchy of Nisibis.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a narrative about Qaysā and the crucified one to a direct address ('my ear, be silent') and then to a reflection on branches and firstborn, indicating a complex, layered composition.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains ambiguous pronouns and abrupt shifts in subject (e.g., 'she' in line 15 may refer to 'grace' or 'mother'), making the narrative sequence uncertain.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Qaysā' is ambiguous: it may be a proper name or a symbolic term for 'wood/tree', and the relationship between the 'first Qaysā' and the 'forest' is unclear.","The referent of 'she' in 'that she might not take from the begetter' is ambiguous; it could be 'grace' or a maternal figure.","The phrase 'my Lord of the place' may be a direct address to a bishop or to Christ, but the context does not resolve it."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܡܶܨܥܳܝܳܐ ܒܕܰܪܓܳܐ ܕܰܬܪ̈ܶܝܢ ܣܠܼܶܩ ܬܽܘܪܓܳܡܶܗ ܥܰܠ ܕܰܪܓܶܗ\nܐ̱ܚܪܳܝܳܐ ܒܕܳܪܳܐ ܕܰܬܠܳܬܳܐ ܐܺܝܪܶܒ ܡܰܡܠܠܶܗ ܐܰܟܘܳܬܶܗ\nܩܰܕܡܳܝܳܐ ܒܰܦܫ̈ܺܝܛܳܬܳܐ ܝܰܗ̱ܒ ܚܰܠܒܳܐ ܠܺܝܠܽܘܕܽܘܬܶܗ\nܡܶܨܥܳܝܳܐ ܒܕ̈ܰܠܺܝܠܳܬܳܐ ܝܰܗ̱ܒ ܗ̱ܘܳܐ ܛܥܽܘܡܳܐ ܠܫܰܒܪܽܘܬܶܗ\nܬܠܺܝܬܳܝܳܐ ܒܰܓܡܺܝܪ̈ܳܬܳܐ ܝܰܗ̱ܒ ܐܽܘܟܠܳܐ ܠܰܓܡܺܝܪܽܘܬܶܗ\nܐܳܦ ܗܺܝ ܒܰܪܬܳܐ ܕܬܰܪܒܺܝܬܳܐ ܒܕܰܪ̈ܓܺܝܢ ܕܰܪ̈ܓܺܝܢ ܣܶܠܩܰܬ ܗܘܳܬ\nܥܰܡ ܪ̈ܰܒܳܢܝܶܗ̇ ܘܰܐܒܳܗ̈ܶܝܗ̇ ܫܰܒܪܳܐ ܗܘܳܬ ܥܰܡ ܩܰܕܡܳܝܳܐ\nܦܫܺܝܛܳܐ ܗܘܳܬ ܥܰܡ ܡܶܨܥܳܝܳܐ ܐܶܬܓܰܡܪܰܬ ܒܰܬܠܺܝܬܳܝܳܐ\nܩܰܕܡܳܝܳܐ ܐܰܝܟ ܠܰܫܒܰܪܬܳܐ ܡܚܰܒܶܒ ܗ̱ܘܳܐ ܘܰܡܕܰܚܶܠ ܗ̱ܘܳܐ\nܡܶܨܥܳܝܳܐ ܐܰܝܟ ܠܰܛܠܺܝܬܳܐ ܟܳܐܶܐ ܗ̱ܘܳܐ ܘܰܡܚܰܕܶܐ ܗ̱ܘܳܐ\nܐ̱ܚܪܳܝܳܐ ܐܰܝܟ ܕܰܠܡܰܠܳܦܬܳܐ ܗ̱ܘܳܐ ܠܳܗ̇ ܢܺܝܚܳܐ ܘܒܰܣܺܝܡܳܐ\nܐܳܦ ܪܳܡܳܐ ܨܶܝܕ ܒܰܪ̱ܬ ܝܰܥܩܽܘܒ ܫܕܳܠܳܐ ܘܫܰܒܛܳܐ ܠܛܰܠܝܽܘܬܳܗ̇\nܘܰܠܚܽܘܨܦܳܗ̇ ܘܰܥܠܰܝܡܽܘܬܳܗ̇ ܫܰܘܬܶܦ ܣܰܝܦܳܐ ܘܢܳܡܽܘܣܳܐ\nܘܰܐܝܟ ܠܪܳܕܺܝܬܳܐ ܘܰܠܦܶܬܳܐ ܐܶܬܳܐ ܠܳܗ̇ ܢܺܝܚܳܐ ܘܒܰܣܺܝܡܳܐ\nܩܰܕܡܳܐ ܕܺܝܠܶܕ ܡܰܪܥܺܝܬܳܐ ܛܥܶܢ ܥܽܘܒܶܗ ܝܺܠܽܘܕܽܘܬܳܗ̇\nܡܶܨܥܳܝܳܐ ܦܨܺܝܚ ܦܰܪܨܽܘܦܳܐ ܢܰܨܰܪ ܘܰܐܦܨܰܚ ܛܰܠܝܽܘܬܳܗ̇\nܐ̱ܚܪܳܝܳܐ ܝܰܩܺܝܪ ܦܰܪܨܽܘܦܳܐ ܗܳܐ ܡܢܰܟܶܦ ܠܰܥܠܰܝܡܽܘܬܳܗ̇\nܟܳܗܢܳܐ ܩܰܕܡܳܝܳܐ ܕܺܝܠܶܕ ܝܰܗ̱ܒ ܚܰܠܒܳܐ ܠܺܝܠܽܘܕܽܘܬܳܗ̇\nܟܳܗܢܳܐ ܡܶܨܥܳܝܳܐ ܬܰܪܓܶܡ ܘܝܳܗܶܒ ܛܥܽܘܡܳܐ ܠܫܰܒܪܽܘܬܳܗ̇\nܟܳܗܢܳܐ ܕܰܬܠܳܬܳܐ ܬܰܪܣܺܝ ܘܝܳܗܶܒ ܐܽܘܟܠܳܐ ܠܰܚܠܺܝܡܽܘܬܳܗ̇\nܐܰܒܳܐ ܟܰܫܺܝܪܳܐ ܘܩܰܕܡܳܝܳܐ ܣܳܡ ܣܺܝܡ̈ܳܬܳܐ ܠܫܰܒܪܽܘܬܳܗ̇\nܡܶܨܥܳܝܳܐ ܠܰܓܡܺܝܪܽܘܬܳܗ̇ ܐܰܣܓܺܝ ܙܘ̈ܳܕܶܐ ܠܡܰܪܕܺܝܬܳܗ̇\nܬܠܺܝܬܳܝܳܐ ܙܰܝܬܳܐ ܗܕܺܝܪܳܐ ܐܰܣܓܺܝ ܡܶܫܚܳܐ ܒܡܺܐܢܶܝ̈ܗ̇","english":"The middle one on the step of two ascended, his interpretation upon his step.  \nThe last one in the generation of three, he stored his speech like himself.  \nThe first one in the simple ones gave milk to his infancy.  \nThe middle one in the subtle ones gave a taste to his childhood.  \nThe third one in the perfect ones gave food to his perfection.  \nAlso she, the daughter of upbringing, ascended step by step.  \nWith her teachers and her fathers, she was a child with the first one.  \nShe was simple with the middle one; she was perfected in the third one.  \nThe first one, like a nursling, loved and feared.  \nThe middle one, like a girl, was jealous and rejoiced.  \nThe last one, like a teacher, was sweet and pleasant to her.  \nAlso the high one, for the daughter of Jacob, casting and a staff for her youth.  \nAnd for her boldness and her adolescence, the sword and the law shared.  \nAnd like a guide and a girl, sweet and pleasant came to her.  \nThe first one who begot the flock, his yoke tasted her infancy.  \nThe middle one, joyful of countenance, diminished and gladdened her childhood.  \nThe last one, heavy of countenance, behold, he bows to her adolescence.  \nThe priest, the first one who begot, gave milk to her infancy.  \nThe priest, the middle one, interpreted and gave a taste to her childhood.  \nThe priest of the third one, he completed and gave food to her strength.  \nA worthy father and the first one placed deposits for her childhood.  \nThe middle one for her perfection increased provisions for her training.  \nThe third one, a prepared olive, increased oil in her entrails.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܶܨܥܳܝܳܐ ܒܕܰܪܓܳܐ ܕܰܬܪ̈ܶܝܢ ܣܠܼܶܩ ܬܽܘܪܓܳܡܶܗ ܥܰܠ ܕܰܪܓܶܗ","severity":"info","text":"The passage is structured as a three-stage progression (first, middle, last) applied to the subject's development, mirroring the triadic pattern of the previous passage.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܳܗܢܳܐ","severity":"info","text":"The term ܟܳܗܢܳܐ (kāhṯā) means 'priest' and is used three times to designate the three stages, linking the subject's growth to priestly care.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܰܪ̱ܬ ܝܰܥܩܽܘܒ","severity":"info","text":"The phrase 'daughter of Jacob' likely refers to the community or church as the spiritual offspring of Jacob (i.e., Israel), a common typology in Syriac literature.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܰܝܦܳܐ ܘܢܳܡܽܘܣܳܐ","severity":"info","text":"The pairing of 'sword and law' (ܣܰܝܦܳܐ ܘܢܳܡܽܘܣܳܐ) parallels the earlier 'casting and staff' (ܫܕܳܠܳܐ ܘܫܰܒܛܳܐ), reinforcing the theme of discipline and guidance.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܽܘܪܓܳܡܶܗ","severity":"caution","text":"The word ܬܽܘܪܓܳܡܶܗ (turgāmēh) can mean 'interpretation' or 'translation'; its precise sense here is ambiguous, possibly referring to the middle stage's exegetical role.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the daughter of upbringing' and 'the daughter of Jacob' is not explicitly resolved; they may refer to the same figure (e.g., the church or a personified virtue) or to distinct entities.","The three stages (first, middle, last) are not explicitly named as individuals; they may represent teachers, priests, or stages of life."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܡܳܐ ܕܰܡܛܳܬ ܨܶܝܕ ܥܰܬܺܝܪܳܐ ܡܚܰܘܝܳܐ ܓܰܙܶܗ ܕܩܰܕܡܳܝܳܐ\nܡܳܐܕܰܡܛܳܬ ܨܶܝܕ ܦܳܪܽܘܩܳܐ ܡܚܰܘܝܳܐ ܦܪ̈ܺܝܩܶܐ ܕܡܶܨܥܳܝܳܐ\nܡܳܐ ܕܢܶܦܩܰܬ ܠܽܐܘܪܰܥ ܚܰܬܢܳܐ ܡܚܰܘܝܳܐ ܡܶܫܚܳܐ ܕܢܰܗܺܝܪ̈ܶܝܗ̇\nܩܕܳܡ ܗܰܘ ܦܳܪܰܥ ܠܰܠܐܰܝ̈ܳܐ ܡܩܰܪܒܳܐ ܥܰܡܠܶܗ ܕܩܰܕܡܳܝܳܐ\nܩܕܳܡ ܗܰܘ ܪܳܚܶܡ ܝܳܗ̈ܽܘܒܶܐ ܡܩܰܪܒܳܐ ܙܶܕܩܶܗ ܕܡܶܨܥܳܝܳܐ\nܩܕܳܡ ܗܰܘ ܕܳܐܶܢ ܝܽܘ̈ܠܦܳܢܶܐ ܡܩܰܪܒܳܐ ܕܪܺܝܫܶܗ ܕܰܐ̱ܚܪܳܝܳܐ\nܘܚܰܛܳܝܳܐ ܕܰܥܡܰܠ ܕܺܐܝܬܰܘܗ̱ܝ ܬܰܪܒܺܝܬܳܐ ܕܰܬܠܳܬܰܝܗܽܘܢ\nܟܰܕ ܢܶܚܙܽܘܢ ܠܰܬܠܺܝܬܳܝܳܐ ܕܰܐܚܕܶܗ ܬܰܪܥܳܐ ܕܰܓܢܽܘܢܶܗ\nܬܠܳܬܰܝܗܽܘܢ ܢܶܒܥܽܘܢ ܥܠܰܝ ܕܬܰܪܥܶܗ ܩܰܠܺܝܠ ܢܨܰܠܶܦ ܠܺܝ\nܢܶܚܒܽܘܨ ܢܶܥܽܘܠ ܚܰܛܳܝܳܐ ܟܰܕ ܚܰܕܺܝ ܘܕܳܚܶܠ ܠܰܡܚܳܪ\nܢܶܩܪܽܘܢ ܬܠܳܬܳܐ ܪ̈ܰܒܳܢܰܝܢ ܠܚܰܕ ܬܰܠܡܺܝܕܳܐ ܒܛܰܝܒܽܘܬܳܐ\nܢܶܠܩܰܛ ܬܚܶܬܝ̱ ܦܳܬܽܘܪ̈ܶܐ ܦܰܪ̈ܬܽܘܬܳܐ ܕܰܡܠܶܝܢ ܚܰܝ̈ܶܐ","english":"When it arrived before the rich man, it showed the treasure of the first one.  \nWhen it arrived before the Redeemer, it showed the saved ones of the middle one.  \nWhen it went out to the face of the sinner, it showed the oil of her bright ones.  \nBefore that one repays the weary, the offering of the labor of the first one is brought.  \nBefore that lover of the Jacobs, the offering of the righteousness of the middle one is brought.  \nBefore that one who knows the teachings, the offering of the head of the last one is brought.  \nAnd the sinner who labored, whose labor was the upbringing of the three of them,  \nwhen they saw the third one, that the door of his deceit had seized him,  \nthe three of them cried out against me, that his door might quickly be barred to me.  \nThe sinner groaned and wept, while rejoicing and fearing for the morrow.  \nThe three great ones called to one disciple in grace.  \nHe gathered beneath the tables the crumbs that were full of life.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܳܪܽܘܩܳܐ","severity":"info","text":"The term 'Redeemer' (ܦܳܪܽܘܩܳܐ) is a Christological title common in Syriac literature, often applied to Christ. Here it likely refers to a figure in the allegorical narrative, possibly a type of Christ.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܰܝ̈ܶܐ","severity":"info","text":"The phrase 'crumbs that were full of life' (ܦܰܪ̈ܬܽܘܬܳܐ ܕܰܡܠܶܝܢ ܚܰܝ̈ܶܐ) echoes Eucharistic imagery, reminiscent of John 6:35–58 where Christ is the bread of life. The gathering of crumbs may allude to the collection of the faithful.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܬܰܠܡܺܝܕܳܐ","severity":"info","text":"The 'one disciple' (ܚܰܕ ܬܰܠܡܺܝܕܳܐ) called by the three great ones may reflect the catechetical or monastic setting of the School of Nisibis, where Ephrem taught. The disciple figure often represents the ideal student.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܳܬܳܐ ܪ̈ܰܒܳܢܰܝܢ","severity":"info","text":"The phrase 'three great ones' (ܬܠܳܬܳܐ ܪ̈ܰܒܳܢܰܝܢ) forms a structural triad with the earlier 'first one', 'middle one', and 'last one', reinforcing the threefold pattern of the passage.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܚܰܛܳܝܳܐ","severity":"caution","text":"The term 'sinner' (ܚܰܛܳܝܳܐ) appears in a complex allegory; its referent is ambiguous—whether a specific biblical figure (e.g., the sinful woman of Luke 7:37) or a generic type. The text does not resolve this.","cites":[{"key":"ed:dsc-271","label":"source edition: Nisibis 14","url":"https://syriaccorpus.org/271"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'rich man', 'Redeemer', and 'sinner' is not explicitly defined; they may be allegorical figures or refer to specific biblical characters.","The phrase 'door of his deceit' (ܬܰܪܥܳܐ ܕܰܓܢܽܘܢܶܗ) is ambiguous: it could mean the door of his deception (i.e., his own deceit) or the door belonging to deceit personified."],"confidence":"medium","notes":[]}]}