{"slug":"dsc-276","id":"syriac:dsc:dsc-276","title":"Nisibis 19","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":0.003207},"source":{"registry_id":"syriac:dsc:dsc-276","work_id":"dsc-276","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/276"},"stats":{"passages":4,"english_words":1087,"coptic_letters":0,"commentary_units":23,"commentary_kinds":8,"derived_notes":0,"ambiguities":8,"work_notes":5,"external_links":3,"timeline":4},"summary":{"work":"dsc-276","abstract":"Nisibis 19 is a Syriac hymn attributed to Ephrem the Syrian, composed in the mid-4th century, likely in the 360s CE, reflecting the aftermath of Nisibis’s cession to Persia in 363. The hymn commemorates Nisibene martyrs and was later incorporated into the East Syriac liturgical tradition for the Feast of the Martyrs. Its Syriac text survives in manuscripts from the 6th century onward, with the standard critical edition by Beck. The attribution to Ephrem is traditional but not universally accepted, as some stanzas may reflect later redaction. The hymn employs beatitudes and biblical typology, invoking figures like Abraham, David, and Jacob of Nisibis.","historical_context":"Nisibis 19 belongs to Ephrem’s Nisibis hymns, composed in Syriac in the mid-4th century, probably in the 360s CE, after the Roman Empire ceded Nisibis to the Sasanian Persians in 363. This event displaced Ephrem and his community, leading to hymns that blend lament, praise, and theological reflection. The hymn was transmitted within the Syriac Christian tradition, with earliest manuscript witnesses from the 6th century. It was later used in the East Syriac liturgy for the Feast of the Martyrs, indicating its role in commemorating local martyrs. The text reflects the political and ecclesiastical turmoil of the period, as well as Ephrem’s engagement with biblical typology and liturgical forms. The attribution to Ephrem is traditional but debated; some stanzas may be later interpolations.","significance":"Nisibis 19 is significant as a witness to Ephrem’s poetic and theological response to the crisis of Nisibis’s loss, and to the development of Syriac hymnody and martyr commemoration. It relates to other Nisibis hymns and to Ephrem’s broader corpus, as well as to the East Syriac liturgical tradition. The hymn’s use of beatitudes and biblical typology exemplifies Ephrem’s style and his community’s theological concerns.","timeline":[{"date":"363 CE","event":"Cession of Nisibis to Persia; likely context for composition of Nisibis hymns."},{"date":"mid-4th century","event":"Probable date of composition of Nisibis 19, attributed to Ephrem the Syrian."},{"date":"6th century","event":"Earliest surviving manuscript witnesses of the Syriac text."},{"date":"20th century","event":"Critical edition established by Beck (standard text)."}],"relations":[{"work":"Nisibis hymns (Ephrem the Syrian)","relation":"Part of the same cycle; similar historical and liturgical context.","key":"","label":null,"url":null},{"work":"Ephrem’s other hymns and madrashe","relation":"Shares poetic style, biblical typology, and theological themes.","key":"","label":null,"url":null},{"work":"East Syriac liturgical tradition (Feast of the Martyrs)","relation":"Incorporated into liturgy for commemorating martyrs.","key":"","label":null,"url":null},{"work":"Beck’s critical edition of Ephrem’s works","relation":"Provides the standard text and textual evidence.","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":"Provides background on the author and his works."},{"key":"wikipedia:Nisibis","label":"Nisibis","url":"https://en.wikipedia.org/wiki/Nusaybin","reason":"Historical context for the city and its cession to Persia."},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Context for the liturgical and manuscript tradition."}],"cautions":["Attribution to Ephrem is traditional but not universally accepted; some stanzas may be later redactions or interpolations.","The exact date of composition is uncertain; the 360s CE is a plausible context but not definitively proven.","Manuscript evidence is fragmentary; earliest witnesses are from the 6th century, with possible gaps in transmission."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00043,"generated":"2026-11-15T00:44:15Z"},"checks":{"work":"dsc-276","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":23,"english_words":1087,"source_letters":3508,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Ephrem’s Nisibis hymns are generally dated to the 360s CE, reflecting the political and ecclesiastical situation after the cession of Nisibis to Persia in 363.","cites":[{"key":"ed:dsc-276","label":"source edition: Nisibis 19","url":"https://syriaccorpus.org/276"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text of Nisibis 19 survives in multiple manuscripts, with the earliest witnesses from the 6th century; the edition follows the standard critical text established by Beck.","cites":[{"key":"ed:dsc-276","label":"source edition: Nisibis 19","url":"https://syriaccorpus.org/276"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This hymn was incorporated into the East Syriac liturgical tradition for the Feast of the Martyrs, indicating its enduring use in commemorating the Nisibene martyrs.","cites":[{"key":"ed:dsc-276","label":"source edition: Nisibis 19","url":"https://syriaccorpus.org/276"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The attribution of all Nisibis hymns to Ephrem is traditional but not universally accepted; some stanzas may reflect later redaction or interpolation.","cites":[{"key":"ed:dsc-276","label":"source edition: Nisibis 19","url":"https://syriaccorpus.org/276"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"This edition does not include a full apparatus of manuscript variants; readers should consult Beck’s critical edition for detailed textual evidence.","cites":[{"key":"ed:dsc-276","label":"source edition: Nisibis 19","url":"https://syriaccorpus.org/276"}],"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-276":{"label":"source edition: Nisibis 19","url":"https://syriaccorpus.org/276"}},"segments":[{"i":1,"ref":"p1","source":"ܡܶܢܶܗ ܒܰܪ ܩܳܠܶܗ\nܫܠܶܡ ܠܰܫܡܶܗ ܐܰܒܪܳܗܳܡ ܕܰܗܘܰܝܬ ܐܰܒܳܐ ܠܣ̈ܰܓܺܝܐܶܐ\nܕܠܳܐ ܕܶܝܢ ܐܺܝܬ ܠܳܟ ܒܰܪ̱ܬ ܙܰܘܓܳܐ ܒܰܕܡܽܘܬ ܣܰܪܳܐ ܠܰܐܒܪܳܗܳܡ\nܗܳܐ ܡܰܪܥܺܝܬܳܟ ܒܰܪ̱ܬ ܙܰܘܓܳܟ ܪܰܒܳܐ ܠܰܒܢܶܝ̈ܗ̇ ܒܰܫܪܳܪܳܟ\nܝܰܠܕ̈ܶܐ ܕܪܽܘܚܳܐ ܢܶܗܘܽܘܢ ܠܳܟ ܘܰܒܢܰܝ̈ܳܐ ܒܢܰܝ̈ ܡܽܘܠܟܳܢܳܐ\nܕܢܶܗܘܽܘܢ ܒܥܶܕܳܢ ܝܳܪ̈ܽܘܬܶܐ ܒܪܺܝܟ ܗ̱ܽܘ ܕܨܳܪܳܟ ܒܰܐܒܪܳܗܳܡ\nܦܺܐܪܳܐ ܦܰܐܝܳܐ ܕܢܰܟܦܽܘܬܳܐ ܕܟܳܗܢܽܘܬܳܐ ܒܳܟ ܐܶܨܼܛܰܒܝܰܬ݀\nܙܥܽܘܪ ܐܰܚ̈ܰܘܗ̱ܝ ܐܰܝܟ ܒܰܪ ܐܺܝܫܰܝ ܩܰܪܢܳܐ ܪܶܬܚܼܰܬ ܘܰܡܫܰܚܬܳܟ\nܐܺܝܕܳܐ ܪܰܚܦܰܬ ܘܰܓܒܳܬܳܟ ܥܺܕ̱ܬܳܐ ܣܶܘܚܼܰܬ ܘܰܪܚܼܶܡܬܳܟ\nܡܰܕܒܚܳܐ ܕܰܟܝܳܐ ܠܬܶܫܡܶܫܬܳܟ ܟܽܘܪܣܝܳܐ ܪܰܒܳܐ ܠܺܐܝܩܳܪܳܟ\nܘܟܽܠܗܶܝܢ ܐܰܟܚܰܕ ܠܰܟܠܺܝܠܳܟ ܒܪܺܝܟ ܗ̱ܽܘ ܕܰܐܣܓܺܝ ܟܽܘܠܳܠܳܟ\nܗܳܐ ܡܰܪܥܺܝܬܳܟ ܛܽܘܒܳܢܳܐ ܩܽܘܡ ܘܰܣܥܽܘܪܶܝܗ̇ ܟܰܫܺܝܪܳܐ\nܓܙܳܪ̈ܶܐ ܝܰܥܩܽܘܒ ܛܰܟܶܣ ܗ̱ܘܳܐ ܛܰܟܶܣ ܥܶܪ̈ܒܶܐ ܡ̈ܰܠܳܠܶܐ\nܘܙܰܗܳܐ ܒ̈ܬܽܘܠܶܐ ܕܰܟܝܳܐܺܝܬ ܘܰܒܬܽܘ̈ܠܳܬܳܐ ܢܰܟܦܳܐܺܝܬ\nܐܰܩܺܝܡ ܟܳܗ̈ܢܶܐ ܙܰܗܝܳܐܺܝܬ ܠܪ̈ܺܝܫܳܢܶܐ ܡܰܟܺܝܟܳܐܺܝܬ\nܘܰܠܩܽܘܛܢܳܐ ܙܰܕܺܝܩܳܐܺܝܬ ܒܪܺܝܟ ܗ̱ܽܘ ܕܰܡܠܳܟ ܣܽܘܟܳܠܳܐ\nܢܶܩܝܳܐ ܕܰܚܠܺܝܡܳܐ ܢܰܛܰܪ ܘܰܣܥܽܘܪ ܠܰܐܝܕܳܐ ܕܰܟܪܺܝܗܳܐ\nܘܰܥܨܽܘܒ ܠܰܐܝܕܳܐ ܕܰܬܒܺܝܪܳܐ ܘܰܦܩܽܘܕ ܠܰܐܝܕܳܐ ܕܰܐܒܺܝܕܳܐ\nܪܥܺܝܳܗ̇ ܒܡܰܪ̈ܓܶܐ ܕܰܟܬܳܒ̈ܶܐ ܘܰܐܫܩܳܗ̇ ܢܶܒܥܶܐ ܕܝܽܘܠܦܳܢܳܐ\nܫܪܳܪܳܐ ܫܽܘܪܳܐ ܢܶܗܘܶܐ ܠܳܟ ܨܠܺܝܒܳܐ ܚܽܘܛܪܳܐ ܢܶܗܘܶܐ ܠܳܟ\nܘܩܽܘܫܬܳܐ ܫܠܳܡܳܐ ܢܶܗܘܶܐ ܠܳܟ ܒܪܺܝܟ ܗ̱ܽܘ ܕܰܐܣܓܺܝ ܢܶܨ̈ܚܳܢܰܝܟ\nܢܶܗܘܶܐ ܥܰܡܳܟ ܒܰܓܙܳܪܳܟ ܚܰܝܠܳܐ ܕܰܗܼܘܳܐ ܥܰܡ ܕܰܘܺܝܕ\nܕܶܐܢ ܗܰܘ ܠܶܐܡܪܳܐ ܥܳܒܽܘܪܳܐ ܡܶܢ ܦܽܘܡܳܐ ܕܰܐܪܝܳܐ ܚܰܛܦܶܗ","english":"From the depth of his voice he gave himself to his name, Abraham, who was a father to many, though you have no wife of your own in the likeness of Sarah for Abraham. Behold, your flock, your great spouse, is for her children in your truth. The children of the spirit shall be for you, and the seekers after the types of your kingship, who shall be at the time of the blessed inheritances. Blessed is he who formed you in Abraham, the fair fruit of asceticism and priesthood, which was chosen in you. Your brothers were small, like the son of Jesse; the reed pipe was moistened and anointed you; a hand hovered and chose you; the church anointed and loved you; the pure altar for your service, the great throne for your honor, and all together for your crown. Blessed is he who multiplied your glory. Behold, your blessed flock; arise and tend it well, O capable one. Jacob arranged the shearings; he arranged the bleating sheep, and he shone with pure virgins and with chaste virgins. He established priests in splendor, for the heads of the wicked in humility, and for the assembly in righteousness. Blessed is he who ruled with counsel. Guard and tend the weak hand, and strengthen the broken hand, and command the lost hand. Feed her with the meadows of the Scriptures, and water her with the springs of teaching. Let truth be your wall, the cross your staff, and righteousness your peace. Blessed is he who multiplied your victories. Let the power that was with David be with you in your shearing, so that he might take the passing lamb from the mouth of the lion.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܶܢܶܗ ܒܰܪ ܩܳܠܶܗ","severity":"info","text":"The phrase 'from the depth of his voice' is a Syriac idiom for a profound or resonant utterance, possibly indicating Abraham's prophetic or liturgical role.","cites":[{"key":"ed:dsc-276","label":"source edition: Nisibis 19","url":"https://syriaccorpus.org/276"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܒܪܳܗܳܡ","severity":"info","text":"Abraham is invoked as a biblical patriarch (Gen 12–25), and the reference to Sarah (ܣܰܪܳܐ) echoes Gen 17:15–19, where Sarah is Abraham's wife.","cites":[{"key":"ed:dsc-276","label":"source edition: Nisibis 19","url":"https://syriaccorpus.org/276"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܰܪ ܐܺܝܫܰܝ","severity":"info","text":"'Son of Jesse' refers to David (1 Sam 16:1–13), and the mention of David (ܕܰܘܺܝܕ) later in the passage reinforces the typological link between the addressee and the biblical king.","cites":[{"key":"ed:dsc-276","label":"source edition: Nisibis 19","url":"https://syriaccorpus.org/276"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܰܥܩܽܘܒ","severity":"info","text":"Jacob (ܝܰܥܩܽܘܒ) is likely the bishop Jacob of Nisibis (d. 338), a key figure in Ephrem's circle, known for pastoral and ascetic leadership.","cites":[{"key":"ed:dsc-276","label":"source edition: Nisibis 19","url":"https://syriaccorpus.org/276"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܪܺܝܟ ܗ̱ܽܘ","severity":"info","text":"The repeated refrain 'Blessed is he who...' (ܒܪܺܝܟ ܗ̱ܽܘ) structures the passage as a series of beatitudes, typical of Ephrem's hymnic style.","cites":[{"key":"ed:dsc-276","label":"source edition: Nisibis 19","url":"https://syriaccorpus.org/276"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܶܗܘܽܘܢ","severity":"caution","text":"The verb form ܢܶܗܘܽܘܢ ('they shall be') is ambiguous in person and number; the translation assumes a future plural, but the Syriac could also be read as singular.","cites":[{"key":"ed:dsc-276","label":"source edition: Nisibis 19","url":"https://syriaccorpus.org/276"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the addressee is not explicitly named; the passage may address a bishop or ascetic leader, possibly Abraham of Nisibis or a symbolic figure.","The phrase 'ܡܶܢܶܗ ܒܰܪ ܩܳܠܶܗ' could be interpreted as a literal vocal depth or a metaphor for authority."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܟܡܳܐ ܘܳܠܶܐ ܠܳܟ ܢܰܨܺܝܚܳܐ ܕܬܶܛܰܢ ܬܰܥܕܶܐ ܡܶܢ ܒܺܝܫܼܳܐ\nܢܰܦܫܳܐ ܕܡܶܢ ܟܽܠ ܝܰܬܺܝܪܳܐ ܕܰܒܡܶܕܶܡ ܠܳܐ ܡܶܙܕܰܒܢܳܐ\nܐܶܠܳܐ ܒܰܕܡܶܗ ܕܰܡܫܺܝܚܳܐ ܒܪܺܝܟ ܕܶܐܙܕܰܒܰܢ ܘܰܙܒܰܢ ܟܽܠ\nܠܡܽܘܫܶܐ ܝܶܫܽܘܥ ܫܰܡܶܫ ܗ̱ܘܳܐ ܘܰܚܠܳܦ ܐܰܓܪܳܐ ܕܬܶܫܡܶܫܬܶܗ\nܝܰܡܺܝܢܳܐ ܩܰܒܶܠ ܡܶܢܶܗ ܕܰܠܣܳܒܳܐ ܗܕܺܝܪܳܐ ܫܰܡܼܫܰܬ\nܝܰܡܺܝܢܳܐ ܝܰܗ̱ܒ ܠܳܟ ܐܳܦ ܗܽܘ ܡܽܘܫܶܐ ܠܝܶܫܽܘܥ ܐܰܫܠܼܶܡ ܗ̱ܘܳܐ\nܓܙܳܪܳܐ ܕܦܶܠܓܶܗ ܕܺܐܒ̈ܶܐ ܗ̱ܘܳܐ ܘܠܳܟ ܐܶܬܓܰܥܠܼܰܬ ܡܰܪܥܺܝܬܳܐ\nܕܪܽܘܒܥܳܗ̇ ܘܬܽܘܠܬܳܗ̇ ܩܰܕܺܝܫܳܐ ܗ̱ܝ ܒܪܺܝܟ ܗ̱ܽܘ ܕܨܰܒܼܶܬ ܡܰܪܥܺܝܬܳܟ\nܚܽܘܒܶܗ ܕܡܽܘܫܶܐ ܢܰܫܼܪܶܐ ܒܳܟ ܕܚܽܘܒܶܗ ܚܽܘܒܳܐ ܕܦܽܘܪܫܳܢܳܐ\nܛܼܢܳܢܶܗ ܛܢܳܢܳܐ ܕܒܽܘܝܳܢܳܐ ܩܽܘܪܰܚ ܘܕܳܬܰܢ ܕܰܣܕܰܩܘ̱ ܗ̱ܘܰܘ\nܣܼܕܰܩ ܐܰܪܥܳܐ ܕܰܬܚܽܘܬܰܝܗܽܘܢ ܒܣܼܶܕܩܳܐ ܣܶܕܩܳܐ ܒܰܛܶܠ ܗ̱ܘܳܐ\nܒܶܐܠܕܳܕ ܘܡܺܝܕܳܕ ܐܰܘܕܰܥ ܗ̱ܘܳܐ ܕܨܶܒܝܳܢܶܗ ܟܽܠܶܗ ܗܳܢܰܘ\nܕܟܽܠܶܗ ܥܰܡܳܐ ܢܶܬܢܰܒܶܐ ܒܪܺܝܟ ܕܶܐܬܪܰܥܺܝ ܒܨܶܒܝܳܢܶܗ\nܠܡܶܣܟܺܢܽܘܬܶܗ ܕܶܐܠܺܝܳܐ ܪܚܶܡ ܐܶܠܺܝܫܳܥ ܡܶܢ ܥܽܘܬܪܳܐ\nܝܰܗ̱ܒ ܡܶܣܟܺܢܳܐ ܠܡܶܣܟܺܢܳܐ ܡܰܘܗܒܰܬܳܐ ܕܡܶܢ ܟܽܠ ܪܰܒܳܐ\nܕܰܪܚܶܡܬܳܗ̇ ܠܰܨܪܺܝܟܽܘܬܶܗ ܕܪܰܒܳܟ ܥܰܬܺܝܪܳܐ ܟܰܣܝܳܐ\nܡܥܺܝܢ ܡܶܠܰܘ̈ܗ̱ܝ ܬܶܓܣܶܐ ܡܶܢܳܟ ܠܪܽܘܚܳܐ ܕܬܶܗܘܶܐ ܟܶܢܳܪܳܐ\nܘܬܶܙܡܼܰܪ ܠܳܟ ܒܳܟ ܨܶܒܝܳܢܶܝ̈ܗ̇ ܒܪܺܝܟ ܗ̱ܽܘ ܕܥܰܒܼܕܳܟ ܓܺܝܙܰܒܪܶܗ\nܠܰܝܬ ܕܚܰܣܳܡ ܒܰܓܒܺܝܬܳܟ ܕܡܰܟܺܝܟܳܐ ܗ̱ܝ ܪܺܝܫܳܢܽܘܬܳܟ\nܠܰܝܬ ܕܰܪܓܶܙ ܒܰܟܐܳܬܳܟ ܕܫܰܝܢܳܐ ܙܳܪܰܥ ܦܶܬܓܳܡܳܟ\nܠܰܝܬ ܕܩܳܢܶܛ ܡܶܢ ܩܳܠܳܟ ܕܒܰܣܺܝܡܳܐ ܗ̱ܝ ܦܳܩܽܘܕܽܘܬܳܟ\nܠܰܝܬ ܕܡܶܬܪܰܥܰܡ ܥܰܠ ܢܺܝܪܳܟ ܕܗܽܘܝܽܘ ܠܳܐܶܐ ܚܠܳܦ ܨܰܘܪܰܢ\nܘܡܰܩܶܠ ܝܽܘܩܪܳܐ ܕܢܰܦܫ̈ܳܬܰܢ ܒܪܺܝܟ ܗ̱ܽܘ ܕܰܓܒܳܟ ܠܰܢܝܳܚܰܢ","english":"How fitting for you, O victorious one, to break the bonds of evil,  \na self that is beyond all excess, which in nothing is sacrificed,  \nbut in the blood of the blessed Messiah, who was sacrificed and sacrificed all.  \nTo Moses, Jesus served, and in return for his service,  \nthe bold one received from him, for he ministered to the venerable elder.  \nThe bold one gave to you also; that Moses delivered to Jesus.  \nThe portion of the fathers' inheritance was, and to you the flock was entrusted,  \nits quarter and its third, holy is she; blessed is he who desired your flock.  \nThe love of Moses settled in you, for his love is the love of the separator.  \nHis error, the error of the confuser, Korah and Dathan, who were righteous,  \nthe earth beneath them swallowed them in righteousness; righteousness was abolished.  \nElidad and Midid made known that his entire will was this:  \nthat the whole people be adorned; blessed is he who was shepherded by his will.  \nFor the poverty of Elijah, Elisha loved from wealth;  \nthe poor one gave to the poor one, a gift from all the great one,  \nfor the love of the need of your rich, hidden master.  \nHis words are sweet; they will be hidden from you for the spirit to become a cithara,  \nand it will sing to you in you its wills; blessed is he who made you his treasurer.  \nThere is none who mocks your election, for it is humble, your headship.  \nThere is none who angers at your reproofs, for your word sows peace.  \nThere is none who cuts off from your voice, for your command is sweet.  \nThere is none who murmurs against your yoke, for it is wearying for the neck.  \nAnd the lightens the burden of souls; blessed is he who chose you for the weary.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܡܳܐ ܘܳܠܶܐ ܠܳܟ ܢܰܨܺܝܚܳܐ ܕܬܶܛܰܥ ܬܰܥܕܶܐ ܡܶܢ ܒܺܝܫܼܳܐ","severity":"info","text":"The opening praises the addressee as 'victorious' (ܢܰܨܺܝܚܳܐ) for breaking 'bonds of evil,' a metaphor for ascetic or pastoral triumph over sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܽܘܫܶܐ ܝܶܫܽܘܥ ܫܰܡܶܫ ܗ̱ܘܳܐ","severity":"info","text":"The reference to Moses serving Jesus (or Joshua) alludes to the typological link between Moses and Christ, common in Syriac exegesis; cf. Exodus 17:8–16 and typology of Joshua as a type of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܽܘܪܰܚ ܘܕܳܬܰܢ","severity":"info","text":"Korah and Dathan are biblical figures (Numbers 16) who rebelled against Moses and were swallowed by the earth; here they are called 'righteous' ironically, highlighting their error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܽܘܪܫܳܢܳܐ","severity":"info","text":"The term 'separator' (ܦܽܘܪܫܳܢܳܐ) likely refers to a monastic or ascetic figure who separates from worldly ties, possibly a title for the addressee.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܠܡܶܣܟܺܢܽܘܬܶܗ ܕܶܐܠܺܝܳܐ ܪܚܶܡ ܐܶܠܺܝܫܳܥ","severity":"info","text":"The pairing of Elijah and Elisha echoes 1 Kings 19:19–21 and 2 Kings 2:9–14, where Elisha inherits Elijah's mantle; here it illustrates spiritual poverty and generosity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܶܠܕܳܕ ܘܡܺܝܕܳܕ","severity":"caution","text":"The names 'Elidad and Midid' are obscure; they may be corruptions or variant spellings of biblical figures (cf. Eldad and Medad in Numbers 11:26–27), but the text's reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'victorious one' (ܢܰܨܺܝܚܳܐ) is ambiguous; it may refer to a bishop or ascetic leader, possibly Abraham from the previous passage.","The phrase 'the love of the separator' (ܚܽܘܒܶܗ ܕܦܽܘܪܫܳܢܳܐ) could be a title for a monastic figure or a reference to a specific individual.","The names 'Elidad and Midid' are not standard biblical names; they may be textual corruptions or local traditions."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܠܳܐ ܬܶܩܠܶܐ ܠܽܘܩܒܰܠ ܪܰܒܳܐ ܠܳܐ ܬܰܘܚܶܠ ܥܰܠ ܚܰܠܳܫܳܐ\nܪܰܓܳܐ ܘܰܐܠܶܦ ܥܰܬܺܝܪ̈ܶܐ ܓܰܪܶܓ ܘܰܩܢܺܝ ܡ̈ܶܣܟܺܢܶܐ\nܠܩܰܫܝܳܐ ܐܰܙܘܶܓ ܡܰܬܺܝܢܳܐ ܘܢܰܓܺܝܪ ܪܽܘܚܳܐ ܠܚܶܡܬܳܢܳܐ\nܠܒܺܝܼ̈ܫܶܐ ܒܛܳܒ̈ܶܐ ܨܽܘܕ ܐܶܢܽܘܢ ܘܰܠܒܳܙܽܘ̈ܙܶܐ ܒܝ̈ܳܗܽܘܒܶܐ\nܘܰܠܛܰܡ̈ܐܶܐ ܒܝܰܕ ܩܰܕܺܝ̈ܫܶܐ ܒܪܺܝܟ ܗ̱ܽܘ ܕܰܓܒܳܟ ܨܰܝܳܕܰܢ\nܣܰܒ ܠܳܟ ܪ̈ܶܒܽܘ ܣܰܡ̈ܡܳܢܺܝܢ ܘܩܽܘܡ ܗܰܠܶܟ ܒܰܝܢܳܬ ܡܰܪ̈ܥܶܐ\nܠܕܰܟܪܺܝܗ ܣܰܡܳܐ ܐܰܣܼܪܰܚ ܠܶܗ ܘܠܰܐܝܢܳܐ ܕܰܚܠܺܝܡ ܢܽܘܛܳܪܳܐ\nܠܰܘ ܚܰܕ ܣܰܡܳܐ ܬܰܣܼܪܰܚ ܠܶܗ ܠܟܺܐܒܳܐ ܕܰܠܡܳܐ ܠܳܐ ܥܳܗܶܢ\nܐܰܣܓܼܳܐ ܩܰܪܶܒ ܥܽܘܕܪ̈ܳܢܶܐ ܕܟܺܐܒܳܐ ܢܶܩܢܼܶܐ ܚܽܘܠܡܳܢܳܐ\nܐܳܦ ܐܰܢ̱ܬ ܬܺܐܠܰܦ ܢܶܣܝܳܢܳܐ ܒܪܺܝܟ ܗ̱ܽܘ ܕܰܠܐܺܝ ܒܡܰܚ̈ܘܳܬܰܢ\nܢܶܗܘܶܐ ܐܰܪܥܳܐ ܕܨܶܒܝܳܢܳܟ ܢܶܗܘܶܐ ܟܰܪܡܳܐ ܕܦܽܘܠܚܳܢܳܟ\nܢܶܗܘܶܐ ܓܙܳܪܳܐ ܒܓܰܘ ܕܰܝܪܳܟ ܘܥܼܶܪ̈ܒܶܐ ܚ̈ܠܺܝܡܶܐ ܬܚܶܝܬ ܚܽܘܛܪܳܟ\nܬܶܗܘܶܐ ܐܰܢ̱ܬ ܪܺܝܫܳܐ ܪܰܒܳܐ ܘܰܚܢܰܢ ܛܰܒ̈ܥܶܐ ܕܰܟܠܺܝܠܳܟ\nܢܶܫܼܦܰܪ ܒܳܟ ܐܳܦ ܬܶܫܼܦܰܪ ܒܰܢ ܕܰܦܐܶܝܢ ܐܶܢܽܘܢ ܠܰܚܕ̈ܳܕܶܐ\nܥܰܡܳܐ ܘܟܳܗܢܳܐ ܡܳܐ ܕܐܳܘܶܝܢ ܒܪܺܝܟ ܕܰܙܪܰܥܼ ܒܰܢ ܐܰܘܝܽܘܬܳܐ\nܫܡܼܰܥ ܠܰܫܠܺܝܚܳܐ ܟܰܕ ܐܳܡܰܪ ܠܗܳܕܶܐ ܒܬܽܘܠܬܳܐ ܕܰܡܟܼܰܪ ܗ̱ܘܳܐ\nܛܳܐܶ̇ܢ ܐ̱ܢܳܐ ܒܟܽܘܢ ܒܰܛܢܳܢܼܳܐ ܒܰܛܢܳܢܳܐ ܠܰܡ ܕܰܐܠܳܗܳܐ\nܠܳܐ ܕܒܶܣܪܳܐ ܐܶܠܳܐ ܕܪܽܘܚܳܐ ܛܰܢ ܒܳܗ̇ ܐܳܦ ܐܰܢ̱ܬ ܕܰܟܝܳܐܺܝܬ\nܕܬܶܕܰܥ ܕܡܶܢܝ̱ ܗ̱ܺܝ ܘܰܕܡܰܢ ܗ̱ܺܝ ܒܳܟ ܬܼܶܪܚܰܡ ܐܳܦ ܒܳܟ ܬܰܚܶܒ\nܠܝܶܫܽܘܥ ܚܰܬܢܳܗ̇ ܕܰܫܪܳܪܳܐ ܒܪܺܝܟ ܕܰܛܢܳܢܶܗ ܩܰܕܺܝܫܰܐ ܗ̱ܘ\nܐܰܝܟ ܪ̈ܰܒܳܢܶܝܗ̇ ܕܽܘܒܳܪ̈ܶܝܗ̇ ܕܥܰܡ ܪܰܒܳܐ ܕܰܪܦܶܐ ܪܰܦܝܳܐ ܗ̱ܝ\nܘܥܰܡ ܗܰܘ ܕܰܙܗܶܐ ܢܰܨܺܝܚܳܐ ܗ̱ܝ ܥܺܕ̱ܬܳܐ ܕܳܡܝܳܐ ܠܡܰܚܙܺܝܬܳܐ","english":"Do not stumble before the great, do not delay over the weak.  \nBorrow and teach the rich, beg and acquire the poor.  \nTo the harsh, join the meek, and join the gentle spirit to the wrathful.  \nTo the evil, by means of the good, hunt and capture; and to the greedy, by means of the generous.  \nAnd to the impure, by means of the holy. Blessed is he who chose you as hunter.  \nTake for yourself the remedies of the physicians, and arise, walk among the beds of the sick.  \nFor the male, prepare a remedy for him; and for the woman who is strong, a binding.  \nNot one remedy will you prepare for the pain that is not fitting.  \nMany are the approaches of the pains; the remedies are various.  \nYou also shall learn medicine. Blessed is he who taught you by his teachings.  \nBe the land of your will; be the vineyard of your labor;  \nbe the threshing-floor within your monastery, and strong clusters beneath your rod.  \nYou shall be the great head, and seal the characters of your crown.  \nIt will be seemly in you, and it will be seemly in him who is fitting; they will capture one another.  \nThe people and the priest, when they are united—blessed is he who sowed unity in you.  \nHear the Apostle when he speaks of this virgin who was sold.  \nTaste a taste in you by means of taste; taste is not of flesh but of spirit.  \nTaste in her also, you, purely,  \nthat you may know that she is stretched and she is strained; in you she will love, and in you she will hide.  \nTo Jesus, the bridegroom of truth—blessed is he whose taste is holy.  \nLike the greatnesses of her pride, which with the great one who looses, she is loose;  \nand with him who is chaste, she is chaste. The Church is like a mirror.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܳܐ ܬܶܩܠܶܐ ܠܽܘܩܒܰܠ ܪܰܒܳܐ","severity":"info","text":"The opening imperative 'do not stumble before the great' introduces a series of ethical paradoxes typical of Ephrem's ascetic instruction, urging the disciple to navigate extremes with balance.","cites":[{"key":"ed:dsc-276","label":"source edition: Nisibis 19","url":"https://syriaccorpus.org/276"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܰܝܳܕܰܥ","severity":"info","text":"The Syriac term ܨܰܝܳܕܰܥ (ṣayyāḏā) means 'hunter' and is used here metaphorically for the ascetic who 'captures' virtues from the wicked; it echoes Ephrem's imagery of spiritual combat.","cites":[{"key":"ed:dsc-276","label":"source edition: Nisibis 19","url":"https://syriaccorpus.org/276"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܡܼܰܥ ܠܰܫܠܺܝܚܳܐ","severity":"info","text":"The phrase 'Hear the Apostle' likely refers to Paul's teaching on the Church as a virgin bride (cf. 2 Cor 11:2 or Eph 5:27), a common typology in Syriac tradition.","cites":[{"key":"ed:dsc-276","label":"source edition: Nisibis 19","url":"https://syriaccorpus.org/276"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܥܺܕ̱ܬܳܐ ܕܳܡܝܳܐ ܠܡܰܚܙܺܝܬܳܐ","severity":"info","text":"The closing simile 'the Church is like a mirror' reflects a patristic topos (e.g., in Ephrem's Hymns on the Church) where the Church reflects divine truth and the virtues of its members.","cites":[{"key":"ed:dsc-276","label":"source edition: Nisibis 19","url":"https://syriaccorpus.org/276"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܪܺܝܟ ܗ̱ܽܘ ܕܰܓܒܳܟ ܨܰܝܳܕܰܥ","severity":"info","text":"The repeated beatitude formula 'Blessed is he who...' (e.g., line 6, 10, 16) structures the passage as a series of macarisms, a hallmark of Ephrem's didactic poetry.","cites":[{"key":"ed:dsc-276","label":"source edition: Nisibis 19","url":"https://syriaccorpus.org/276"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܰܘ ܚܰܕ ܣܰܡܳܐ ܬܰܣܼܪܰܚ ܠܶܗ","severity":"caution","text":"The line 'Not one remedy will you prepare for the pain that is not fitting' is textually secure but the syntax is ambiguous: it may mean 'do not prepare a single remedy for an unsuitable pain' or 'no single remedy suits every pain'; the translation opts for the latter.","cites":[{"key":"ed:dsc-276","label":"source edition: Nisibis 19","url":"https://syriaccorpus.org/276"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܠܰܘ ܚܰܕ ܣܰܡܳܐ ܬܰܣܼܪܰܚ ܠܶܗ (line 8) is ambiguous between 'do not prepare one remedy for the pain that is not fitting' and 'no one remedy will suit the pain that is not fitting'; the English draft takes the latter reading.","The identity of 'the virgin who was sold' (line 17) is unclear; it may refer to a specific biblical figure (e.g., the Shunammite in Song of Songs) or a typological reference to the Church."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܕܰܐܝܟ ܦܰܪܨܽܘܦܳܐ ܕܚܳܐܰܪ ܒܳܗ̇ ܗܳܟܰܢ ܠܒܺܝܫܳܐ ܕܶܡܘ̈ܳܬܶܗ\nܕܰܐܝܟ ܡܰܠܟܳܐ ܐܳܦ ܡܰܫܪܺܝܬܶܗ ܘܰܐܝܟ ܟܳܗܢܳܐ ܐܳܦ ܡܰܪܥܺܝܬܶܗ\nܐܰܟܘܳܬܗܽܘܢ ܒܗܽܘܢ ܡܶܬܼܛܰܒܥܳܐ ܒܪܺܝܟ ܗ̱ܽܘ ܕܛܰܒܥܳܗ̇ ܒܰܕܡܽܘܬܶܗ\nܕܠܳܐ ܕܺܝܰܬܺܩܺܐ ܥܢܼܰܕܘ̱ ܗܶܢܽܘܢ ܬܠܳܬܳܐ ܟܳܗ̈ܢܶܐ ܢܰܨ̈ܺܝܚܶܐ\nܕܰܒܕܺܝܰܬܺܩܺܐ ܗܳܓܶܝܢ ܗ̱ܘܰܘ ܗܳܠܶܝܢ ܬܰܪܬܶܝܢ ܕܰܐܠܳܗܳܐ\nܝܽܘܬܪܳܢܳܐ ܪܰܒܳܐ ܫܒܼܰܩܘ̱ ܠܰܢ ܗܰܘ ܛܽܘܦܣܳܐ ܕܡܶܣܟܺܢܽܘܬܳܐ\nܕܠܳܐ ܩܼܢܰܘ ܡܶܕܶܡ ܛܽܘܒ̈ܳܢܶܐ ܥܰܒܕܽܘܢ ܠܰܢ ܩܶܢܝܳܢܰܝ̈ܗܽܘܢ\nܗܼܘܳܬ ܥܺܕܰܬܗܽܘܢ ܣܺܝܡܰܬܗܽܘܢ ܒܪܺܝܟ ܕܰܩܢܼܶܐ ܒܗܽܘܢ ܩܶܢܝܳܢܰܘ̈ܗ̱ܝ\nܟܳܗܢܳܐ ܝܰܥܩܽܘܒ ܢܰܨܺܝܚܳܐ ܥܰܡܶܗ ܢܼܶܨܚܰܬ̇ ܐܰܟܘܳܬܶܗ\nܕܫܰܘܬܶܦ ܚܽܘܒܶܗ ܠܰܛܢܼܳܢܶܗ ܕܶܚܠܳܐ ܘܚܽܘܒܳܐ ܐܶܬܥܼܰܛܦܰܬ\nܒܒܳܒܽܘ ܪܳܚܶܡ ܙܶܕܩ̈ܳܬܳܐ ܒܟܶܣܦܳܐ ܦܳܪܩܰܬ ܠܰܫܒܰܝ̈ܳܐ\nܒܽܘܠܓܰܫ ܣܦܰܪ ܢܳܡܽܘܣܳܐ ܠܶܒܳܗ̇ ܦܶܬܚܼܰܬ ܠܰܟܬܳܒ̈ܶܐ\nܒܳܟ ܕܶܝܢ ܢܶܣܓܽܘܢ ܥܽܘܕܪ̈ܳܢܶܝܗ̇ ܒܪܺܝܟ ܗ̱ܽܘ ܕܰܐܘܪܶܒ ܬܰܓܳܪ̈ܶܝܗ̇","english":"Like the face of one who looks at it, so is the evil one to his likenesses. Like a king, also his camp; and like a priest, also his flock. As they are, so is he who is stamped among them; blessed is he who stamps his likeness upon them. Without a testament, the three priests, the righteous, made an arrangement. In the testament, those two of God were reading. A great benefit they left for you: that pattern of poverty. Without anything, the good things they did for you, their ends. Their church was their treasure; blessed is he who is adorned among them with their ends. The priest Jacob, the righteous one with him, his victory was like him, for he shared his debt with his error. Fear and debt were turned aside. In Babu, lover of alms, with money she redeemed the captives. In Bulgash, the book of the law, her heart opened to the scribes. In you, then, her boundaries increased; blessed is he who enriches her merchants.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܰܐܝܟ ܦܰܪܨܽܘܦܳܐ ܕܚܳܐܰܪ ܒܳܗ̇","severity":"info","text":"The opening simile compares the evil one to a face that reflects its own likenesses, suggesting a reciprocal relationship between the devil and those who resemble him.","cites":[{"key":"ed:dsc-276","label":"source edition: Nisibis 19","url":"https://syriaccorpus.org/276"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܺܝܰܬܺܩܺܐ","severity":"info","text":"The Syriac term ܕܺܝܰܬܺܩܺܐ (diathēkē) means 'testament' or 'covenant,' here referring to a formal arrangement made by the three righteous priests, likely a spiritual or ecclesiastical pact.","cites":[{"key":"ed:dsc-276","label":"source edition: Nisibis 19","url":"https://syriaccorpus.org/276"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܳܗ̈ܢܶܐ ܢܰܨ̈ܺܝܚܶܐ","severity":"info","text":"The 'three righteous priests' may refer to Jacob of Nisibis, Babu, and Bulgash, figures associated with the early Syriac church in Nisibis, known for their asceticism and pastoral care.","cites":[{"key":"ed:dsc-276","label":"source edition: Nisibis 19","url":"https://syriaccorpus.org/276"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܪܺܝܟ ܗ̱ܽܘ ܕܛܰܒܥܳܗ̇ ܒܰܕܡܽܘܬܶܗ","severity":"info","text":"The phrase 'blessed is he who stamps his likeness upon them' echoes earlier imagery in the passage of stamping or imprinting, reinforcing the theme of moral influence and imitation.","cites":[{"key":"ed:dsc-276","label":"source edition: Nisibis 19","url":"https://syriaccorpus.org/276"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܳܟ ܕܶܝܢ ܢܶܣܓܽܘܢ ܥܽܘܕܪ̈ܳܢܶܝܗ̇","severity":"info","text":"The closing address 'in you, then, her boundaries increased' likely refers to the church or community of Nisibis, whose influence expanded through the efforts of the righteous figures mentioned.","cites":[{"key":"ed:dsc-276","label":"source edition: Nisibis 19","url":"https://syriaccorpus.org/276"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'three righteous priests' is not explicitly named in the Syriac; the reading assumes they are Jacob, Babu, and Bulgash based on context. The phrase 'her boundaries' could refer to the church or the city of Nisibis."],"confidence":"medium","notes":[]}]}