{"slug":"dsc-281","id":"syriac:dsc:dsc-281","title":"Nisibis 27","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":"2026-11-15T00:59:19Z","cost_usd":0.00245},"source":{"registry_id":"syriac:dsc:dsc-281","work_id":"dsc-281","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/281"},"stats":{"passages":3,"english_words":677,"coptic_letters":0,"commentary_units":16,"commentary_kinds":7,"derived_notes":0,"ambiguities":6,"work_notes":4,"external_links":1,"timeline":5},"summary":{"work":"dsc-281","abstract":"Nisibis 27 is a madrāšā (verse homily) attributed to Ephrem the Syrian, composed in Syriac during the mid-4th century. It belongs to the Nisibis cycle, a collection of memrē traditionally assigned to Ephrem’s final decade (363–373), following the cession of Nisibis to Persia. The text survives in a single medieval manuscript tradition, with later copies showing scribal reordering of stanzas. It was incorporated into the East Syriac liturgical cycle for the Rogation of the Ninevites, shaping stanza selection. The edition lacks a critical apparatus, limiting verification of editorial choices. The poem features direct speech, possibly a persona, and employs metaphors of blindness and healing, echoing Ephrem’s Christological and sacramental themes.","historical_context":"Nisibis 27 was composed in the mid-4th century, likely between 363 and 373, in the city of Nisibis (modern Nusaybin, Turkey) or its environs, after the Roman Empire ceded the city to the Sasanian Persians in 363. This event deeply affected the Christian community, as Nisibis was a major Syriac-speaking center. Ephrem, a deacon and poet, fled to Edessa, where he continued writing. The madrāšā reflects communal lament and theological reflection, using biblical and typological imagery. The text survives in a single medieval manuscript tradition, with later East Syriac liturgical use for the Rogation of the Ninevites, a period of fasting and prayer. The lack of a critical apparatus in the edition means the base manuscript is reproduced with only occasional emendations, and readers cannot verify choices against full manuscript evidence. The poem’s direct speech and metaphors of blindness and healing align with Ephrem’s broader corpus, which often explores Christology, sacraments, and spiritual humility.","significance":"Nisibis 27 is significant as part of Ephrem’s Nisibis cycle, a key witness to Syriac Christian poetry and theology in the 4th century. It reflects the community’s response to political upheaval and uses rich metaphorical language, such as blindness and healing, to explore divine relationship and sacramental mystery. Its incorporation into the East Syriac liturgy for the Rogation of the Ninevites shows its enduring liturgical use, while textual variants highlight scribal reordering and adaptation over time.","timeline":[{"date":"363","event":"Cession of Nisibis to Persia; Ephrem flees to Edessa."},{"date":"363–373","event":"Composition of the Nisibis cycle, including Nisibis 27, traditionally assigned to Ephrem’s final decade."},{"date":"4th–5th c.","event":"Transmission of the Syriac text in a single medieval manuscript tradition."},{"date":"Medieval period","event":"Incorporation into the East Syriac liturgical cycle for the Rogation of the Ninevites, shaping stanza selection."},{"date":"Later copies","event":"Scribal reordering of stanzas, with variant readings noted in the edition."}],"relations":[{"work":"Nisibis cycle (Ephrem the Syrian)","relation":"Part of the same collection of madrāšê","key":"","label":null,"url":null},{"work":"Ephrem the Syrian, other madrashe","relation":"Shares metaphors of blindness and healing","key":"","label":null,"url":null},{"work":"Rogation of the Ninevites liturgy","relation":"Used as a communal lament in East Syriac liturgy","key":"","label":null,"url":null}],"external_links":[{"key":"ed:dsc-281","label":"DSC 281 (edition)","url":"https://syriaccorpus.org/281","reason":"Source for the Syriac text and editorial notes."}],"cautions":["The dating of the Nisibis cycle to 363–373 is traditional and based on internal references, but not definitively proven.","The text survives in a single medieval manuscript tradition; later copies show scribal reordering, and the edition lacks a critical apparatus, limiting verification of editorial choices.","The exact referent of 'daughter of six hundred' is unclear and may be symbolic or numerical."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000501,"generated":"2026-11-15T00:25:53Z"},"checks":{"work":"dsc-281","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":16,"english_words":677,"source_letters":2024,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The madrāšê of the Nisibis cycle are traditionally assigned to Ephrem’s final decade (363–373), after the cession of Nisibis to Persia. This dating rests on internal references to the city’s loss and on the sequence of the memrē.","cites":[{"key":"ed:dsc-281","label":"source edition: Nisibis 27","url":"https://syriaccorpus.org/281"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text of Nisibis 27 survives in a single medieval manuscript tradition; variant readings in later copies suggest scribal reordering of stanzas. The edition notes these variants but does not reconstruct an archetype.","cites":[{"key":"ed:dsc-281","label":"source edition: Nisibis 27","url":"https://syriaccorpus.org/281"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This madrāšā was incorporated into the East Syriac liturgical cycle for the Rogation of the Ninevites, where it is sung as a communal lament. Its use in that context shaped the selection of stanzas in later manuscripts.","cites":[{"key":"ed:dsc-281","label":"source edition: Nisibis 27","url":"https://syriaccorpus.org/281"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a critical apparatus for the Syriac text; it reproduces the base manuscript with only occasional emendations. Readers cannot verify the editor’s choices against the full manuscript evidence.","cites":[{"key":"ed:dsc-281","label":"source edition: Nisibis 27","url":"https://syriaccorpus.org/281"}],"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-281":{"label":"source edition: Nisibis 27","url":"https://syriaccorpus.org/281"}},"segments":[{"i":1,"ref":"p1","source":"ܓ ܒܪ ܩܠܗ\nܠܳܐܣܝܳܐ ܦܫܺܝܩܳܐ ܡܳܪܝ̱ ܕܢܶܦܣܽܘܩ ܠܗܰܕܳܡܶܐ\nܠܳܐ ܕܶܝܢ ܕܠܺܝܠܳܐ ܠܶܗ ܕܬܽܘܒ ܢܩܰܒܥܺܝܘܗ̱ܝ ܒܰܐܬܪܶܗ\nܠܳܟ ܡܳܪܝ̱ ܬܰܪ̈ܬܰܝܗܶܝܢ ܕܠܺܝܠܳܢ ܕܰܐܠܳܗܐ ܐܰܢ̱ܬ\nܥܽܘܢܺܝܬܳܐ: ܫܡܰܥ ܩܳܠ ܓܥܳܬܝ̱ ܝ̈ܰܠܕܰܝ\nܫ̈ܢܰܝܳܐ ܬܰܪ̈ܬܶܝܢ ܘܰܥܣܰܪ ܦܰܪܣܽܘܗ̇ ܐܳܣ̈ܰܘܳܬܳܐ\nܠܗܳܝ ܐܰܢܬܬܳܐ ܕܰܕܡܳܗ̇ ܦܰܪܣܺܝܘ ܘܠܳܐ ܥܰܕܰܪܘ̱\nܐܶܠܽܘ ܐܰܣܺܝܘ ܨܰܥܪܰܐ ܗ̱ܘ ܟܡܳܐ ܟܺܝܬ ܕܠܳܐ ܐܰܣܺܝܘ\nܟܡܳܐ ܕܦܰܪܣܘܝܗ̇ ܗܼܶܢܽܘܢ ܢܰܟܶܦܬ ܘܰܐܣܺܝܬܳܗ̇\nܕܶܐܬܚܰܦܝܰܬ ܩܶܪܒܰܬ ܠܢܰܚܬܳܟ ܘܠܳܐ ܠܓܽܘܫܡܳܟ\nܠܒܽܘܫܳܐ ܡܢܰܟܶܦ ܟܽܠ ܐܳܣܝܳܐ ܗܘܳܐ ܗ̱ܘܳܐ ܠܳܗ̇\nܟܡܳܐ ܟܺܝܬ ܬܢܰܟܶܦ ܡܳܪܝ̱ ܠܥܺܕܬܳܟ ܕܗܳܐ ܙܳܠܰܬ\nܕܳܐܦ ܥܳܒܪ̈ܰܝ ܐܽܘܪܚܳܐ ܐܶܣܛܺܝܘ ܚܙܰܘ ܨܰܥܪܳܗ̇\nܠܥܳܒܽܘܪܬܳܐ ܢܰܟܶܦܬ ܘܠܰܡܟܺܝܪܬܳܟ ܦܰܪܣܺܝܬ\nܐܳܦ ܠܳܐ ܦܚܶܡ ܢܽܘܓܪܳܐ ܕܰܡܚܽܘܬܝ̱ ܠܗܰܘ ܢܽܘܓܪܳܐ\nܒܪ̱ܰܬ ܫܶܬ ܫܢܺܝ̈ܢ ܐܺܝܬܶܝܗ̇ ܦܶܠܓܽܘܬ ܫ̈ܢܶܝܗ̇ ܕܗܳܝ\nܟܺܐܒܳܐ ܕܚܰܕ̱ܬ ܐܰܣܳܐ ܕܰܐܣܺܝܬ ܥܰܬܺܝܩܳܐ\nܘܶܐܢ ܕܶܐܣܬܰܢܺܝܬ ܩܰܠܺܝܠ ܐܰܪܫܶܠܬ ܘܰܫܒܰܩܬܳܢܝ̱\nܐܰܝܟܰܢ ܣܢܶܐ ܠܳܟ ܡܳܪܝ̱ ܕܫܳܛ ܐܰܢ̱ܬܬܶܗ ܕܣܰܢܝܳܐ\nܣܰܢܝܽܘܬܝ̱ ܪܚܰܡ ܘܰܐܠܶܦ ܕܢܰܚܶܒ ܠܒܰܪ̱ܬ ܙܰܘܓܶܗ\nܠܺܠܝܳܐ ܕܣܰܢܝܳܐ ܗܘܳܬ ܐܰܢ̱ܬ ܗ̱ܽܘ ܕܰܐܫܦܰܪܬܳܗ̇\nܥܰܝ̈ܢܶܝܗ̇ ܢܣܽܝ̈ܣܳܢ ܗܘܰܝ ܘܝ̈ܰܠܕܶܝܗ̇ ܦܐܶܝܢ ܗ̱ܘܰܘ ܛܳܒ\nܐܶܢܳܐ ܡܳܪܝ̱ ܕܦܰܐܝܐ ܐܰܢ̱ܬ ܝ̈ܰܠܕܰܝ ܡܓܰܢܺܝܢ ܠܺܝ\nܐܰܢ̱ܬ ܗ̱ܽܘ ܒܰܠܚܽܘܕ ܘܶܐܡܳܟ ܕܡܶܢ ܟܽܠ ܦܐܶܝܢ ܐܢ̱ܬܽܘܢ ܛܳܒ\nܕܡܽܘܡܳܐ ܒܳܟ ܡܳܪܝ̱ ܠܳܐ ܐܺܝܬ ܘܠܳܐ ܟܽܘܬܡ̈ܳܬܳܐ ܒܶܐܡܳܟ\nܡܶܢ ܒܶܝܬ ܬܶܪ̈ܝܢ ܫܽܘܦܪ̈ܺܝܢ ܝ̈ܰܠܕܰܝ ܠܡܰܢ ܕܳܡܶܝܢ\nܐܰܒܽܘܟ ܟܰܕ ܫܰܩܠܳܗ̇ ܠܰܟܢܽܘܫܬܳܐ ܣܢܺܝܬܳܐ\nܕܙܰܢܝܰܬ ܒܗܰܘ ܥܶܓܠܳܐ ܘܥܰܠ ܗܰܘ ܣܢܳܐ ܝܰܠܕܳܗ̇","english":"A man raised his voice: \"A simple physician, my Lord, who set bones, not one who sets a broken limb at night so that it might be healed by morning in his own land. For you, my Lord, are both the night and the day of God, you yourself. The Church: Hear the voice of my cry, my children. Two and ten physicians spread her out, that woman whose likeness they spread out and did not help. Those physicians were a small matter, as if they were not physicians. As much as they spread her out, she bent and was healed. She was hidden, she drew near to your garment, not to your body. To a garment every physician bends, he was to her. How then, my Lord, will you bend to your Church, which has gone astray? Even passersby on the road, when they saw her smallness, bent to the passing woman, and to your purchased one you spread out. Nor does the physician of my healing consider that physician. The daughter of six hundred is half of the six hundred of that one. The pain that renewed the old medicine that you healed. And when you were healed, you quickly cast me off and left me. Like a blind man, my Lord, for whom the wife of a blind man is pleasing. My blindness, love, and teach to love the daughter of her spouse. For the night of the blind man, you were the one who adorned her. Her eyes were cast down, and her children were good. Come, my Lord, for it is fitting that you, my children, are pleasing to me. You are the one alone, and with you, from all good ones, you are good. There is no blemish in you, my Lord, and no coverings with you. From between two beauties, my children, to what do they resemble? Your father, when he took the chaste one, the blind one, who conceived in that moment and gave birth on that blind man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܓ ܒܪ ܩܠܗ","severity":"info","text":"The opening phrase 'A man raised his voice' introduces a direct speech, likely a persona or a character within the narrative, not the poet himself.","cites":[{"key":"ed:dsc-281","label":"source edition: Nisibis 27","url":"https://syriaccorpus.org/281"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܳܣ̈ܰܘܳܬܳܐ","severity":"info","text":"The term 'physicians' (plural of ܐܳܣܝܳܐ) is used metaphorically for healers or spiritual guides, a common trope in Ephrem's works.","cites":[{"key":"ed:dsc-281","label":"source edition: Nisibis 27","url":"https://syriaccorpus.org/281"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܐܠܳܗܐ ܐܰܢ̱ܬ","severity":"info","text":"The phrase 'you yourself are God' echoes biblical language of divine address, possibly alluding to Christological titles in the New Testament.","cites":[{"key":"ed:dsc-281","label":"source edition: Nisibis 27","url":"https://syriaccorpus.org/281"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܪ̱ܰܬ ܫܶܬ ܫܢܺܝ̈ܢ","severity":"info","text":"The 'daughter of six hundred' likely refers to a numerical or symbolic figure, possibly a reference to the 600 years of the world or a specific community, but the exact referent is unclear.","cites":[{"key":"ed:dsc-281","label":"source edition: Nisibis 27","url":"https://syriaccorpus.org/281"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܰܥܝܽܘܬܝ̱ ܪܚܰܡ","severity":"info","text":"The plea 'Love my blindness' parallels Ephrem's frequent use of blindness as a metaphor for spiritual ignorance or humility, seen in other madrashe.","cites":[{"key":"ed:dsc-281","label":"source edition: Nisibis 27","url":"https://syriaccorpus.org/281"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܢ ܕܶܐܣܬܰܢܺܝܬ","severity":"caution","text":"The phrase 'when you were healed, you quickly cast me off' is ambiguous; it may refer to a shift in divine favor or a narrative break, and the subject is unclear.","cites":[{"key":"ed:dsc-281","label":"source edition: Nisibis 27","url":"https://syriaccorpus.org/281"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'man' in the opening is unspecified; could be a prophet, a persona, or a generic figure.","The 'daughter of six hundred' and 'half of six hundred' are numerically symbolic but lack clear referent in the text.","The shift between 'you' (addressee) and 'my children' suggests multiple addressees, possibly the Church and the faithful."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܕܟܶܐܡܰܬ ܒܛܽܘܦܣܶܗ ܗܽܘ ܛܒܺܝܥܺܝܢ ܕܢܽܘܟܪܳܝܳܐ\nܗܳܐ ܓܶܝܪ ܒܪܳܙܶܗ ܗܽܘ ܕܩܳܪܶܝܢ ܠܫܰܪ̈ܺܝܪܶܐ\nܠܡܽܘܫܶܐ ܘܠܰܢܒ̈ܺܝܶܐ ܕܰܩܪܰܘ ܒܟܽܠ ܙܰܒ̈ܢܺܝܢ\nܐܰܢ̱ܬ ܡܳܪܝ̱ ܝܳܕܰܥ ܐܰܢ̱ܬ ܡܳܢܳܐ ܥܒܰܕܘ̱ ܗ̱ܘܰܘ ܒܳܟ\nܫܠܺܝܚܳܐ ܠܳܟ ܡܳܪܝ̱ ܡܰܟܪܰܢܝ̱ ܠܰܒܬܽܘܠܬܳܐ ܕܟܺܝܬܳܐ\nܥܶܓܠܳܐ ܕܰܐܒ̈ܳܗܰܝ ܣܢܺܝܬ ܡܳܪܝ̱ ܘܰܐܚܶܒܬܳܟ\nܠܳܐ ܢܕܰܩܪܽܘܢ ܝ̈ܰܠܕܰܝ ܥܶܪ̈ܒܶܐ ܠܰܐܚܰܝ̈ܗܽܘܢ\nܡܶܢ ܐܶܡܪܳܐ ܐܶܢܽܘܢ ܕܶܐܬܕܺܝܢ ܘܠܳܐ ܡܰܠܶܠ\nܐܶܬܢܼܟܶܣ ܘܠܳܐ ܒܰܓܶܢ ܐܶܙܕܩܶܦ ܘܠܳܐ ܪܰܛܶܢ\nܘܕܰܚܝܳܐ ܗܦܰܟ ܠܳܐܶܐ ܕܢܰܚ̇ܶܐ ܠܩ̈ܳܛܽܘܠܰܘܗܝ\nܠܰܘ ܐܕܝܡ ܐܰܘܠܶܕܟܘܢ ܕܰܐܡܪܰܚ ܕܠܳܐ ܒܙܶܕܩܳܐ\nܘܰܒܪܶܗ ܕܠܳܐ ܒܕܺܝܢܼܳܐ ܡܰܓܳܢ ܩܛܰܠ ܐܰܠܚܽܘܗܝ\nܒܢܰܝ̈ܳܐ ܕܪܽܘܚܐ ܐܰܢ̱ܬܽܘܢ ܘܝ̈ܰܠܕܶܐ ܒ̈ܢܰܝ ܡ̈ܰܝܳܐ\nܐܺܡܰܪ ܠܟܽܘܢ ܐܳܦ ܕܺܝܠܝ ܕܪܰܓܡܽܘܢܝ̱ ܘܠܳܐ ܪܶܓܙܶܬ\nܙܰܩܦܽܘܢܝ̱ ܘܠܳܐ ܨܰܚܺܝܬ ܐܰܘܩܕܽܘܢܝ̱ ܘܠܳܐ ܠܳܛܶܬ\nܠܗܰܘ ܡܳܪܟܽܘܢ ܕܰܡܰܘ ܘܰܠܶܐܡܟܽܘܢ ܡܰܪܰܘ\nܝܰܠܕܳܐ ܕܰܚ̈ܘܰܘܳܬܳܐ ܐܶܬܩܪܺܝܘ ܒ̈ܢܰܝ ܐ̱ܢܳܫܳܐ\nܠܳܐ ܗܘܼܳܐ ܒܰܟܝ̈ܳܢܰܝܗܽܘܢ ܐܶܠܳܐ ܒܰܥ̇ܒ̈ܳܕܰܝܗܽܘܢ\nܕܥܳܠܒܳܐ ܗ̱ܝ ܠܕܳܐܟܶܕܢܳܐ ܡܶܪܬܳܗ̇ ܕܚܺܐܪܽܘܬܳܐ\nܗܳܟܰܢ ܐܳܦ ܐܰܠܳܗ̈ܶܐ ܐܶܬܩܪܺܝܘ ܒ̈ܢܰܝ ܐ̱ܢܳܫܳܐ\nܠܳܐ ܗܘܼܳܐ ܒܺܐܝܬܽܘܬܳܐ ܐܶܠܳܐ ܒܛܰܝܒܽܘܬܳܐ\nܠܟܽܘܢ ܕܶܝܢ ܐ̱ܚܝܳܢܽܘܬܳܐ ܥܶܒܕܶܬ ܠܟܽܘܢ ܥܰܡܳܗ̇\nܬܶܗܪܰܐ ܗ̱ܘ ܕܰܐܠܳܗܳܐ ܢܰܦܫܶܗ ܠܟܽܘܢ ܚܰܝܶܢ\nܘܰܐܢ̱ܬܽܘܢ ܦܣܰܩܬܽܘܢܳܗ̇ ܡܶܢܟܽܘܢ ܐ̱ܚܝܳܢܽܘܬܶܗ\nܕܶܐܢܗܼܽܘ ܕܰܒܪܺܝܬܰܐ ܗ̱ܘ ܓܶܝܪ ܠܥܰܒܕܰܐ ܗ̱ܘ ܐܬܚܰܝܰܢܬܽܘܢ\nܠܳܟ ܬܶܫ̈ܒܚܳܢ ܐܰܠܳܗܝ̱ ܕܠܳܐ ܗܼܘܳܐ ܥܰܡ ܒܶܪ̈ܝܳܬܳܐ\nܥܒܰܕܬ ܠܰܢ ܐ̱ܚܝܳܢܽܘܬܳܐ ܐܶܠܳܐ ܥܰܡܳܟ ܕܺܝܠܳܟ\nܡܳܪܳܐ ܕܟܽܠ ܒܶܪ̈ܝܳܢ ܫܽܘܒܚܳܐ ܠܚܽܘܠܛܳܢܳܟ","english":"When by his skill he is the physician who sets the broken bone,  \nfor it is by his mystery that he calls the true ones  \nto the weak and the sick who have cried out at all times.  \nYou, my Lord, know; you know what they did in you.  \nAn apostle to you, my Lord, bowed me to the pure Virgin.  \nThe calf of my fathers I served, my Lord, and I loved you.  \nMy children, the lambs, did not stone their brothers.  \nFrom a lamb I saw that was sacrificed and did not speak,  \nwas bound and did not flee, was crucified and did not tremble,  \nand the living one turned to revive his murderers.  \nNot Adam, your progenitor, who boasted unjustly,  \nand his son, not in knowledge, slew his brother by deceit.  \nSons of the spirit, you, and children, sons of the waters.  \nI say to you also: you stoned me and I was not angry,  \nyou crucified me and I did not thirst, you burned me and I did not curse.  \nTo that master of yours who died and to your mother who sickened,  \nthe begetter of serpents was called sons of the tree.  \nIt was not by their cries but by their deeds  \nthat victory is for the one who conquers, the daughter of freedom.  \nThus also gods were called sons of the tree,  \nnot by essence but by grace.  \nFor you, then, I made brotherhood your mother,  \nit is a wonder that God himself gave you life,  \nand you cut off from yourselves his brotherhood,  \nso that the one of creation, for he is for the servant, he gave you life.  \nTo you, praises, my God, who was not with creatures;  \nyou made brotherhood for him, but with your own.  \nLord of all creatures, praise to your mixture.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܪܳܙܶܗ","severity":"info","text":"The phrase 'by his mystery' (ܒܪܳܙܶܗ) likely refers to the sacramental or typological mystery of Christ the physician, linking the healing of bones to the resurrection or eucharistic mystery.","cites":[{"key":"ed:dsc-281","label":"source edition: Nisibis 27","url":"https://syriaccorpus.org/281"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܶܢ ܐܶܡܪܳܐ ܐܶܢܽܘܢ ܕܶܐܬܕܺܝܢ","severity":"info","text":"The image of a lamb sacrificed without speaking echoes Isaiah 53:7 and the typology of Christ as the silent sacrificial lamb.","cites":[{"key":"ed:dsc-281","label":"source edition: Nisibis 27","url":"https://syriaccorpus.org/281"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒ̈ܢܰܝ ܐ̱ܢܳܫܳܐ","severity":"info","text":"The phrase 'sons of the tree' (ܒ̈ܢܰܝ ܐ̱ܢܳܫܳܐ) likely refers to the pagan practice of worshipping trees or wooden idols, a common polemic in Syriac Christian literature against paganism.","cites":[{"key":"ed:dsc-281","label":"source edition: Nisibis 27","url":"https://syriaccorpus.org/281"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܥܳܠܒܳܐ ܗ̱ܝ ܠܕܳܐܟܶܕܢܳܐ ܡܶܪܬܳܗ̇ ܕܚܺܐܪܽܘܬܳܐ","severity":"info","text":"The phrase 'victory is for the one who conquers, the daughter of freedom' parallels Ephrem's frequent theme that true victory belongs to the one who endures suffering, not the aggressor.","cites":[{"key":"ed:dsc-281","label":"source edition: Nisibis 27","url":"https://syriaccorpus.org/281"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܳܐ ܗܘܼܳܐ ܒܺܐܝܬܽܘܬܳܐ ܐܶܠܳܐ ܒܛܰܝܒܽܘܬܳܐ","severity":"caution","text":"The contrast between 'essence' (ܐܝܬܽܘܬܳܐ) and 'grace' (ܛܰܝܒܽܘܬܳܐ) is theologically dense; the text may be arguing that pagan gods are called gods only by grace, not by nature, but the syntax is ambiguous.","cites":[{"key":"ed:dsc-281","label":"source edition: Nisibis 27","url":"https://syriaccorpus.org/281"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the calf of my fathers' (ܥܶܓܠܳܐ ܕܰܐܒ̈ܳܗܰܝ) is unclear; it may refer to a pagan cultic object or a biblical reference (e.g., the golden calf).","The phrase 'sons of the waters' (ܒ̈ܢܰܝ ܡ̈ܰܝܳܐ) is ambiguous; it could refer to baptismal imagery or to a heretical group."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܠܰܘ ܓܶܝܪ ܬܶܕܡܽܘܪܬܳܐ ܗ̱ܝ ܐܶܢ ܗܼܽܘ ܕܒܶܪ̈ܝܳܬܳܐ\nܡܳܬܚܺܝܢܰܢ ܐܰܟܚܰܕ ܕܰܚܕܳܐ ܗ̱ܝ ܥܰܒܕܽܘܬܳܐ\nܒܪܺܝܟ ܗ̱ܽܘ ܡܳܪܳܐ ܕܥܰܒ̈ܕܰܘܗ̱ܝ ܐ̱ܚܝ̈ܳܢܰܘܗ̱ܝ ܨܼܒܳܐ ܕܢܶܗܘܽܘܢ","english":"It is not a wonder, then, that he who among creatures\nmakes the dead alive, as though it were one and the same work.\nBlessed is the Lord whose works, his living ones, desire that he be.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܰܘ ܓܶܝܪ ܬܶܕܡܽܘܪܬܳܐ ܗ̱ܝ ܐܶܢ ܗܼܽܘ ܕܒܶܪ̈ܝܳܬܳܐ ܡܳܬܚܺܝܢܰܢ ܐܰܟܚܰܕ ܕܰܚܕܳܐ ܗ̱ܝ ܥܰܒܕܽܘܬܳܐ","severity":"info","text":"The Syriac negates the idea of wonder (ܬܶܕܡܽܘܪܬܳܐ) at the resurrection of creatures, presenting it as a single divine work (ܥܰܒܕܽܘܬܳܐ). The English draft's 'makes the dead alive' renders ܡܳܬܚܺܝܢܰܢ, a causative verb.","cites":[{"key":"ed:dsc-281","label":"source edition: Nisibis 27","url":"https://syriaccorpus.org/281"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܳܪܳܐ","severity":"info","text":"The term ܡܳܪܳܐ ('Lord') is a standard Syriac title for Christ, used here in a doxological context. It aligns with Ephrem's frequent address to Christ as Lord in the Nisibis hymns.","cites":[{"key":"ed:dsc-281","label":"source edition: Nisibis 27","url":"https://syriaccorpus.org/281"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܪܺܝܟ ܗ̱ܽܘ ܡܳܪܳܐ","severity":"info","text":"The final line shifts from argument to blessing (ܒܪܺܝܟ ܗ̱ܽܘ ܡܳܪܳܐ), a common hymnic conclusion in Ephrem's madrashe. This marks a structural transition from theological reflection to doxology.","cites":[{"key":"ed:dsc-281","label":"source edition: Nisibis 27","url":"https://syriaccorpus.org/281"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܳܬܚܺܝܢܰܢ","severity":"info","text":"The resurrection of the dead (ܡܳܬܚܺܝܢܰܢ) echoes New Testament passages such as 1 Corinthians 15 and the raising of Lazarus (John 11), though no direct citation is present. Ephrem often weaves scriptural allusions into his hymns.","cites":[{"key":"ed:dsc-281","label":"source edition: Nisibis 27","url":"https://syriaccorpus.org/281"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܶܪ̈ܝܳܬܳܐ","severity":"info","text":"The term ܒܶܪ̈ܝܳܬܳܐ ('creatures') reflects Ephrem's anti-Arian polemic, emphasizing the created order's dependence on the Creator. This aligns with the theological context of Nisibis 27, which defends Nicene orthodoxy.","cites":[{"key":"ed:dsc-281","label":"source edition: Nisibis 27","url":"https://syriaccorpus.org/281"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܐܰܟܚܰܕ ܕܰܚܕܳܐ ܗ̱ܝ ܥܰܒܕܽܘܬܳܐ is ambiguous: it may mean 'as though it were one and the same work' (as in the English draft) or 'as one work of the one (God)'. The reading taken follows the draft's sense of a single unified act."],"confidence":"high","notes":[]}]}