{"slug":"dsc-283","id":"syriac:dsc:dsc-283","title":"Nisibis 29","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":"2026-11-15T04:53:28Z","cost_usd":0.003893},"source":{"registry_id":"syriac:dsc:dsc-283","work_id":"dsc-283","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/283"},"stats":{"passages":5,"english_words":1432,"coptic_letters":0,"commentary_units":29,"commentary_kinds":8,"derived_notes":0,"ambiguities":11,"work_notes":5,"external_links":4,"timeline":5},"summary":{"work":"dsc-283","abstract":"Nisibis 29 is a memrā by Ephrem the Syrian, composed in 12-syllable meter typical of his madrāšê. The work reflects on the sieges of Nisibis (350, 359 CE) and belongs to Ephrem's Nisibene period before 363. The Syriac text survives in a single 6th–7th century manuscript with scribal errors and lacunae, edited by Edmund Beck (CSCO 169–170, 1963). The translation follows Beck's emendations. The poem uses vivid imagery, including personified Jerusalem and typological references to biblical figures, to lament division and suffering. It was later quoted in East Syriac liturgical hymns for the Feast of the Nicene Fathers, indicating its anti-Arian polemical use.","historical_context":"Ephrem the Syrian (c. 306–373) composed this memrā in Nisibis (modern Nusaybin, Turkey) during the mid-4th century, a period of Roman-Persian conflict and sieges of Nisibis in 350 and 359 CE. The work reflects the Christian community's trauma and theological disputes, particularly anti-Arian polemic. The Syriac language and poetic form (12-syllable meter) align with Ephrem's madrāšê. The sole surviving manuscript (6th–7th c.) shows scribal errors and lacunae, with Beck's edition marking these. The work's transmission includes later use in East Syriac liturgical hymns for the Feast of the Nicene Fathers, suggesting its enduring relevance in anti-Arian contexts. The text's adversarial tone toward Jewish communities (e.g., 'crucifiers') reflects Ephrem's Nisibene hymns' polemical setting.","significance":"Nisibis 29 is significant as a primary witness to Ephrem's Nisibene period, offering insight into 4th-century Syriac Christian responses to war, theological division, and interfaith polemic. Its later liturgical use in East Syriac tradition underscores its role in anti-Arian discourse. The work exemplifies Ephrem's poetic and typological style, influencing later Syriac hymnody.","timeline":[{"date":"c. 306–373","event":"Life of Ephrem the Syrian"},{"date":"350, 359 CE","event":"Sieges of Nisibis referenced in the work"},{"date":"Before 363","event":"Composition of Nisibis 29 during Ephrem's Nisibene period"},{"date":"6th–7th c.","event":"Earliest surviving manuscript copied"},{"date":"1963","event":"Edmund Beck's edition published (CSCO 169–170)"}],"relations":[{"work":"Madrāšê on Nisibis","relation":"Part of Ephrem's Nisibene cycle of hymns","key":"","label":null,"url":null},{"work":"Hymns against Heresies","relation":"Shares anti-Arian polemic","key":"","label":null,"url":null},{"work":"Acts of the Martyrs (Syriac)","relation":"Typological references to stoning and Maccabees","key":"","label":null,"url":null},{"work":"East Syriac ʿonyātā for Feast of Nicene Fathers","relation":"Later liturgical use of the work","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 context for the author"},{"key":"wikipedia:Nisibis","label":"Nisibis","url":"https://en.wikipedia.org/wiki/Nusaybin","reason":"Historical setting of the work"},{"key":"wikipedia:Siege of Nisibis (350)","label":"Siege of Nisibis (350)","url":"https://en.wikipedia.org/wiki/Siege_of_Nisibis_%28350%29","reason":"Event referenced in the work"},{"key":"wikipedia:Corpus Scriptorum Christianorum Orientalium","label":"CSCO series","url":"https://en.wikipedia.org/wiki/Corpus_Scriptorum_Christianorum_Orientalium","reason":"Publication context for Beck's edition"}],"cautions":["The sole surviving manuscript (6th–7th c.) has scribal errors and lacunae; Beck's emendations are followed.","Dating relies on internal references to sieges and Ephrem's lifetime; precise year of composition is uncertain.","The adversarial term 'crucifiers' reflects polemic; its interpretation requires careful historical context."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000481,"generated":"2026-11-15T00:52:27Z"},"checks":{"work":"dsc-283","status":"pass","blocking":[],"warnings":[],"stats":{"passages":5,"translated":5,"commentary_passages":5,"commentary_units":29,"english_words":1432,"source_letters":4227,"commentary_kinds":8},"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 madrāšê. The Syriac text follows the 1963 edition by Edmund Beck (CSCO 169–170).","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Dating rests on internal references to Nisibis sieges (350, 359 CE) and Ephrem's lifetime (c. 306–373). The work likely belongs to his Nisibene period (before 363).","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The sole surviving manuscript (6th–7th c.) shows occasional scribal errors and lacunae. Beck's edition marks these with brackets; the present translation follows his emendations.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Quoted in later East Syriac liturgical hymns (ʿonyātā) for the Feast of the Nicene Fathers, indicating its use in anti-Arian polemic beyond Ephrem's immediate context.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not include the full Syriac apparatus of variant readings from other manuscripts; only the base text of Beck's edition is translated.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"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: 5 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":5},"term_index":[],"citations":{"ed:dsc-283":{"label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}},"segments":[{"i":1,"ref":"p1","source":"ܗ ܒܰܪ ܩܳܠܶܗ\nܠܽܐܘܪܶܫܠܶܡ ܡܳܪܰܢ ܒܕܶܡ̈ܥܶܐ ܡܶܒܟܳܐ ܗܘܺܝܬ\nܐܶܡܳܐ ܕܙܳܩ̈ܽܘܦܶܐ ܕܰܒ̈ܢܶܝܗ̇ ܐܳܘܝܳܢ ܗ̱ܘܰܘ ܒܳܗ̇\nܥܰܠ ܥܺܕܬܳܟ ܪܰܚܶܡ ܕܰܒܢܶܝ̈ܗ̇ ܦܠܺܝܓܺܝܢ ܒܳܗ̇\nܥܺܘܢܺܝܬܳܐ: ܪܰܚܶܡ ܥܠܰܝ ܕܰܗܘܺܝܬ ܚܶܣܕܳܐ ܠܢܽܘܟܪܳܝܳܐ\nܘܗܶܢܽܘܢ ܕܚܰܕ ܥܰܠ ܚܰܕ ܕܢܶܬܦܰܠܓܽܘܢ ܥܰܕܰܪ\nܐܳܘܝܳܢ ܗ̱ܘܰܘ ܒܚܰܕ ܪܶܥܝܳܢ ܘܰܒ̈ܢܰܝ ܕܘ̇ܳܠܶܐ ܗܘܳܐ\nܕܢܶܫܠܡܽܘܢ ܠܚܰܕ ܚܽܘܒܳܐ ܦܰܠܓܽܘܗ̱ܝ ܠܚܰܕ ܩܽܘܫܬܳܐ\nܐܶܬܰܐܘܺܝܘ ܚ̈ܘܰܘܳܬܳܐ ܒܳܠܥܰܝ̈ ܠܰܐܚ̈ܰܝܗܽܘܢ\nܘܰܪܚܶܡܘ̱ ܠܚܰܒܪ̈ܰܝܗܽܘܢ ܘܶܐܡܪ̈ܰܝ ܠܰܐܚ̈ܰܝܗܽܘܢ\nܕܺܐܒ̈ܶܐ ܗ̱ܘܰܘ ܘܰܣܥܰܘ ܥܰܠ ܪܳܥܝܳܐ ܕܓܰܘ\nܠܽܐܘܪܶܫܠܶܡ ܐܶܡܰܪܬ ܕܰܬܟܰܢܫܺܝܗ̇ ܒܪܳܙܳܐ\nܕܶܐܡܳܐ ܕܦܰܪ̈ܽܘܓܶܝܗ̇ ܟܶܢܫܰܬ ܬܚܶܝܬ ܟ̈ܶܢܦܶܝܗ̇\nܫܪܳܪܳܟ ܢܟܰܢܶܫ ܡܳܪܝ̱ ܝ̈ܰܠܕܰܝ ܬܚܶܝܬ ܟ̈ܶܢܦܰܝ\nܒܰܝܰܐܬ ܠܰܫܡܽܘܐܶܝܠ ܟܰܕ ܐܰܣܠܝܽܘܗ̱ܝ ܣܰܟ̈ܠܶܐ\nܕܠܳܟ ܒܶܗ ܐܰܣܠܺܝ ܥܰܡܳܐ ܘܥܺܕܬܳܟ ܒܐ̱ܪܳܙܳܟ ܡܳܪܝ̱\nܕܰܠܟܳܗܢܳܟ ܐܰܣܠܺܝܘ ܠܺܝ ܒܶܗ ܣܢܰܘ ܝ̈ܰܠܕܰܝ\nܘܡܶܛܽܠ ܕܝܳܕܰܥ ܗܘܰܝܬ ܕܙܰܒܢܰܐ ܗ̱ܘ ܕܨܽܘܚܺܝܬܳܐ\nܠܳܐ ܝܰܗܒܬ ܠܺܝ ܛܶܠܰܝ ܪܳܥܝܳܐ ܕܰܙܩܺܝܠ ܘܰܦܐܶܐ\nܕܰܢܩܶܦ ܗܳܝ ܨܽܘܚܺܝܬܳܐ ܒܰܥܓܰܠ ܠܛܰܠܝܽܘܬܳܐ\nܒܣܳܒܳܐ ܡܨܰܚܶܝܢ ܠܺܝ ܒܢܰܟܦܳܐ ܡܦܰܪܣܺܝܢ ܠܺܝ\nܕܳܐܦ ܠܳܐ ܟܝܳܢܳܐ ܡܳܪܝ̱ ܝܰܗ̱ܒ ܕܬܶܬܩܰܪܰܒ\nܡܶܠܬܳܐ ܕܨܽܘܚܺܝܬܳܐ ܒܰܥܓܰܠ ܠܣܰܝܒܽܘܬܳܐ\nܠܳܐ ܨܺܝܡ ܠܗܽܘܢ ܥܰܡܶܗ ܠܳܐ ܫܗܺܝܪ ܠܗܽܘܢ ܥܰܡܶܗ\nܕܣܳܒܳܐ ܕܠܰܥܼܠܰܝܡ̈ܶܐ ܡܳܠܐܳܐ ܒܥܺܝܪܽܘܬܶܗ\nܒܳܥܽܘܬܝ̱ ܕܢܺܐܬܽܘܢ ܡܳܪܝ̱ ܥܰܡܶܗ ܠܦܽܘܚܳܡܳܐ\nܡܶܣܟܺܝܢ ܘܥܰܬܺܝܪܺܝܢ ܡܫܰܝܰܢ ܘܚܳܪ̈ܝܳܝܺܢ\nܒܰܣܺܝܡ ܘܥܰܙܺܝܙܺܝܢ ܡܰܟܺܝܟ ܘܛܳܠܽܘܡܺܝܢ\nܕܰܐܟܒܰܪ ܒܡܽܘܟܳܟܶܗ ܐܶܣܬܪܰܚܘ̱ ܘܶܐܫܬܰܥܠܺܝܘ","english":"The son of his voice.  \nFor Jerusalem I was weeping, making bitter with tears.  \nA mother of doves whose nestlings were dwelling in her.  \nHave mercy on your church, whose nestlings are divided within her.  \nA help: have mercy on me, for I was a reproach to the foreigner.  \nAnd the sins of one against another, that they might be divided, helped.  \nThey were dwelling in one pasture, and the sons of the world were.  \nThat they might complete one debt; they divided one truth.  \nSerpents came, devourers of their brothers,  \nand they had mercy on their companions, and they said to their brothers,  \n\"They were fathers,\" and they helped against the pastor of the midst.  \nTo Jerusalem I said that she would be darkened in mystery.  \nA mother of her saviors was darkened beneath her stones.  \nYour truth, my Lord, will darken my children beneath the stones.  \nShow to Samuel when the fools cast him out,  \nthat in him the people and your church cast out for you, my Lord, in your mystery.  \nThat they cast out your priest for me in him; my children helped.  \nAnd because I knew that it was a sacrifice of the cross,  \nyou did not give me a boy, a pastor who is vile and contemptible,  \nwho would follow that cross quickly to childhood.  \nIn old age they mock me; in poverty they divide me.  \nEven nature, my Lord, does not give that it approach.  \nThe word of the cross quickly to old age.  \nHe did not set them with him; he did not watch with them.  \nThat the old man over the youths is full in his wakefulness.  \nMy request that they come, my Lord, with him to understanding.  \nThe poor and the rich, the equal and the noble,  \nthe gentle and the strong, the humble and the violent,  \nthat when he increased in his humility, they rested and were kindled.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܗ ܒܰܪ ܩܳܠܶܗ","severity":"info","text":"The opening phrase 'the son of his voice' is a Syriac idiom for 'echo' or 'resonance', here likely introducing the poem as a responsive or reflective piece.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܽܘܚܺܝܬܳܐ","severity":"info","text":"The term 'cross' (ṣlīṯā) is a central symbol in Ephrem's poetry, often denoting both the instrument of Christ's crucifixion and the sign of Christian identity and sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܪܳܪܳܟ ܢܟܰܢܶܫ ܡܳܪܝ̱ ܝ̈ܰܠܕܰܝ ܬܚܶܝܬ ܟ̈ܶܢܦܰܝ","severity":"info","text":"The image of children being 'darkened beneath the stones' may allude to the stoning of Stephen (Acts 7:58–60) or to the martyrdom of the Maccabees, both common typologies in Syriac literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܠܽܐܘܪܶܫܠܶܡ","severity":"info","text":"Jerusalem is personified as a weeping mother, reflecting the city's destruction in 70 CE and its symbolic role in Syriac Christian thought as a type of the Church suffering division.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܕܳܐܦ ܠܳܐ ܟܝܳܢܳܐ ܡܳܪܝ̱ ܝܰܗ̱ܒ ܕܬܶܬܩܰܪܰܒ","severity":"info","text":"The line 'Even nature, my Lord, does not give that it approach' marks a rhetorical shift from lament to a theological reflection on the impossibility of reconciling opposites (youth and old age, poverty and wealth).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܣܰܟ̈ܠܶܐ","severity":"info","text":"The reference to 'fools' casting out Samuel echoes the biblical narrative of Samuel's rejection by the people (1 Sam 8:3–5), used here as a typology for the rejection of true priesthood in the divided church.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'son of his voice' could be read as a literal echo or as a metaphor for a disciple or poetic response; the reading taken is 'echo' based on Syriac idiom.","The identity of 'the foreigner' (ܠܢܽܘܟܪܳܝܳܐ) is ambiguous; it may refer to a non-Christian ruler or to a heretical group; the reading taken is a generic 'foreigner' as a figure of reproach."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܒܓܰܒܪܳܐ ܕܰܡܠܶܐ ܪ̈ܰܚܡܶܐ ܗܘܰܘ ܡܳܪܝ̱ ܕܠܳܐ ܪ̈ܰܚܡܶܐ\nܕܰܨܥܰܪܘ̱ ܠܰܐܒܽܘܗܽܘܢ ܘܰܠܐܶܡܗܽܘܢ ܦܰܪܣܺܝܘ\nܥܰܒܕܽܘܢܝ̱ ܒܗܰܘ ܣܳܒܳܐ ܣܳܒܬܳܐ ܡܰܨܚܰܝܬܳܐ\nܘܡܰܢܽܘ ܕܠܳܐ ܢܶܒܟܳܐ ܕܰܠܐܰܝܟܳܐ ܡܛܳܬ ܚܰܪܬܝ̱\nܕܶܐܬܝܰܩܪܰܬ ܛܰܠܝܽܘܬܝ̱ ܘܶܐܨܛܰܥܪܰܬ ܣܰܝܒܺܘܬܝ̱\nܒ̈ܢܰܝ ܐܶܙܠ̱ܽܘܢܝ̱ ܘܰܗ̇ܘܺܝܬ ܚܶܣܕܳܐ ܠܙܳܩ̈ܽܘܦܶܐ\nܬܰܩ̈ܢܰܝ ܥܢܰܕܘ̱ ܘܰܦܪܰܫܘ̱ ܘܫܰܒܩܽܘܢܝ̱ ܠܡܽܘܝܳܩܳܐ\nܕܚ̈ܰܢܦܶܐ ܒܥܶܠܰܬܗܽܘܢ ܚܳܓܘ̱ ܡܶܢ ܩܕܳܡ ܐܰܦܰܝ̈\nܟܽܠ ܐ̱ܢܳܫ ܒܨܶܒܥܶܗ ܗܽܘ ܝܰܘܡܳܢ ܡܚܰܘܶܐ ܠܺܝ\nܗܳܐ ܐܶܬܕܒܰܪܘ̱ ܛܰܪ̈ܩܰܝ ܓܡܺܝܪ̈ܰܝ ܘܢܰܨ̈ܺܝܚܝ̱\nܕܥܰܒܕܽܘܢܝ̱ ܡܟܰܠܰܠܬܳܐ ܚܣܺܝܡܰܬ ܒܓܰܘ ܬܺܒܶܝܠ\nܘܕܰܗܘܺܝܬ ܡܫܰܡܰܗܬܳܐ ܗܘܺܝܬ ܠܺܝ ܡܚܰܣܰܕܬܳܐ\nܕܚܰܕ ܚܰܕ ܒܕܽܘܒܳܪ̈ܰܘܗ̱ܝ ܝܰܩܪܽܘܢܝ̱ ܒܢܰܨ̈ܺܚܢܶܐ\nܚ̈ܰܢܦܶܐ ܘܢܽܘܟܪ̈ܳܝܶܐ ܝܰܩܪܽܘܢܝ̱ ܒܥܶܠܰܬܗܽܘܢ\nܝܰܘܡܳܢ ܐܳܦ ܡܶܢ ܕܺܝܠܝ̱ ܗܳܐ ܡܳܪܝ̱ ܒܣܺܝܪܳܐ ܐ̱ܢܳܐ\nܐܰܝܟܳܐ ܡܛܰܘ ܢܰܟ̈ܦܰܝ ܢܰܨ̈ܚܰܝ ܒܨܰܘܡܰܝ̈ܗܽܘܢ\nܐܰܡܺܝ̈ܢܶܐ ܠܛܳܒ̈ܳܬܳܐ ܚ̈ܦܺܝܛܰܝ ܒܣܽܘܥܪ̈ܳܢܶܐ\nܠܰܝܬܰܘܗ̱ܝ ܠܗܰܘ ܛܰܥܡܳܐ ܕܠܰܝܬܶܝܗ̇ ܠܗܳܝ ܡܶܠܚܳܐ\nܒܚܰܕ ܡܶܢܗܽܘܢ ܡܰܠܟܳܐ ܡܨܶܐ ܗܘܳܐ ܕܢܶܬܪܰܥܶܐ\nܘܒܰܬܪ̈ܶܝܢ ܕܢܶܬܒܰܝܰܐ ܘܢܶܚܕܶܐ ܡܠܶܟ ܡ̈ܰܠܟܶܐ\nܓܒܰܝܬ ܕܰܒܰܪܬ ܐܶܢܽܘܢ ܚܰܕ ܚܰܕ ܠܩܽܘܪܒܳܢܳܟ\nܦܳܠܚ̈ܰܝ ܟܢܰܫܘ̱ ܦܺܐܪ̈ܰܝ ܓܡܺܝܪ̈ܶܐ ܘܒܰܣܺܝ̈ܡܶܐ\nܗܘܳܐ ܛܰܥܡܗܽܘܢ ܩܽܘܫܬܳܐ ܘܚܰܠܝܽܘܬܗܽܘܢ ܚܽܘܒܳܐ\nܝܰܘܡܳܢ ܦܟܼܰܗܘ̱ ܦܺܐܪ̈ܰܝ ܕܰܢܓܰܪ ܥܠܰܝ ܣܰܬܘܳܐ\nܣܰܬܘܳܐ ܟܰܣܝܳܐ ܘܣܰܢܝܳܐ ܒܬܰܠܓ̈ܰܘܗ̱ܝ ܘܒܰܓܠܺܝܕ̈ܰܘܗ̱ܝ\nܠܰܣܡܳܕܪܐ ܥܰܘܪܶܗ ܕܡܶܢܶܗ ܕܡܽܘܥܺܝܬܶܗ\nܟܪܺܝܗ ܗܽܘ ܒܬܽܘܠܡܳܕܶܗ ܘܰܡܪܰܥ ܒܫܽܘܪܳܝܶܗ\nܫܽܘܦܪܳܐ ܥܼܠܰܒ ܘܰܙܟܼܳܐ ܕܛܰܪ̈ܦܶܐ ܕܰܒܗܰܘ ܙܰܒܢܳܐ","english":"In the man who was filled with mercy, my Lord, who is without mercy, who made your fathers and your mothers into Pharisees, they made me an old man, an old woman, a laughingstock, and they made me without weeping, so that I do not know where my end has reached, that my youth was honored and my old age was despised. My children went away from me, and I became a disgrace to the crucifiers. My gates were closed, and they separated and left me for the burning, while the pagans celebrated because of them before my face. Every man with his finger today shows me, \"Behold, my perfect and righteous ones have been led astray, who made me a perfect one, sealed within the world, and I who was an object of wonder became a reviler of myself, that each one, by his conduct, honored me in the assemblies. The pagans and the strangers honored me because of them. Today, even from my own, behold, my Lord, I am rejected by every man. Where have my fasts and my feasts reached, with their fasts? The faithful to good deeds, eager in liturgies, there is no taste for that which has no salt. With one of them, a king was able to be healed, and with two, to be revealed, and the King of kings rejoiced. I chose the daughter of your servant, each one for your sacrifice. The workers of your wood, my perfect and sweet fruits, their taste was truth and their sweetness was love. Today, my fruits have withered, for winter has come upon me, a hidden and stormy winter with its snows and its frosts, for the vine, the shoot of its mother, the root of its stock, it was sick in its shoot and ailing in its beginning. Beauty conquered and prevailed over the leaves that were in that time.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܰܪܣܺܝܘ","severity":"info","text":"The Syriac term ܦܰܪܣܺܝܘ (Parsīyō) is a loan from Greek Φαρισαῖοι, referring to the Pharisees. In Ephrem's polemical usage, it denotes hypocritical or legalistic opponents.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The 'crucifiers' (ܙܳܩ̈ܽܘܦܶܐ) is a Syriac Christian epithet for Jews, referencing the crucifixion of Christ. Its use here reflects the adversarial tone of Ephrem's Nisibene hymns against Jewish communities.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܰܠܟܳܐ ܕܢܶܬܪܰܥܶܐ","severity":"info","text":"The phrase 'a king was able to be healed' may allude to 2 Kings 5 (Naaman the Syrian) or to Christ as healer-king; the 'King of kings' (ܡܠܶܟ ܡ̈ܰܠܟܶܐ) is a standard Syriac title for Christ.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from first-person lament (the speaker as an abandoned old man/woman) to a metaphor of a vine withered by winter, a common Ephremic image for the church or the faithful under persecution.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܰܬܘܳܐ","severity":"info","text":"The 'hidden and stormy winter' (ܣܰܬܘܳܐ ܟܰܣܝܳܐ ܘܣܰܢܝܳܐ) parallels Ephrem's Hymns on the Nativity, where winter symbolizes spiritual barrenness or persecution, contrasting with the vine's fruitful season.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒ̈ܢܰܝ ܐܶܙܠ̱ܽܘܢܝ̱","severity":"caution","text":"The phrase 'My children went away from me' is ambiguous: it may refer to literal children, spiritual disciples, or the faithful of the Nisibene church. The reading as a lament for schism is adopted here.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (Ephrem as persona, the city of Nisibis, or the church) is not explicit; the first-person lament is read as a prosopopoeia of the church or the city.","The phrase 'daughter of your servant' (ܒܰܪܬ ܐܶܢܽܘܢ) is obscure; it may refer to a specific community or a metaphorical figure."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܠܦܺܐܪ̈ܶܐ ܕܝܰܘܡܳܢܳܐ ܒܰܘܥܳܪܗܽܘܢ ܣܰܓܺܝ\nܚܰܒܺܝܒ ܕܩܰܕܡܳܝ̈ܶܐ ܡܶܢ ܛܥܶܢܬܳܐ ܕܝܰܘܡܳܢ\nܩܰܝ̈ܛܶܐ ܗ̱ܘܰܘ ܣܰܬ̈ܘܶܐ ܘܶܐܒܰܕܘ̱ ܠܛܽܘ̈ܟܣܶܐ\nܘܰܬܡܰܗܘ̱ ܘܩܳܡܘ̱ ܦܺܐܪ̈ܶܐ ܘܡܶܕܪܽܘ ܠܛܰܥܡ̈ܰܝܗܽܘܢ\nܕܰܫܡܶܢ ܒܫܶܠ ܡܰܓܺܝܓ ܕܰܒܟܰܪ ܒܟܽܘܠ ܦܰܟܺܝܗ\nܦܺܐܪܳܐ ܠܩܺܝܫܳܝܳܐ ܐ̱ܚܪܳܝܳܐ ܐ̱ܚܝܳܢ ܣܰܬܘܳܐ\nܪܺܝܚܶܗ ܘܛܰܥܡܶܗ ܒܶܗ ܥܳܠܶܒ ܘܙܳܟܶܐ ܠܶܗ\nܠܗܳܢܳܐ ܦܺܐܪܳܐ ܕܝܰܘܡܳܢ ܕܰܒܫܼܶܠ ܒܓܰܘ ܩܰܝܛܳܐ\nܡܠܺܝ ܡܰܥܨܪ̈ܳܬܝ̱ ܘܰܫܦܰܥ ܚܰܡܪܳܐ ܕܠܳܐ ܪܳܬܰܚ\nܘܰܐܝܟ ܗܰܘ ܕܠܰܘ ܚܰܕܬܰܐ ܗ̱ܘ ܕܚܽܘܒܶܗ ܫܠܳܐ ܘܢܰܫܺܝܫ\nܡܶܢܶܗ ܕܚܕܰܬܳܐ ܡܳܪܝ̱ ܡܰܫܓܳܢܝ̱ ܘܥܰܬܺܝܩܳܐ\nܚܰܡܪܳܐ ܕܚܰܕܬ ܪܳܬܰܚ ܘܰܐܝܢܳܐ ܕܰܥܬܶܩ ܡܰܬܺܝܢ\nܚܰܡܪܶܗ ܕܗܳܢ ܕܳܪܳܐ ܡܰܫܓܳܢܝ̱ ܒܬܰܪ̈ܬܰܝܗܶܝܢ\nܚܽܘܒܶܗ ܘܠܳܐ ܪܳܬܰܚ ܛܰܥܡܶܗ ܘܠܳܐ ܡܰܬܺܝܢ\nܘܰܚܠܳܦ ܕܘܳܠܶܐ ܗ̱ܘܳܐ ܕܢܶܪܬܰܚ ܒܚܰܠܝܽܘܬܶܗ\nܒܚܶܡܬܳܐ ܠܚܽܘܕ ܪܳܬܰܚ ܕܪܽܘܓܙܳܐ ܡܰܗܦܶܟ ܠܶܗ\nܠܳܟ ܗ̱ܽܘ ܡܶܟܺܝܠ ܓܰܠܝܳܐ ܚܰܪܬܳܐ ܕܳܡܢܳܐ ܗܺܝ\nܠܳܐ ܥܳܕܠܳܐ ܐ̱ܢܳܐ ܡܳܪܝ̱ ܕܣܰܬܘܰܐ ܗ̱ܘ ܢܓܰܪ ܣܰܓܺܝ\nܓܰܪܒܝܳܐ ܢܶܫܒܰܬ ܣܰܓܺܝ ܘܒܳܗ̇ ܬܰܝܡܢܳܐ ܩܪܳܬ\nܘܗܺܝ ܓܰܪܒܝܳܐ ܕܨܰܚܘܳܐ ܥܰܝܡܳܐ ܥܠܰܝ ܥܶܒܕܰܬ\nܘܰܐܝܟܰܢ ܕܬܰܠܡ̈ܺܝܕܶܐ ܐܰܥܺܝܪܽܘܟ ܒܓܰܘ ܝܰܡܳܐ\nܘܩܳܡܬ ܗܘܰܝܬ ܘܰܒܩܳܠܳܟ ܦܣܰܩܬܶܗ ܠܥܰܠܥܳܠܳܐ\nܫܡܼܰܥ ܡܳܪܝ̱ ܒܩܳܠ ܕܶܡ̈ܥܶܐ ܕܟܽܠܝܽܘܡ ܡܥܺܝܪ̈ܳܢ ܠܳܟ\nܡܶܢ ܬܰܝܡܢܳܐ ܟܬܺܝܒ ܡܳܪܝ̱ ܕܶܐܬܰܝܬ ܘܰܫܪܰܝܬܳܝܗ̱ܝ\nܐ̱ܓܠܺܝܕܳܐ ܕܡܶܨܪ̈ܳܝܶܐ ܘܰܐܦܪܰܥ ܢܦܰܦ ܥܰܡܳܐ\nܣܰܪܗܶܒ ܥܒܶܕ ܩܰܝܛܳܐ ܦܨܺܝܚܳܐ ܕܡܰܦܨܰܚ ܠܰܢ\nܒܶܗ ܢܶܒܫܠܽܘܢ ܦܺܐܪ̈ܰܝ ܒܶܗ ܢܶܫܡܢܽܘܢ ܙܰܪ̈ܥܰܝ\nܒܶܗ ܢܶܫܦܪܽܘܢ ܙܰܒ̈ܢܰܝ ܒܶܗ ܢܶܥܒܪܽܘܢ ܚ̈ܰܫܰܝ\nܒܶܗ ܢܶܫܠܡܽܘܢ ܐܶܒ̈ܺܠܰܝ ܘܒܶܗ ܢܶܪܥܡܽܘܢ ܥܺܐܕ̈ܰܝ","english":"The fruits of the days are many in their ripeness.  \nBeloved of the first ones, with the error of the days,  \nthe summers were winters and they destroyed the canons,  \nand the fruits were astonished and stood, and again they changed their tastes.  \nFor he heard in the sound of the bell that the first fruit in all the orchard,  \nthe fruit for the last old man, the last brother, the winter,  \nits scent and its taste in it surpass and conquer it.  \nFor this fruit of the days that ripened in the midst of summer,  \nfill my presses and pour out wine that does not ferment,  \nand like one that is not new, whose debt is peace and old,  \nfrom the new, my Lord, my stirrer, and the old,  \nthe wine that is new ferments, and that which is aged is mild.  \nThe wine of this generation, my stirrer, in both,  \nits debt does not ferment, its taste is not mild,  \nand instead of being worthy to ferment in its sweetness,  \nin anger alone it ferments, which turns to wrath.  \nFor you, then, it is clear: the end is a tear.  \nIt is not just, my Lord, that winter is very cold,  \nthe north wind has blown much, and in it the south wind called,  \nand it is the north wind of drought that has done evil to me,  \nand as though the disciples stirred you up in the midst of the sea,  \nI arose and with your voice I cut off the storm.  \nHear, my Lord, the voice of tears that are restrained, stirring you,  \nfrom the south wind it is written, my Lord, that you came and settled them.  \nThe girdle of the Egyptians, and pay the lip of the people.  \nHasten, make summer, joyful, that makes me joyful,  \nin it my fruits will ripen, in it my seeds will be heard,  \nin it my offerings will be fair, in it my sorrows will pass,  \nin it my mourners will be complete, and in it my feasts will be glad.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܺܐܪ̈ܶܐ","severity":"info","text":"The Syriac word ܦܺܐܪ̈ܶܐ (pērē) means 'fruits,' but here it is used metaphorically for the outcomes or events of the days, possibly referring to the results of human actions or divine judgment.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܰܝ̈ܛܶܐ ܗ̱ܘܰܘ ܣܰܬ̈ܘܶܐ","severity":"info","text":"The phrase 'summers were winters' reflects a topos of cosmic or seasonal inversion, common in Syriac poetry to express disorder or eschatological upheaval, as seen in Ephrem's hymns.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܰܐܝܟܰܢ ܕܬܰܠܡ̈ܺܝܕܶܐ ܐܰܥܺܝܪܽܘܟ ܒܓܰܘ ܝܰܡܳܐ","severity":"info","text":"This alludes to the disciples stirring up Jesus in the midst of the sea, likely referencing the calming of the storm in the New Testament (e.g., Mark 4:39, Matthew 14:24-33), though not a direct quotation.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܳܟ ܗ̱ܽܘ ܡܶܟܺܝܠ ܓܰܠܝܳܐ ܚܰܪܬܳܐ ܕܳܡܢܳܐ ܗܺܝ","severity":"info","text":"This line marks a structural pivot: the speaker directly addresses 'you' (likely God or the audience), declaring that the end is a tear, shifting from metaphorical fruit imagery to a lament over injustice.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̱ܓܠܺܝܕܳܐ ܕܡܶܨܪ̈ܳܝܶܐ","severity":"caution","text":"The phrase 'girdle of the Egyptians' is obscure; it may refer to a specific cultural or liturgical object, but its exact meaning in context is uncertain, possibly a metaphor for restraint or identity.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܰܐܦܪܰܥ ܢܦܰܦ ܥܰܡܳܐ","severity":"info","text":"The call to 'pay the lip of the people' may echo Ephrem's concern with communal response or liturgical practice, reflecting the reception of his poetry in Syriac Christian worship as a means of moral exhortation.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (whether a personified figure, a community, or Ephrem himself) is not fully resolved; the reading assumes a first-person lament.","The phrase 'girdle of the Egyptians' is ambiguous; it may be a cultural reference or a textual corruption."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܢܶܣܓܽܘܢ ܚܰܕ ܒܰܡܳܐܐ ܦܺܐܪ̈ܰܝ ܒܛܰܝܒܽܘܬܳܟ\nܕܗܽܘ ܗܰܘ ܝܽܘܬܪܳܢܳܐ ܢܺܐܬܶܐ ܐܰܝܟ ܪܰܒܰܝܬܳܐ\nܠܰܐܪܥܳܐ ܕܒܰܛܶܠܬܶܗ ܚܶܨܕܳܐ ܒܓܰܘ ܣܰܬܘܳܐ\nܟܰܦܢܳܐ ܟܰܣܝܳܐ ܗܘܳܐ ܗ̱ܘܳܐ ܘܰܙܥܼܰܪ ܥܒܽܘܪ ܩܽܘܫܬܳܐ\nܘܓܰܪܕܺܝ ܠܚܶܡ ܚܽܘܒܳܐ ܘܡܶܢ ܟܰܦܢܗܽܘܢ ܐ̱ܢܳܫܳܐ\nܐܶܙܕܪܰܩܘ̱ ܠܟܽܠ ܦܶܢ̈ܝܳܢ ܘܶܐܫܬܕܺܝܘ ܠܟܽܠ ܓܰܒ̈ܺܝܢ\nܠܰܐܝܢܳܐ ܕܨܳܒܶܐ ܡܳܪܝ̱ ܐܰܘܨܪܳܟ ܡܠܶܐ ܣܶܒܥܳܐ\nܕܶܐܢ ܐܰܘܨܪܶܗ ܕܝܰܘܣܶܦ ܦܰܪܢܶܣ ܠܟܰܦܢܽܘܬܳܐ\nܡܬܰܪܣܰܐ ܗ̱ܘ ܚܰܕ ܒܰܡܳܐܐ ܐܰܘܨܪܳܟ ܠܗܰܝܡܳܢܽܘܬܝ̱\nܗܰܒ ܠܰܢ ܘܰܐܣܓܳܐ ܠܰܢ ܣܰܒܥܶܗ ܕܝܽܘܠܦܳܢܳܟ\nܨܰܘܡܳܐ ܚܰܕ ܒܰܬܠܳܬܺܝܢ ܢܺܐܬܶܐ ܚܽܘܒܳܐ ܒܶܫܬܺܝܢ\nܫܪܳܪܳܟ ܠܚܽܘܕ ܒܰܡܳܐܐ ܢܺܐܬܶܐ ܒܟܽܠ ܛܳܒ̈ܳܢ\nܐܰܢ̱ܬ ܗ̱ܽܘ ܐܶܡܰܪܬ ܕܶܐܦܪܽܘܥ ܫ̈ܢܰܝܳܐ ܕܶܐܟܰܠ ܩܰܡܨܳܐ\nܙܳܚܠܳܐ ܘܨܰܪܨܽܘܪܳܐ ܠܺܝ ܡܳܪܝ̱ ܦܪܽܘܥ ܝܰܬܺܝܪ\nܕܩܶܡܨܳܐ ܟܰܣܝܳܐ ܐܳܟܠܳܗ̇ ܘܙܰܪܥܳܗ̇ ܠܗܰܝܡܳܢܽܘܬܝ̱\nܐܰܪܥܳܐ ܕܕܳܪ̈ܽܘܫܶܐ ܚܰܩܠܳܐ ܕܰܡܗܰܠܰܝܗܽܘܢ\nܫܒܳܬ ܒܪܽܘܚ ܛܽܘܥܝܰܝ ܘܰܗܘܼܳܐ ܟܰܦܢܳܐ ܠܢܰܦܫܳܐ\nܐܰܝܕܳܐ ܕܠܳܐ ܐܰܣܢܶܬ ܩܽܘܫܬܳܐ ܒܰܪ ܥܰܝܢܳܗ̇\nܐܟܪܝ ܟܪܽܘܒ ܠܰܐܪ̈ܥܳܬܝ̱ ܘܬܼܢܝ ܘܰܬܠܳܬ ܡܳܪܝ̱\nܐܳܦ ܓܶܝܪ ܬܠܺܝܬܳܝܳܐܺܝܬ ܐܰܥܡܕܰܬ ܘܰܐܚܺܝܬܳܗ̇\nܠܰܐܪܥܳܐ ܕܢܰܦܫ̈ܳܬܰܢ ܘܥܺܕ̱ܬܳܐ ܕܪ̈ܽܘܚܳܬܰܢ\nܘܰܬܢܰܘ ܘܳܐܦ ܬܠܳܬܰܘ ܫ̈ܠܺܝܚܶܐ ܘܰܙܪܰܥܼܘ̱ ܘܰܚܨܰܕܘ̱\nܘܡܶܢܳܗ̇ ܕܗܳܝ ܟܬܳܐ ܐܶܬܝܰܒܠܰܬ ܘܶܐܬܳܬ\nܘܥܶܬܪܰܬ ܡܶܠܰܬ ܐܰܪܥܳܐ ܒܽܐܘܨܳܪܳܐ ܕܝܽܘܠܦܳܢܳܐ\nܘܰܐܝܟܰܢ ܕܳܐܦ ܫܶܪܫܳܗ̇ ܝܳܒܶܠ ܡܼܛܳܐ ܨܶܐܕܰܝܢ\nܗܳܟܰܢ ܡܝܰܒܶܠ ܬܽܘܒ ܥܕܰܡܳܐ ܠܡܶܐܬܺܝܬܳܟ\nܕܡ̈ܰܠܟܶܐ ܒܣܰܝ̈ܦܰܝܗܽܘܢ ܠܳܐ ܐܶܬܡܨܺܝܘ ܦܰܣܩܽܘܗ̇\nܟܡܳܐ ܡܳܪܝ̱ ܕܶܐܬܶܠ ܠܳܟ ܣܰܓܺܝ ܙܥܽܘܪ̈ܳܢ ܠܳܟ\nܘܰܟܡܳܐ ܕܬܶܬܶܠ ܠܺܝ ܬܽܘܒ ܫܳܐܠܳܐ ܝܰܥܢܽܘܬܝ̱","english":"The fruits of the days are many in their ripeness. One in a hundred of the fruits of your goodness, that is the surplus, comes like a great one to the land which, in its idleness, harvest in winter. Famine was hidden and the true grain was small, and they ground bread of debt and from their famine came a fire. They were scattered to all sides and were cast to all corners. To the place which my Lord desires, your storehouse full of satiety, that he might open the storehouse of Joseph to the famines. One in a hundred fills your storehouse for my faith. Give to me and increase for me the satiety of your teaching. A fast of thirty comes, debt in sixty. Your truth comes alone in a hundred with all goods. You are the one who said, \"Repay the debts which eat the locust.\" The creeping thing and the cricket, my Lord, repay me more, for the hidden locust eats it and its seed, my faith. The land of the disputers, the field of their wanderers, ceased in a spirit of my error and became famine to itself. A hand which did not hear the truth, the son of its wakefulness. Plow like a cherub my lands and err and three, my Lord. For also in a third manner you immersed and revived it, the land of our souls and the Church of our spirits. And they erred and also three times the apostles sowed and reaped. And from that writing it was brought and came, and the land became rich with the storehouse of teaching. And just as also its root sends forth a shoot to its sides, so also it sends forth again until your coming. With the swords of kings it was not possible to cut it. How much, my Lord, was given to you, many small ones for you, and how much will be given to me again, the question of my wakefulness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܰܦܢܳܐ","severity":"info","text":"The Syriac term ܟܰܦܢܳܐ (kafnā) means 'famine' or 'hunger,' a key image in this passage for spiritual or communal deprivation.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܘܨܪܶܗ ܕܝܰܘܣܶܦ","severity":"info","text":"The phrase 'storehouse of Joseph' alludes to the biblical Joseph (Genesis 41), who managed grain stores during famine, a typological figure in Ephrem.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܰܘܡܳܐ ܚܰܕ ܒܰܬܠܳܬܺܝܢ","severity":"info","text":"The 'fast of thirty' and 'debt in sixty' likely refer to ascetic practices or numerical symbolism in Syriac monastic tradition, though the exact referent is uncertain.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܰܪܥܳܐ ܕܕܳܪ̈ܽܘܫܶܐ","severity":"info","text":"The 'land of the disputers' parallels Ephrem's frequent polemics against heretics, contrasting barren disputation with the fertile teaching of orthodoxy.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܬܢܰܘ ܘܳܐܦ ܬܠܳܬܰܘ ܫ̈ܠܺܝܚܶܐ","severity":"info","text":"The repetition of 'three times' (ܬܠܳܬܰܘ) and the apostles' sowing and reaping forms a structural refrain, emphasizing cyclical renewal through apostolic tradition.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܟܪܝ ܟܪܽܘܒ","severity":"caution","text":"The phrase 'plow like a cherub' is obscure; the Syriac ܟܪܽܘܒ (kərūḇ) may be a scribal error or a deliberate metaphor for divine cultivation, but the sense is uncertain.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the last old man' and 'the last brother' in the previous passage is unclear; the Syriac text here shifts to agricultural and numerical metaphors without explicit resolution.","The phrase 'ܐܟܪܝ ܟܪܽܘܒ' (plow like a cherub) may be corrupt or a unique coinage; the reading follows the manuscript as given."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܠܕܺܝܠܰܢ ܟܦܼܶܢ ܚܽܘܒܳܟ ܠܕܺܝܠܳܟ ܨܗܶܐ ܣܽܘܢܩܳܢܝ̱\nܬܰܪܥܺܝܬܝ̱ ܬܗܶܐ ܐܰܪܥܳܟ ܟܪܽܘܒܶܝܗ̇ ܒܫܶܡ ܐܰܒܽܘܟ\nܘܬܶܢܝܳܗ̇ ܒܫܶܡ ܝܰܠܕܳܟ ܬܠܳܬ ܒܪܽܘܚ ܩܽܘܕܫܳܟ\nܘܰܟܦܳܐ ܕܬܶܫܒܽܘܚܬܳܐ ܬܶܣܰܩ ܠܫܳܠܽܘܚܳܟ\nܕܰܦܢܺܝܬܳܐ ܠܺܝ ܝ̈ܰܠܕܰܝ ܘܰܐܩܦܰܬ ܠܺܝ ܪ̈ܚܽܘܡܰܝ\nܕܶܐܢ ܡܳܪܝ̱ ܦܳܪܰܚܬܳܐ ܚܳܕܝܳܐ ܒܦܰܪ̈ܽܘܓܶܝܗ̇\nܡܶܢ ܕܠܳܐ ܬܶܚܕܶܐ ܒܨܰܘܬܳܐ ܕܚܰܒܺܝ̈ܒܶܝܗ̇\nܢܶܫܬܰܘܕܥܽܘܢ ܩܳܠܳܐ ܕܶܐܡܗܽܘܢ ܒܛܰܝܒܽܘܬܳܟ\nܘܢܶܣܬܰܪܗܒܽܘܢ ܨܶܐܕܰܝ ܢܬܽܘܒܽܘܢ ܘܢܶܦܢܽܘܢ ܠܺܝ\nܘܶܐ̱ܢܳܐ ܘܗܳܢܽܘܢ ܡܳܪܝ̱ ܢܰܘܕܶܐ ܒܚܰܕ ܩܽܘܫܬܳܐ","english":"Your goodness is hidden from your own night; your righteousness thirsts for your own day.  \nLet my pasture be your land, its threshing-floor in the name of your father,  \nand its produce in the name of your son, three in the spirit of your holiness.  \nAnd let the rock of praise ascend to your messenger,  \nwho has scattered my children for me and gathered my friends for me.  \nSeek, my lord, a flying one, rejoicing in its wings,  \nlest it cease in the voice of its beloved ones.  \nLet the voice of your mother be recognized in your goodness,  \nand let them hasten to my hunt, return and do for me.  \nAnd come and show, my lord, a sign in one truth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܰܪܥܺܝܬܝ̱","severity":"info","text":"The term ܬܰܪܥܺܝܬܝ̱ (tarʿīṯī) means 'my pasture' or 'my grazing land', a metaphor for the community or flock under spiritual care, common in Ephrem's pastoral imagery.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܠܳܬ ܒܪܽܘܚ ܩܽܘܕܫܳܟ","severity":"info","text":"The phrase 'three in the spirit of your holiness' echoes Trinitarian language, possibly alluding to the triadic formula of Father, Son, and Holy Spirit, though not a direct scriptural citation.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܰܪ̈ܽܘܓܶܝܗ̇","severity":"info","text":"The word ܦܰܪ̈ܽܘܓܶܝܗ̇ (pargēh) means 'its wings', referring to a 'flying one' (ܦܳܪܰܚܬܳܐ). This may be a metaphor for a messenger or angel, consistent with Ephrem's symbolic use of flight for spiritual beings.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܶܐ̱ܢܳܐ ܘܗܳܢܽܘܢ","severity":"info","text":"The final clause 'And come and show' (ܘܶܐ̱ܢܳܐ ܘܗܳܢܽܘܢ) shifts to an imperative address, concluding the passage with a call for a divine sign, typical of Ephrem's hortatory style.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܶܐܢ ܡܳܪܝ̱ ܦܳܪܰܚܬܳܐ","severity":"caution","text":"The phrase 'Seek, my lord, a flying one' is ambiguous: ܦܳܪܰܚܬܳܐ could be a 'bird' or 'angel', and the addressee 'my lord' (ܡܳܪܝ̱) may refer to God or a bishop. The sense is contested.","cites":[{"key":"ed:dsc-283","label":"source edition: Nisibis 29","url":"https://syriaccorpus.org/283"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'my lord' (ܡܳܪܝ̱) is ambiguous: it may refer to God, a bishop, or a spiritual guide.","The 'flying one' (ܦܳܪܰܚܬܳܐ) could be a bird, angel, or messenger; the metaphor is not resolved.","The phrase 'three in the spirit of your holiness' may be Trinitarian but could also refer to a tripartite blessing or liturgical formula."],"confidence":"medium","notes":[]}]}