{"slug":"dsc-284","id":"syriac:dsc:dsc-284","title":"Nisibis 30","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":0.002182},"source":{"registry_id":"syriac:dsc:dsc-284","work_id":"dsc-284","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/284"},"stats":{"passages":3,"english_words":695,"coptic_letters":0,"commentary_units":17,"commentary_kinds":7,"derived_notes":0,"ambiguities":5,"work_notes":4,"external_links":5,"timeline":6},"summary":{"work":"dsc-284","abstract":"Nisibis 30 is a Syriac poem traditionally attributed to Ephrem the Syrian, composed during his final decade in Nisibis (c. 350–363). It reflects the city's siege and civic crisis, functioning as a communal lament. The text survives in a single manuscript family with scribal interpolations in strophes 12–14. It is used in the East Syrian liturgical cycle for the Fast of the Ninevites, which influenced stanza selection. The poem invokes biblical figures like Moses and Daniel as exemplars of purity in foreign courts, and uses animal metaphors for moral transformation. The Syriac term qeshtā (bow) appears as a recurring symbol of divine judgment.","historical_context":"The work is set in Nisibis during the mid-4th century, a period of tension between the Roman and Persian empires. Ephrem served as a deacon and teacher in the city until its cession to Persia in 363. The poem's internal references to siege and civic crisis align with historical events, such as the Persian siege of Nisibis in 350. The Syriac text was transmitted within East Syrian monastic communities, where it was incorporated into the liturgical cycle for the Fast of the Ninevites, a period of penitence. The manuscript tradition shows variant readings, indicating scribal activity. The poem's genre is a madrasha (teaching hymn), common in Ephrem's corpus, and it engages with biblical typology and moral exhortation.","significance":"Nisibis 30 exemplifies Ephrem's poetic response to communal trauma, blending biblical typology with local crisis. Its liturgical use underscores its role in shaping East Syrian penitential practice. The work relates to other Syriac madrashe and the broader tradition of lament literature in late antique Christianity.","timeline":[{"date":"c. 350–363","event":"Composition of Nisibis 30 by Ephrem in Nisibis."},{"date":"350","event":"Persian siege of Nisibis, reflected in the poem."},{"date":"363","event":"Cession of Nisibis to Persia; Ephrem's departure."},{"date":"4th–5th c.","event":"Transmission of Syriac text in East Syrian monasteries."},{"date":"Medieval","event":"Incorporation into East Syrian liturgical cycle for Fast of the Ninevites."},{"date":"Modern","event":"Survival in a single manuscript family with interpolations."}],"relations":[{"work":"Ephrem's madrashe","relation":"Part of Ephrem's corpus of teaching hymns, sharing themes and metaphors.","key":"","label":null,"url":null},{"work":"Fast of the Ninevites liturgy","relation":"Used as a communal lament in this East Syrian liturgical cycle.","key":"","label":null,"url":null},{"work":"Biblical books of Exodus and Daniel","relation":"Invokes Moses and Daniel as exemplars of purity in foreign courts.","key":"","label":null,"url":null},{"work":"Syriac tradition of animal metaphors","relation":"Parallels Ephrem's use of animal imagery for moral transformation.","key":"","label":null,"url":null},{"work":"Other Nisibis hymns","relation":"Part of a cycle of hymns reflecting the city's crises.","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 historical context."},{"key":"wikipedia:Nisibis","label":"Nisibis","url":"https://en.wikipedia.org/wiki/Nusaybin","reason":"Details the city's history and role in Roman-Persian conflicts."},{"key":"wikipedia:Madrasha","label":"Madrasha","url":"https://en.wikipedia.org/wiki/Madrasa","reason":"Describes the genre 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":"Historical event referenced in the poem."},{"key":"ed:dsc-284","label":"DSC 284","url":"https://syriaccorpus.org/284","reason":"Edition containing the Syriac text and critical notes."}],"cautions":["Authorship is traditionally assigned to Ephrem but not definitively proven.","The dating to c. 350–363 is based on internal references and is approximate.","The text survives in a single manuscript family with interpolations in strophes 12–14.","Two western (Serto) manuscripts have not been collated, leaving the extent of interpolation unclear."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000484,"generated":"2026-11-15T00:30:05Z"},"checks":{"work":"dsc-284","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":17,"english_words":695,"source_letters":2298,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"The work is traditionally assigned to Ephrem’s final decade in Nisibis (c. 350–363), before its cession to Persia. Internal references to siege and civic crisis support this setting.","cites":[{"key":"ed:dsc-284","label":"source edition: Nisibis 30","url":"https://syriaccorpus.org/284"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in a single manuscript family; variant readings in later copies suggest scribal interpolation in strophes 12–14.","cites":[{"key":"ed:dsc-284","label":"source edition: Nisibis 30","url":"https://syriaccorpus.org/284"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Quoted in the East Syrian liturgical cycle for the Fast of the Ninevites, where it is read as a communal lament. This use likely shaped the selection of stanzas in the manuscript tradition.","cites":[{"key":"ed:dsc-284","label":"source edition: Nisibis 30","url":"https://syriaccorpus.org/284"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not collate the two known western (Serto) manuscripts; readings from those may clarify the extent of interpolation noted above.","cites":[{"key":"ed:dsc-284","label":"source edition: Nisibis 30","url":"https://syriaccorpus.org/284"}],"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-284":{"label":"source edition: Nisibis 30","url":"https://syriaccorpus.org/284"}},"segments":[{"i":1,"ref":"p1","source":"ܘ ܒܰܪ ܩܳܠܶܗ\nܘܰܐܝܟܰܢ ܕܰܚ̈ܛܶܐ ܒܶܪܝ̱ ܡܰܐܕܰܬܓܡܰܪ ܫܰܠܚܳܝܗ̱ܝ\nܠܥܽܘܪܳܐ ܕܠܳܐ ܙܳܕܶܩ ܕܰܗܘܼܳܐ ܚܠܺܝܛ ܒܗܶܝܢ\nܗܳܟܰܢ ܫܠܼܰܚܘ̱ ܟܺܐܢ̈ܶܐ ܡܶܕܶܡ ܕܠܳܐ ܥܰܕܰܪ\nܥܽܘܢܺܝܬܳܐ: ܫܽܘܒܚܳܐ ܠܡܳܪܽܘܬܳܟ\nܡܽܘܫܶܐ ܘܕܳܢܺܝܐܶܝܠ ܡܗܺܝܪ̈ܶܐ ܘܚ̈ܰܟܺܝܡܶܐ\nܝܰܘ̈ܢܶܐ ܕܶܐܬܥܪܰܡ ܒܰܝܢܳܬ ܚܘ̈ܰܘܳܬܳܐ\nܚܰܕ ܐܶܬܪܕܺܝ ܒܡܶܨܪܶܝܢ ܐ̱ܚܪܺܢܳܐ ܒܓܰܘ ܒܳܒܶܠ\nܫܒܼܰܩ ܚܰܕ ܕܚ̈ܰܠܳܫܶܐ ܐ̱ܚܪܺܢܳܐ ܕܟܰܠܕ̈ܳܝܶܐ\nܚܶܟܡܬܳܐ ܕܒܰܟܝܳܢܳܐ ܫܰܘܬܶܦܘ̱ ܠܫܰܒܪܽܘܬܳܐ\nܒܰܕܡܽܘܬ ܢܰܗܺܝܪܳܐ ܐ̱ܚܝܳܢܳܐ ܕܒ̈ܳܒܳܬܳܐ\nܨܢܺܝܥܺܝܢ ܒܪܺܝܪܺܝܢ ܗ̱ܘܰܘ ܥܪܺܝܡܺܝܢ ܦܫܺܝܛܺܝܢ ܗ̱ܘܰܘ\nܫܦܶܝܢ ܗ̱ܘܰܘ ܘܦܳܪܽܘܫܺܝܢ ܡܗܺܝܪܺܝܢ ܘܬܰܡܺܝܡܺܝܢ\nܚܙܰܘ ܛܳܒܬܳܐ ܠܰܒܫܽܘܗ̇ ܚܙܰܘ ܒܺܝܫܬܳܐ ܫܰܠܚܽܘܗ̇\nܘܰܐܝܟ ܐ̱ܢܳܫܳܐ ܕܠܳܐ ܪܕܳܐ ܒܽܐܘܪܚܳܐ ܕܠܳܐ ܝܳܕܰܥ\nܠܳܐ ܝܳܕܥܺܝܢ ܗ̱ܘܰܘ ܠܳܗ̇ ܠܽܐܘܪܚܶܗ ܕܚܶܫܽܘܟܳܐ\nܒܰܚܕܰܐ ܗ̱ܘ ܡܦܣܺܝܢ ܗ̱ܘܰܘ ܐܽܘܪܚܶܗ ܕܢܰܗܺܝܪܳܐ\nܠܘܳܬ ܒܺܝܫܬܳܐ ܫܰܒܪ̈ܶܐ ܠܘܳܬ ܪܶܓܬܳܐ ܚܣ̈ܺܝܠܶܐ\nܛ̈ܠܳܝܶܐ ܠܪܳܡܽܘܬܳܐ ܓܡܺܝܪ̈ܶܐ ܠܘܳܠܺܝܬܳܐ\nܛܰܪ̈ܩܶܐ ܠܙܰܗܝܽܘܬܳܐ ܘܢܰܟ̈ܦܶܐ ܠܕܰܟܝܽܘܬܳܐ\nܡܰܢܽܘ ܚܙܳܐ ܡܶܢ ܡܬܽܘܡ ܕܺܐܒ̈ܶܐ ܕܪ̈ܰܒܳܢܶܐ\nܗܘܰܘ ܠܶܐܡܪ̈ܶܐ ܢܰܟ̈ܦܶܐ ܠܝܰܘ̈ܢܶܐ ܚ̈ܘܰܘܳܬܳܐ\nܘܰܠܨܰܦܪܳܐ ܢ̈ܶܨܶܐ ܕܢܺܐܠܦܽܘܢ ܥܝ̈ܳܕܰܝܗܽܘܢ\nܒܺܝܫܰܐ ܗ̱ܘ ܚܼܠܰܛ ܐܰܚܰܝ̈ ܡܶܐܪܬܶܗ ܒܚܰܠܝܽܘܬܳܐ\nܘܚܶܫܟܶܗ ܒܢܰܗܺܝܪܳܐ ܘܙܺܐܦܶܗ ܒܓܰܘ ܩܽܘܫܬܳܐ\nܘܒܶܝܫܬܶܗ ܒܛܰܝܒܽܘܬܳܐ ܘܥܰܘܠܶܗ ܒܟܺܐܢܽܘܬܳܐ\nܡܳܐܢ̈ܶܐ ܓܒܳܐ ܗܘܳܐ ܠܶܗ ܕܟܰܝ̈ܳܐ ܘܩܰܕܺܝ̈ܫܶܐ\nܘܰܢܣܼܰܟ ܒܗܽܘܢ ܬܶܛܪܶܗ ܣܝܳܢܶܗ ܡܠܳܐ ܐܶܢܽܘܢ\nܝܽܘܠܦܳܢ ܚܰܪ̈ܳܫܶܐ ܘܡܺܐܡܪܳܐ ܕܟܰܠܕ̈ܳܝܶܐ\nܘܰܐܓܰܪ ܘܰܐܘܚܰܪ ܗ̱ܘܳܐ ܬܰܛܪܶܗ ܒܕܰܟܝܽܘܬܳܐ","english":"And his voice resounded.  \nAnd as though I were a sinner, he sent forth his arrows to wound the one who ought not to have been mixed with her.  \nThus the afflicted sent forth something that did not avail.  \nWickedness: praise to your lordship.  \nMoses and Daniel, swift and wise,  \nyouths who were instructed in the houses of serpents.  \nOne was cast down in Egypt, another within Babylon.  \nOne left the feeble, another the Chaldeans.  \nThe wisdom of the pure one they joined to youthfulness.  \nIn the likeness of the shining one, the living one of the fathers.  \nThey were pure, they were chosen, they were cunning, they were simple.  \nThey were smooth and distinct, swift and complete.  \nThey saw good, they put it on; they saw evil, they cast it off.  \nAnd like a blind man who does not know the way,  \nthey did not know the way of darkness.  \nIn one they were walking the way of light.  \nToward evil, youths; toward desire, the weak;  \nyouths toward height, the perfect toward lowness;  \nthe reckless toward purity, and the hungry toward cleanliness.  \nSlowly he saw from the beginning that the wolves of the teachers  \nwere lambs, the hungry were youths, serpents,  \nand in the morning, trees that had learned their habits.  \nEvil is what he mixed, my brothers, his poison with sweetness,  \nand his darkness with light, and his foam within truth,  \nand his evil with goodness, and his injustice with affliction.  \nHe chose vessels for himself, pure and holy,  \nand placed in them his poison, his help, his fullness filled their eyes.  \nThe teaching of the magicians and the word of the Chaldeans,  \nand he hired and delayed, his poison in purity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܒܰܪ ܩܳܠܶܗ","severity":"info","text":"The opening phrase 'And his voice resounded' likely introduces a prophetic or authoritative utterance, setting a tone of divine or moral proclamation.","cites":[{"key":"ed:dsc-284","label":"source edition: Nisibis 30","url":"https://syriaccorpus.org/284"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܽܘܪܳܐ","severity":"info","text":"The term 'wound' (ܥܽܘܪܳܐ) carries a double sense of physical injury and moral corruption, common in Ephrem's polemical usage against heresy.","cites":[{"key":"ed:dsc-284","label":"source edition: Nisibis 30","url":"https://syriaccorpus.org/284"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܽܘܫܶܐ ܘܕܳܢܺܝܐܶܝܠ","severity":"info","text":"Moses and Daniel are invoked as exemplars of purity and wisdom in foreign courts, echoing biblical narratives (Exodus, Daniel) of resistance to pagan corruption.","cites":[{"key":"ed:dsc-284","label":"source edition: Nisibis 30","url":"https://syriaccorpus.org/284"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܰܠܕ̈ܳܝܶܐ","severity":"info","text":"The 'Chaldeans' here refer to Babylonian astrologers and magi, a standard trope in Syriac literature for pagan learning and moral danger.","cites":[{"key":"ed:dsc-284","label":"source edition: Nisibis 30","url":"https://syriaccorpus.org/284"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܺܐܒ̈ܶܐ ܕܪ̈ܰܒܳܢܶܐ","severity":"info","text":"The image of 'wolves of the teachers' becoming lambs parallels Ephrem's frequent use of animal metaphors for moral transformation, found elsewhere in his madrashe.","cites":[{"key":"ed:dsc-284","label":"source edition: Nisibis 30","url":"https://syriaccorpus.org/284"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܰܢܽܘ ܚܙܳܐ","severity":"caution","text":"The phrase 'Slowly he saw' is ambiguous: it may indicate gradual perception or a deliberate narrative pacing; the subject of the seeing is unclear, possibly the poet or a figure like Moses.","cites":[{"key":"ed:dsc-284","label":"source edition: Nisibis 30","url":"https://syriaccorpus.org/284"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he' in 'his voice resounded' and 'he sent forth his arrows' is not specified; possibly a personification of evil or a specific antagonist.","The phrase 'the living one of the fathers' (ܐ̱ܚܝܳܢܳܐ ܕܒ̈ܳܒܳܬܳܐ) is obscure; it may refer to a patriarch or a typological figure."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܕܰܐܟܒܰܪ ܢܥܺܝܕ ܩܽܘܫܬܳܐ ܥܰܡܶܗ ܕܚܶܫܽܘܟܳܐ\nܘܢܶܛܥܶܐ ܘܢܳܕܶܫ ܗ̱ܘܳܐ ܫܪܳܪܳܐ ܒܓܰܘ ܫܽܘܩܪܳܐ\nܘܰܪܢܳܐ ܕܶܐܢ ܬܶܗܘܶܐ ܟܽܠܳܗ̇ ܕܝܽܘܬܪܳܢܳܐ ܗ̱ܝ\nܟܰܕ ܗܼܺܝ ܕܚܽܘܣܪܳܢܳܐ ܗ̱ܝ ܕܰܗܘܼܳܐ ܡܕܺܝܠ ܬܶܛܪܶܐ\nܣܝܳܢܳܐ ܕܝܽܘܠܦܳܢܶܗ ܒܦܽܘܡ̈ܶܐ ܒ̈ܢܰܝ ܩܽܘܫܬܳܐ\nܘܰܪܢܳܐ ܕܶܐܢ ܗܼܽܘ ܕܡܰܪܕܽܘ ܫ̈ܦܰܝܳܐ ܘܰܫܕܰܘ ܬܶܛܪܶܐ\nܕܰܢܣܰܟ ܒܗܽܘܢ ܚܰܪܡܳܐ ܠܳܐ ܡܶܫܟܚܳܐ ܕܠܰܓܡܳܪ\nܠܳܐ ܢܦܽܘܫ ܒܗܽܘܢ ܛܰܥܡܳܐ ܘܗܰܘܦܳܐ ܕܝܽܘܠܦܳܢܶܗ\nܗܳܟܰܢ ܢܟܶܠ ܛܰܘܶܫ ܡܳܐܢ̈ܶܐ ܕܬܶܫܡܶܫܬܳܐ\nܕܡܶܟܽܝܠ ܕܶܐܬܛܰܘܰܫܘ̱ ܠܳܐ ܡܨܶܝܢ ܕܢܶܬܕܰܟܽܘܢ\nܕܢܶܦܣܽܘܩ ܣܒܰܪ ܥܰܡܳܐ ܕܠܳܐ ܢܚܽܘܪ ܠܦܽܘܢܳܝܳܐ\nܘܰܒܗܼܶܬ ܒܬܰܪ̈ܬܰܝܗܶܝܢ ܡܳܐܢ̈ܶܐ ܕܒܰܟܝܳܢܳܐ\nܠܳܐ ܐܶܬܡܨܺܝ ܛܰܘܶܫ ܕܡܳܪܗܽܘܢ ܬܒܰܥ ܐܶܢܽܘܢ\nܕܗܳܝ ܦܶܣܬܳܐ ܕܺܐܝܕܳܐ ܐ̱ܬܳܬ ܕܰܟܝܰܬ ܐܶܢܽܘܢ\nܟܬܳܒܳܗ̇ ܗ̱ܘܳܐ ܫܶܦܥܳܐ ܘܰܗܘܼܳܐ ܐܳܦ ܦܽܘܫܳܩܳܗ̇\nܨܰܪܦܳܐ ܒܓܰܘ ܟܽܘܪܳܐ ܘܒܺܐܕܳܐ ܕܕܳܢܺܝܐܶܝܠ\nܐܶܬܡܪܰܩܘ̱ ܘܶܐܬܕܰܟܺܝܘ ܘܰܫܦܼܰܪܘ̱ ܘܶܐܬܚܰܠܰܠܘ̱\nܘܕܰܢܦܼܰܩܘ̱ ܒܫܺܝܛܽܘܬܳܐ ܦܢܰܘ ܥܰܠܘ̱ ܒܙܰܗܝܽܘܬܳܐ\nܕܰܢܦܼܰܩܘ̱ ܒܓܽܘܕܳܦܳܐ ܐܶܬܚܡܶܠܘ̱ ܒܩܽܘܠܳܣܳܐ\nܕܶܐܬܗܰܦܰܟܘ̱ ܒ̈ܢܰܝ ܛܽܘܥܝܰܝ ܘܫܰܒܚܽܘܗ̱ܝ ܠܡܳܪܶܐ ܟܽܠ\nܡܳܐܢ̈ܶܐ ܕܒܰܟܝܳܢܳܐ ܐܰܟܣܽܘܗ̱ܝ ܕܠܳܐ ܟܝܳܢܳܐ\nܡܳܐܢ̈ܶܐ ܕܚܺܐܪܽܘܬܳܐ ܐܰܟܣܽܘܗ̱ܝ ܒܨܶܒܝܳܢܳܐ\nܡܳܐܢ̈ܶܐ ܡܠܰܘ ܩܽܘܫܬܳܐ ܘܰܐܣܪܰܚܘ̱ ܫܪܳܪܰܝܗܽܘܢ\nܡܳܐܢ̈ܶܐ ܕܰܡܠܶܝܢ ܗ̱ܘܰܘ ܬܽܘܒ ܒܨܶܒܝܳܢܗܽܘܢ ܫܽܘܩܪܳܐ\nܐܶܬܟܦܺܝܘ ܘܶܐܣܬܰܦܰܩܘ̱ ܘܶܐܬܶܐܫܶܕܘ̱ ܘܶܐܣܬܰܪܰܩܘ̱\nܒܺܝܫܳܐ ܠܐܺܝ ܕܢܰܬܼܩܶܢ ܘܡܶܕܪܺܝܫ ܕܢܰܡܠܶܐ ܐܶܢܽܘܢ\nܡܽܘܫܶܐ ܥܣܰܪ ܙܰܒ̈ܢܺܝܢ ܟܦܳܐ ܐܶܢܽܘܢ ܒܓܰܘ ܡܶܨܪܶܝܢ\nܘܰܐܘܣܶܦ ܐܳܦ ܕܳܢܺܝܐܶܝܠ ܟܦܳܐ ܐܶܢܽܘܢ ܒܓܰܘ ܒܳܒܶܠ","english":"He made the bow great with the darkness,  \nand he erred and trampled truth within falsehood.  \nAnd he thought that all of it would be profit,  \nwhen it was loss that was measured to be cast.  \nThe teaching of his instruction in the mouths of the sons of the bow,  \nand he thought that he who had cast down the pure and thrown the arrow,  \nthat a ban would block them, which cannot be completed.  \nNo taste remained in them, nor the understanding of his instruction.  \nThus the vessels of the service were consumed,  \nfor from then on, having been cast, they cannot be cleansed.  \nHe thought to cut off the people without looking to the end,  \nand he was shamed in both vessels of weeping.  \nThe cast of their Lord could not be accomplished to seek their eyes,  \nfor this portion of the hand came to cleanse their eyes.  \nIts writing was abundance, and its interpretation also was,  \na furnace within the crucible, and in the hand of Daniel.  \nThey were refined and cleansed, and they became fair and were hallowed,  \nand they struck with folly and did with splendor,  \nthey struck with blasphemy and were borne with praise.  \nThe sons of error were turned and praised the Lord of all.  \nThe vessels of weeping he covered unnaturally,  \nthe vessels of freedom he covered by will.  \nThe vessels filled the bow and proclaimed their truth,  \nthe vessels that were full again by their will of falsehood.  \nThey bowed and were struck, and were poured out and were scattered.  \nEvil to him who fixed, and again to him who filled their eyes.  \nMoses struck their eyes ten times within Egypt,  \nand Daniel also added to strike their eyes within Babylon.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܽܘܫܬܳܐ","severity":"info","text":"The Syriac term qeshtā (bow) is a recurring metaphor in Ephrem's madrāšē, often symbolizing divine judgment or the tension of moral choice.","cites":[{"key":"ed:dsc-284","label":"source edition: Nisibis 30","url":"https://syriaccorpus.org/284"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܽܘܫܶܐ ܥܣܰܪ ܙܰܒ̈ܢܺܝܢ","severity":"info","text":"The reference to Moses striking ten times in Egypt alludes to the ten plagues (Exodus 7–12), a common typological motif in Syriac exegesis.","cites":[{"key":"ed:dsc-284","label":"source edition: Nisibis 30","url":"https://syriaccorpus.org/284"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܳܢܺܝܐܶܝܠ","severity":"info","text":"Daniel's presence in Babylon echoes the biblical narrative (Daniel 1–6), where he remains faithful amid persecution, serving as a model of purity.","cites":[{"key":"ed:dsc-284","label":"source edition: Nisibis 30","url":"https://syriaccorpus.org/284"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܳܐܢ̈ܶܐ ܕܒܰܟܝܳܢܳܐ","severity":"info","text":"The phrase 'vessels of weeping' likely refers to liturgical vessels used in penitential rites, reflecting Ephrem's ascetic and sacramental context.","cites":[{"key":"ed:dsc-284","label":"source edition: Nisibis 30","url":"https://syriaccorpus.org/284"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a narrative of error and judgment to a typological resolution through Moses and Daniel, framing the preceding chaos within a redemptive schema.","cites":[{"key":"ed:dsc-284","label":"source edition: Nisibis 30","url":"https://syriaccorpus.org/284"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܐܟܒܰܪ","severity":"info","text":"The opening verb d-akbar ('he made great') is ambiguous; it may be a scribal error for d-akmer ('he embittered'), which would better fit the context of the bow and darkness.","cites":[{"key":"ed:dsc-284","label":"source edition: Nisibis 30","url":"https://syriaccorpus.org/284"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'afflicted' and 'wickedness' from the previous passage is not clarified here; the subject of 'he' throughout remains unspecified, possibly a figure of error or a demonic agent.","The phrase 'vessels of weeping' and 'vessels of freedom' may be metaphorical or refer to specific liturgical objects; the text does not resolve this."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܡܳܪܰܢ ܬܼܒܰܪ ܐܶܢܽܘܢ ܘܥܽܘܪܳܐ ܥܼܒܰܕ ܐܶܢܽܘܢ\nܡܳܐܢ̈ܶܐ ܒ̈ܢܰܝ ܩܽܘܫܬܳܐ ܩܛܺܝܪܳܐ ܡܠܳܐ ܐܶܢܽܘܢ\nܘܗܼܶܢܽܘܢ ܠܗܽܘܢ ܣܰܦܶܩܘ̱ ܘܰܚܠܳܦ ܡܶܪܬܳܐ ܕܶܐܫܰܕ\nܚܽܘܒܳܐ ܚܰܠܝܳܐ ܘܩܽܘܫܬܳܐ ܗܼܶܢܽܘܢ ܒܗܽܘܢ ܢܣܼܰܟܘ ܬܽܘܒ\nܚܢܰܢ ܕܶܝܢ ܕܦܳܪܽܘܩܰܢ ܫܪܳܪܶܗ ܢܣܼܰܟ ܘܰܡܠܳܢ\nܡܳܐܢܳܐ ܟܦܳܐ ܢܰܦܫܶܗ ܘܶܐܬܶܐܫܰܕ ܒܨܶܒܝܳܢܶܗ\nܘܰܗܼܦܰܟ ܡܠܳܐ ܥܽܘܒܶܗ ܬܶܛܪܳܐ ܘܚܶܪܝܳܢܳܐ\nܒܪܺܝܟ ܐܰܢ̱ܬ ܥܳܒܽܘܕܰܢ ܕܰܗܘܰܝܬ ܓܳܒܽܘܠܰܢ\nܡܳܐܢ̈ܶܐ ܕܬܰܪܥܺܝܬܳܐ ܥܒܰܕܬܳܢܝ̱ ܡܶܢ ܥܰܦܪܳܐ\nܠܳܐ ܢܶܬܡܠܶܐ ܥܰܦܪܳܐ ܚܠܳܦ ܣܺܝܡܬܳܐ ܕܩܽܘܫܬܳܐ","english":"He broke the bow, and made the eye a blind and crooked eye.\nHe filled the eye with the arrows of falsehood, tightly bound.\nAnd he thought they were sufficient for him, and instead of the truth he poured out.\nSweet sin and falsehood he thought he had stored up again.\nHe sinned, for the truth of the one who saves he stored up and filled.\nA hundred times he denied himself and poured himself out by his own will.\nAnd he turned his crookedness into a deposit and a loan.\nBlessed are you, O maker, who became my potter.\nThe eyes of my thought you have made from dust.\nDust will not be filled instead of the treasure of truth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The bow is a metaphor for false teaching or heresy, which the subject breaks and replaces with blindness and crookedness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܽܘܫܬܳܐ","severity":"info","text":"The Syriac word ܩܽܘܫܬܳܐ (qeshtā) means both 'bow' and 'falsehood' in this context, playing on the dual meaning central to Ephrem's polemic.","cites":[{"key":"ed:dsc-284","label":"source edition: Nisibis 30","url":"https://syriaccorpus.org/284"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'truth of the one who saves' (ܫܪܳܪܶܗ ܕܦܳܪܽܘܩܰܢ) likely alludes to Christ as Savior, a common title in Syriac tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The potter metaphor (ܓܳܒܽܘܠܰܢ) reflects Ephrem's use of creation imagery to contrast divine truth with human error, common in his madrāšē.","cites":[{"key":"ed:dsc-284","label":"source edition: Nisibis 30","url":"https://syriaccorpus.org/284"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from third-person narrative about the bow to a direct address ('Blessed are you, O maker'), marking a doxological turn.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'maker' (ܥܳܒܽܘܕܰܢ) is ambiguous: it could refer to God or to Ephrem's teacher, but the context of truth and salvation favors God."],"confidence":"high","notes":[]}]}