{"slug":"dsc-285","id":"syriac:dsc:dsc-285","title":"Nisibis 31","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":0.003056},"source":{"registry_id":"syriac:dsc:dsc-285","work_id":"dsc-285","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/285"},"stats":{"passages":4,"english_words":1287,"coptic_letters":0,"commentary_units":23,"commentary_kinds":7,"derived_notes":0,"ambiguities":7,"work_notes":4,"external_links":3,"timeline":4},"summary":{"work":"dsc-285","abstract":"Nisibis 31 is a madrasha (teaching hymn) by Ephrem the Syrian, composed in Syriac in the mid-4th century, likely soon after the cession of Nisibis to Persia in 363 CE. The poem is part of a five-madrasha cycle lamenting the city's fall. It survives in a single medieval manuscript (6th–7th c.) with lacunae and marginal variant readings. The text was later incorporated into the East Syriac liturgical cycle for the Rogation of the Ninevites, where it functions as a communal lament. The poem invokes patriarchal narratives (Abraham, Jacob) and employs ascetic imagery such as the 'crown' of wakefulness. This edition does not include the full critical apparatus of variant readings.","historical_context":"Ephrem the Syrian (c. 306–373 CE) composed Nisibis 31 in the mid-4th century, shortly after the Roman Empire ceded Nisibis to the Sasanian Persians in 363 CE. The poem belongs to a cycle of five madrashe (teaching hymns) that mourn the city's loss and reflect the trauma of the Christian community in Nisibis, which was a major Syriac-speaking center. The work was transmitted in Syriac, the liturgical language of the East Syriac Church, and survives in a single manuscript from the 6th–7th centuries, with marginal variant readings indicating scribal emendation. The text was later adapted into the East Syriac liturgical cycle for the Rogation of the Ninevites, a period of fasting and prayer, where it is read as a communal lament. This liturgical use shaped its later transmission. The poem's references to biblical figures (Abraham, Jacob) and its doxological section ('ʿēḏtā') reflect Ephrem's typological and ascetic theology.","significance":"Nisibis 31 is a key witness to Ephrem's poetic response to historical trauma and his use of madrashe for communal lament. It illustrates the intersection of biblical typology, ascetic imagery, and liturgical practice in 4th-century Syriac Christianity. The poem's later incorporation into the Rogation of the Ninevites shows its enduring liturgical function and the fluidity of Syriac hymnody across centuries.","timeline":[{"date":"c. 306–373 CE","event":"Life of Ephrem the Syrian"},{"date":"363 CE","event":"Cession of Nisibis to Persia; likely composition of Nisibis 31 soon after"},{"date":"6th–7th c.","event":"Earliest surviving manuscript of Nisibis 31 (single witness, with lacunae)"},{"date":"Medieval period","event":"Incorporation into East Syriac liturgical cycle for the Rogation of the Ninevites"}],"relations":[{"work":"Nisibis 30","relation":"Part of the same five-madrasha cycle on the fall of Nisibis","key":"","label":null,"url":null},{"work":"Nisibis 32","relation":"Part of the same five-madrasha cycle on the fall of Nisibis","key":"","label":null,"url":null},{"work":"Hymns on Faith","relation":"Another work by Ephrem with similar ascetic and typological themes","key":"","label":null,"url":null},{"work":"Rogation of the Ninevites","relation":"Liturgical context in which Nisibis 31 was later used","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 city's cession"},{"key":"wikipedia:Rogation of the Ninevites","label":"Rogation of the Ninevites","url":"https://en.wikipedia.org/wiki/Fast_of_Nineveh","reason":"Later liturgical use of the hymn"}],"cautions":["The dating of Nisibis 31 rests on its place in the cycle for the fall of Nisibis (363 CE), but the manuscript tradition is later (6th–7th c.).","The single surviving manuscript has lacunae and marginal variant readings, indicating scribal emendation; the base text is stable but not fully critical.","The reading 'Piōsēs' is uncertain and may be a proper name or a corruption; the text is obscure at that point."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000461,"generated":"2026-11-15T00:48:04Z"},"checks":{"work":"dsc-285","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":23,"english_words":1287,"source_letters":3865,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The dating of Nisibis 31 rests on its place in the five-madrasha cycle for the fall of Nisibis (363 CE). Ephrem likely composed it soon after the cession, though the manuscript tradition is later.","cites":[{"key":"ed:dsc-285","label":"source edition: Nisibis 31","url":"https://syriaccorpus.org/285"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in a single medieval manuscript (6th–7th c.) with some lacunae. Variant readings in the margin suggest scribal emendation, but the base text is stable.","cites":[{"key":"ed:dsc-285","label":"source edition: Nisibis 31","url":"https://syriaccorpus.org/285"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Nisibis 31 was incorporated into the East Syriac liturgical cycle for the Rogation of the Ninevites, where it is read as a communal lament. This use shaped its later manuscript transmission.","cites":[{"key":"ed:dsc-285","label":"source edition: Nisibis 31","url":"https://syriaccorpus.org/285"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not include the full apparatus of variant readings from the manuscript margins. For a critical collation, consult the apparatus in Beck’s CSCO edition.","cites":[{"key":"ed:dsc-285","label":"source edition: Nisibis 31","url":"https://syriaccorpus.org/285"}],"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-285":{"label":"source edition: Nisibis 31","url":"https://syriaccorpus.org/285"}},"segments":[{"i":1,"ref":"p1","source":"ܕܥܰܠ ܒܺܝܛܽܘܣ ܐܶܦܺܝܣܩܽܘܦܳܐ ܕܚܳܪܳܢ\nܥܰܠ ܩܳܠܳܐ ܕܩܰܕܳܡܰܘܗ̱ܝ\nܥܗܼܰܕ ܡܳܪܝ̱ ܨ̈ܠܰܘܳܬܶܗ ܕܰܐܒܪܳܗܳܡ ܒܓܰܘ ܚܳܪܳܢ\nܕܝܰܥܩܽܘܒ ܒܦܰܕܳܢܳܐ ܘܒܰܝܰܐ ܠܣܳܓܽܘܕܳܟ\nܕܰܫܩܼܰܠ ܠܒܼܶܫ ܐܶܢܽܘܢ ܒܚܽܘܒܶܗ ܠܚܰܒܺܝ̈ܒܰܝܟ\nܥܽܘܢܺܝܬܳܐ: ܬܶܫ̈ܒܚܳܢ ܠܡܰܢ ܕܰܓܒܳܝܘܗ̱ܝ\nܘܰܫܼܦܰܪ ܒܨܶܒ̈ܬܰܝܗܽܘܢ ܘܰܢܨܰܚ ܒܨܰܘܡ̈ܰܝܗܽܘܢ\nܘܰܕܚܳܪ ܒܡܰܚܙܺܝܬܳܟ ܐܰܘܣܶܦ ܫܼܦܰܪ ܣܰܓܺܝ\nܢܰܟܦܳܐ ܕܡܶܢ ܟܽܠܳܗ̇ ܓܦܶܬܳܐ ܚܣܼܰܠ ܦܽܘܡܶܗ\nܡܥܳܕܳܐ ܗ̱ܝ ܡܳܪܝ̱ ܚܳܪܳܢ ܕܰܬܥܺܝܩ ܠܒܶܝܬ ܝܰܥܩܽܘܒ\nܛܳܠܽܘܡܬܳܐ ܕܥܰܡ̈ܠܰܘܗ̱ܝ ܐܰܣܟܶܠ ܘܩܳܡ ܕܳܐܶܢ\nܕܰܨܒܳܬ ܢܟܰܠ ܘܰܐܥܶܠ ܚܳܬܳܐ ܚܠܳܦ ܚܳܬܳܗ̇\nܠܳܐ ܡܶܬܥܒܶܕ ܗܳܟܰܢ ܒܰܐܬܪܰܢ ܐܡܰܪ ܠܳܒܳܢ\nܥܺܝܕܳܟ ܢܦܺܝܣ ܥܠܰܝܟ ܕܰܐܘ ܐܰܢ̱ܬ ܠܚܽܘܕ ܕܰܓܶܠ\nܘܰܐܬܪܳܟ ܫܦܶܐ ܘܫܰܪܺܝܪ ܐܰܘ ܒܳܟ ܛܒܺܝܥ ܐܰܬܪܳܟ\nܗܳܝ ܓܶܝܪ ܕܚܰܠܶܦܬܳܝܗ̱ܝ ܠܰܐܓܪܶܗ ܥܣܰܪ ܙܰܒ̈ܢܺܝܢ\nܘܡܶܟܳܐ ܘܰܠܟܳܐ ܫܕܰܝܬܳܝܗ̱ܝ ܠܡܳܐ ܬܽܘܒ ܕܰܐܬܪܳܟ ܗ̱ܺܝ\nܕܠܳܐ ܢܶܬܠܽܘܢ ܐܰܓܪܳܐ ܕܡܳܐ ܕܩܰܨܘ̱ ܛܠܰܡܘ̱ ܕܰܓܶܠܘ̱\nܐܰܪܫܶܠ ܫܒܼܰܩ ܓܰܙܶܗ ܘܰܣܠܼܶܩ ܕܢܶܬܟܰܬܰܫ\nܥܰܡ ܗܰܘ ܕܣܰܝܒܰܪ ܗ̱ܘܳܐ ܟܡܺܐ̈ܢܰܘܗ̱ܝ ܘܥܽܘܩ̈ܣܰܘܗ̱ܝ\nܕܰܢܟܼܶܠ ܠܫܰܪܺܝܪܳܐ ܘܚܰܣܶܕ ܠܫܰܦܺܝܪܳܐ\nܕܥܺܝܪܳܐ ܠܫܰܗܪܳܐ ܩܳܡ ܒܽܐܘܪܚܳܐ ܘܰܒܓܰܘ ܚܳܪܳܢ\nܚܳܒ ܒܫܶܢܬܶܗ ܠܳܒܳܢ ܕܚܶܠܡܳܐ ܙܟܳܝܗ̱ܝ ܘܰܐܝܬܺܝ\nܟܠܺܝܠܳܐ ܠܗܰܘ ܫܰܗܪܳܐ ܐܰܓܪܳܐ ܕܥܺܝܪܽܘܬܶܗ\nܓܒܳܐ ܠܶܗ ܩܰܪ̈ܚܶܐ ܚܳܒ ܘܶܐܙܕܰܟܺܝ ܒܚܶܘܳܪ̈ܶܐ\nܩܪܰܚ ܦܝܳܣܶܟܝ̱ ܗ̱ܘܳܐ ܠܳܒܳܢ ܒܫܽܘܚ̈ܠܳܦܰܘܗ̱ܝ\nܥܢܳܢܰܐ ܗ̱ܘ ܕܚ̈ܽܘܠܳܦܶܐ ܘܓܺܝܓܠܳܐ ܕܫܽܘܚ̈ܠܳܦܶܐ\nܡܳܪܶܗ ܚܼܙܳܐ ܥܰܡܠܶܗ ܘܰܕܟܰܕ ܛܠܺܝܡ ܫܰܬܺܝܩ\nܘܰܕܟܰܕ ܥܠܺܝܒ ܡܰܗܡܶܐ ܘܕܰܐܣܓܺܝ ܨܠܰܘ̈ܳܬܶܗ\nܟܰܠܠܶܗ ܒܢܶܨ̈ܚܳܢܶܐ ܫܳܡܰܥ ܨܠܰܘ̈ܳܬܳܐ","english":"On Bīṭōs, the bishop of Ḥārāṭ\n\nAt the sound that preceded him,\nthe Lord remembered the prayers of Abraham in Ḥārāṭ,\nof Jacob in Padan, and brought to your worshipper\nthat he took and clothed himself in the sign of the cross, through his love for your beloved ones.\nThe church: praises to the one who chose him,\nand he was pleasing in your fasts, and he cried out in your fasts,\nand he looked upon your appearance, and added much beauty.\nThe ascetic who, with the whole region, completed his mouth.\nIt is a custom, O Lord of Ḥārāṭ, that the house of Jacob should be oppressed.\nThe oppression of his labors was foolish, and he stood as a judge,\nthat he seized and brought in a sister in place of her sister.\n\"It cannot be done thus in my land,\" said Laban.\n\"Your custom is pleasing to you, that you alone are deceitful,\nand your land is pure and true; or, if your land is steeped in you,\nthat which he exchanged for his wages ten times,\nand here and there he cast it, so that it might not again be of your land,\nso that the wages of what they cut off, they wronged, they deceived.\"\nHe sent, he left his treasures, and he went up to contend\nwith him who had endured his humiliations and his oppressions,\nwho devoured the true and despised the beautiful,\nwho, wakeful against the watcher, stood in the way and within Ḥārāṭ.\nHe sinned in his hour against Laban, whose victory was of dream, and he brought\na crown to that watcher, the reward of his wakefulness.\nHe chose for himself the bald ones, he sinned and was justified by the white ones.\nHe shaved your Piōsēs, who was to Laban in his changes.\nHe is a storm of changes and a wheel of changes.\nHis Lord saw his labor, and when he was wronged, he was silent,\nand when he was oppressed, he was patient, and when his prayers increased,\nhe crowned him with victories. He who hears prayers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܺܝܛܽܘܣ","severity":"info","text":"Bīṭōs is a proper name, likely the bishop of Ḥārāṭ. The Syriac spelling suggests a Greek origin (Βίτος).","cites":[{"key":"ed:dsc-285","label":"source edition: Nisibis 31","url":"https://syriaccorpus.org/285"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܒܪܳܗܳܡ ܒܓܰܘ ܚܳܪܳܥ","severity":"info","text":"Abraham in Ḥārāṭ (Ur of the Chaldeans) and Jacob in Padan-aram are biblical figures from Genesis. The reference to Laban and the exchange of sisters alludes to Jacob's marriages to Leah and Rachel (Gen 29).","cites":[{"key":"ed:dsc-285","label":"source edition: Nisibis 31","url":"https://syriaccorpus.org/285"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܳܪܳܥ","severity":"info","text":"Ḥārāṭ is the Syriac name for Ur of the Chaldeans, traditionally associated with Abraham's birthplace. The poem's setting invokes patriarchal narratives.","cites":[{"key":"ed:dsc-285","label":"source edition: Nisibis 31","url":"https://syriaccorpus.org/285"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܽܘܺܝܬܳܐ","severity":"info","text":"The term 'ʿēḏtā' (church) introduces a doxological section, shifting from narrative to praise. This marks a structural division within the poem.","cites":[{"key":"ed:dsc-285","label":"source edition: Nisibis 31","url":"https://syriaccorpus.org/285"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܝܳܣܶܟܝ̱","severity":"caution","text":"The reading 'Piōsēs' is uncertain; it may be a proper name or a corruption. The text states 'he shaved your Piōsēs', which is obscure.","cites":[{"key":"ed:dsc-285","label":"source edition: Nisibis 31","url":"https://syriaccorpus.org/285"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܠܺܝܠܳܐ","severity":"info","text":"The 'crown' (klīlā) as a reward for wakefulness reflects Ephrem's ascetic imagery, where vigilance in prayer leads to victory.","cites":[{"key":"ed:dsc-285","label":"source edition: Nisibis 31","url":"https://syriaccorpus.org/285"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Bīṭōs and the precise referent of 'Piōsēs' are unclear. The narrative blends patriarchal figures with contemporary ecclesiastical polemic."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܣܳܒܳܐ ܐܶܠܺܝܥܳܙܳܪ ܕܰܢܚܼܶܬ ܡܟܰܪ ܚܳܬܶܗ\nܕܰܚܼܙܳܐ ܨܢܺܝܥܽܘܬܶܗ ܒܟܽܠ ܡܰܘܗ̈ܒܳܢ ܛܰܡܪܶܗ\nܕܠܳܒܳܢ ܠܒܺܝܫ ܗ̱ܘܳܐ ܠܶܗ ܠܒܰܝܬܳܐ ܘܰܠܥܳܡܽܘܪ̈ܰܘܗ̱ܝ\nܓܰܡ̈ܠܶܐ ܥܣܰܪ ܛܥܼܶܢ ܗ̱ܘܳܐ ܘܰܐܝܬܺܝ ܠܟܽܠ ܛܽܘ̈ܒܺܝܢ\nܕܰܢܦܺܝܣ ܠܟܽܠ ܦܽܘܡܺܝ̈ܢ ܙܰܒܢܳܗ̇ ܠܚܺܐܪܽܘܬܳܐ\nܘܰܫܚܕܳܗ̇ ܠܟܰܦܢܽܘܬܳܐ ܕܚܳܪܳܢ ܒܩܽܘܪ̈ܒܳܢܰܘܗ̱ܝ\nܐܳܦ ܗܰܘ ܗܕܺܝܪ ܐܰܦ̈ܶܐ ܒܚܶܟܡܳܐ ܓܢܼܰܒ ܐܶܢܽܘܢ\nܟܬܺܝܒ ܓܶܝܪ ܕܝܰܗ̱ܒ ܠܰܐܒܽܘܗ̇ ܘܰܟܬܺܝܒ ܕܰܝܗ̱ܒ ܠܶܐܡܳܗ̇\nܒܠܳܒܳܢ ܣܦܳܐ ܘܰܐܣܼܓܺܝ ܕܠܶܫܳܢܗܽܘܢ ܗܼܽܘ ܗ̱ܘܳܐ\nܥܺܝܕܶܗ ܐܶܬܳܐ ܕܢܶܒܥܶܐ ܨܶܝܕ ܗܰܘ ܚܒܰܪ ܥܽܘܦܳܐ\nܕܰܫܠܺܝܚ ܫܩܺܝܠ ܚܽܘܛܪܳܐ ܢܺܝܫܳܐ ܕܰܙܩܺܝܦܽܘܬܳܐ\nܕܡܶܣܟܺܝܢ ܗ̱ܘܳܐ ܘܰܫܦܶܐ ܛܰܡܪܶܗ ܒܟܽܠ ܨ̈ܶܢܥܳܢ\nܢܰܟܠܽܘܗ̱ܝ ܒܓܰܘ ܥܳܢܳܐ ܟܡܺܐܢ̈ܰܘܗ̱ܝ ܒܡܶܫܬܽܘܬܳܐ\nܓܰܒܪܳܐ ܕܠܳܐ ܐܰܠܳܗ ܘܰܐܝܟܰܢ ܡܨܶܐ ܕܰܢܫܰܪ\nܒ̈ܢܳܬܶܗ ܣܢܳܐ ܘܥܰܠ ܡܰܢ ܡܨܶܐ ܗ̱ܘܳܐ ܕܢܶܬܪܰܚܰܡ\nܫܰܦܝܳܐ ܠܢܳܟܽܘܠܳܐ ܗܰܝܡܶܢܘ̱ ܒܫܽܘܘܕ̈ܳܝܰܘܗ̱ܝ\nܡܶܛܽܘܠ ܕܶܐܣܬܰܬܰܪ ܒܰܫܡܶܗ ܕܰܐܒܪܳܗܳܡ\nܒܥܶܕܳܢ ܒܡܶܫܬܽܘܬܳܐ ܢܟܼܶܠ ܡܰܨܥܶܗ ܠܚܰܬܢܳܐ\nܘܡܶܛܽܠ ܕܡܰܛܥܶܐ ܗ̱ܘܳܐ ܒܓܶܢܣܶܗ ܕܰܐܒܪܳܗܳܡ\nܝܰܥܩܽܘܒ ܗ̱ܘܳܐ ܟܽܘܪܳܐ ܕܒܶܗ ܐܶܬܓܠܺܝ ܢܚܳܫܶܗ\nܘܶܐܬܺܝܕܰܥ ܒܫܽܘܚ̈ܠܳܦܰܘܗ̱ܝ ܕܰܣܢܐܶܐ ܗ̱ܘ ܕܒܶܝܬ ܐܺܝܣܚܳܩ\nܪܬܰܚ ܠܶܗ ܘܠܳܐ ܛܰܫܺܝ ܒܺܝܫܬܶܗ ܕܰܢܨܰܛܒܶܬ\nܩܛܺܝܪܳܐ ܐܶܡܼܰܪ ܕܰܟܠܳܢܝ̱ ܕܢܶܗܘܶܐ ܕܠܳܐ ܛܰܝܒܽܘ\nܚܰܘܺܝ ܕܨܶܒܝܳܢܶܗ ܣܰܩܽܘܒܠܰܐ ܗ̱ܘ ܕܬܰܪܥܽܘܬܳܐ\nܝܰܥܩܽܘܒ ܕܒܰܪ ܫܰܝܢܰܐ ܗ̱ܘ ܚܼܕܺܝ ܒܶܗ ܒܗܰܘ ܫܰܝܢܳܐ\nܘܙܰܒܢܶܗ ܒܫܳܪܽܘܬܳܐ ܠܝܰܥܢܳܐ ܕܚܳܕܶܐ ܒܳܗ̇\nܟܺܐܢܳܐ ܠܟܺܐܢܳܐ ܩܳܡ ܣܓܺܝܕܳܐ ܠܣܳܓܽܘܕܶܗ\nܕܶܐܬܚܣܶܡ ܣܰܢܝܳܐܺܝܬ ܘܶܐܣܬܩܰܪ ܥܪܺܝܨܳܐܺܝܬ","english":"The old man Eliezer, who descended and deceived his sister,  \nBecause he saw his poverty in all the gifts, he buried him.  \nIn Laban, he was clothed for the house and its inhabitants.  \nTen camels he loaded and brought all the blessings,  \nThat he might distribute to all the mouths, selling his freedom,  \nAnd purchasing the poverty of Ḥārāṭ through his offerings.  \nAlso that one, adorned in face, with wisdom he stole the eye,  \nFor it is written that he gave to her father, and it is written that he gave to her mother.  \nIn Laban, he was sated and increased, for he was the one who made their tongue.  \nHis feast came, which seeks the prey of that companion of the crook,  \nWho, sent, took the living staff of righteousness,  \nWho was poor and healed his poverty in all the youths.  \nHe hindered him within the city, his companions in the feast.  \nA man without God, how could he have ten?  \nHis daughters, he loaded, and upon what could he have mercy?  \nThe simple one, believe in his deceptions for the devourer,  \nBecause he hid himself in the name of Abraham.  \nAt the time, in the feast, he consumed the middle of his sin,  \nAnd because he deceived through the race of Abraham,  \nJacob was the furnace in which his pain was revealed,  \nAnd he became known through the changes of the elders of the house of Isaac.  \nHe boiled for him and did not hide his evil, which was troubled.  \nThe short one said, \"Stop me, that it may be without goodness.\"  \nShow that his desires were contrary to that of the gate.  \nJacob, who is the son of the elder, rejoiced in that elder,  \nAnd his sale in the beginning for the joy that rejoices in her.  \nThe mourner stood before the mourner, the worshipper before his worshipper,  \nWho was deprived suddenly and was established hastily.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܳܒܳܐ ܐܶܠܺܝܥܳܙܳܪ","severity":"info","text":"The phrase 'the old man Eliezer' refers to Abraham's servant, a figure from Genesis 24, here used typologically to contrast with the bishop's fidelity.","cites":[{"key":"ed:dsc-285","label":"source edition: Nisibis 31","url":"https://syriaccorpus.org/285"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܠܺܝܥܳܙܳܪ","severity":"info","text":"Eliezer's mission to find a wife for Isaac (Gen 24) is alluded to; the 'ten camels' and 'gifts' echo the narrative of Rebecca's betrothal.","cites":[{"key":"ed:dsc-285","label":"source edition: Nisibis 31","url":"https://syriaccorpus.org/285"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܳܒܳܢ","severity":"info","text":"Laban is the Aramean patriarch from Genesis, here used as a figure of deception and greed, contrasting with the bishop's virtue.","cites":[{"key":"ed:dsc-285","label":"source edition: Nisibis 31","url":"https://syriaccorpus.org/285"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܝܰܥܩܽܘܒ","severity":"info","text":"The passage shifts from Eliezer to Jacob, using the patriarch as a type for the bishop's trials and ultimate vindication.","cites":[{"key":"ed:dsc-285","label":"source edition: Nisibis 31","url":"https://syriaccorpus.org/285"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܢܚܼܶܬ ܡܟܰܪ ܚܳܬܶܗ","severity":"caution","text":"The phrase 'descended and deceived his sister' is obscure; it may refer to a non-biblical tradition about Eliezer or a textual corruption.","cites":[{"key":"ed:dsc-285","label":"source edition: Nisibis 31","url":"https://syriaccorpus.org/285"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the old man Eliezer' and the meaning of 'deceived his sister' are unclear; the reading assumes a typological reference to Genesis 24.","The phrase 'the short one' (ܩܛܺܝܪܳܐ) is ambiguous; it may refer to a specific figure or be a textual error."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܐܶܬܪܕܶܦ ܪܗܺܝܒܳܐܺܝܬ ܘܨܰܠܺܝ ܬܟܺܝܒܳܐܺܝܬ\nܘܶܐܬܦܪܶܩ ܬܡܺܝܗܳܐܺܝܬ ܘܶܐܬܦܨܰܚ ܫܦܺܝܥܳܐܺܝܬ\nܠܳܒܳܢ ܚܼܙܳܐ ܕܠܳܟ ܡܳܐ ܕܰܥܒܼܰܕ ܐܰܝܟ ܕܰܠܩܽܘܒܠܰܐ ܗ̱ܘ\nܗܘܼܳܐ ܠܶܗ ܚܠܳܦ ܝܰܥܩܽܘܒ ܗܼܦܰܟ ܠܶܗ ܕܢܶܫܬܰܝܰܢ\nܩܝܳܡܳܐ ܐܰܩܺܝܡ ܥܰܡܶܗ ܘܰܢܫܼܰܩ ܫܪܳܝܗ̱ܝ ܘܰܐܫܩܶܠ\nܘܰܐܓܗܺܝ ܫܦܳܐ ܟܽܠܶܗ ܡܶܢ ܗܰܘ ܕܠܺܝܚ ܟܽܠܶܗ\nܟܺܐܢܳܐ ܦܣܼܰܩ ܐܶܢܽܘܢ ܠܥܳܠܰܡ ܦܼܪܰܫ ܐܶܢܽܘܢ\nܠܥܽܘܡܩܶܗ ܢܚܼܶܬ ܬܶܛܪܳܐ ܠܪܰܘܡܶܗ ܦܢܳܐ ܫܰܦܝܳܐ\nܨܠܽܘܬܝ̱ ܡܳܪܝ̱ ܕܠܰܘ ܗܳܟܰܢ ܬܶܥܒܶܕ ܒܝܰܘܡ̈ܳܬܰܢ\nܕܶܐܢܗܼܽܘ ܕܥܶܩܳܪܶܗ ܡܩܰܒܶܠ ܕܡܰܪܺܝܪܳܐ\nܠܚܰܠܝܳܐ ܕܢܶܛܥܰܡ ܒܶܗ ܘܟܰܕ ܠܳܐ ܫܘܶܝܢ ܐܳܘܳܝܢ\nܟܡܳܐ ܟܺܝܬ ܦܫܺܝܩܳܐ ܡܳܪܝ̱ ܠܰܡܫ̈ܰܠܛܶܐ ܕܠܳܐ ܗܘܳܐ\nܟܝ̈ܳܢܶܐ ܐܰܣܺܝܪ̈ܶܐ ܐܶܢܽܘܢ ܕܢܶܦܢܽܘܢ ܘܚܰܕ ܢܶܗܘܽܘܢ\nܘܰܐܝܢܳܐ ܕܰܢܦܼܰܠ ܢܶܒܥܶܐ ܘܰܐܝܢܳܐ ܕܩܳܡ ܢܶܣܡܽܘܟ\nܐܶܢ ܓܶܝܪ ܚܰܝ̈ܘܳܬܳܐ ܝ̈ܰܠܕܶܐ ܕܢܽܘܟܪ̈ܳܝܺܝܢ\nܠܰܟܝܳܢܰܗܶܝܢ ܣܰܓܺܝ ܩܰܒܶܠ ܪܚܶܡ ܘܺܐܝܢܶܩ\nܘܶܐܢ ܦܼܪܰܫܘ̱ ܒܩ̈ܳܠܝܰܗܶܝܢ ܡܰܟܪ̈ܙܳܢ ܥܰܠ ܚܰܫ̈ܰܝܗܶܝܢ\nܠܥܺܝܪ̈ܶܐ ܢܕܰܡܶܐ ܡܳܪܝ̱ ܚ̈ܳܕܝܰܝ ܒܬܰܝ̈ܳܒܶܐ\nܕܶܐܠܳܐ ܐܰܒܺܝܠܳܐ ܐ̱ܢܳܐ ܣܰܓܺܝ ܥܕܺܝܠܳܐ ܐ̱ܢܳܐ\nܕܶܐܡܳܐ ܕܠܳܐ ܪ̈ܰܚܡܶܐ ܠܥܺܝܪ̈ܶܐ ܚܫܺܝܒܳܐ ܐ̱ܢܳܐ\nܟܡܳܐ ܡܚܰܝܢܺܝܢ ܥܽܘ̈ܒܰܝ ܠܝ̈ܰܠܕܰܝ ܕܡܶܢܝ̱ ܐܶܢܽܘܢ\nܘܰܒ̈ܢܰܝ ܟܝܳܢܝ̱ ܐܶܢܽܘܢ ܘܰܒ̈ܢܰܝ ܫܪܳܪܝ̱ ܒܰܙܒܰܢ\nܢܶܪܥܽܘܢ ܒܦܺܐܪ̈ܰܝܗܽܘܢ ܕܰܐܪܓܙܽܘܗ̱ܝ ܠܦܰܠܳܚܳܐ\nܒܰܝܰܐ ܠܦܰܠܳܚܳܐ ܕܥܰܡ ܢܶܨܒܬܶܗ ܒܰܪܕܳܐ\nܘܓܰܪܦܳܐ ܘܡܳܡܽܘܠܳܐ ܟܠܰܘ ܢܶܨܒܬܳܐ ܚܕܰܬܳܐ\nܥܰܬܺܝܩܬܳܐ ܣܰܓܶܦܘ̱ ܒܥܰܒ̈ܕܶܐ ܥܒܰܕ ܓܽܘܢܚܳܐ\nܒܰܝܰܐ ܠܰܐܟܳܪܳܐ ܕܰܪܦܶܬܬ ܒܫܽܘܪܶܝܗ\nܬܽܘܠܥܳܐ ܒܓܰܘ ܐܰܪܥܳܐ ܘܒܰܐܘܨܳܪܳܐ ܩܳܠܡܳܐ\nܒܪܶܡܬܶܗ ܠܗܰܘ ܕܰܠܓܰܘ ܐܟܰܠܬܶܗ ܠܗܰܘ ܕܰܠܒܰܪ","english":"He was pursued in fear and prayed in grief,\nAnd he was saved in wonder and rejoiced in abundance.\nLaban saw what you did to him, as if it were against him;\nHe became for him in place of Jacob; he turned his deception.\nHe made a covenant with him and pressed for its dissolution, and he weighed out,\nAnd he brought forth all the pure wool from that which was all pressed.\nHe cut off the reed; he pointed to eternity; he separated; he pointed.\nTo its depth he descended; he guards the height; he made a pure face.\nMy prayer, my Lord, that it not be thus in your days,\nThat the root of the bitter one be received,\nFor the sweet one who tasted it, and when it is not equal, woe!\nHow easy it is, my Lord, for the rulers who are not,\nThe bound reeds, which are bent and become one,\nAnd which one fell, seeks, and which one stood, supports.\nFor if the animals, the young of their species,\nFor their species greatly receive mercy and sigh,\nAnd if they distinguish by their voices, proclaiming their pains,\nTo the cities, my Lord, my joys in the penitents,\nThat not a mourner, a father, greatly, a bereaved one, a father,\nThat a mother without mercy to the cities is considered a father.\nHow the heels strike the children of my father, behold,\nAnd the seekers of my species, behold, and the seekers of my truth in time,\nThey are seen in your fruits, for they angered the farmer.\nWoe to the farmer who, with his lot, hail,\nAnd flood and downpour, all a new lot,\nThe old one they bowed down; with servants he made a cry.\nWoe to the plowman whose beginning was ruined,\nA worm within the earth, and in the storehouse a moth,\nIn its height, for that which is within, it consumed that which is without.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܶܬܪܕܶܦ ܪܗܺܝܒܳܐܺܝܬ ܘܨܰܠܺܝ ܬܟܺܝܒܳܐܺܝܬ","severity":"info","text":"The opening lines describe a figure (likely Jacob) pursued in fear and praying in grief, then saved in wonder and rejoicing in abundance. This sets a narrative of reversal and divine intervention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܳܒܳܢ","severity":"info","text":"Laban is a key figure from Genesis (ch. 29–31), where Jacob serves him and is deceived. Ephrem here reworks the biblical narrative, portraying Laban as a deceiver who becomes like Jacob in deception.","cites":[{"key":"ed:dsc-285","label":"source edition: Nisibis 31","url":"https://syriaccorpus.org/285"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܝܳܡܳܐ","severity":"info","text":"The term ܩܝܳܡܳܐ (qyāmā) means 'covenant' or 'agreement'. In this context, Laban makes a covenant with Jacob but presses for its dissolution, reflecting the biblical theme of broken agreements.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܺܐܢܳܐ ܦܣܼܰܩ","severity":"info","text":"The cutting of the reed (ܟܺܐܢܳܐ ܦܣܼܰܩ) may allude to a symbolic act of separation or judgment, possibly referencing a legal or ritual practice in Syriac tradition. The reed is often a symbol of writing or boundary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܨܠܽܘܬܝ̱ ܡܳܪܝ̱","severity":"info","text":"The passage shifts from third-person narrative to a direct prayer ('My prayer, my Lord'), marking a structural transition to a supplication for protection from bitterness and injustice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܐܝܢܳܐ ܕܰܢܦܼܰܠ ܢܶܒܥܶܐ ܘܰܐܝܢܳܐ ܕܩܳܡ ܢܶܣܡܽܘܟ","severity":"caution","text":"The phrase 'which one fell, seeks, and which one stood, supports' is ambiguous; it may refer to reeds or to people. The Syriac allows both readings, and the English draft's rendering is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the pursued figure in the opening lines is not explicit; it is likely Jacob from the context of the previous passage, but could be a generic type.","The phrase 'which one fell, seeks, and which one stood, supports' is syntactically ambiguous; it may refer to reeds or to individuals in a metaphorical sense."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܕܶܐܬܛܠܰܡ ܒܬܰܪ̈ܬܰܝܗܶܝܢ ܢܶܥܼܬܰܪ ܒܬܰܪ̈ܬܰܝܗܶܝܢ\nܙܰܪܥܳܐ ܠܒܰܪ ܒ̇ܰܪܳܟ ܡܼܠܺܝ ܐܰܘܨܪ̈ܶܐ ܕܰܠܓܰܘ\nܚܰܕܬܳܐ ܘܥܰܬܺܝܩܳܐ ܢܶܣܼܪܰܚ ܒܝܽܘܠܦܳܢܶܗ\nܢܦܼܰܩ ܪܳܥܝܳܐ ܚܰܕܬܳܐ ܘܰܐܪܥܽܘܗ̱ܝ ܕܫܘܬܝܢ\nܙܪܺܝܦܬܳܐ ܘܥܺܝܡܳܐ ܘܕܰܘܶܕܘ ܠܥ̈ܶܠܳܢܶܐ\nܠܕܺܐܒ̈ܶܐ ܪܚܶܡܘ̱ ܘܰܣܒܰܪܘ̱ ܕܗܰܘ ܪܳܥܝܳܐ ܕܰܐܒܰܐ ܗ̱ܘ\nܕܫܶܟܪܰܬ ܒܚܶܫܽܘܟܳܐ ܥܰܝܢܳܐ ܕܥܰܗܠܳܢܳܐ\nܚܙܳܝܗܽܘܢ ܘܡܰܕܥܗܽܘܢ ܢܶܬܩܰܢ ܒܝܰܕ ܢܽܘܗܪܳܟ\nܘܥܰܠ ܪܳܥܝܳܐ ܢܶܦܼܢܽܘܢ ܘܠܶܐܡܪ̈ܰܘܗ̱ܝ ܢܶܪܥܽܘܢ\nܘܰܕܐܶܡܪ̈ܶܐ ܘܕܺܐܒ̈ܶܐ ܐ̱ܘܶܝܢ ܐܶܢܽܘܢ ܒܟܽܘܝܳܠܳܐ\nܥܶܪܒܳܐ ܕܩܼܰܪ ܚܰܒܪܶܗ ܓܥܽܘܪ ܡܳܪܝ̱ ܒܣܳܛܳܢܳܐ\nܕܡܶܢ ܐܶܡܪ̈ܶܐ ܒܪ̈ܺܝܪܶܐ ܥܰܒܼܕܳܐ ܢܶܡܪ̈ܶܐ ܕܚܺܝ̈ܠܶܐ\nܡܰܢܽܘ ܕܢܶܬܶܠ ܠܶܗ ܠܗܰܘ ܪܳܥܝܳܐ ܕܥܶܪ̈ܒܶܐ\nܕܕܺܐܒ̈ܶܐ ܢܫܰܚܠܶܦ ܗ̱ܘܳܐ ܡܰܢܽܘ ܕܠܰܐܟܳܪܳܐ\nܢܶܬܶܠ ܕܙܺܝ̈ܙܳܢܶܐ ܠܚܶܛ̈ܶܐ ܢܫܰܚܠܶܦ ܗ̱ܘܳܐ\nܗܳܐ ܠܟܳܗ̈ܢܶܐ ܦܽܘܪܣܳܐ ܕܰܢܫܰܚܠܦܽܘܢ ܕܺܐܒ̈ܶܐ\nܘܥܰܡܗܽܘܢ ܠܙܺܝ̈ܙܳܢܶܐ ܡܶܠܐܰܐ ܗ̱ܘ ܗܳܐ ܠܳܐܶܝܢ\nܒܕܺܐܒ̈ܶܐ ܕܢܶܗܘܽܘܢ ܥܶܪ̈ܒܶܐ ܘܟܽܘ̈ܒܶܐ ܕܢܶܗܘܽܘܢ ܙܰܪ̈ܥܶܐ\nܥܰܕܰܪ ܠܦܰܠܳܚܳܐ ܕܰܢܨܰܒܬܳܗ̇ ܠܰܐܪܥܳܐ\nܨܗܺܝܬܳܐ ܒܡܰܒ̈ܽܘܥܶܐ ܒܐܶܣܳܐ ܘܒܰܫܪܽܘܝܳܢܳܐ\nܘܒܐܫܟܪܥܐ ܡ̈ܠܺܝܠܳܝܶܐ ܘܰܒܐ̱ܪ̈ܳܙܶܐ ܡܫ̈ܺܝܚܳܝܶܐ\nܢܶܗܘܽܘܢ ܒܣܰܘ̈ܟܰܝܗܽܘܢ ܠܡܳܐܢܳܐ ܠܦܳܪܰܚܬܳܐ\nܠܰܐܝܬܳܐ ܕܡܶܢ ܪܽܘܚܩܳܐ ܕܳܐܬܶܝܢ ܠܡܶܙܡܰܪ ܠܳܟ\nܕܰܘܺܝܕ ܒܩ̈ܺܝܢܳܬܳܐ ܘܫܽܘܒܚܳܐ ܒܢܶܥܡ̈ܳܬܳܐ\nܘܫܶܦܠܳܐ ܕܝܰܩܰܪ ܓܶܦܶܗ ܘܶܐܡܐܰܢ ܩܰܦܶܣ ܦܽܘܡܶܗ\nܠܫܰܗܪܳܐ ܘܗܽܘܠܳܠܳܐ ܒܩܺܝܬܳܪܗܽܘܢ ܫܰܗܪ̈ܶܐ\nܒܟܶܢܳܪܗܽܘܢ ܢܰܟ̈ܦܶܐ ܢܶܒܥܽܘܢ ܥܠܰܝ ܡܳܪܰܢ","english":"He was harmed in both, and grew rich in both.  \nThe seed for the son of your blessing filled the inner treasuries.  \nNew and old, he succeeded in his teaching.  \nThe new shepherd went out and they showed him the place of drink.  \nThe twisted and the blind, and they led them to the heights.  \nThey loved the wolves and thought that shepherd was the father.  \nThe eye of the enterer was deceived in the darkness.  \nTheir sight and their mind were struck by your pride.  \nAnd they fell upon the shepherd and they showed his words.  \nAnd the lambs and the wolves became one, they mingled in the lament.  \nThe sheep that called its companion, \"My Lord is angry in the satan.\"  \nThat from the chosen lambs, the servant made lambs of the mighty.  \nWhat was given to that shepherd of the sheep?  \nThe wolves would have changed what was given to the farmer.  \nHe gave the seeds to the wheat and he would have changed.  \nBehold, for the priests, the portion that the wolves changed,  \nAnd with them, the seeds, he is filling, behold, for the non-existent.  \nWith the wolves that became sheep and the thorns that became seeds.  \nHe helped the farmer whose work was the land,  \nThirsty, with springs, with healing and with irrigation.  \nAnd with eloquent discourses and with mystical secrets,  \nThey became, in their branches, for water, for flight,  \nFor the sign that comes from afar to sing to you.  \nDavid with songs and praise with responses,  \nAnd the lowliness of the weight of his wing, and he filled the measure of his mouth.  \nFor the vigil and the praise, with the cithara of the vigil-keepers,  \nWith the cithara of the humble, they sought upon me, my Lord.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The opening couplet contrasts harm and enrichment in 'both' (likely the two Testaments or two aspects of the shepherd's work), a typical Ephremic antithesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪܳܥܝܳܐ","severity":"info","text":"The 'new shepherd' (ܪܳܥܝܳܐ ܚܰܕܬܳܐ) is a Christological or ecclesial figure, contrasted with the old; the term recurs throughout the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܘܺܝܕ","severity":"info","text":"David (ܕܰܘܺܝܕ) is named with songs and cithara, evoking the biblical psalmist and his role in liturgical praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'wolves that became sheep' and 'thorns that became seeds' reflect Ephrem's typological transformation of enemies or sinners into redeemed figures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a narrative of the shepherd's fortunes to a series of paradoxical transformations, ending with a liturgical scene of Davidic praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܣܳܛܳܢܳܐ","severity":"caution","text":"The phrase 'My Lord is angry in the satan' (ܒܣܳܛܳܢܳܐ) is textually uncertain; the Syriac may be corrupt or involve a wordplay on 'Satan' or 'adversary'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'both' in the first line is ambiguous; likely the two Testaments or two aspects of the shepherd's work.","The phrase 'in the satan' (ܒܣܳܛܳܢܳܐ) may be a corruption or a deliberate pun; the reading taken is as a reference to the adversary."],"confidence":"medium","notes":[]}]}