{"slug":"dsc-289","id":"syriac:dsc:dsc-289","title":"Nisibis 35","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":"2026-11-15T04:53:29Z","cost_usd":0.004531},"source":{"registry_id":"syriac:dsc:dsc-289","work_id":"dsc-289","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/289"},"stats":{"passages":6,"english_words":1860,"coptic_letters":0,"commentary_units":35,"commentary_kinds":8,"derived_notes":1,"ambiguities":12,"work_notes":5,"external_links":3,"timeline":4},"summary":{"work":"dsc-289","abstract":"Nisibis 35 is a memrā (verse homily) attributed to Ephrem the Syrian, likely composed during his Nisibine period in the mid-4th century. The Syriac text survives in a single 6th- or 7th-century manuscript with lacunae and marginal corrections. It was later excerpted in East Syriac liturgical books for the Feast of the Martyrs, indicating its continued use. The work features typological and allegorical figures such as Mar‘a, Death, and Satan, and applies the image of Christ as 'rock' (ܟܺܐܦܳܐ). It also references a 'Legion' as a demonic force and includes a narrative about Yawntan bar Mattay, possibly drawing on ascetic or hagiographic traditions. The 'psalmist' likely refers to Ephrem himself, reflecting his self-awareness of hymnody as a weapon against error.","historical_context":"The memrā is attributed to Ephrem the Syrian (c. 306–373 CE), a major figure in Syriac Christianity. The traditional dating to his Nisibine period (before 363 CE) is plausible but not securely established by internal evidence. Nisibis was a frontier city in the Roman-Persian conflict, and Ephrem’s works often reflect the theological and ascetic concerns of the Syriac-speaking church. The text survives in a single manuscript from the 6th or 7th century, suggesting limited circulation. Its later use in East Syriac liturgical books for the Feast of the Martyrs indicates its integration into the liturgical tradition. The work engages with typological and allegorical exegesis, common in Ephrem’s corpus, and may draw on local Nisibene lore and the Acts of Thomas. The manuscript tradition does not collate all witnesses, and variants from later catenae are not recorded, limiting our knowledge of its transmission.","significance":"This memrā is significant for understanding Ephrem’s poetic theology and the development of Syriac hymnody. It exemplifies the use of typological imagery, such as Christ as 'rock,' and reflects the community’s engagement with demonic and ascetic themes. Its liturgical reuse shows its enduring authority in East Syriac tradition. The work also provides insight into the self-perception of Ephrem as a poet-theologian, using hymnody as a weapon against heresy.","timeline":[{"date":"c. 306–373 CE","event":"Life of Ephrem the Syrian"},{"date":"mid-4th century","event":"Probable composition of Nisibis 35 during Ephrem’s Nisibine period"},{"date":"6th–7th century","event":"Earliest surviving manuscript of the memrā"},{"date":"Later centuries","event":"Excerpted in East Syriac liturgical books for the Feast of the Martyrs"}],"relations":[{"work":"Acts of Thomas","relation":"Possible source for ascetic or hagiographic motifs","key":"","label":null,"url":null},{"work":"Ephrem’s madrashe","relation":"Related genre; the 'psalmist' likely refers to Ephrem’s own hymns","key":"","label":null,"url":null},{"work":"New Testament","relation":"Echoes the naming of Peter as rock (Cephas), applied to Christ","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 attributed author"},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Religious and cultural background of the work"},{"key":"wikipedia:Nisibis","label":"Nisibis","url":"https://en.wikipedia.org/wiki/Nusaybin","reason":"Historical setting of the work’s composition"}],"cautions":["Attribution to Ephrem is traditional but not definitively proven; the manuscript tradition does not provide explicit internal dating.","The dating to Ephrem’s Nisibine period (before 363 CE) is plausible but uncertain.","The text survives in a single 6th- or 7th-century manuscript with lacunae and marginal corrections, limiting textual certainty.","The edition does not collate all known manuscript witnesses; variants from later catenae are not recorded."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000455,"generated":"2026-11-15T01:09:23Z"},"checks":{"work":"dsc-289","status":"pass","blocking":[],"warnings":[],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":35,"english_words":1860,"source_letters":5715,"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 (verse homily) attributed to Ephrem, likely composed in the late 4th century during his Nisibine period.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The dating to Ephrem’s Nisibine period (before 363 CE) is traditional; the manuscript tradition does not provide explicit internal dating.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in a single 6th- or 7th-century manuscript, with some lacunae and marginal corrections.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memrā was excerpted in later East Syriac liturgical books for the Feast of the Martyrs, indicating its continued use.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not collate all known manuscript witnesses; variants from later catenae are not recorded here.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"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: 6 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":6},"term_index":[],"citations":{"ed:dsc-289":{"label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}},"segments":[{"i":1,"ref":"p1","source":"ܥܰܠ ܡܳܪܰܢ ܘܥܰܠ ܡܰܘܬܳܐ ܘܣܳܛܳܢܳܐ\nܥܰܠ ܩܳܠܳܐ ܕܩܰܪܢܳܐ ܘܫܺܝܦܽܘܪܳܐ\nܐܰܟܪܶܙ ܩܳܠܳܐ ܘܟܰܢܶܫܘ̱ ܘܶܐܬܰܘ\nܚܰܝ̈ܠܰܝ ܒܺܝܫܼܳܐ ܥܰܡ ܫܰܡ̈ܳܫܰܘܗ̱ܝ\nܡܰܫܪܺܝܬ ܙܺܝ̈ܙܳܢܶܐ ܟܢܳܫܬܳܐ ܟܽܠܳܗ̇\nܕܰܚܙܰܘ ܕܶܐܬܢܰܨܰܚ ܝܶܫܽܘܥ ܟܺܐܦܳܐ ܠܟܽܠܳܗ̇ ܣܶܡܳܠܳܐ\nܕܠܰܝܬ ܒܗܽܘܢ ܕܠܳܐ ܐܶܫ̇ܬܰܢܰܩ ܫ̇ܰܪܺܝܘ ܚܰܕ ܚܰܕ ܕܢܶܬܢܽܘܢ\nܟܽܠ ܡܳܐ ܕܰܣܼܒܰܠܘ̱ ܚܛܺܝܬܳܐ ܘܰܫܝܽܘܠ ܐܶܬܪܰܗܒܰܬ\nܙܳܥ ܡܰܘܬܳܐ ܕܰܡܪܰܕܘ̱ ܡܺܝ̈ܬܶܐ\nܘܣܳܛܳܢܳܐ ܕܰܡܪܰܕܘ̱ ܥܠܰܘܗ̱ܝ ܚ̈ܰܛܳܝܶܐ\nܥܽܘܢܺܝܬܳܐ: ܠܳܟ ܫܽܘܒܚܳܐ ܕܰܚܙܳܟ ܒܺܝܫܳܐ ܘܶܐܬܕܰܘܰܕ\nܩܪܳܬ ܚܛܺܝܬܳܐ ܡܰܠܟܰܬ ܠܰܒ̈ܢܶܝܗ̇\nܠܫܺܐܕ̈ܶܐ ܘܕܰܝ̈ܘܶܐ ܘܰܠܗܽܘܢ ܐܶܡܪܰܬ\nܕܠܶܓܝܽܘܢ ܪܺܝܫܳܐ ܕܣܶܕܪ̈ܰܝܟܽܘܢ ܠܰܝܬܰܘܗ̱ܝ\nܕܒܰܠܥܶܗ ܝܰܡܳܐ ܘܰܠܚܰܒܪ̈ܰܘܗ̱ܝ ܘܳܐܦ ܐܰܢ̱ܬܽܘܢ ܒܢ̈ܰܝ ܐܶܢ ܬܶܒܼܣܽܘܢ\nܗܳܢܳܐ ܝܶܫܽܘܥ ܢܰܘܒܶܕܟܽܘܢ ܐܰܢ̱ܬܽܘܢ ܕܨܳܕܬܽܘܢ ܠܰܫܠܶܝܡܽܘܢ\nܚܶܣܕܰܐ ܗ̱ܘ ܗܳܟܺܝܠ ܕܰܬܚܽܘܒܽܘܢ ܡܶܢ ܬܰܠܡܺܝܕ̈ܰܘܗ̱ܝ\nܨܶܝ̈ܕܰܝ ܢܽܘ̈ܢܶܐ ܘܗܶܕ̈ܝܽܘܛܶܐ\nܕܗܳܐ ܨܶܕܰܘܗ̱ܝ ܨܰܝܕܳܐ ܕܐ̱ܢܳܫܳܐ ܕܨܶܝܕ ܗ̱ܘܳܐ ܠܰܢ\nܪܰܒܳܐ ܗ̱ܝ ܗܳܕܶܐ ܡܶܢ ܟܽܠ ܒܺܝ̈ܫܳܢ\nܐܳܡܰܪ ܒܺܝܫܼܳܐ ܥܰܠ ܦܳܪܽܘܩܰܢ\nܠܳܐ ܓܶܝܪ ܣܶܦܩܰܬ ܠܶܗ ܗܳܕܶܐ ܕܰܒܙܳܢ\nܐܶܠܳܐ ܕܳܐܦ ܒܰܢ ܫܰܪܺܝ ܠܶܗ ܥܺܝܪܬܶܗ ܕܝܰܘܢܳܢ ܒܰܪ ܡܰܬܰܝ\nܡܶܢ ܠܶܓܝܽܘܢ ܟܰܝ ܬܳܒܰܥ ܠܶܗ ܕܰܫܩܼܰܠ ܘܰܫܕܳܝܗ̱ܝ ܒܺܝܡܰܐ\nܝܰܘܢܳܢ ܢܒܰܓ ܠܰܬܠܳܬܳܐ ܝܰܘܡܺܝ̈ܢ ܘܰܣܠܼܶܩ\nܠܶܓܝܽܘܢ ܕܶܝܢ ܐܳܦ ܠܳܐ ܠܢܽܘܓܪܳܐ\nܕܟܳܡ ܥܠܰܘܗ̱ܝ ܥܽܘܡܩܳܐ ܕܝܰܡܳܐ ܒܦܽܘܩܕܳܢܳܐ\nܓܰܪܶܓܬܶܗ ܗܘܺܝܬ ܒܳܬܰܪ ܨܰܘܡܶܗ\nܒܠܰܚܡܳܐ ܦܰܐܝܳܐ ܘܠܳܐ ܐܶܬܪܰܓܪܰܓ\nܠܥܳܩܬܰܝ ܡܰܙܡܽܘܪܳܐ ܥܶܡܠܰܬ ܝܶܠܦܰܬ\nܕܰܒܡܰܙܡܽܘܪܶܗ ܐܰܨܽܘܕܺܝܘܗ̱ܝ ܒܶܛܠܰܬ ܝܶܠܦܰܬ ܬܰܢܺܝܢܳܐ","english":"On Mar’a and on Death and on Satan,  \nOn the voice of the herald and on the philosopher,  \nThe voice proclaimed, and they were confounded and came,  \nThe evil powers with his deacons.  \nThe camp of serpents, the whole confounded host,  \nWhen they saw that Yeshu‘ had been victorious, the rock for the whole left side,  \nThat there was none among them who was not shaken; they began, each one, to be troubled.  \nAll that they had borne, sin and error, was given up.  \nDeath trembled, which had made the dead rebel,  \nAnd Satan trembled, over whom sinners had rebelled.  \nO error, glory to you who saw the evil one and was crushed!  \nSin called the queen of her heart  \nTo demons and devils, and said to them:  \n“The general, the head of your ranks, is no more,  \nFor the sea swallowed him, and his companions also; and you, if you are wise, will flee.  \nNow Yeshu‘ will destroy you, you who persecuted the apostles.  \nIt is a mercy, then, that you be spared from his disciples.”  \nThe hunters of wild beasts and of heretics,  \nFor behold, they hunted him, the hunt of the living one who used to hunt for you.  \nGreat is this above all evils,  \nSays the evil one concerning the Savior.  \nFor it was not enough for him that he was swallowed,  \nBut also he began to stir up the city of Yawntan bar Mattay.  \nFrom the general, as if he were pursuing him who had taken and cast him into the sea.  \nYawntan fasted for three days and went up.  \nThe general, however, did not even reach the shore,  \nFor the depth of the sea covered him by command.  \nI was his disciple after his fast,  \nWith fine bread, and he was not tempted.  \nTo my distress, the psalmist taught me labor,  \nFor by his psalm he captured them; he taught me to nullify the error.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܳܪܰܥ","severity":"info","text":"Mar‘a is a proper name, likely a person or a symbolic figure; the context pairs him with Death and Satan, suggesting a typological or allegorical role.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܶܫܽܘܥ ܟܺܐܦܳܐ","severity":"info","text":"Yeshu‘ as the 'rock' (ܟܺܐܦܳܐ) echoes the New Testament naming of Peter (Cephas) as rock, but here applied to Christ, possibly conflating the apostle with the Savior in a typological image.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܶܓܝܽܘܢ","severity":"info","text":"Legion (ܠܶܓܝܽܘܢ) is a Roman military term adopted in Syriac for a demonic or hostile force; here it is the general of the demonic ranks, swallowed by the sea, a motif possibly drawn from the story of the Gadarene swine or the fate of Pharaoh’s army.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܰܘܢܳܢ ܒܰܪ ܡܰܬܰܝ","severity":"info","text":"Yawntan bar Mattay (Jonathan son of Matthew) is otherwise unknown; the narrative of a three-day fast and ascent may parallel ascetic or hagiographic traditions, possibly from the Acts of Thomas or local Nisibene lore.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܨܶܝ̈ܕܰܝ ܥܽܘ̈ܥܶܐ ܘܗܶܕ̈ܝܽܘܛܶܐ","severity":"caution","text":"The phrase 'hunters of wild beasts and of heretics' is ambiguous: it may refer to the disciples as hunters of heretics, or to the evil one’s agents; the Syriac syntax allows either reading.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܰܙܡܽܘܪܳܐ","severity":"info","text":"The 'psalmist' (ܡܰܙܡܽܘܪܳܐ) likely refers to Ephrem himself, who composed madrashe (teaching hymns) often called psalms; the passage reflects the poet’s self-awareness of his own hymnody as a weapon against error.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Mar‘a is unclear; it may be a proper name or a title. The phrase 'hunters of wild beasts and of heretics' is syntactically ambiguous. The figure Yawntan bar Mattay is unattested elsewhere."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܘܥܰܒܕܶܗ ܠܬܰܢܺܝܢܝ̱ ܒܛܺܝܠܳܐ ܠܛܽܘܪܳܐ ܐܰܣܩܰܬ ܚܰܘܺܝܬܶܗ\nܟܽܠ ܩܶܢܝ̈ܳܢܺܝܢ ܝܶܗܒܰܬ ܠܶܗ ܘܠܳܐ ܐܶܬܚܰܬܚܰܬ\nܛܽܘܒܰܝ ܗ̱ܘܳܐ ܒܝܰܘܡܶܗ ܕܳܐܕܳܡ\nܕܠܳܐ ܝܰܗ̱ܒ ܠܺܝ ܕܶܐܠܳܐܳܐ ܣܰܓܺܝ ܒܬܽܘܠܡܳܕܶܗ\nܦܳܫ ܡܶܢ ܟܽܘܫܪܶܗ ܒܺܝܫܳܐ ܘܶܐܡܰܪ\nܕܒܶܛܠܳܢܰܐ ܗ̱ܘ ܠܺܝ ܗܳܢܳܐ ܝܶܫܽܘܥ\nܗܳܐ ܓܶܝܪ ܡܟܰܣ̈ܶܐ ܘܙܳܢܝ̈ܳܬܳܐ ܛܦܼܰܣܘ̱ ܒܶܗ\nܐܰܝܢܳܐ ܕܥܳܒܕܳܐ ܐܶܒܥܶܐ ܠܺܝ ܐܶܢܳܐ ܕܰܗܘܺܝܬ ܪܰܒܳܐ ܠܟܽܠ ܐ̱ܢܳܫ\nܠܡܰܢܽܘ ܐܶܗܘܶܐ ܬܰܠܡܺܝܕܳܐ ܚܛܺܝܬܳܐ ܬܽܘܒ ܐܶܡܪܰܬ\nܙܳܕܶܩ ܡܶܟܺܝܠ ܐܶܦܽܘܫ ܘܶܐܬܚܰܠܰܦ ܡܶܢ ܡܳܐ ܕܰܐܝܬܺܝ\nܕܗܳܢܳܐ ܒܰܪ ܡܰܪܝܰܡ ܕܶܐܬܳܐ\nܒܪܺܝܬܳܐ ܚܕܰܬܳܐ ܒܪܳܐ ܠܳܗ̇ ܠܐ̱ܢܳܫܽܘܬܳܐ\nܝܰܥܢܳܐ ܡܰܘܬܳܐ ܐܰܝܠܶܠ ܘܶܐܡܼܰܪ\nܨܰܘܡܳܐ ܝܶܠܦܰܬ ܕܠܳܐ ܝܳܕܰܥ ܗܘܺܝܬ\nܝܶܫܽܘܥ ܗܳܐ ܥܒܰܕ ܟܶܢ̈ܫܶܐ ܠܺܝ ܕܶܝܢ\nܒܣܳܡܶܗ ܨܰܘܡܳܐ ܡܰܟܪܶܙ ܠܺܝ ܚܰܕ ܒܰܪܢܳܫܳܐ ܣܰܟܪܶܗ ܦܽܘܡܝ̱\nܕܣܶܟܪܰܬ ܦܽܘܡܳܐ ܕܣ̈ܰܓܺܝܐܶܐ ܫܝܽܘܠ ܐܶܡܪܰܬ ܐܶܟܐܶܐ ܒܝܰܥܢܽܘܬܝ̱\nܟܰܦܢܰܐ ܗ̱ܘ ܡܶܟܺܝܠ ܗܳܐ ܢܳܨܰܚ ܒܰܚܠܽܘܠܳܐ\nܐܰܝܟ ܕܰܗܦܰܟ ܡܰܝ̈ܳܐ ܠܚܰܡܪܳܐ\nܗܦܼܰܟ ܠܶܗ ܟܝܳܢܳܐ ܕܡܺܝ̈ܬܶܐ ܠܚܰܝܽܘܬܳܐ\nܘܳܐܦ ܐܰܠܳܗܳܐ ܥܒܰܕ ܛܰܘܦܳܢܳܐ\nܘܰܐܫܺܝܓ ܐܰܪܥܳܐ ܘܚܰܠܶܠ ܚܽܘܒܶܝ̈ܗ̇\nܢܽܘܪܳܐ ܘܟܶܒܪܺܝܬܳܐ ܬܽܘܒ ܩܰܪܶܒ ܠܳܗ̇\nܕܰܢܚܽܘܪ ܗ̱ܘܳܐ ܟܽܘܬܡ̈ܳܬܳܐ ܒܢܽܘܪܳܐ ܝܳܗܶܒ ܠܺܝ ܣܰܕܽܘܡܳܝ̈ܶܐ\nܘܰܒܛܰܘܦܳܢܳܐ ܓܰܢ̱ܒܳܪ̈ܶܐ ܣܟܰܪ ܦܽܘܡܳܐ ܕܒܶܝܬ ܣܰܢܚܺܝܪܶܝܒ\nܘܰܦܬܼܰܚ ܕܰܫܝܽܘܠ ܗܳܠܶܝܢ ܘܕܰܐܝܟ ܗܳܠܶܝܢ ܪܶܚܡܰܬ\nܚܠܳܦ ܡܰܘ̈ܬܳܢܶܐ ܕܟܺܐܢܽܘܬܳܐ\nܥܒܼܰܕ ܒܰܒܪܶܗ ܚܰܝܰܬ ܡܺܝ̈ܬܶܐ ܒܛܰܝܒܽܘܬܳܐ\nܚܳܙܶܝܢ ܠܺܝ ܢܒܺܝ̈ܶܐ ܐܳܦ ܙܰܕܺܝܩ̈ܶܐ\nܐܳܡܰܪ ܒܺܝܫܳܐ ܠܰܒ̈ܢܰܝ ܓܰܒܶܗ\nܘܟܰܕ ܛܳܒ ܥܰܙܺܝܙܺܝܢ ܗ̱ܘܰܘ ܚܰܝ̈ܠܰܝܗܽܘܢ","english":"And he made the deceived one vain, to the mountain he raised his display. All the assemblies he gave to him, and he was not humbled. Blessed was the day of Adam, that he did not give me a god, much in his teaching. He remained from his skill, the evil one, and said, \"Is this Jesus for me a vain thing?\" For behold, coverings and veils are painted on him. What maker shall I seek for myself, a god who became great for all flesh? To be a disciple, a sinful disciple, I said again. It is fitting now that I depart and change from what I am, for this son of Mary who came, a new creation, created for herself a new flesh. Death cried out and said, \"Fasting I learned, which I did not know. Jesus has made for me bonds of woe. With his fasting, a single human being proclaims to me, 'Stop his mouth,' for I stopped the mouth of many. Sheol said, 'I will cry out in my wailing.'\" It is a wonder now, for he triumphs in the festival, as water is turned into wine. He turned the nature of the dead into life. And even God performed a baptism, and he irrigated the earth and loosened its bonds. The mountain and sulphur again approached her, for he was looking at the seals; on the mountain he gives me Sodomites, and in the baptism he stopped the mouth of the house of Sennacherib with heroes, and opened that of Sheol, these and like these I loved. Instead of the deaths of bitterness, he made in his son the life of the dead by grace. See for me the prophets and the righteous. The evil one says to the sons of his pride, and when good, my mighty ones, their powers were.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The evil one's speech 'Is this Jesus for me a vain thing?' echoes the earlier theme of Christ's victory over the demonic powers, now presented as a personal crisis for Satan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܽܘܒܰܝ","severity":"info","text":"The word ܛܽܘܒܰܝ (ṭūbay) means 'blessed' and is a standard Syriac exclamation, here used ironically by Satan to lament Adam's day.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܛܰܘܦܳܢܳܐ","severity":"info","text":"The reference to 'baptism' (ܛܰܘܦܳܢܳܐ) and the turning of water into wine alludes to Christ's miracles, possibly echoing John 2:1-11, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܶܝܬ ܣܰܥܚܺܝܪܶܝܒ","severity":"info","text":"The 'house of Sennacherib' refers to the Assyrian king whose siege of Jerusalem (701 BCE) was famously repelled, a type of divine deliverance used here to illustrate Christ's victory.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts between Satan's monologue and Death's lament, with a brief interjection from Sheol, creating a polyphonic depiction of the defeated powers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'he made the deceived one vain' is ambiguous: it may refer to Satan's self-deception or to Christ's confounding of the deceiver. The reading here follows the latter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the deceived one' (ܬܰܥܺܝܢܝ̱) is ambiguous: it could be Satan himself or a generic figure; the translation takes it as Satan.","The phrase 'he gave me Sodomites' (ܣܰܕܽܘܡܳܝ̈ܶܐ) is obscure; it may refer to Christ's association with sinners or to a specific typology."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܐܺܝܬ ܗ̱ܘܳܐ ܒܗܽܘܢ ܗܰܘܦܳܐ ܡܶܢ ܕܺܝܠܝ̱ ܓܒܺܝܠܬܳܐ ܓܶܝܪ ܕܰܒ̈ܢܰܝ ܐ̱ܢܳܫܳܐ\nܒܰܪ̱ܬ ܙܰܘܓܶܗ ܗܺܝ ܕܰܚܡܺܝܪܳܢ ܗܳܢܳܐ ܠܒܶܫ ܦܰܓܪܶܗ ܕܳܐܕܳܡ\nܘܰܡܕܰܘܶܕ ܠܰܢ ܕܰܚܡܺܝܪܳܢ ܠܳܐ ܫܰܠܶܛ ܒܶܗ\nܒܰܪܢܳܫܰܐ ܗ̱ܘ ܟܰܝ ܘܰܐܠܳܗܳܐ\nܕܐ̱ܢܳܫܽܘܬܶܗ ܒܰܐܠܳܗܽܘܬܶܗ ܐܶܬܡܰܙܓܰܬ\nܚܙܳܐ ܠܺܝ ܐܳܕܳܡ ܗܰܘ ܡܰܒܽܘܥܳܐ\nܕܰܪܕܰܘ ܡܶܢܶܗ ܟܽܠ ܓܶܢܣ̈ܢܰܝܢ\nܝܰܠܕܰܘ̈ܗ̱ܝ ܒܨܶܝܢ ܐܶܢܽܘܢ [ܠܺܝ] ܘܰܒܩܼܶܝܢ ܚܰܕ ܚܰܕ\nܘܠܳܐ ܚܙܺܝܬ ܡܶܡܬܽܘܡ ܒܰܪܢܳܫܳܐ ܕܰܚܕܳܐ ܡܢܳܬܶܗ ܕܰܐܠܳܗܳܐ\nܘܦܰܠܓܶܗ ܐ̱ܚܪܺܢܳܐ ܒܰܪܢܳܫܳܐ ܡܽܘܫܶܐ ܕܶܐܙܕܰܗܺܝ ܒܙܺܝܘܶܗ\nܬܽܘܒ ܒܩܺܝܬܶܗ ܘܰܒܠܶܫܳܢܶܗ ܕܰܘܕܬܶܗ\nܠܗܳܢܳܐ ܕܶܝܢ ܐܳܦ ܠܳܐ ܒܪܶܢܝܶܗ\nܕܰܫܦܰܐ ܗ̱ܘ ܣܰܓܺܝ ܡܰܒܽܘܥܳܐ ܕܚܽܘܫ̈ܳܒܰܘܗ̱ܝ\nܪܓܰܬ ܦܰܓܪܳܐ ܒܟܽܠ ܦܰܓܪ̈ܰܝܢ ܗܝ\nܕܳܐܦ ܟܰܕ ܕܳܡܟܺܝܢ ܥܺܝܪܳܐ ܗ̱ܝ ܒܗܽܘܢ\nܐܰܝܢܳܐ ܕܒܰܥܠܰܘ̈ܘܗ̱ܝ ܐܶܨܛܰܠܰܠ\nܒܝܰܕ ܚܶܠܡܳܐ ܕܳܠܰܚ ܐ̱ܢܳܐ ܠܶܗ ܬܶܛܪܶܗ ܕܦܰܓܪܳܐ ܕܶܐܠ ܒܶܗ\nܡܶܢ ܙܰܘܥܳܐ ܕܰܟܣܶܐ ܒܓܰܘܶܗ ܠܫܰܗܪ̈ܶܐ ܘܰܠܕܰܡ̈ܟܶܐ [ܬܽܘܒܰܢ\nܫܶܓܫܶܬ ܐܰܟܚܰܕ ܗܳܢܰܘ ܒܰܠܚܽܘܕ ܕܶܐܨܛܰܠܶܠ\nܕܳܐܦ ܠܳܐ ܒܚܶܠܡܳܐ ܕܰܘܶܕܬܶܗ\nܕܳܐܦ ܒܳܗ̇ ܒܫܶܢܬܶܗ ܫܰܦܝܳܐ ܗ̱ܘܳܐ ܘܩܰܕܺܝܫܳܐ\nܦܪܺܝܫܳܐ ܗ̱ܘܳܬ ܕܶܝܢ ܐܳܦ ܛܰܠܝܽܘܬܶܗ\nܡܶܢ ܕܰܛ̈ܠܳܝܶܐ ܕܰܚܙܰܝܢ ܗ̱ܘܰܘ ܠܺܝ\nܠܳܐ ܓܶܝܪ ܚ̇ܙܺܝܬ ܒܶܗ ܡܢܼܳܬܳܐ ܡܶܢ ܕܺܝܠܝ̱\nܡܶܢ ܛܰܠܝܽܘܬܶܗ ܩܳܢܶܛ ܗܘܺܝܬ ܒܰܕܓܽܘܢ ܓܪܝܬ ܠܗܶܪܳܘܕܶܣ\nܕܥܰܡ ܝ̈ܰܠܽܘܕܶܐ ܢܶܬܩܰܛܰܠ ܕܳܐܦ ܡܶܢܳܗ̇ ܕܗܳܝ ܕܰܦܠܰܛ ܗ̱ܘܳܐ\nܣܰܓܺܝ ܩܶܢܛܰܬ ܕܰܒܪܳܐܙܰܢ ܐܰܝܟܰܢ ܐܰܪܓܶܫ\nܫܩܼܰܠ ܩܽܘܪ̈ܒܳܢܶܐ ܕܰܡܓܽܘ̈ܫܶܐ\nܒܰܙܰܚ ܒܰܢ ܘܰܐܫܩܶܠ ܘܦܰܠܶܓ ܡܶܢ ܣܰܝܦܰܢ\nܚܙܰܝܢ ܠܺܝ ܛ̈ܠܳܝܶܐ ܒ̈ܢܰܝ ܙܰܕܺܝ̈ܩܶܐ\nܘܳܐܦ ܝܰܠܽܘܕ̈ܶܐ ܒܢ̈ܰܝ ܢܰܟ̈ܦܳܬ̣ܳܐ","english":"There was in him a vanity from my own, for the creation of the sons of man. The daughter of his spouse is she who was leavened; this one put on the body of Adam. And he praises that the leavened one has no power over him. He is both man and god, for his humanity was mingled with his divinity. See for me that Adam, that spring, from whom all the races drank. His children in thirst looked [to me] and in longing, each one, and I have not seen anywhere a man of one part of God, and the other half a man, a likeness that was adorned in his radiance. Again, in his disgust and his clothing of his praise. For this one, moreover, not even his creation, that the spring of his thoughts was very beautiful. The desire of the body is in all bodies; even when they sleep, it is awake in them. Which of their lords was overshadowed by the dream that troubled him; he came to him to guard the body that is not in him. From the tremor that hides within him the moons and the sleeps [again]. It disturbed at once this one alone that he was overshadowed, even not in the dream of his praise. Even in his hour she was pure and holy. She was separate, moreover, even his childhood from the children that were seen by me. For I did not see in him a part from my own. From his childhood I was angry; in deceit I grew up to Herod, who with the infants was killed, even from that one who had come forth. Very much was cut off that was revealed like a spark. He took the offerings of the magi, he plundered them and stoned and divided with the sword. I have seen children, sons of the righteous, and also infants, sons of the poor.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܰܚܡܺܝܪܳܢ","severity":"info","text":"The term 'leavened one' (d-ḥmīrā) likely refers to Eve, who is 'leavened' from Adam's rib and becomes the mother of humanity. The image plays on the idea of fermentation as a process of generation.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܥܰܡ ܝ̈ܰܠܽܘܕܶܐ ܢܶܬܩܰܛܰܠ","severity":"info","text":"The reference to Herod killing infants alludes to the Massacre of the Innocents (Matthew 2:16–18). Ephrem contrasts the speaker's deceitful upbringing with the innocent victims.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܗܶܪܳܘܕܶܣ","severity":"info","text":"Herod the Great is a standard figure in Syriac Christian polemic, representing tyrannical power and the persecution of the innocent. Ephrem uses him to underscore the speaker's moral corruption.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܦܰܠܓܶܗ ܐ̱ܚܪܺܢܳܐ ܒܰܪܢܳܫܳܐ","severity":"info","text":"The passage contrasts the perfect union of humanity and divinity in Christ with the speaker's own fragmented nature, which is 'half man' and lacks divine wholeness.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܶܢ ܙܰܘܥܳܐ ܕܰܟܣܶܐ ܒܓܰܘܶܗ","severity":"info","text":"The 'tremor that hides within him' likely refers to the restless desire (regat pagrā) that persists even in sleep, a sign of the fallen human condition that the speaker cannot escape.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܽܘܒܰܢ","severity":"caution","text":"The word 'again' (tūb) appears in a broken context; the text may be corrupt or lacunose here. The phrase 'moons and the sleeps' is obscure and may reflect a scribal error or a lost metaphor.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (likely Satan or a demonic figure) is not explicit but inferred from the context of vanity and deceit.","The phrase 'moons and the sleeps' (ܠܫܰܗܪ̈ܶܐ ܘܰܠܕܰܡ̈ܟܶܐ) is ambiguous; it may refer to lunar cycles or periods of wakefulness and sleep.","The reference to 'the spring of his thoughts' could be either Christ or Adam; the text shifts between them."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":4,"ref":"p4","source":"ܘܰܒܩܺܝܬ ܐܶܢܽܘܢ ܡܶܢ ܟܰܪܣܳܐ ܚܰܕ ܚܰܕ\nܘܰܚܙܺܝܬܶܗ ܒܗܽܘܢ ܠܰܚܡܺܝܪܳܢ ܕܰܪܓܽܘܙܬܳܢܺܝܢ ܘܠܺܝܛܺܝܢ\nܘܳܐܦ ܚܶܡܬܳܢܺܝܢ ܘܚܶܘܳܪ̈ܺܝܢ ܦܺܐܪ̈ܶܐ ܗ̱ܘܰܘ ܕܰܒܝܽܘܠܦܳܢܳܐ\nܒܳܟܪܽܘ ܘܰܚܠܺܝܘ ܗܳܢܳܐ ܕܶܝܢ ܡܶܢ ܡܽܘܥܺܝܬܶܗ\nܦܺܐܪܳܐ ܗ̱ܘܳܐ ܛܳܒܳܐ ܕܰܩܢܳܐ ܚܰܠܝܽܘܬܳܐ\nܕܒܳܗ̇ ܐܶܬܚܠܺܝܘ ܚܰܛܳܝ̈ܶܐ\nܐܳܦ ܟܰܕ ܥܽܘܠܰܐ ܗ̱ܘ ܡܰܠܦܳܢܳܐ ܗ̱ܘܳܐ\nܕܰܒܢܰܝ̈ܢܳܫܳܐ ܒܙܺܝܘܳܐ ܕܰܥܠܰܘܗ̱ܝ\nܐܳܦ ܗܽܘ ܟܳܗܢܳܐ ܟܰܕ ܛܰܥܢܶܗ ܬܗܰܪ ܒܶܗ\nܛܰܥܡܳܐ ܕܣ̈ܳܒܶܐ ܡܥܰܛܰܦ ܗ̱ܘܳܐ ܝܰܘܣܶܦ ܡܶܢܶܗ ܚܳܐܶܓ ܗ̱ܘܳܐ\nܐܶܡܶܗ ܩܰܕܡܽܘܗ̱ܝ ܙܰܗܝܳܐ ܗ̱ܘܳܬ ܥܽܘܕܪܳܢܳܐ ܗ̱ܘܳܐ ܒܛܰܠܝܽܘܬܶܗ\nܠܟܽܠ ܚ̈ܙܺܝܘܗ̱ܝ ܝܽܘܬܪܳܢܳܐ ܗ̱ܘܳܐ ܠܝܳܕܽܘ̈ܥܰܘܗ̱ܝ\nܡܶܢ ܝܰܘܡܳܐ ܕܥܰܠ ܠܰܒܪܺܝܬܳܐ\nܡܥܰܕܪܳܢܳܐ ܗ̱ܘܳܐ ܕܐ̱ܢܳܫܽܘܬܳܐ ܒܢܶܨܚܳܢܰܘ̈ܗ̱ܝ\nܡܶܢ ܐܰܝܟܳܐ ܢܳܒܰܥ ܠܺܝ ܦܺܐܪܳܗ̇ ܕܡܰܪܝܰܡ\nܣܓܽܘܠܳܐ ܕܚܰܡܪܶܗ ܠܰܘ ܕܰܟܝܳܢܰܐ ܗ̱ܘ\nܗܳܐ ܓܶܝܪ ܩܳܡܬ ܠܺܝ ܒܶܝܬ ܦܽܘܫ̈ܳܟܶܐ\nܕܰܐܗܡܶܐ ܘܰܐܪܦܶܝܘܗ̱ܝ ܩܳܢܶܛ ܐ̱ܢܳܐ ܕܠܳܐ ܒܝܽܘܠܦܳܢܶܗ ܢܶܬܚܰܠܽܘܢ\nܐܰܝܠܶܝܢ ܕܰܩܼܢܰܘ ܡܰܪܺܝܪܽܘܬܝ̱ ܘܕܰܐܥܨܽܘܪ ܘܶܐܕܽܘܫܺܝܘܗ̱ܝ ܬܽܘܒ\nܣܽܘܪܳܕܰܐ ܗ̱ܘ ܠܺܝ ܕܰܠܡܳܐ ܢܶܗܦܽܘܟ ܢܶܗܘܶܐ ܠܶܗ\nܚܰܡܪܳܐ ܚܰܕܬܳܐ ܠܚ̈ܰܛܳܝܶܐ\nܘܡܳܐ ܕܪܽܘܝܽܘ ܒܶܗ ܗܽܘ ܛܥܶܝܢ ܦܬܰܟܪ̈ܰܝܗܽܘܢ\nܗܳܐ ܩܳܢܶܛ ܐ̱ܢܳܐ ܡܶܢ ܬܰܪ̈ܬܰܝܗܶܝܢ\nܐܳܦ ܡܶܢ ܡܰܘܬܳܐ ܐܳܦ ܡܶܢ ܚ̈ܰܝܰܘܗ̱ܝ\nܥܢܰܘ ܕܶܝܢ ܠܒܺܝܫܼܳܐ ܫܰܡ̈ܫܰܘܗ̱ܝ ܡܰܠܟܽܘܗ̱ܝ\nܕܶܐܢ ܩܫܶܝܢ ܐܶܢܶܝܢ ܬܰܪ̈ܬܰܝܗܶܝܢ ܦܫܺܝܚ ܗܽܘ ܠܰܢ ܛܰܥܢܳܐ ܩܰܠܺܝܠ\nܕܡܰܘܬܶܗ ܢܶܓܒܶܐ ܡܶܢ ܚ̈ܰܝܰܘܗ̱ܝ ܢܺܐܡܰܪ ܠܰܢ ܡܰܘܬܳܐ ܐܶܢ ܐ̱ܢܳܫ\nܬܽܘܒܰܢ ܡܶܡܬܽܘܡ ܡܶܢ ܙܰܕܺܝ̈ܩܶܐ ܐܶܬܢܰܚܰܡ\nܒ̈ܢܰܝ ܓܰܢ̱ܒܳܪ̈ܶܐ ܘܢܰܨ̈ܺܝܚܶܐ","english":"And I remained in the womb with one, one, and I saw him in the leaven of the anger of my wrath and my cursing. And also my wrath and my pallor were fruits of instruction. They were bitter and sour; this, however, from his sweetness was a good fruit, which was the sweetness by which sinners were sweetened. Also, though he was a child, he was a teacher, for the living by the radiance that was upon him. Also he was a priest, though his taste was amazed by him. The taste of the elders was wrapped; Joseph was adding from him and rejoicing. From her, before him, was resplendent; he was a wonder in his youth. To all who saw him, he was a benefit to his acquaintances. From the day he entered the creation, he was a helper of humanity by his victories. From where does the fruit of Mary come to me? The cluster of his wine was not pure. For behold, she stood for me among the tombs, so that I might be silent and let him go, to cut a face without his instruction being completed. Those who were bitter in my bitterness and who bound and shut him up again. He is a warning to me, lest he turn and become new wine for sinners. And when they become drunk on it, that is the error of their minds. Behold, to cut a face from both, also from death, also from his life. Turn then to the clothed one, his servants, his kings. For if it is hard, both come; easy is the taste for us a little, that his death will choose from his life. He says to us, Death, if I live, again from somewhere from the righteous he will be wise. By the sons of the mighty and the victorious.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܰܒܩܺܝܬ ܐܶܢܽܘܥ ܡܶܥ ܟܰܪܣܳܐ ܚܰܕ ܚܰܕ","severity":"info","text":"The phrase 'I remained in the womb with one, one' likely refers to the speaker's coexistence with a singular figure (perhaps Christ) from conception, echoing the incarnation theme of the previous passage.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܠܰܚܡܺܝܪܳܥ","severity":"info","text":"The term 'leaven' (ܠܰܚܡܺܝܪܳܥ) carries a dual connotation: in Syriac tradition, it can signify both the fermenting agent in bread and, metaphorically, a corrupting influence or original sin, as seen in Ephrem's typology.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܺܐܪܳܗ̇ ܕܡܰܪܝܰܡ","severity":"info","text":"The phrase 'fruit of Mary' alludes to Christ, drawing on the biblical image of Mary as the vine or tree bearing the fruit of salvation, a common motif in Syriac hymnody.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܒܶܝܬ ܦܽܘܫ̈ܳܟܶܐ","severity":"info","text":"The reference to 'among the tombs' (ܒܶܝܬ ܦܽܘܫ̈ܳܟܶܐ) evokes the setting of Christ's resurrection and the early Christian practice of gathering at martyria, a context familiar to Ephrem's audience.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܰܡܪܳܐ ܚܰܕܬܳܐ","severity":"info","text":"The image of 'new wine' for sinners parallels Ephrem's frequent use of wine as a symbol for Christ's blood or teaching, which can intoxicate or transform, as in his hymns on the Eucharist.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܳܥܶܛ ܐ̱ܥܳܐ","severity":"caution","text":"The phrase 'to cut a face' (ܩܳܥܶܛ ܐ̱ܥܳܐ) is obscure; it may be a scribal error or a rare idiom. The translation 'cut a face' is tentative, and the intended sense—perhaps 'to confront' or 'to destroy'—remains uncertain.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker ('I') is ambiguous: it could be Ephrem himself, a personified figure, or a biblical character (e.g., Adam or Christ). The reading taken assumes a first-person narrative voice, possibly Ephrem reflecting on his own spiritual journey.","The phrase 'one, one' (ܚܰܕ ܚܰܕ) may indicate a dual unity (e.g., Christ and the speaker) or a repetitive emphasis; the translation 'with one, one' is literal but unclear."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܠܰܝܬ ܓܶܝܪ ܕܰܢܒܰܓ ܡܶܢܳܗ̇ ܕܰܫܝܽܘܠ ܒܳܠܰܥܬܳܐ\nܢܳܫܒܳܐ ܕܪܽܘܚܳܐ ܡܨܶܐ ܐ̱ܢܳܫ ܓܐܶܫ\nܘܰܠܒܰܪ ܡܰܪܝܰܡ ܡܼܰܢܽܘ ܕܢܶܒܼܨܶܝܘܗ̱ܝ]\nܟܰܕ ܓܶܝܪ ܒܳܟܶܐ ܗ̱ܘܳܐ ܒܕܶܡ̈ܥܰܘܗ̱ܝ ܓܰܢܒܰܢܝ̱\nܘܟܰܕ ܬܽܘܒ ܐܶܡܪܰܬ ܠܶܗ ܕܰܢܦܰܠ ܡܶܢ ܗܰܝܟܰܠ ܩܽܘܕܫܳܐ\nܣܶܒܪܰܬ ܕܡܶܢ ܕܶܚܠܶܗ ܠܳܐ ܢܦܰܠ ܗ̱ܘܳܐ ܟܰܕ ܫܕܰܐܘܗ̱ܝ ܡܶܢ ܛܽܘܪܳܐ\nܦܪܰܚ ܠܶܗ ܒܳܐܐܰܪ ܥܰܠ ܒܪܳܐ ܠܐܼܺܝ ܘܺܝܬܶܒ ܬܽܘܒ\nܥܰܠ ܫܽܘܚ̈ܠܳܦܰܘܗ̱ܝ ܠܳܐ ܩܳܡܶܬ\nܕܥܰܠ ܝܰܒܫܳܐ ܐܳܦ ܥܰܠ ܡܰܝ̈ܳܐ ܡܗ̇ܰܠܶܟ ܗ̱ܘܳܐ\nܚ̇ܙܺܝܬܶܗ ܕܰܟܦܼܶܢ ܐܰܝܟ ܒܰܪ ܐ̱ܢܳܫܳܐ\nܘܶܐܫܬܰܪܝܰܬ ܠܳܗ̇ ܒܠܰܚܡܳܐ ܕܰܐܣܓܺܝ\nܡܶܢܶܗ ܕܫܽܘܪܳܝܳܐ ܒܩܺܝܬܶܗ ܘܶܐܬܺܝܬ\nܫܐܶܠ ܐܰܝܟ ܠܳܐ ܝܳܕܽܘܥܳܐ ܘܶܐܫܬܰܪܝܰܬ ܠܳܗ̇ ܐܳܦ ܗܳܕܶܐ\nܕܚܰܘܺܝ ܕܝܳܕܰܥ ܟܰܣܝ̈ܳܬܰܐ ܗ̱ܘ ܓܒܳܝܗ̱ܝ ܗ̱ܘܳܐ ܬܽܘܒ ܠܰܣܩܰܪܝܽܘܛܳܐ\nܐܰܝܟ ܠܳܐ ܝܳܕܰܥ ܘܰܗܼܦܰܟ ܚܰܘܺܝ ܕܝܳܕܰܥ ܠܶܗ\nܟܰܕ ܐܳܣܰܪ ܗ̱ܘܳܐ ܘܟܰܕ ܫܳܪܶܐ\nܦܶܗ̇ܝܰܬ ܠܺܝ ܒܶܗ ܕܰܥܡܼܰܕ ܘܢܼܰܒܰܓ ܘܐܛܝܦܢܝ\nܚܰܕ ܕܶܝܢ ܢܺܝܫܳܐ ܕܰܚܙܳܐ ܠܺܝ ܒܶܗ\nܗܽܘ ܡܠܰܒܶܒ ܠܺܝ ܝܰܬܺܝܪ ܡܶܢ ܟܽܠ\nܟܰܕ ܓܶܝܪ ܡܨ̇ܰܠܶܐ ܚܙܺܝܬܶܗ ܘܚܶܕܺܝܬ\nܕܶܐܫܬܰܚܠܰܦ ܓܰܘܢܶܗ ܘܰܕܚܼܶܠ ܗܘܳܬ̣ ܕܽܘܥܬܶܗ ܫ̈ܶܠܳܬܳܐ ܕܰܕܡܳܐ\nܕܰܐܪܓܶܫ ܗ̱ܘܳܐ ܕܰܡܼܛܳܐ ܝܰܘܡܶܗ ܗܳܕܶܐ ܐܶܬܳܐ ܫܶܦܪܰܬ ܠܺܝ\nܝܰܬܺܝܪ ܡܶܢ ܟܽܠ ܐܶܢ ܠܰܘ ܡܶܓܢܰܒ ܓܰܢܒܳܢܝ̱ ܒܳܗ̇\nܐܶܢ ܕܶܝܢ ܡܶܟܰܠ ܗܽܘ ܢܶܟܠܰܢܝ̱\nܘܳܝ ܐܰܟܚܰܕ ܐܳܦ ܠܺܝ ܘܰܠܟܽܘܢ ܫܰܡ̈ܶܫܝ̱\nܪܶܒܰܬ ܡܰܫܪܺܝܬ ܫܺܐܕ̈ܶܐ ܘܶܐܡܪܰܬ\nܣܰܢܝܳܐ ܗ̱ܝ ܐܳܬܶܐ ܕܚܳܙܶܝܢܰܢ ܒܳܟ\nܠܳܐ ܓܶܝܪ ܡܬܽܘܡ ܗܳܟܰܢܳܐ ܓܕܰܫ ܠܳܟ\nܒܡ̈ܰܠܟܶܐ ܟܪ̈ܰܝܳܐ ܢܰܨܰܚ ܗܘܺܝܬ ܒܰܪ ܡܰܪܝܰܡ ܫ̇ܒܳܐ ܟܶܪ̈ܟܶܐ\nܘܰܐܢ̱ܬ ܗܳܐ ܡܽܘܪܳܟ ܬܽܘܪܓܳܡܳܐ ܩܽܘܡ ܦܽܘܩ ܢܶܬܟܰܬܰܫ ܥܰܡܶܗ","english":"No one, indeed, can mix from the womb of Sheol, the swallower; the form of the spirit can change a man. And outside of Mary, the measure of his smallness. For when he was weeping, his tears were mixed; and when I said to him again that he fell from the holy temple, I thought that from his fear he did not fall when they cast him from the mountain. He flew in the air over the son of no one and sat again. Over his changes I did not stand, that on dry land and on water he walked. I saw him that he bent like a man, and I was sold for bread that was abundant. From him of the beginning, in his coming, I came. He asked as one who does not know, and I was sold for this also, that he might show that he knows the hidden things. He chose again the betrayer, as one who does not know, and turned to show that he knows him. When he bound and when he loosed, I was perplexed in him, that he baptized and mixed and immersed. One thing, however, is bitter, that I saw in him: that which heartens me more than all. For when he prayed, I saw him and rejoiced, that his body was changed and his knowledge feared the fetters of blood. That he perceived that his day had come, this sign pleased me more than all, even if it does not mix my mixture. If, however, that one hinders me, woe also to me and to my servants. The camp of demons increased, and I said, \"The sign that you see in you is a help. For not thus did a chance happen to you. With evil kings I triumphed, son of Mary, seven circuits, and behold, from your source, a Turgama stands. Go out, contend with him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܰܝܬ ܓܶܝܪ ܕܰܢܒܰܓ ܡܶܢܳܗ̇ ܕܰܫܝܽܘܠ ܒܳܠܰܥܬܳܐ","severity":"info","text":"The speaker asserts that no one can be extracted from Sheol, the swallower, emphasizing the finality of death and the impossibility of escape from the underworld.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܝܽܘܠ","severity":"info","text":"Sheol (Syriac ܫܝܽܘܠ) is the underworld or abode of the dead in Hebrew and Syriac tradition, often personified as a devouring entity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܰܠܒܰܪ ܡܰܪܝܰܡ ܡܼܰܢܽܘ ܕܢܶܒܼܨܶܝܘܗ̱ܝ","severity":"info","text":"The phrase 'outside of Mary, the measure of his smallness' alludes to the incarnation of Christ, emphasizing his human infancy and divine nature, a common theme in Ephrem's writings.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܬܽܘܪܓܳܡܳܐ","severity":"info","text":"Turgama (Syriac ܬܽܘܪܓܳܡܳܐ) refers to a liturgical interpreter or translator, often a deacon who expounded Scripture in the Syriac tradition, here personified as a challenger.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܰܐܢ̱ܬ ܗܳܐ ܡܽܘܪܳܟ ܬܽܘܪܓܳܡܳܐ ܩܽܘܡ ܦܽܘܩ ܢܶܬܟܰܬܰܫ ܥܰܡܶܗ","severity":"info","text":"The call to 'go out, contend with him' mirrors the competitive dialogue structure found in earlier Syriac dispute poems, where personified figures debate theological truths.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܫܬܰܪܝܰܬ ܠܳܗ̇ ܒܠܰܚܡܳܐ ܕܰܐܣܓܺܝ","severity":"caution","text":"The phrase 'I was sold for bread that was abundant' is ambiguous; it may refer to a metaphorical transaction or a literal betrayal, but the exact referent is unclear in the context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (possibly Death or Satan) is not explicitly stated but inferred from the context of Sheol and demonic camps.","The phrase 'I was sold for bread' may be a metaphor for corruption or a specific event, but the text does not clarify."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܚܶܣܕܰܐ ܗ̱ܘ ܠܰܢ ܓܶܝܪ ܕܣܰܓ̈ܺܝܐܶܐ ܢܚܽܘܒܽܘܢ ܡܶܢ ܚܰܕ\nܘܶܐܢ ܟܺܐܒܰܐ ܗ̱ܘ ܠܳܟ ܐܰܘ ܩܶܢܛܳܐ\nܗܰܒ ܠܰܢ ܡܰܠܟܳܐ ܠܰܩܪܳܒܳܐ ܘܩܰܘܳܐ ܠܳܟ\nܝܶܫܽܘܥ ܗܳܢܳܐ ܡܶܢ ܡܶܠܰܘ̈ܗ̱ܝ ܗܽܘ\nܡܨܶܐ ܐ̱ܢܳܐ ܕܰܐܠܶܦ ܘܰܐܩܪܶܒ ܥܰܡܶܗ\nܐܶܡܼܰܪ ܓܶܝܪ ܕܗܽܘ ܠܰܡ ܣܳܛܳܢܳܐ ܦܠܺܝܓ ܗ̱ܽܘ\nܥܰܠ ܢܰܦܫܶܗ ܘܠܳܐ ܡܶܬܩܺܝܡ ܟܰܕ ܨܳܒܶܐ ܕܢܰܩܪܶܒ ܥܰܡܰܢ\nܝܰܗ̱ܒ ܠܰܢ ܙܰܝܢܳܐ ܕܰܠܩܽܘܒܠܶܗ ܙܶܠܘ̱ ܦܰܠܶܓܘ̱ ܠܺܝ ܬܰܠܡܺܝܕ̈ܰܘܗ̱ܝ\nܕܶܐܢ ܐܶܬܦܰܠܰܓܘ̱ ܠܗܽܘܢ ܗܽܘ ܒܗܽܘܢ ܙܳܟܶܝܢ ܐܰܢ̱ܬܽܘܢ\nܒܚܶܘܝܳܐ ܘܚܰܘܳܐ ܐܰܠܺܝ̈ܠܶܐ\nܒܝܰܕ ܕܺܝܠܶܗ ܙܟܺܝܬܶܗ ܠܳܐܕܳܡ ܩܰܕܡܳܝܳܐ\nܡܰܘܬܳܐ ܠܒܺܝܫܳܐ ܥܼܢܳܐ ܘܶܐܡܰܪ ܠܶܗ\nܡܰܢܽܘ ܐܰܡܐܶܢܬ ܕܠܳܐ ܒܰܥܝܳܕܳܟ\nܗܳܐ ܓܶܝܪ ܠܫܺܝ̈ܛܶܐ ܘܠܰܙܥܽܘܪ̈ܶܐ\nܐܰܢ̱ܬ ܗܽܘ ܨܳܐܶܕ ܗܘܰܝܬ ܐܰܝܟ ܟܰܫܺܝܪܳܐ ܝܶܫܽܘܥ ܕܪܰܒ ܗ̱ܽܘ ܡܶܢ ܟܽܠ\nܒܡܰܢܽܘ ܨܒܰܝܬ ܕܰܬܨܽܘܕܺܝܘܗ̱ܝ ܛܰܥܡܳܐ ܕܓܶܐܪ̈ܰܘܗ̱ܝ ܡܶܕܚܰܠ ܠܳܟ\nܕܰܫܕܳܐ ܗ̱ܘܳܐ ܒܳܟ ܟܰܕ ܡܶܬܢܰܣܶܐ ܗ̱ܘܳܐ ܡܶܢܳܟ\nܐܰܢ̱ܬ ܘܶܐ̱ܢܳܐ ܥܰܡ ܦܰܠܚܳܝ̈ܰܟ\nܙܥܽܘܪ ܗܽܘ ܟܶܢܫܰܢ ܠܩܰܪܒܶܗ ܕܒܰܪ ܡܰܪܝܰܡ\nܡܳܠܶܟ ܐ̱ܢܳܐ ܕܶܝܢ ܐܶܢ ܫܳܒܶܩ ܠܰܢ\nܗܽܘ ܚܶܪܝܳܢܳܐ ܕܢܶܥܒܶܕ ܡܶܕܶܡ\nܙܶܠ ܐܰܢ̱ܬ ܘܰܒܗܰܘ ܬܰܠܡܺܝܕܶܗ ܫܰܪܺܝ ܠܳܟ\nܕܪܺܝܫܳܐ ܢܡܰܠܶܠ ܥܰܡ ܪ̈ܺܝܫܶܐ ܘܫܰܪܺܝ ܟܽܘܠܳܗ̇ ܡܰܫܪܺܝܬܳܟ\nܬܺܐܙܰܠ ܬܶܫܓܽܘܫ ܠܰܦܪ̈ܺܝܫܶܐ ܘܕܰܠܡܳܐ ܬܡܰܠܶܠ ܩܪܺܝܝܳܐܺܝܬ\nܐܰܝܟ ܕܰܡܥܳܕ ܐܰܢ̱ܬ ܕܶܐܢ ܐܰܠܳܗܳܐ ܐܰܢ̱ܬ ܦܰܠ ܡܶܟܳܐ\nܒܚܽܘܒܳܐ ܫܽܘܩܺܝܗ̱ܝ ܘܰܐܫܠܡܺܝܗ̱ܝ\nܘܗܳܐ ܢܰܥܓܶܗ ܚܣܳܡܳܐ ܘܣܰܝܦܳܐ ܕܠܶܘ̈ܳܝܶܐ","english":"He was a reproach to you, for of many, the love of one. And if it was a pain to you, or a cutting, give you a king for battle, and be strong for yourself. This Jesus, from his words, is he. He is able to come and learn and draw near with him. For he said that he was a half-satan, divided against himself, and not standing firm when he wishes to draw near with you. He gave you a weapon against him: go, divide for me his disciples. If they are divided among themselves, he in them conquers you. By a serpent and a show of the wretched, by his own victory over Adam the first. Death the evil one came and said to him: \"Why have you come, not in your custom? For behold, to the lowly and the little ones, you have come hunting like a valiant one.\" Jesus, who was greater than all, why did you wish to hunt him? The taste of his pride frightened you, that he cast at you when he was being healed from you. You and Esau with your laborers. Little is the strength for the battle of the son of Mary. Esau the king, if he leaves you, he is the free one who does something. Go, you and his disciple begin for yourself, that the head may speak with the heads and begin your whole camp. Go, disturb the Pharisees, and perhaps you will speak in a lowly manner, as is your custom. If you are God, fall from here. In love, leave him and hand him over. And behold, at his time, a bridle and a sword of the Levites.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܳܛܳܢܳܐ","severity":"info","text":"The term ܣܳܛܳܢܳܐ (sāṭānā) is here modified by ܦܠܺܝܓ (pəlīḡ, 'divided'), yielding 'half-satan' or 'divided satan'. This is a rare compound, possibly Ephrem's invention, emphasizing internal division rather than full demonic identity.","cites":[{"key":"ed:dsc-289","label":"source edition: Nisibis 35","url":"https://syriaccorpus.org/289"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܠܳܗܳܐ","severity":"info","text":"The challenge 'If you are God, fall from here' echoes the taunt of the devil in the Syriac tradition of the temptation narrative, where Satan demands Jesus prove his divinity by a sign. No single verse is quoted, but the motif is widespread in early Syriac homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܶܘ̈ܳܝܶܐ","severity":"info","text":"The 'sword of the Levites' (ܣܰܝܦܳܐ ܕܠܶܘ̈ܳܝܶܐ) likely refers to the armed Levitical guard in the Jerusalem temple, a known institution in Second Temple Judaism. Ephrem may be drawing on Jewish-Christian traditions about temple violence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܶܐ̱ܢܳܐ ܥܰܡ ܦܰܠܚܳܝ̈ܰܟ","severity":"info","text":"The sudden mention of 'Esau' (ܘܶܐ̱ܢܳܐ) alongside 'your laborers' introduces a new figure without preparation. This may be a gloss or a fragment from a lost source; the narrative coherence is disrupted here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܚܶܣܕܰܐ","severity":"caution","text":"The opening word ܚܶܣܕܰܐ (ḥesdā) can mean 'reproach' or 'shame', but the syntax is ambiguous: 'He was a reproach to you' could also be read as 'He reproached you'. The English draft takes the former, but the latter is possible.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Esau' (ܘܶܐ̱ܢܳܐ) is unclear: a biblical figure, a code name for a contemporary opponent, or a textual corruption.","The phrase 'half-satan' (ܣܳܛܳܢܳܐ ܦܠܺܝܓ) may be a hapax legomenon; its precise theological valence is uncertain."],"confidence":"medium","notes":[]}]}