{"slug":"dsc-290","id":"syriac:dsc:dsc-290","title":"Nisibis 36","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":0.003743},"source":{"registry_id":"syriac:dsc:dsc-290","work_id":"dsc-290","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/290"},"stats":{"passages":5,"english_words":1479,"coptic_letters":0,"commentary_units":28,"commentary_kinds":8,"derived_notes":0,"ambiguities":9,"work_notes":4,"external_links":1,"timeline":5},"summary":{"work":"dsc-290","abstract":"Nisibis 36 is a madrāšâ (verse homily) attributed to Ephrem the Syrian, likely composed in Nisibis during the mid-4th century, before 363. The poem reflects on the city's sieges and uses typological imagery—Christ's 'living death,' the crown of thorns, and biblical figures like Samson and Goliath—to contrast fall and redemption. It survives only in later West Syriac copies, possibly adapted for liturgical use in the Feast of the Church of Nisibis. The text's transmission raises questions about scribal expansion and liturgical revision, and the present edition does not collate all known witnesses, notably the 6th-century BL Add. 14,571.","historical_context":"Ephrem the Syrian (c. 306–373) composed this madrāšâ during his first Nisibis period, likely in the 350s, when the city faced repeated Sasanian sieges. Nisibis was a key Syriac Christian center on the Roman-Persian frontier, and Ephrem served as a deacon and teacher there until its cession to Persia in 363, after which he moved to Edessa. The poem belongs to the Syriac madrāšâ genre, a strophic hymn used in teaching and liturgy. No early Syriac manuscript survives; the text depends on later West Syriac copies, which may reflect liturgical adaptation or scribal expansion. It was incorporated into both East and West Syriac liturgical cycles for the Feast of the Church of Nisibis, indicating continued communal use. The present edition does not systematically record variants from the important 6th-century manuscript BL Add. 14,571, limiting textual certainty.","significance":"Nisibis 36 exemplifies Ephrem's typological exegesis and his response to historical crisis, using biblical types to interpret contemporary suffering. Its liturgical survival shows how Ephrem's works shaped Syriac worship. The poem's transmission history highlights challenges in reconstructing early Syriac texts, especially when later manuscripts may have been altered for liturgical use.","timeline":[{"date":"c. 306–363","event":"Ephrem's life and activity in Nisibis, including composition of the Nisibis madrāšê cycle."},{"date":"350s","event":"Probable date of Nisibis 36, referencing the city's sieges."},{"date":"363","event":"Nisibis ceded to Persia; Ephrem moves to Edessa; possible later revision of the cycle."},{"date":"6th c.","event":"Manuscript BL Add. 14,571 copied, a key witness not fully collated in the present edition."},{"date":"Medieval period","event":"Nisibis 36 incorporated into East and West Syriac liturgical cycles for the Feast of the Church of Nisibis."}],"relations":[{"work":"Ephrem the Syrian, Nisibis cycle","relation":"Part of the same madrāšâ cycle, likely composed in the same period and setting.","key":"","label":null,"url":null},{"work":"Bible (Matthew 27:29)","relation":"Alludes to the crown of thorns from the passion narrative.","key":"","label":null,"url":null},{"work":"Syriac liturgical tradition","relation":"Used in the Feast of the Church of Nisibis, indicating liturgical adaptation.","key":"","label":null,"url":null},{"work":"Manuscript BL Add. 14,571","relation":"Important 6th-century witness not fully collated in the present edition.","key":"","label":null,"url":null}],"external_links":[{"key":"ed:dsc-290","label":"DSC 290","url":"https://syriaccorpus.org/290","reason":"Source for the present edition and its textual notes."}],"cautions":["No early Syriac manuscript survives; the text depends on later West Syriac copies, which may have undergone liturgical adaptation or scribal expansion.","The present edition does not collate all known manuscript witnesses; variant readings from the 6th-century manuscript BL Add. 14,571 are not systematically recorded.","Attribution to Ephrem is traditional but not certain; the collection may have been revised after his move to Edessa.","The phrase 'righteous of the daughter' is ambiguous and may refer to the 'daughter of Zion' or a specific community."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000501,"generated":"2026-11-15T00:56:58Z"},"checks":{"work":"dsc-290","status":"pass","blocking":[],"warnings":[],"stats":{"passages":5,"translated":5,"commentary_passages":5,"commentary_units":28,"english_words":1479,"source_letters":4631,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"The madrāšâ cycle is traditionally assigned to Ephrem’s first Nisibis period (before 363). Internal references to the city’s sieges support a date in the 350s, but the collection may have been revised after his move to Edessa.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"caution","text":"No early Syriac manuscript of Nisibis 36 survives. The text depends on later West Syriac copies, which may have undergone liturgical adaptation or scribal expansion.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This madrāšâ was incorporated into the East Syriac and West Syriac liturgical cycles for the Feast of the Church of Nisibis, indicating its continued use in communal worship beyond Ephrem’s lifetime.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The present edition does not collate all known manuscript witnesses; variant readings from the important 6th-century manuscript (BL Add. 14,571) are not systematically recorded here.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 5 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":5},"term_index":[],"citations":{"ed:dsc-290":{"label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}},"segments":[{"i":1,"ref":"p1","source":"ܡܶܢܶܗ ܒܰܪ ܩܳܠܶܗ\nܡܳܪܰܢ ܫܰܥܒܶܕ ܚܰܝܠܶܗ ܘܰܐܚܕܽܘܗ̱ܝ\nܕܡܰܘܬܶܗ ܚܰܝܳܐ ܢܺܚܶܐ ܠܳܐܕܳܡ\nܐܺܝ̈ܕܰܘܗ̱ܝ ܠܩܽܘܒܥܳܐ ܕܨܶܨ̈ܶܐ ܝܰܗ̱ܒ ܗ̱ܘܳܐ\nܚܠܳܦ ܐܺܝܕܳܐ ܕܩܶܛܦܰܬ ܦܺܐܪܳܐ ܒܠܼܰܥ ܥܰܠ ܦܰܟܶܗ ܒܶܝܬ ܕܺܝܢܼܳܐ\nܚܠܳܦ ܦܽܘܡܳܐ ܕܶܐܟܼܰܠ ܒܥܶܕܳܢ ܘܕܶܫܕܶܐ ܗ̱ܘܳܐ ܐܳܕܳܡ ܪܶܓܠܶܗ\nܪ̈ܶܓܠܰܘܗ̱ܝ ܩܒܰܥܘ̱ ܫܠܼܰܚ ܗ̱ܘܳܐ ܡܳܪܰܢ ܕܢܰܢܟܶܦ\nܒܰܡܪܳܪܳܐ ܘܚܶܠܳܐ ܚ̇ܳܠܝ\nܡܳܪܬ ܚܶܘܝܳܐ ܕܰܢܼܣܰܟ ܗ̱ܘܳܐ ܒܐ̱ܢܳܫܽܘܬܳܐ\nܥܽܘܢܺܝܬܳܐ: ܒܪܺܝܟ ܕܰܙܟܳܢܝ̱ ܘܰܐܚܺܝ ܡܺܝ̈ܬܶܐ ܠܬܶܫܒܽܘܚܬܶܗ\nܐܶܢ ܐܰܠܳܗܳܐ ܐܰܢ̱ܬ ܚܰܘܳܐ ܚܰܝܠܳܟ\nܘܶܐܢ ܒܰܪܢܳܫܳܐ ܐܰܢ̱ܬ ܢܰܣܳܐ ܚܰܝܠܰܢ\nܘܶܐܢ ܗܼܽܘ ܕܠܳܐܕܳܡ ܒܥܺܝܬ ܙܶܠ ܠܳܟ\nܥܰܠ ܚܰܘ̈ܒܳܬܶܗ ܚܒܺܝܫ ܗܳܪܟܳܐ ܠܳܐ ܡܨܶܝܢ ܟܪ̈ܽܘܒܶܐ ܘܰܣܪ̈ܳܦܶܐ\nܕܢܶܗܘܽܘܢ ܚܠܳܦܰܘܗ̱ܝ ܦܳܪ̈ܽܘܥܶܐ ܠܰܝܬ ܒܗܽܘܢ ܡܳܝܽܘܬܳܐ ܕܢܶܬܶܠ\nܢܰܦܫܶܗ ܚܠܳܦܰܘܗ̱ܝ ܡܰܢ ܦܳܬܰܚ ܦܽܘܡܳܗ̇ ܕܰܫܝܽܘܠ\nܘܥܳܡܶܕ ܡܰܣܶܩ ܠܶܗ ܡܶܢܳܗ̇\nܕܰܒܠܰܥܬܶܗ ܘܰܟܡܳܬ ܥܠܰܘܗ̱ܝ ܘܰܠܥܳܠܰܡ\nܐܶܢܳܐ ܐ̱ܢܳܐ ܕܰܙܟܺܝܬ ܟܽܠ ܚܰܟܺܝ̈ܡܶܐ\nܘܗܳܐ ܒܙܳܘܝ̈ܳܬܳܐ ܟܳܫܶܝܢ ܠܺܝ ܒܰܫܝܽܘܠ\nܬܳܐ ܥܽܘܠ ܒܰܪ ܝܰܘܣܶܦ ܘܰܚܙܺܝ ܓܽܘܢ̈ܚܶܐ\nܩܽܘܠܘ̈ܳܬܳܐ ܕܓܰܢ̱ܒܳܪ̈ܶܐ ܫܰܪܕܽܘܕܶܗ ܪܰܒܳܐ ܕܫܶܡܫܽܘܢ\nܘܬܶܓܪܽܘܡܬܶܗ ܕܓܽܘܠܝܰܕ ܩܰܫܝܳܐ ܥܽܘܓ ܒܰܪ ܓܰܢ̱ܒܳܪ̈ܶܐ ܬܽܘܒܰܢ\nܗܰܘ ܕܰܥܒܰܕ ܠܶܗ ܥܰܪܣܳܐ ܕܦܰܪܙܠܳܐ ܘܰܓܢܶܐ ܒܳܗ̇\nܡܶܢܳܗ̇ ܣܚܰܦܬܶܗ ܘܰܐܪܡܺܝܬܶܗ\nܠܗܰܘ ܐ̱ܪܳܙܳܐ ܒܬܰܪܥܳܐ ܕܰܫܝܽܘܠ ܫܰܦܠܬܶܗ\nܐܶܢܳܐ ܒܰܠܚܽܘܕܝ̱ ܙܟܺܝܬ ܠܣ̈ܰܓܺܝܐܶܐ\nܘܺܝܚܺܝܕܳܝܳܐ ܒܳܥܶܐ ܕܢܶܙܟܶܝܢܝ̱\nܢܒܺܝ̈ܶܐ ܘܟܳܗ̈ܢܶܐ ܘܢܰܨ̇ܺܝܚܳܐ ܕܒܰܪ̱ܬ\nܙܟܺܝܬ ܠܡ̈ܰܠܟܶܐ ܒܣܶܕܪ̈ܰܝܗܽܘܢ ܘܓܰܢ̱ܒܳܪ̈ܶܐ ܒܢܰܚܫܺܝܪ̈ܰܝܗܽܘܢ","english":"From the depth of his voice,  \nthe Lord subdued his power and seized him,  \nthat the living death might give life to Adam.  \nHis hands were given to the crown of thorns,  \ninstead of the hand that plucked the fruit; he swallowed upon his palate in the house of the serpent.  \nInstead of the mouth that ate at the time and cast out, Adam set his foot.  \nHis feet fixed the nail; the Lord sent forth that which is bent,  \nwith bitterness and sweet strength.  \nThe Lord of the serpent that crept in deceit,  \nthe upright one: blessed is he who conquered and revived the dead for his praise.  \nIf you are God, show your power;  \nand if you are a human, heal your power;  \nand if you are the one who sought Adam, go your way,  \nbound by his sins. Here, the cherubim and seraphim cannot,  \nthat they might be redeemers in his place; there is no mortality in them that can come.  \nHe himself, in his place, opens the mouth of Sheol,  \nand stands, bringing him up from her,  \nwho swallowed him and shut him in, and forever.  \nWhere, where is the one who conquered all the wise?  \nAnd behold, in the corners, Sheol hides from me.  \nCome, see, son of Joseph, and behold the wonders:  \nthe voices of the mighty, the great one of Shamshon,  \nand the interpretation of Goliath the harsh; again, the son of the mighty,  \nhe who made for himself a bed of iron and lay in it;  \nfrom her, his covering and his casting down,  \nto that mystery at the gate of Sheol, his lowering.  \nWhere, alone, have you conquered the many?  \nAnd the solitary one seeks to conquer me.  \nProphets, priests, and the righteous of the daughter,  \nyou conquered kings in their ranks and the mighty in their armies.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The opening line 'From the depth of his voice' introduces a paradox: Christ's power is subdued to enact a 'living death' that revives Adam, contrasting the fall with redemption.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܳܪܰܥ","severity":"info","text":"The Syriac term ܡܳܪܰܥ (Māryā, 'Lord') is a standard divine title in Ephrem's works, here referring to Christ as the agent of redemption.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܨܶܨ̈ܶܐ","severity":"info","text":"The 'crown of thorns' (ܨܶܨ̈ܶܐ) alludes to the passion narrative (Matt 27:29), linking Christ's hands to the instrument of his suffering as a substitution for Adam's transgression.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܰܡܫܽܘܢ","severity":"info","text":"The reference to 'Shamshon' (Samson) and 'Goliath' draws on biblical figures reinterpreted in Syriac tradition as types of Christ's victory over death.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a narrative of Christ's redemptive acts to a rhetorical challenge to Sheol, then to a catalog of biblical heroes, culminating in a question about solitary victory.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܰܪ̱ܬ","severity":"caution","text":"The phrase 'righteous of the daughter' (ܒܰܪ̱ܬ) is ambiguous; it may refer to the 'daughter of Zion' or a specific community, but the text does not clarify.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the daughter' (ܒܰܪ̱ܬ) in 'righteous of the daughter' is unclear; it may denote a collective or a specific group.","The phrase 'son of Joseph' could refer to a specific figure (e.g., Jesus) or a generic addressee; the context suggests a typological reading."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܘܙܰܕܺܝܩ̈ܶܐ ܒܢܶܨܚ̈ܳܢܰܝܗܽܘܢ ܢܰܗܪ̈ܰܘܳܬܳܐ ܕܰܫ̈ܠܰܕܶܐ\nܪܳܡܶܝܢ ܒܰܫܝܽܘܠ ܘܰܟܡܳܐ ܕܢܳܣܟܺܝܢ ܒܳܗ̇ ܨܰܗܝܳܐ ܗ̱ܝ\nܐܶܢ ܩܰܪܺܝܒ ܐ̱ܢܳܫ ܘܶܐܢ ܪܰܚܺܝܩ\nܗܼܽܘ ܩܨܳܐ ܠܬܰܪܥܳܐ ܕܰܫܝܽܘܠ ܡܰܝܬܶܐ ܠܶܗ\nܠܟܶܣܦܳܐ ܒܶܣܪܰܬ ܨܶܝܕ ܥܰܬܺܝܪ̈ܶܐ\nܘܠܳܐ ܫܰܚܕܽܘܢܝ̱ ܗ̱ܘܰܘ ܩܽܘܪ̈ܒܳܢܰܝܗܽܘܢ\nܡܳܪ̈ܰܝ ܥܼܰܒ̈ܕܶܐ ܠܳܐ ܫܕܰܠܽܘܢܝ̱ ܗ̱ܘܰܘ ܡܶܡܬܽܘܡ\nܕܶܐܕܒܰܪ ܥܼܰܒܕܳܐ ܚܠܳܦ ܡܳܪܶܗ ܘܡܶܣܟܺܢܳܐ ܚܠܳܦ ܥܰܬܺܝܪܳܐ\nܐܳܘ ܣܳܒܳܐ ܚܠܳܦ ܝܰܠܽܘܕܳܐ ܚܰܟܺܝ̈ܡܶܐ ܕܰܠܚܰܝ̈ܘܳܬܳܐ\nܡܨܶܝܢ ܕܰܢܦܺܝܣܽܘܢ ܦܝܳܣܗܽܘܢ ܒܶܐܕܢ̈ܰܝ ܠܳܐ ܥܳܐܶܠ\nܣܳܢܶܐ ܦܺܝܣ ܢܶܩܪܶܝܢܝ̱ ܟܽܠ ܐ̱ܢܳܫ\nܘܶܐܢܳܐ ܡܶܕܶܡ ܕܶܐܬܦܰܩܕܰܬ ܥܰܒܕܳܢܳܐ\nܡܰܢܽܘ ܗܳܢܳܐ ܐܰܘ ܒܰܪ ܡܰܢܽܘ\nܘܰܐܝܢܰܘ ܛܽܘܗܡܶܗ ܕܗܰܘ ܡܰܢ ܕܰܙܟܼܳܢܝ̱\nܣܳܦܪܳܐ ܕܫܰܪ̈ܒܳܬܳܐ ܨܶܐܕܝ̱ ܐܺܝܬܰܘܗ̱ܝ\nܗܳܐ ܥܶܠܶܬ ܥܶܡܠܶܬ ܘܰܩܪܺܝܬ ܫܡ̈ܳܗܶܐ ܕܡܶܢ ܐܳܕܳܡ ܘܰܠܟܳܐ\nܘܐ̱ܢܳܫ ܡܶܢ ܡܺܝ̈ܬܶܐ ܠܳܐ ܛܳܥܶܐ ܫܰܪ̈ܒܳܢ ܫܰܪ̈ܒܳܢ ܗܳܐ ܟܬܺܝܒܺܝܢ\nܥܰܠ ܗܰܕ̈ܰܡܰܝ ܡܶܛܽܠܳܬܳܟ ܗܳܐ ܝܶܫܽܘܥ\nܥܶܠܶܬ ܥܶܒܕܶܬ ܚܽܘܫܒܳܢܳܐ\nܕܰܐܚܰܘܝܶܟ ܕܠܰܝܬ ܕܦܳܠܶܛ ܡܶܢ ܐܺܝܕ̈ܰܝ\nܬܪܶܝܢ ܓܶܝܪ ܓܰܒܪ̈ܺܝܢ ܕܠܳܐ ܐܶܕܓܰܠ\nܕܰܫܡ̈ܳܗܰܝܗܽܘܢ ܛܥܺܝܢ ܒܰܫܝܽܘܠ\nܚܳܢܽܘܟ ܓܶܝܪ ܘܶܐܠܺܝܳܐ ܠܳܐ ܐܶܬܰܘ ܨܶܐܕܰܝ\nܒܟܽܠܳܗ̇ ܒܪܺܝܬܳܐ ܒܥܺܝܬ ܐܶܢܽܘܢ ܐܳܦ ܠܰܐܝܟܳܐ ܕܰܢܚܼܶܬ ܝܰܘܢܳܢ\nܢܶܚܬܶܬ ܡܳܫܶܬ ܘܠܰܝܬ ܐܶܢܽܘܢ ܘܕܰܐܣܒܰܪ ܕܰܠܦܰܪܕܰܝܣܳܐ\nܥܰܠܘ̱ ܘܶܐܬܦܰܠܰܛܘ̱ ܟܪܽܘܒܳܐ ܕܚܺܝܠܳܐ ܢܳܛܰܪ ܠܶܗ\nܣܶܒܶܠܬܳܐ ܚܙܳܐ ܗ̱ܘܳܐ ܝܰܥܩܽܘܒ\nܕܰܠܡܳܐ ܟܰܝ ܒܳܗ̇ ܐܶܬܥܰܠܺܝܘ ܠܰܫܡܰܝܳܐ\nܡܰܢܽܘ ܕܰܐܟܺܝܠ ܚܰܠܳܐ ܕܝܰܡܳܐ\nܘܬܰܪ̈ܬܶܝܢ ܦܶܪ̈ܕܺܝܢ ܒܰܠܚܽܘܕ ܒܰܕܰܪ\nܗܳܢܳܐ ܚܶܨܕܳܐ ܕܰܐܪܡܰܝܢ ܒܶܗ ܟܽܠܝܽܘܡ","english":"The righteous with their ribs cast the shadows of corpses.  \nHe casts into Sheol, and however much he wins in it, she is thirsty.  \nWhether near or far,  \nhe cut down the gate of Sheol and brought it to her.  \nFor silver, the hunt of the rich was disdained,  \nand they did not bribe with their offerings.  \nThe masters of slaves did not send from their place  \nthat a slave might go instead of his master, and a poor man instead of a rich man,  \nor an old man instead of a begetter. The wise of the beasts  \nare able to make peace with their faces in hands that do not enter.  \nThe thirsty one makes peace; he called every man,  \nand I came, whatever I was commanded, I did.  \nWhat is this measure, or the son of a measure?  \nAnd what is the kind of that measure that conquers?  \nThe scribe of the generations is before me.  \nBehold, I entered, I labored, and I called the names of those from Adam to here,  \nand every man from the dead does not err. Generations, generations, behold, they are written  \non my limbs because of your snares. Behold, Jesus,  \nI entered, I made a reckoning,  \nthat I might show you that there is none who escapes from my hands.  \nFor two men, indeed, without deceit,  \nwhose names are lost in Sheol:  \nyour father and Elijah did not come before me.  \nIn the whole creation I sought to find, even to where the dove descended,  \nI descended, I groped, and there is none to find. And he who hoped for Paradise  \nwent up and was saved; a cherub of power guards it.  \nJacob saw the ladder,  \nthat on it they might ascend to heaven.  \nWhat is the measure that eats the salt of the sea?  \nAnd the two banks alone in the field?  \nThis is the harvest that he casts, and every day.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܝܽܘܠ","severity":"info","text":"Sheol, the Hebrew underworld, is used here as a personified figure (thirsty, casting shadows). Ephrem adapts biblical imagery of death as an insatiable force.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܠܺܝܳܐ","severity":"info","text":"Elijah, who was taken up to heaven without dying (2 Kings 2:11), is named as one of two men whose names are lost in Sheol, contrasting with the general fate of the dead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܰܥܩܽܘܒ","severity":"info","text":"Jacob’s ladder (Genesis 28:12) is invoked as a symbol of ascent to heaven, set against the futile attempts of the dead to escape Sheol.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܳܢܽܘܟ","severity":"info","text":"The mention of 'your father' (Adam) and Elijah as exceptions to Sheol’s dominion echoes early Christian traditions that these figures were assumed into heaven, not dying a normal death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܰܢܽܘ","severity":"info","text":"The repeated rhetorical questions 'What is this measure?' and 'What is the measure that eats the salt of the sea?' frame a meditation on the limits of death and the uniqueness of Christ’s victory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܟܡܳܐ ܕܢܳܣܟܺܝܢ ܒܳܗ̇ ܨܰܗܝܳܐ ܗ̱ܝ","severity":"caution","text":"The phrase 'however much he wins in it, she is thirsty' is ambiguous: the subject of 'wins' could be the Lord (from the previous passage) or a generic victor; the feminine 'she' is Sheol.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'he' who casts into Sheol and wins is unclear; it may be Christ or a generic figure. The phrase 'the scribe of the generations' could refer to Death personified or to a recording angel."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܟܽܘܪ̈ܗܳܢܶܐ ܐܰܝܟ ܚܰܨ̈ܽܘܕܶܐ ܐܶܢܳܐ ܒܰܠܚܽܘܕ ܣܳܒܶܠ ܐ̱ܢܳܐ\nܟܦܰܝ̈ܗܽܘܢ ܘܰܡܩܰܒܶܪ ܐ̱ܢܳܐ ܡܩܰܪ̈ܒܳܢܶܐ ܟܰܕ ܡܶܬܪܰܗܒܺܝܢ\nܟ̈ܰܦܶܐ ܡܰܪܦܶܝܢ ܩܳܛܽܘ̈ܦܶܐ ܣܓܽܘ̈ܠܶܐ ܛܥܺܝܢ\nܬܰܪ̈ܬܶܝܢ ܛܽܘ̈ܛܝܳܢ ܦ̈ܳܠܛܳܢ ܡܶܢܝ̱\nܒܩܶܛܦܳܐ ܪܰܒܳܐ ܕܩܶܛܦܰܬ ܒܰܠܚܽܘܕܝ̱\nܐܶܢܳܐ ܐ̱ܢܳܐ ܕܥܶܒܕܶܬ ܐܳܡܰܪ ܡܰܘܬܳܐ\nܒܝܰܡܳܐ ܘܝܰܒܫܳܐ ܟܽܠ ܢܰܚܫܺܝܪ̈ܺܝܢ\nܢܶܫܪ̈ܶܐ ܕܒܳܐܐܰܪ ܨܶܐܕܝ̱ ܐܶܬܝܳܢ\nܐܳܦ ܬܰܢܺܝ̈ܢܶܐ ܕܰܬܗܽܘܡܳܐ ܪܰܚܫܳܐ ܘܛܰܝܪܳܐ ܘܰܒܥܺܝܪܳܐ\nܣ̈ܳܒܶܐ ܥܠܰܝܡ̈ܶܐ ܘ̈ܰܛܠܳܝܶܐ ܗܳܠܶܝܢ ܟܽܠܗܽܘܢ ܢܦܺܝܣܽܘܢܳܟ\nܐܰܘ ܒܰܪ ܡܰܪܝܰܡ ܕܡܰܡܠܶܟ ܗܽܘ ܫܽܘܠܛܳܢܝ̱ ܥܰܠ ܟܽܠ\nܙܩܺܝܦܳܟ ܐܰܝܟܰܢ ܙܟܳܐ ܠܺܝ\nܕܗܳܐ ܒܩܰܝܣܳܐ ܢܶܨܚܶܬ ܘܰܙܟܺܝܬ ܡܶܢ ܠܽܘܩܕܰܡ\nܨܳܒܶܐ ܗܘܺܝܬ ܕܶܝܢ ܕܺܐܡܰܪ ܘܰܐܣܓܶܐ\nܠܳܐ ܓܶܝܪ ܐܺܝܬܰܝ ܚܣܺܝܪ ܡ̈ܶܠܶܐ\nܐܳܦ ܠܳܐ ܡܶܬܒܥܶܝܢ ܡ̈ܶܠܶܐ ܗܳܐ ܓܶܝܪ\nܥܰܒ̈ܕܶܐ ܩܳܥܶܝܢ ܩܰܪ̈ܺܝܒܶܐ ܠܰܘ ܐܰܟܘܳܬܟܽܘܢ ܡܶܬܟܶܠ ܐ̱ܢܳܐ\nܠܰܦܫ̈ܺܝܛܶܐ ܥܰܠ ܟܰܣܝ̈ܳܬܳܐ ܕܰܗܘܳܐ ܗܽܘ ܠܰܡ ܢܽܘܚܳܡܳܐ\nܐܶܡܰܬܝ̱ ܐܶܡܰܬܝ̱ ܐܶܢ ܕܶܝܢ ܣܰܓܺܝ ܚܣܺܝܢ ܐܰܢ̱ܬ\nܗܰܒ ܪܰܗܒܽܘܢܳܐ ܩܰܪܺܝܒܳܐ\nܕܢܶܬܗܰܝܡܶܢ ܐܳܦ ܡܽܘܟܠܳܢܳܟ ܪܰܚܺܝܩܳܐ\nܡܰܘܬܳܐ ܫܳܠܶܡ ܡܺܐܡܰܪ ܒܶܙܚܶܗ\nܘܩܳܠܶܗ ܕܡܳܪܰܢ ܪܳܥܶܡ ܒܳܗ̇ ܒܰܫܝܽܘܠ\nܘܰܩܥܼܳܐ ܘܰܨܪܺܝ ܐܶܢܽܘܢ ܩܰܒܪ̈ܶܐ ܚܰܕ ܚܰܕ\nܨܽܘܪ̈ܳܢܶܐ ܠܡܰܘܬܳܐ ܐܰܚܕܽܘܗ̱ܝ ܫܝܽܘܠ ܕܡܶܢ ܡܬܽܘܡ ܠܳܐ ܢܶܗܪܰܬ\nܐܰܒܪܶܩܘ̱ ܗ̱ܘܰܘ ܒܳܗ̇ ܙܰܠܺܝ̈ܩܶܐ ܡܶܢ ܥܺܝܪ̈ܶܐ ܕܥܰܠܘ̱ ܗ̱ܘܰܘ ܘܰܐܦܶܩܘ̱\nܡܺܝ̈ܬܶܐ ܠܽܐܘܪܥܶܗ ܕܗܰܘ ܡܺܝܬܳܐ ܕܰܠܟܽܠ ܐܰܚܺܝ\nܢܦܼܰܩܘ̱ ܡܺܝ̈ܬܶܐ ܘܰܒܗܶܬܘ̱ ܚ̈ܰܝܶܐ\nܗܳܢܽܘܢ ܕܰܣܒܰܪܘ̱ ܕܙܰܟܽܐܘܗ̱ܝ ܠܡܰܚܶܐ ܟܽܠ\nܡܰܢ ܕܶܝܢ ܝܰܗ̱ܒ ܠܺܝ ܝܰܘܡܶܗ ܕܡܽܘܫܶܐ","english":"The furnaces like reapers cut down, alone he bears. He buries their palms, and the battles are hastened. The rocks release the gatherers, the fools are astray. Both sides bring forth from the midst. With a great harvest that he reaped alone. He says, \"I, I who have done,\" says Death. In the sea and on dry land, all are distressed. The ten thousands that Ba’al hunted came. Also the creatures of the deep, the reptile, the bird, and the beast. The old, the young, and the children, all of them are your captives. Or the son of Mary who reigns, he is my authority over all. Your cross, how it conquered me! For behold, on the wood you laughed and conquered from the beginning. I desired, then, that he would speak and increase. For there are no lacking words, nor are words sought, for behold, the servants cry out, the near ones, not like you, he trusts alone. For the simple, over the hidden things that were, he is for them a consolation. When, when, then, if you are very lacking, give the near haste, that your distant provision may also be amazed. Death completes his saying in his victory, and the voice of the Lord thunders in Sheol. And he cries out and shouts, \"Look, the graves, one by one!\" The images to Death, Sheol seized him, who from the abyss did not see. The lightning flashed in her, the sparks from the watchers who had gone up and brought out the dead to the path of that dead one who lives for all. The dead went out and the living were shamed. This is what they thought, that they had conquered the one who revives all. But then, he gave me the day of his coming.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܽܘܪ̈ܗܳܢܶܐ","severity":"info","text":"The Syriac term ܟܽܘܪ̈ܗܳܢܶܐ (kūrḥē) likely means 'furnaces' or 'ovens', evoking the fiery pits of Sheol. The English draft's 'furnaces' is appropriate, though the image of reapers (ܚܰܨ̈ܽܘܕܶܐ) suggests a metaphor of death as a harvester.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܰܪ ܡܰܪܝܰܡ","severity":"info","text":"The phrase 'son of Mary' (ܒܰܪ ܡܰܪܝܰܡ) refers to Christ, whose cross (ܙܩܺܝܦܳܟ) is said to have conquered Death. This echoes the New Testament theme of Christ's victory over death, particularly in the resurrection narratives.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܳܐܐܰܪ","severity":"info","text":"The name Ba'al (ܒܳܐܐܰܪ) appears in a list of creatures Death claims to have hunted. This reflects the Syriac Christian polemic against pagan deities, where Ba'al is reduced to a demonic figure subject to Death's power.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a narrative of Death's actions to a direct speech by Death, who boasts of his dominion over all creation, including the 'son of Mary'. The speech is then interrupted by the voice of the Lord thundering in Sheol, marking a dramatic reversal.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̱ܢܳܐ","severity":"caution","text":"The Syriac text contains several ambiguous or possibly corrupt readings, such as ܐ̱ܢܳܐ (perhaps 'he comes' or a divine name) and ܢܶܫܪ̈ܶܐ (possibly 'ten thousands' or 'armies'). The English draft's rendering 'ten thousands' is plausible but not certain.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܐ̱ܢܳܐ is ambiguous: it could be a form of ܐܬܐ ('to come') or a divine name. The reading 'he comes' is adopted here.","The phrase ܢܶܫܪ̈ܶܐ ܕܒܳܐܐܰܪ is uncertain; it may mean 'the ten thousands of Ba'al' or 'the armies of Ba'al'. The English draft opts for 'ten thousands'.","The final clause 'he gave me the day of his coming' is syntactically unclear in Syriac; it may refer to Death receiving the day of Christ's coming (i.e., the eschaton) or to Christ granting Death a day of judgment."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܐܶܡܰܪ ܡܰܘܬܳܐ ܥܺܐܕܳܐ ܥܒܼܰܕ ܠܺܝ\nܗܽܘܓܶܝܪ ܐܶܡܪܳܐ ܕܒܶܡܨܪܶܝܢ ܝܰܗ̱ܒ ܠܺܝ\nܡܶܢ ܟܽܠ ܒ̈ܳܬܶܝܢ ܪܫܺܝܬܳܐ ܟܪ̈ܰܘܳܢ ܟܪ̈ܰܘܳܢ ܡܶܢ ܒܽܘܟܪ̈ܶܐ\nܥܰܠ ܬܰܪܥܳܐ ܟܫܼܶܐ ܠܺܝ ܕܰܫܝܽܘܠ ܗܳܢܳܐ ܐܶܡܰܪ ܥܰܕܥܺܐܕܳܐ\nܒܰܙܳܗ̇ ܠܰܫܝܽܘܠ ܡܺܝ̈ܬܶܐ ܥܣܰܪ ܘܕܰܒܰܪ ܡܶܢܝ̱\nܗܰܘ ܐܶܡܪܳܐ ܩܰܒܪ̈ܶܐ ܡܶܠܳܐ ܠܺܝ\nܗܳܢܳܐ ܕܶܝܢ ܣܳܦܶܩ ܩܰܒܪ̈ܶܐ ܕܰܡܠܶܝܢ ܗ̱ܘܰܘ\nܡܰܘܬܶܗ ܕܝܶܫܽܘܥ ܠܺܝ ܫܽܘܢܳܩܰܐ ܗ̱ܘ\nܓܒܺܝܬ ܠܺܝ ܚܰܝ̈ܰܘܗ̱ܝ ܛܳܒ ܡܶܢ ܡܰܘܬܶܗ\nܗܳܢܰܘ ܡܺܝܬܳܐ ܕܗܳܐ ܡܰܘܬܶܗ ܣܢܳܐ ܠܺܝ\nܒܡܰܘܬܳܐ ܕܟܽܠܢܳܫ ܚܳܕܶܐ ܐ̱ܢܳܐ ܒܡܰܘܬܶܗ ܕܺܝܠܶܗ ܩܳܨܶܦ ܐ̱ܢܳܐ\nܕܢܶܗܦܽܘܟ ܢܺܚܶܐ ܡܣܰܟܶܐ ܐ̱ܢܳܐ ܟܰܕ ܚܰܝ ܗ̱ܘܳܐ ܬܠܳܬܳܐ ܡܳܝ̈ܬܺܝܢ\nܐܰܚܺܝ ܘܢܰܚܶܡ ܗܳܫܳܐ ܕܶܝܢ ܒܝܰܕ ܡܰܘܬܶܗ\nܥܰܠ ܬܰܪܥܳܐ ܕܰܫܝܽܘܠ ܕܫܽܘܢܳܝ ܡܺܝ̈ܬܶܐ ܕܚܰܝܰܘ\nܕܶܐܙܶܠ̱ܬ ܗܘܺܝܬ ܕܶܐܟܠܶܐ ܐܶܢܽܘܢ\nܐܶܪܗܶܛ ܐܶܚܽܘܕ ܬܰܪ̈ܥܶܝܗ̇ ܕܰܫܝܽܘܠ\nܩܕܳܡ ܗܰܘ ܡܺܝܬܳܐ ܕܒܰܙܢܝ ܡܰܘܬܶܗ\nܐܰܝܢܳܐ ܕܫܳܡܰܥ ܢܶܬܕܰܡܰܪ ܥܰܠ ܫܰܦܶܠܝ̱\nܕܡܶܢ ܡܺܝܬܳܐ ܕܰܠܒܰܪ ܚܳܒܶܬ ܟܽܠ ܡܳܝ̈ܬܺܝܢ ܠܡܶܦܰܩ ܒܳܥܶܝܢ\nܗܳܢܳܐ ܕܶܝܢ ܠܡܶܥܰܠ ܚܳܒܶܨ ܣܳܡ ܚ̈ܰܝܶܐ ܥܰܠ ܠܳܗ̇ ܠܰܫܝܽܘܠ\nܘܰܐܚܺܝ ܡܺܝ̈ܬܶܝܗ̇ ܡܰܢ ܐܰܥܶܠ ܘܰܛܡܼܰܪ ܠܺܝ ܟܰܝ\nܢܽܘܪܳܐ ܚܰܝܬܳܐ ܕܰܫܪܰܘ ܒܳܗ̇\nܥܽܘ̈ܒܶܐ ܕܰܫܝܽܘܠ ܩܰܪ̈ܺܝܪܶܐ ܘܚ̈ܶܫܽܘܟܶܐ\nܡܰܘܬܳܐ ܚܼܙܳܐ ܗ̱ܘܳܐ ܥܺܝܪ̈ܶܐ ܒܰܫܝܽܘܠ\nܠܳܐ ܡܳܝ̈ܽܘܬܳܐ ܚܠܳܦ ܡܳܝ̈ܽܘܬܳܐ\nܘܶܐܡܼܰܪ ܕܕܽܘܳܘܕܳܐ ܠܥܽܘܡܪܰܢ ܥܰܠ ܠܶܗ\nܒܬܰܪ̈ܬܰܝܗܶܝܢ ܓܶܝܪ ܫܽܘܢܳܩܰܐ ܗ̱ܘ ܕܡܺܝ̈ܬܶܐ ܢܦܰܩܘ̱ ܡܶܢܳܗ̇ ܕܰܫܝܽܘܠ\nܥܺܝܪ̈ܶܐ ܕܠܳܐ ܡܳܝܬܺܝܢ ܥܰܠܘ̱ ܠܳܗ̇ ܗܳܐ ܚܰܕ ܠܶܐܣ̈ܕܰܝ ܩܰܒܪܶܗ\nܥܰܠ ܝܺܬܶܒ ܠܶܗ ܘܚܰܒܪܶܗ ܐ̱ܚܪܺܢܳܐ ܠܪ̈ܶܓܠܰܘܗ̱ܝ\nܐܶܒܥܶܐ ܡܶܢܶܗ ܘܰܐܦܺܝܣܶܗ","english":"Death said, \"He made a feast for me,  \nhe gave me the lamb from Egypt.\"  \nFrom both houses the first fruits, heaps upon heaps, from the furnaces.  \nAt the gate of Sheol he shut me out; this one said, \"At the feast,  \nhe robbed Sheol of the dead, ten he took and led away from me.\"  \nThat lamb filled the tombs for me.  \nThis one, however, empties the tombs that were full.  \nThe death of Jesus was a market for me;  \nI chose his life rather than his death.  \nThat dead one, whose death helped me,  \nrejoices in the death of everyone; but in his own death he is angry.  \nHe would turn the living into mockery; while he was alive, three died.  \nMy brother and my father-in-law, now by his death,  \nat the gate of Sheol, where the dead are stripped of life,  \nI would have gone and devoured,  \nI would run and seize the gates of Sheol  \nbefore that dead one, whose death robbed me.  \nWhoever hears will marvel at my folly,  \nthat from a dead one outside, all the dead seek to go out.  \nThis one, however, presses to enter; he sets life against Sheol,  \nand my dead he brings in and buries for me.  \nNow,  \nthe living rock that settled in her,  \nthe cold and dark caverns of Sheol,  \nDeath saw the watchers in Sheol,  \nnot the dying in place of the dying,  \nand said, \"David's to the tomb, go up to him.\"  \nFor in both, it is the market of the dead that went out from Sheol.  \nThe watchers who do not die went up to her; behold, one to his tomb,  \nhe sat upon it, and his companion, another, at his feet.  \nI sought from him and persuaded him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܶܡܰܪ ܡܰܘܬܳܐ","severity":"info","text":"Death is personified as a speaking character throughout the madrasha, a common device in Ephrem's poetry to dramatize theological conflict.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܡܪܳܐ ܕܒܶܡܨܪܶܝܢ","severity":"info","text":"The 'lamb from Egypt' alludes to the Passover lamb, typologically prefiguring Christ, whose death is contrasted with Death's harvest.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܽܘܠ","severity":"info","text":"Sheol (Syriac šyˀwl) is the underworld abode of the dead in Hebrew and Syriac tradition, here depicted as a gate or city that Death guards.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܺܝܪ̈ܶܐ","severity":"info","text":"The 'watchers' (ˁyrˀ) who do not die may refer to angelic beings or resurrected righteous, paralleling Ephrem's Hymns on Paradise where watchers guard the gates.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܢܳܐ ܕܶܝܢ","severity":"info","text":"The repeated contrast between 'that lamb' and 'this one' (Christ) structures the passage as a debate between Death and the salvific power of Christ's death.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܢܶܗܦܽܘܟ","severity":"caution","text":"The phrase 'he would turn the living into mockery' is textually uncertain; the verb ˁhpk can mean 'turn' or 'pervert', and the sense may be that Death mocks the living by his own survival.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'my brother and my father-in-law' (line 12) is unclear; possibly referring to figures from Ephrem's own life or generic types.","The phrase 'David's to the tomb' (line 22) may be a corrupt or elliptical reference to King David's tomb, but the syntax is ambiguous."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܕܒܶܗܡܺܝܪܶܗ ܢܰܣܶܩ ܢܺܐܙܰܠ ܠܡܰܠܟܽܘܬܶܗ\nܠܳܐ ܬܶܩܰܨ ܠܺܝ ܝܶܫܽܘܥ ܛܳܒܳܐ\nܡ̈ܶܠܶܐ ܕܡܰܠܶܠ ܫܽܘܒܗܳܪܝ ܩܽܘܕܡܰܝܟ\nܡܰܢܽܘ ܕܟܰܕ ܚܙܳܐ ܙܩܺܝܦܳܟ ܠܳܐ ܟܰܝ\nܢܶܬܦܰܠܰܓ ܗ̱ܘܳܐ ܕܒܰܪܢܳܫܳܐ ܐܰܢ̱ܬ ܡܰܢܽܘ ܕܢܶܚܙܶܐ ܗ̱ܘܳܐ ܚܰܝܠܳܟ\nܘܠܳܐ ܢܗܰܝܡܶܢ ܕܳܐܦ ܐܰܠܳܗܳܐ ܐܰܢ̱ܬ ܗܳܐ ܗܳܟܺܝܠ ܒܬܰܪ̈ܬܰܝܗܶܝܢ\nܕܰܐܘܕܶܐ ܝܶܠܦܰܬ ܕܒܰܪܢܳܫܳܐ ܐܰܢ̱ܬ ܐܳܦ ܐܰܠܳܗܳܐ ܐܰܢ̱ܬ\nܕܠܳܐ ܬܳܝܒܺܝܢ ܡܺܝ̈ܬܶܐ ܒܰܫܝܽܘܠ\nܒܶܝܬ ܚܰܝ̈ܶܐ ܣܰܩ ܡܳܪܝ̱ ܐܰܣܶܩ ܬܝܳܒܽܘܬܳܐ\nܝܶܫܽܘܥ ܡܰܠܟܳܐ ܩܰܒܶܠ ܒܳܥܽܘܬܝ̱\nܘܥܰܡܳܗ̇ ܕܒܳܥܽܘܬܝ̱ ܗܡܺܝܪܳܐ ܣܰܒ ܠܳܟ\nܠܳܐܕܳܡ ܗܡܺܝܪܳܐ ܪܰܒܳܐ ܕܒܼܰܪ ܠܳܟ\nܕܒܶܗ ܗܽܘ ܛܡܺܝܪ̈ܺܝܢ ܟܽܠ ܡ̈ܺܝܬܺܝܢ ܐܰܝܟܰܢܳܐ ܕܟܰܕ ܩܰܒܶܠܬܶܗ\nܒܶܗ ܟܣܶܝܢ ܗ̱ܘܰܘ ܟܽܠܗܽܘܢ ܚ̈ܰܝܶܐ ܗܡܺܝܪܳܐ ܩܰܕܡܳܐ ܝܶܗܒܰܬ ܠܳܟ\nܦܰܓܪܶܗ ܕܳܐܕܳܡ ܣܰܩ ܡܶܟܺܝܠ ܐܰܡܠܶܟ ܥܰܠ ܟܽܠ\nܘܶܐܡܰܬܝ̱ ܕܶܐܫܡܰܥ ܫܺܝܦܽܘܪܳܟ\nܐܶܢܳܐ ܒܺܐܝ̈ܕܰܝ ܐܰܦܶܩ ܡܺܝ̈ܬܶܐ ܒܡܶܐܬܺܝܬܳܟ\nܡܰܠܟܰܢ ܚܰܝܳܐ ܙܳܚܼ ܘܶܐܬܥܰܠܺܝ\nܡܶܢܳܗ̇ ܕܰܫܝܽܘܠ ܐܰܝܟ ܙܰܟܳܝܳܐ\nܘܳܝܳܐ ܠܓܰܒܳܐ ܕܣܶܡܳܠܳܐ ܥܳܦ ܗ̱ܘܳܐ\nܠܪ̈ܽܘܚܶܐ ܘܕܰܝ̈ܘܶܐ ܕܽܘܘܳܢܳܐ ܠܣܳܛܳܢܳܐ ܘܡܰܘܬܳܐ ܚܰܫܳܐ\nܠܰܚܛܺܝܬܳܐ ܘܰܫܝܽܘܠ ܐܶܒܠܳܐ ܚܰܕܽܘܬܳܐ ܠܓܰܒܳܐ ܕܝܰܡܺܝܢܳܐ\nܝܰܘܡܳܢܳܐ ܗܘܳܬ ܒܗܳܢܳܐ ܝܰܘܡܳܐ ܕܪܰܒ ܗܳܟܺܝܠ\nܫܽܘܒܚܳܐ ܪܰܒܳܐ ܢܶܬܶܠ ܠܶܗ\nܠܰܕܡܺܝܬ ܘܚܰܝܳܐ ܕܰܠܟܽܠ ܢܰܚܶܐ ܘܢܢܰܚܶܡ","english":"He took the ass and went up to his kingdom.\n\nDo not cut me off, Jesus the Good.\n\nThe words that my boasting spoke before you—\n\nwoe, that when he saw your crucifixion he did not live.\n\nHe would have been divided, for you are both man and God. Woe, that he would have seen your power\n\nand not believed that you are also God. So now in both respects\n\nI have learned to confess that you are both man and God.\n\nThat the dead may not return to Sheol,\n\nthe Lord has placed the house of life. He has set up the exchange.\n\nJesus the King, accept my request,\n\nand with my request take the ass for yourself.\n\nFor Adam the great ass that bore you,\n\nin whom all the dead are hidden, as when you received him,\n\nin him all the living were concealed. You gave the first ass.\n\nAdam's body has now gone up; rule over all.\n\nAnd when I hear your trumpet,\n\nI will come with my hands and bring out the dead at your coming.\n\nThe King of Life conquered and ascended\n\nfrom the mouth of Sheol like a victor.\n\nWoe to the side of the left that was covered\n\nwith spirits and demons of the air, with Satan and Death, with pain,\n\nwith sin and Sheol. Mourning, joy to the side of the right.\n\nDays were in this day of the great one, therefore\n\ngreat praise shall be given to him\n\nwho died and lives, who revives all and gives life.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܗܡܺܝܪܳܐ","severity":"info","text":"The Syriac term ܗܡܺܝܪܳܐ (ḥmīrā) means 'ass' or 'donkey', but here it is used typologically for Adam, who is called 'the great ass' that bore Christ. This reflects Ephrem's symbolic use of the animal to represent the bearer of salvation.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܺܝܦܽܘܪܳܟ","severity":"info","text":"The 'trumpet' (ܫܺܝܦܽܘܪܳܟ) alludes to the eschatological trumpet of resurrection, echoing 1 Corinthians 15:52 and Revelation 11:15, where the trumpet signals the raising of the dead at the end of time.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܰܪܢܳܫܳܐ","severity":"info","text":"The phrase 'you are both man and God' (ܒܰܪܢܳܫܳܐ ܐܰܢ̱ܬ ܐܳܦ ܐܰܠܳܗܳܐ) reflects the Christological debates of the 4th century, particularly the Antiochene emphasis on Christ's full humanity and divinity, which Ephrem upholds in a poetic, non-technical manner.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܰܠܟܰܢ ܚܰܝܳܐ ܙܳܚܼ ܘܶܐܬܥܰܠܺܝ","severity":"info","text":"This line marks the climax of the passage: 'The King of Life conquered and ascended from the mouth of Sheol like a victor.' It concludes the narrative of Death's defeat and Christ's triumph, transitioning to a doxological conclusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܝܶܫܽܘܥ ܡܰܠܟܳܐ","severity":"info","text":"The title 'Jesus the King' (ܝܶܫܽܘܥ ܡܰܠܟܳܐ) is a Christological epithet common in Syriac liturgical poetry, emphasizing Christ's royal and salvific role. This passage was likely used in liturgical contexts for Holy Week or Easter.","cites":[{"key":"ed:dsc-290","label":"source edition: Nisibis 36","url":"https://syriaccorpus.org/290"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the ass' (ܗܡܺܝܪܳܐ) is ambiguous: it may refer literally to the animal from the previous passage, or typologically to Adam as the bearer of Christ. The reading here follows the typological interpretation, as the text explicitly calls Adam 'the great ass'."],"confidence":"high","notes":[]}]}