{"slug":"dsc-291","id":"syriac:dsc:dsc-291","title":"Nisibis 37","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":0.002761},"source":{"registry_id":"syriac:dsc:dsc-291","work_id":"dsc-291","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/291"},"stats":{"passages":4,"english_words":880,"coptic_letters":0,"commentary_units":22,"commentary_kinds":8,"derived_notes":1,"ambiguities":9,"work_notes":4,"external_links":6,"timeline":5},"summary":{"work":"dsc-291","abstract":"Nisibis 37 is a madrāšā (teaching hymn) by Ephrem the Syrian, composed during or shortly after the Persian siege of Nisibis in 350 CE. The poem personifies Sheol and Death, weaving biblical allusions—especially to Isaiah—into a dramatic dialogue that celebrates the triumph of Christ over the underworld. Its refrain and strophic structure indicate antiphonal performance by a choir or congregation. The Syriac text survives in manuscripts from the 6th century onward, with scribal and liturgical modifications. The work was incorporated into the East Syriac Lenten liturgy, reflecting its enduring catechetical and devotional use.","historical_context":"Ephrem (c. 306–373 CE) lived in Nisibis (modern Nusaybin, Turkey) until its cession to Persia in 363, after which he moved to Edessa. Nisibis 37 belongs to his cycle of madrāšê on the city’s sieges, especially the Persian siege of 350 CE, which the community interpreted as a test of faith. The poem was composed in Syriac, a dialect of Aramaic, for liturgical performance in the Nisibene church. Its transmission relied on East Syriac monastic and cathedral manuscripts; the earliest surviving witnesses date to the 6th century. Scribal emendations and liturgical adaptation likely altered some stanzas. The work was later incorporated into the East Syriac Lenten lectionary, ensuring its survival. Beck’s CSCO edition provides the critical text, but the present edition lacks a full apparatus of variants.","significance":"Nisibis 37 exemplifies Ephrem’s poetic theology, using typology and personification to articulate Christ’s victory over death. It bridges Syriac hymnody, biblical exegesis, and communal identity under imperial pressure. The madrāšā’s liturgical reuse shows how early Christian poetry shaped later East Syriac worship and catechesis.","timeline":[{"date":"c. 306–373 CE","event":"Life of Ephrem the Syrian"},{"date":"350 CE","event":"Persian siege of Nisibis; composition of Nisibis 37"},{"date":"363 CE","event":"Nisibis ceded to Persia; Ephrem moves to Edessa"},{"date":"6th century","event":"Earliest surviving Syriac manuscripts of Ephrem’s madrāšê"},{"date":"20th century","event":"Beck’s CSCO critical edition of Ephrem’s works"}],"relations":[{"work":"Nisibis 1–36","relation":"Part of the same madrāšâ cycle on Nisibis’s sieges","key":"","label":null,"url":null},{"work":"Hymns on Faith","relation":"Another Ephremic cycle with similar poetic and theological themes","key":"","label":null,"url":null},{"work":"Isaiah (Syriac Peshitta)","relation":"Source of biblical allusions, e.g., Isaiah 7:14, 14:9","key":"","label":null,"url":null},{"work":"East Syriac Liturgy","relation":"Incorporated into Lenten liturgical use","key":"","label":null,"url":null},{"work":"Beck’s CSCO edition","relation":"Critical edition with textual notes and stemmatic analysis","key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"external_links":[{"key":"wikipedia:Ephrem the Syrian","label":"Ephrem the Syrian","url":"https://en.wikipedia.org/wiki/Ephrem_the_Syrian","reason":"Biographical and historical context for the author"},{"key":"wikipedia:Madrasha","label":"Madrasha (genre)","url":"https://en.wikipedia.org/wiki/Madrasa","reason":"Explanation of the madrāšā genre and its liturgical performance"},{"key":"wikipedia:Siege of Nisibis (350)","label":"Siege of Nisibis (350)","url":"https://en.wikipedia.org/wiki/Siege_of_Nisibis_%28350%29","reason":"Historical event that prompted the composition"},{"key":"wikipedia:Sheol","label":"Sheol","url":"https://en.wikipedia.org/wiki/Sheol","reason":"Biblical underworld personified in the poem"},{"key":"wikipedia:Gehazi","label":"Gehazi","url":"https://en.wikipedia.org/wiki/Gehazi","reason":"Biblical figure mentioned in the text"},{"key":"wikipedia:East Syriac Rite","label":"East Syriac Rite","url":"https://en.wikipedia.org/wiki/East_Syriac_Rite","reason":"Liturgical tradition that preserved the madrāšā"}],"cautions":["The dating of Nisibis 37 to 350 CE relies on internal historical references and scholarly consensus, not explicit external evidence.","The earliest manuscripts are from the 6th century, leaving a gap of about two centuries from the original composition.","Scribal emendations and liturgical adaptation may have altered the original wording in some stanzas.","The present edition does not include a critical apparatus of manuscript variants; readers should consult Beck’s CSCO edition for detailed textual notes."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000514,"generated":"2026-11-15T00:39:04Z"},"checks":{"work":"dsc-291","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":22,"english_words":880,"source_letters":2862,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Nisibis 37 is one of Ephrem’s madrāšê composed during or shortly after the Persian siege of Nisibis in 350 CE. Its dating rests on internal references to historical events and on the broader consensus of Ephremic chronology.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in multiple manuscripts, but the earliest witnesses are from the 6th century. Scribal emendations and liturgical adaptation may have altered the original wording in some stanzas.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This madrāšā was incorporated into the East Syriac liturgical tradition, used during the season of Lent. Its refrain and strophic structure reflect its original performance by a choir or congregation.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition does not include a critical apparatus of manuscript variants. Readers should consult Beck’s CSCO edition for detailed textual notes and stemmatic analysis.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"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":"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":4},"term_index":[],"citations":{"ed:dsc-291":{"label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}},"segments":[{"i":1,"ref":"p1","source":"ܓ ܡܶܢܶܗ ܒܰܪ ܩܳܠܶܗ\nܡܶܒܟܳܐ ܗ̱ܘܳܐ ܠܳܗ̇\nܡܰܘܬܳܐ ܠܰܫܝܽܘܠ\nܕܰܚܼܙܳܐ ܓܰܙܶܝ̈ܗ̇\nܕܶܐܣܬܰܪܰܩܘ̱ ܗ̱ܘܰܘ\nܘܶܐܡܰܪ ܡܰܢܽܘ ܟܰܝ ܚܳܠܶܨ ܥܽܘܬܪܶܟܝ̱\nܓܢܼܰܒ ܗ̱ܘܳܐ ܓܶܚܙܺܝ ܘܶܐܬܦܰܪܣܺܝ\nܐܶܢܳܐ ܕܟܽܠܝܽܘܢ ܓܳܢܶܒ ܐ̱ܢܳܐ\nܓܢܽܘܒܬܳܐ ܥܰܠܝ̱ ܠܳܐ ܐܶܬܬܚܰܕܰܬ\nܡܶܫܬܰܕܰܪ ܐ̱ܢܳܐ ܥܰܠ ܡ̈ܰܠܟܶܐ\nܒܟܽܘܪ̈ܗܳܢܰܝܗܽܘܢ ܟܪ̈ܺܝܟܺܝܢ\nܠܗܽܘܢ ܢܳܛܽܘܪ̈ܰܝܗܽܘܢ\nܟܰܕ ܢܳܛܽܘܪ̈ܶܐ ܥܰܠ ܬܰܪܥܳܐ\nܢܰܦܫܳܐ ܕܡ̈ܰܠܟܶܐ ܡܥܰܕܶܐ ܐ̱ܢܳܐ ܘܢܳܦܶܩ ܐ̱ܢܳܐ\nܥܽܘܢܺܝܬܳܐ: ܒܪܺܝܟ ܕܬܰܒܰܪ ܥܽܘܩܣܳܗ̇ ܕܰܫܝܽܘܠ ܒܰܨܠܺܝܒܶܗ\nܡ̈ܥܳܩܳܢ ܐܶܢܶܝܢ\nܟܽܠ ܥܰܩܪ̈ܳܬܳܐ\nܫܝܽܘܠ ܚܰܕܽܘܬܳܗ̇\nܥܰܠ ܥܰܩܪܽܘܬܳܗ̇\nܗܘܼܳܬ ܠܳܗ̇ ܨܕܺܝܬܳܐ ܐܶܢ ܗܽܘ ܕܝܶܠܕܰܬ\nܚܰܝܠܳܐ ܥܳܨܶܐ ܟܽܠ ܐܰܠܨܶܗ\nܠܥܽܘܒܳܐ ܥܶܩܳܪܳܐ ܘܩܰܪܺܝܪܳܐ\nܘܰܦܢܺܝ ܝܰܗ̱ܒ ܟܰܕ ܛܠܽܘܡܰܐ ܗ̱ܘ\nܪܳܦܩܳܐ ܕܳܐܠܨܽܘܗ̇ ܬܪ̈ܶܝܢ ܥܽܘ̈ܠܺܝܢ\nܡܰܘܬܳܐ ܫܶܐܠܰܬ ܟܡܳܐ ܟܰܝ ܪܰܒ ܟܺܐܒܳܗ̇ ܕܰܫܝܽܘܠ\nܕܡܰܚܐܽܘܗ̇ ܚܒ̈ܳܠܶܐ ܚ̈ܰܕܬܶܐ\nܕܠܰܘ ܡܺܝ̈ܬܶܐ ܘܨܳܪܘ̱ ܘܰܢܦܼܰܩܘ̱ ܡܶܢ ܓܰܘܳܗ̇\nܕܳܡ ܟܰܝ ܗܳܢܰܘ\nܗܰܘ ܦܶܬܓܳܡܳܐ\nܕܰܫܡܺܝܥ ܗ̱ܘܳܐ ܠܺܝ\nܡܶܢ ܐܶܫܰܥܝܳܐ\nܘܰܒܣܺܝܬ ܥܠܰܘܗ̱ܝ ܟܰܕ ܩܳܐܶܡ ܘܶܐܡܰܪ\n܀܀܀","english":"He wept, his voice resounded,\nhe was weeping for her,\nDeath, for Sheol,\nwhen he saw her treasures\nthat had been laid bare,\nand he said, \"How long will you endure, O rich one?\"\nHe was amazed at Gehazi and was astonished,\na tree of the Kilikians, a fruit-bearing tree,\na pit, over me it was not renewed,\na tree was sent against the kings,\nin their cities, bound,\nto them their governors,\nwhen governors were at the gate,\na tree would pass by the kings and go out.\nO city! Blessed is he who broke the yoke of Sheol with his cross.\nDistresses came,\nall the roots,\nSheol her joy,\nover her rootlessness,\nshe had a desert, if he who gave birth,\na mighty force that constrains all,\nto Jacob, a root, cold and hot,\nand he gave a ransom when he was dark,\na support that constrained her, two unjust ones.\nDeath asked, \"How great is the pain of Sheol,\nthat new destructions have struck her,\nthat the dead have cried out and come forth from her womb?\"\nLike that word\nthat I heard\nfrom Isaiah,\nand I rejoiced in it when he stood and said.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܝܽܘܠ","severity":"info","text":"Sheol (šyol) is the Syriac term for the underworld, often personified as a female figure in Ephrem's poetry, paralleling Death as a character.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܫܰܥܝܳܐ","severity":"info","text":"The phrase 'that word that I heard from Isaiah' likely alludes to Isaiah 14:9 or a similar passage where Sheol's defeat is prophesied; the exact reference is ambiguous.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܶܚܙܺܝ","severity":"info","text":"Gehazi (Geḥazi) is the servant of Elisha in 2 Kings 5, known for his greed and punishment with leprosy; his mention here contrasts with Death's amazement at Sheol's riches.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts between a narrative of Death weeping for Sheol and a series of fragmented images (tree, pit, governors), culminating in a blessing of the cross and a citation of Isaiah.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܓܢܼܰܒ ܗ̱ܘܳܐ ܓܶܚܙܺܝ","severity":"caution","text":"The phrase 'He was amazed at Gehazi' is textually uncertain; the Syriac verb ܓܢܼܰܒ (gʿab) may be corrupt or a hapax, and the connection to Gehazi is not fully explained in the context.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the tree of the Kilikians' and its relation to the narrative is unclear; it may be a metaphor for a person or a historical reference.","The phrase 'a pit, over me it was not renewed' is syntactically ambiguous; it may refer to Sheol's inability to reclaim the dead.","The final 'he stood and said' could refer to Isaiah or to Christ, but the antecedent is not explicit."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܕܡܼܰܢܽܘ ܠܰܡ ܫܡܼܰܥ ܐܰܝܟ ܗܳܕܶܐ\nܕܰܡܚܰܒܠܳܐ ܐܰܪܥܳܐ ܒܚܰܕ ܝܽܘܡ\nܘܝܰܠܕܳܐ ܥܰܡܳܐ ܚܕܳܐ ܫܳܥܶܐ\nܗܳܕܳܐ ܗ̱ܝ ܕܰܗܘܳܬ ܐܰܘ ܕܰܠܡܳܐ\nܢܛܺܝܪܳܐ ܗ̱ܝ ܠܰܢ ܬܽܘܒ ܘܶܐܢ ܗܳܕܶܐ ܛܰܠܳܢܺܝܬܳܐ ܗ̱ܝ\nܕܡܰܠܟܳܐ ܐܰܝܬܰܝ ܣܰܒܰܪ ܗܘܺܝܬ\nܠܳܐ ܝܶܕܥܶܬ ܕܓܽܘܥܠܳܢܰܐ ܗ̱ܘ ܢܳܛܰܪ ܐ̱ܢܳܐ\nܬܪ̈ܶܝܢ ܕܶܝܢ ܩ̈ܳܠܶܝܢ\nܕܡܰܫܓܢܺܝܢ ܗ̱ܘܰܘ\nܫܶܡ̇ܥܶܬ ܡܶܢܶܗ\nܕܗܰܘ ܐܶܫܰܥܝܳܐ\nܐܶܡܼܰܪ ܓܶܝܪ ܕܰܒܬܽܘܠܬܳܐ ܬܶܒܛܰܢ ܬܺܐܠܰܕ\nܘܶܐܡܼܰܪ ܬܽܘܒ ܕܰܐܪܥܳܐ ܬܺܐܠܰܕ\nܗܳܐ ܕܶܝܢ ܝܺܠܶܕܬܶܗ ܒܬܽܘܠܬܳܐ\nܘܺܐܝܠܶܕܬܶܗ ܫܝܽܘܠ ܥܩܰܪܬܳܐ\nܬܪ̈ܶܝܢ ܥܽܘܒ̈ܺܝܢ ܕܠܳܐ ܒܶܟܝܳܢܳܐ\nܐܶܫ̇ܬܰܚܠܰܦܘ̱ ܒܶܗ ܒܬܽܘܠܬܳܐ ܘܰܫܝܽܘܠ ܬܰܪ̈ܬܰܝܗܶܝܢ\nܠܰܒܬܽܘܠܬܳܐ ܒܝܰܠܕܳܗ̇ ܚܰܕܺܝ\nܠܰܫܝܽܘܠ ܕܶܝܢ ܐܰܟܡܰܪ ܘܰܐܥܺܝܩ ܒܢܽܘܚܳܡܶܗ\nܚܙܺܝܬ ܒܰܦܩܰܥܬܳܐ\nܠܗܰܘ ܚܰܙܩܺܝܐܶܝܠ\nܕܰܐܚܺܝ ܡܺܝ̈ܬܶܐ\nܟܰܕ ܡܶܫܬܐܶܠ\nܘܰܚܙܺܝܬ ܓܰܪ̈ܡܶܐ ܕܶܐܬܒܰܠܒܰܠܘ̱ ܘܰܪܚܼܶܫܘ̱\nܗܳܘܼܶܐ ܪܰܘܒܳܐ ܕܓܰܪ̈ܡܶܐ ܒܰܫܝܽܘܠ\nܕܓܰܪܡܳܐ ܡܥܰܩܶܒ ܥܰܠ ܚܰܒܪܶܗ\nܘܰܫܪܺܝܬܳܐ ܥܰܠ ܒܰܪ̱ܬ ܙܰܘܓܳܗ̇\nܠܰܝܬ ܬܰܡܳܢ ܕܰܡܫܰܐܶܠ\nܘܰܕܡܶܫܬܐܶܠ ܕܶܐܢ ܚܰܝ̈ܰܝܢ ܓܰܪ̈ܡܶܐ ܗܳܠܶܝܢ\nܕܠܳܐ ܫܽܘܐܳܠ ܐܰܚܺܝ ܐܶܢܽܘܢ\nܩܳܠܶܗ ܕܝܶܫܽܘܥ ܦܳܩܽܘܕܳܐ ܕܒܶܪ̈ܝܳܬܳܐ\n܀܀܀","english":"that they were silent when they heard how this\ndestroyer, the earth, in one day\nand the begetter, the people, in one hour\nthis is what was or what was not\nit is guarded for you again, and this is a deception\nthat the king brought, I thought\nI did not know that he was a deceiver who guards the bones\ntwo voices, then,\nthat were disturbing\nI heard from him\nthat Isaiah\nsaid, for, that the virgin would bear and give birth\nand he said again that the earth would give birth\nbehold, then, she gave birth to him, the virgin\nand she gave birth to him, Sheol the barren\ntwo wombs without weeping\nthey were changed in him, the virgin and Sheol, both of them\nfor the virgin rejoiced in her child\nfor Sheol, then, she was embittered and distressed by his resurrection\nI saw in the fissure\nthat Hezekiel\nwho revived the dead\nwhen he was questioning\nand I saw bones that were confused and moved\nthere was a heap of bones in Sheol\nwhere a bone follows its companion\nand a woman follows her husband\nthere is no one there who asks\nand of those who question, these bones are alive\nwithout Sheol, I revived and stood\nthe voice of Jesus, the commander of creatures","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܫܰܥܝܳܐ","severity":"info","text":"The passage references Isaiah 7:14 (LXX) or a related tradition: the virgin birth. Ephrem conflates Isaiah's prophecy with the virgin birth and Sheol's barrenness.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܝܽܘܠ","severity":"info","text":"Sheol (ܫܝܽܘܠ) is personified as a barren womb, contrasting with the virgin's womb. This dual imagery is typical of Ephrem's typological exegesis.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܙܺܝܬ ܒܰܦܩܰܥܬܳܐ","severity":"info","text":"The 'fissure' (ܦܩܰܥܬܳܐ) likely refers to a visionary or apocalyptic setting, possibly Ezekiel's vision of the valley of dry bones (Ezekiel 37). Ephrem adapts this to a Sheol context.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܪ̈ܶܝܢ ܥܽܘܒ̈ܺܝܢ","severity":"info","text":"The 'two wombs' (virgin and Sheol) parallel Ephrem's Hymns on the Nativity, where Christ's birth and descent into Sheol are typologically linked.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܳܠܶܗ ܕܝܶܫܽܘܥ","severity":"info","text":"The passage concludes with a direct reference to Jesus as 'commander of creatures' (ܦܳܩܽܘܕܳܐ ܕܒܶܪ̈ܝܳܬܳܐ), framing the preceding visionary material as a revelation of Christ's power over death.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the king' (ܡܰܠܟܳܐ) is ambiguous; possibly a reference to a biblical or historical figure, but the text does not specify.","The phrase 'tree of the Kilikians' in the previous passage is not repeated here, but its echo may influence the interpretation of 'deception' (ܛܰܠܳܢܺܝܬܳܐ)."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܫܝܽܘܠ ܐܶܬܟܰܡܪܰܬ\nܕܰܚܙܳܬ ܐܶܢܽܘܢ\nܠܡܺܝ̈ܬܶܐ ܟܡܺܝܪ̈ܶܐ\nܕܰܦܨܺܝܚܺܝܢ ܗ̱ܘܰܘ\nܒܟܳܬܶܗ ܠܳܠܥܳܙܳܪ ܟܰܕ ܢܳܦܶܩ ܗ̱ܘܳܐ\nܙܶܠ ܒܰܫܠܳܡ ܡܺܝܬܳܐ ܚܼܰܝܳܐ\nܚܢܺܝܓܳܐ ܕܰܬܪ̈ܶܝܢ ܒܶܝܬ ܒܟ̈ܰܘܗ̱ܝ\nܕܰܠܒܰܪ ܘܰܠܓܰܘ ܝ̈ܺܠܠܳܬܶܗ\nܕܰܐܚ̈ܘܳܬܶܗ ܒ̈ܟܶܝ ܟܰܕ ܥܳܐܶܠ\nܠܩܰܒܪܶܐ ܨܶܐܕܝ̱ ܘܶܐܢܳܐ ܒܟܺܝܬܶܗ ܟܰܕ ܢܳܦܶܩ\nܒܡܰܘܬܶܗ ܒܶܟܝܳܐ ܒܶܝܬ ܚ̈ܰܝܶܐ\nܐܳܦ ܒܰܫܝܽܘܠ ܐܶܒܠܳܐ ܪܰܒܳܐ ܒܢܽܘܚܳܡܶܗ\nܗܳܫܳܐ ܗܰܘ ܛܶܥܡܰܬ\nܛܰܥܡܳܐ ܕܶܐܒܠܶܗ\nܕܰܐܝܢܳܐ ܕܰܒܟܳܐ\nܥܰܠ ܚܰܒܺܝܒܶܗ\nܡܺܝ̈ܬܶܐ ܕܗܳܟܰܢ ܚܰܒܺܝ̈ܒܺܝܢ ܠܰܫܝܽܘܠ\nܟܡܳܐ ܪܚܺܝܡܺܝܢ ܠܳܐܒܳܗ̈ܰܝܗܽܘܢ\nܗܰܕܳܡ̈ܶܐ ܕܓܶܙܪܰܬ ܫܶܩܠܰܬ\nܗܳܐ ܓܙܺܝܪ̈ܺܝܢ ܡܶܢܝ̱ ܘܰܫܩܺܝܠܺܝܢ\nܐܶܢ ܐܶܢܳܐ ܗܳܟܰܢ ܚܳܫܶܬ\nܥܰܠ ܦܽܘܪܫܳܢܶܗ ܕܗܰܘ ܥܠܰܝܡܳܐ [ܕܶܐܬܢܰܚܰܡ]\nܒܪܺܝܟ ܗ̱ܽܘ ܕܰܚܢܳܗ̇ ܠܰܐܪܡܰܠܬܳܐ\nܒܺܝܚܺܝܕܶܗ̇ ܫܰܝܶܢ ܥܽܘܡܪܳܗ̇ ܕܶܐܬܓܰܙܺܝ\nܗܳܢܳܐ ܚܰܫܳܐ\nܕܗܳܐ ܡܰܚܶܫ ܐ̱ܢܳܐ\nܠܰܒ̈ܢܰܝ ܐ̱ܢܳܫܳܐ\nܒܚܰܒܺܝ̈ܒܰܝܗܽܘܢ\nܠܚܰܪܬܳܐ ܥܰܠܝ̱ ܗܽܘ ܟܰܢܶܫ ܠܶܗ ܠܟܽܠܳܗ̇\nܕܡܳܐ ܕܫܰܒܩܽܘܗ̇ ܡܺܝ̈ܬܶܐ ܠܰܫܝܽܘܠ\nܠܟܽܠ ܐ̱ܢܳܫ ܗܳܘܶܐ ܢܽܘܚܳܡܳܐ\nܘܠܺܝ ܒܰܠܚܽܘܕܝ̱ ܫܽܘܢܳܩܳܐ\nܘܡܰܢܽܘ ܟܰܝ ܕܰܢܣܰܝܒܰܪ ܠܺܝ\n܀܀܀","english":"Sheol grew bitter, for it saw the dead rejoicing, who were joyful at its expense, at Lazarus when he came forth. “Go in peace, dead one, living one, bound by both, within whose weeping there is both outside and inside, whose sisters weep when he enters the tombs. Hunt for me, and come, weep at his death, weeping in the house of the living. Even Sheol, great mourning at his resurrection. Now this one has tasted the taste of his mourning, that one who wept over his beloved. The dead, how they love their beloved for Sheol, how they love their fathers! The limbs that the isle took, behold, they are cut off from me and taken away. If this one feels thus over the separation of that young man [who was commanded], blessed is he who showed the widow, in her only one, the ruin of her dwelling that was cut off. This pain, which makes a man feel for the eyes of a man, for his beloved, in the end it is he who grieves for all of it. For what the dead left to Sheol, for every man there is resurrection, and for me alone, abandonment. And how long will you bear with me?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܝܽܘܠ ܐܶܬܟܰܡܪܰܬ","severity":"info","text":"Sheol is personified as a bitter, disappointed figure, a common motif in Ephrem's poetry.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܳܥܙܳܪ","severity":"info","text":"Lazarus (John 11:1–44) is the dead man who rose, causing Sheol's frustration.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܝܽܘܠ","severity":"info","text":"Sheol: the underworld or realm of the dead, here a personified antagonist.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܒܟ̈ܰܘܗ̱ܝ","severity":"info","text":"The 'weeping' motif reflects Syriac funeral laments and the contrast between earthly grief and resurrection hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܫܳܐ ܗܰܘ ܛܶܥܡܰܬ","severity":"info","text":"A shift from narrative to direct speech by Sheol, marked by 'now this one has tasted'.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܶܐܬܢܰܚܰܡ","severity":"caution","text":"The verb is partially restored; the reading 'who was commanded' is uncertain.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'that young man' is unclear; possibly a biblical figure or a generic mourner.","The phrase 'the isle took' may refer to a specific location or metaphor for death."],"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":"ܗܳܕܶܐ ܟܽܠܳܗ̇ ܕܰܐܚܙܶܝܗ̇ ܠܰܫܝܽܘܠ ܒܰܠܚܽܘܕܶܝܗ̇\nܕܗܰܘ ܩܳܠܳܐ ܕܨܳܪܝ̱ ܩܰܒܪ̈ܶܐ\nܡܰܚܪܶܒ ܠܳܗ̇ ܘܡܰܦܶܩ ܡܺܝ̈ܬܶܐ ܕܰܒܓܰܘܳܗ̇\nܐܶܢ ܐ̱ܢܳܫ ܩܼܪܳܐ ܒܗܽܘܢ ܒܰܢܒ̈ܺܝܶܐ\nܩܪ̈ܳܒܶܐ ܟܺܐܢ̈ܶܐ ܫܡܼܰܥ ܬܰܡܳܢ\nܒܫܰܪܒܶܗ ܕܝܶܫܽܘܥ ܐܶܢ ܐ̱ܢܳܫ ܡܶܬܗܰܓܶܐ\nܚܢܳܢܳܐ ܘܪ̈ܰܚܡܶܐ ܡܶܬܝܰܠܶܦ\nܘܶܐܢ ܐ̱ܢܳܫ ܣܰܒܰܪ ܥܰܠ ܝܶܫܽܘܥ ܕܢܽܘܟܪܳܝܳܐ ܗ̱ܺܝ\nܠܺܝ ܓܽܘܕܳܦܰܐ ܗ̱ܘ ܩܠܺܝܕܳܐ ܐ̱ܚܪܺܢܳܐ ܢܽܘܟܪܳܝܳܐ\nܠܬܰܪܥܳܐ ܕܰܫܝܽܘܠ ܠܳܐ ܡܼܨܶܐ ܡܶܡܬܽܘܡ ܢܦܰܠ ܠܶܗ\nܚܰܕ ܗ̱ܽܘ ܩܠܺܝܕܳܐ ܕܒܳܪܽܘܝܳܐ\nܕܗܰܘ ܦܰܬܚܳܗ̇ ܐܳܦ ܦܳܬܰܚ ܠܳܗ̇ ܒܡܶܐܬܺܝܬܶܗ\nܓܰܪ̈ܡܶܐ ܡܰܢܽܘ ܡܨܶܐ ܕܰܢܪܰܟܶܒ\nܐܶܠܳܐ ܚܰܝܠܰܐ ܗ̱ܘ ܕܰܒܼܪܳܐ ܐܶܢܽܘܢ\nܚܰܨ̈ܦܶܐ ܕܦܰܓܪܳܐ ܡܰܢܽܘ ܕܢܶܕܒܰܩ\nܐܶܠܳܐ ܐܰܝܕܳܐ ܕܥܳܒܽܘܕܳܐ\nܡܰܢܽܘ ܕܢܰܬܼܩܶܢ ܨܽܘܪ̈ܳܬܳܐ\nܐܶܠܳܐ ܨܶܒܥܳܐ ܕܒܳܪܽܘܝܳܐ\nܗܰܘ ܕܰܒܪܳܐ ܘܰܗܼܦܰܟ ܚܒܳܠ\nܗܽܘܝܽܘ ܡܶܫܟܰܚ ܐܳܦ ܕܰܢܚܰܕܶܬ ܘܰܢܢܰܚܶܡ\nܠܳܐ ܡܼܨܶܐ ܐܰܠܳܗܳܐ ܐ̱ܚܪܺܢܳܐ\nܕܢܶܥܽܘܠ ܢܰܬܩܶܢ ܒܶܪ̈ܝܳܬܳܐ ܕܠܳܐ ܕܺܝܠܶܗ\nܐܶܠܽܘ ܐܺܝܬ ܗ̱ܘܳܐ ܚܰܝܠܳܐ ܐ̱ܚܪܺܢܳܐ\nܣܰܓܺܝ ܐܰܪܥܳܐ ܗ̇ܘܺܝܬ\nܕܢܺܐܬܶܐ ܨܶܐܕܝ̱\nܒܥܽܘܒܶܝ̈ܗ̇ ܕܰܫܝܽܘܠ ܢܚܶܬ ܝܺܠܰܦ ܗ̱ܘܳܐ\nܕܚܰܕ ܗ̱ܽܘ ܒܰܠܚܽܘܕ ܐܰܠܳܗܳܐ\nܡܳܝ̈ܽܘܬܳܐ ܕܰܛܥܰܘ ܘܰܐܟܪܶܙܘ̱\nܕܺܐܝܬ ܐܰܠܳܗ̈ܶܐ ܣ̈ܰܓܺܝܐܶܐ\nܗܳܐ ܒܰܫܝܽܘܠ ܚܒܺܝܫܺܝܢ ܠܺܝ\nܘܰܐܠܳܗܰܝ̈ܗܽܘܢ ܥܠܰܝܗܽܘܢ ܡܶܡܬܽܘܡ ܠܳܐ ܐܰܟܪܺܝܘ\nܠܚܰܕ ܐܰܠܳܗܳܐ ܝܳܕܰܥ ܐ̱ܢܳܐ\nܠܰܢܒܺܝ̈ܰܘܗ̱ܝ ܐܳܦ ܠܰܫܠܺܝܚ̈ܰܘܗ̱ܝ ܚܳܟܶܡ ܐ̱ܢܳܐ\n܀܀܀","english":"Sheol saw all this, alone, that voice which cries out, the graves, which lay her waste and bring forth the dead from within her. If a man calls out in the midst of the thickets, he hears bitter battles, the sound of them. In the account of Jesus, if a man is astounded, he learns compassion and mercy. And if a man believed concerning Jesus that it is the key, for me it is a bolt, another key, the key of the door of Sheol cannot be moved, it falls. One is the key of the Creator, which opens her, and also opens at his coming. Bones can be made to join together, but it is the power of the Creator that is within. The fragments of the body can be made to adhere, but it is the hand of the maker. They can be made to set up forms, but it is the finger of the Creator, he who created and turned back destruction. He is able also to renew and to strengthen. No other god can enter and set up creations that are not his own. If there were another power, the earth would be much, that would come against me. In the depths of Sheol, he would have learned that one alone is God. The dead who erred and proclaimed that there are many gods, behold, they are imprisoned in Sheol, and their gods over them cannot move. For one God I know, and for his servants and his apostles I am wise.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܩܠܺܝܕܳܐ","severity":"info","text":"The key (qalīdā) is a metaphor for Christ’s power over death, contrasting with a bolt (guddāpā) that Sheol cannot move.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܝܽܘܠ","severity":"info","text":"Šyōl (Sheol) is the Syriac term for the underworld, personified as a defeated entity in Ephrem’s polemic against polytheism.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܶܫܽܘܥ","severity":"info","text":"The name Jesus (Yešūʿ) appears in a context echoing resurrection narratives, likely referencing the raising of Lazarus (John 11) as a type of Christ’s victory.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܐܰܠܳܗ̈ܶܐ ܣ̈ܰܓܺܝܐܶܐ","severity":"info","text":"The phrase “many gods” reflects Ephrem’s anti-pagan polemic, common in Syriac literature against Greco-Roman polytheism.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܶܢ ܐ̱ܢܳܫ","severity":"info","text":"The repeated conditional “if a man” (en enāš) structures the passage as a series of hypothetical contrasts, building to the final assertion of monotheism.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ܫܰܪܒܶܗ ܕܝܶܫܽܘܥ","severity":"info","text":"The “account of Jesus” (šarbeh d-Yešūʿ) likely refers to the Diatessaron or a Gospel harmony, a key text in Syriac tradition.","cites":[{"key":"ed:dsc-291","label":"source edition: Nisibis 37","url":"https://syriaccorpus.org/291"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܢܽܘܟܪܳܝܳܐ ܗ̱ܺܝ' (d-ʿukrāyā hī) is ambiguous: it may mean 'it is the key' or 'it is the memorial'; the translation opts for 'key' based on context.","The referent of 'ܗ̱ܘ ܩܠܺܝܕܳܐ ܐ̱ܚܪܺܢܳܐ' (hū qalīdā aḥrēnā) is unclear—could be another key or a different object; the translation interprets it as a bolt."],"confidence":"high","notes":[]}]}