{"slug":"dsc-292","id":"syriac:dsc:dsc-292","title":"Nisibis 38","author":"Ephrem the Syrian","genre":"other","date":"mid-4th century","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T00:59:19Z","cost_usd":0.002992},"source":{"registry_id":"syriac:dsc:dsc-292","work_id":"dsc-292","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/292"},"stats":{"passages":4,"english_words":860,"coptic_letters":0,"commentary_units":23,"commentary_kinds":6,"derived_notes":0,"ambiguities":9,"work_notes":5,"external_links":5,"timeline":5},"summary":{"work":"dsc-292","abstract":"Nisibis 38 is a memrā (metrical homily) attributed to Ephrem the Syrian, part of the Nisibis cycle, likely composed in the mid-4th century. The work explores themes of death, resurrection, and the inversion of earthly order, using paradoxical imagery such as a dead man rising to overturn a speaker in Sheol. It references Paradise and Christ's descent into Sheol, reflecting Christian typology. The text survives in multiple Syriac manuscripts with significant stanza variation, indicating a fluid transmission. It was later incorporated into East Syriac liturgical cycles for the season of Nineveh as a penitential reading. The edition does not collate all known witnesses, and some variant readings are omitted.","historical_context":"The memrā belongs to the Nisibis cycle, a collection of verse homilies attributed to Ephrem the Syrian (c. 306–373 CE), a prominent theologian and poet of the Syriac tradition. The cycle is associated with the city of Nisibis (modern Nusaybin, Turkey), where Ephrem served as a deacon and teacher until its cession to the Sasanian Empire in 363 CE. Internal references to Nisibis suggest composition before that date, but later redaction is possible. The work was composed in Syriac, a dialect of Aramaic, within the context of the early Syriac-speaking church, which was shaped by Persian and Greco-Roman influences. The text's fluid transmission, with significant variation in stanza order across manuscripts, reflects its use in liturgical and pedagogical settings. It was later incorporated into East Syriac liturgical cycles, particularly for the season of Nineveh, a period of penitence and fasting.","significance":"Nisibis 38 exemplifies Ephrem's rhetorical style, using paradoxical inversions to explore eschatological themes. Its incorporation into East Syriac liturgy underscores its enduring role in penitential practice. The work relates to broader Christian literature on Christ's descent into Sheol and the redemption of the righteous, and its textual fluidity highlights the challenges of reconstructing early Syriac poetry.","timeline":[{"date":"c. 306–373 CE","event":"Life of Ephrem the Syrian"},{"date":"Before 363 CE","event":"Probable composition of Nisibis cycle, including Nisibis 38, while Ephrem was in Nisibis"},{"date":"363 CE","event":"Nisibis ceded to the Sasanian Empire; Ephrem moves to Edessa"},{"date":"4th–5th c.","event":"Transmission and redaction of the Nisibis cycle in Syriac manuscripts"},{"date":"Medieval period","event":"Incorporation into East Syriac liturgical cycles for the season of Nineveh"}],"relations":[{"work":"Nisibis cycle (Ephrem)","relation":"Part of the same collection of metrical homilies","key":"","label":null,"url":null},{"work":"Hymns on Paradise (Ephrem)","relation":"Shares themes of Paradise and eschatology","key":"","label":null,"url":null},{"work":"Hymns on the Nativity (Ephrem)","relation":"Another cycle of Ephrem's poetry with liturgical use","key":"","label":null,"url":null},{"work":"Cave of Treasures","relation":"Related apocryphal work on biblical history, possibly from same milieu","key":"","label":null,"url":null},{"work":"Acts of Thomas","relation":"Early Syriac Christian text with similar ascetic and eschatological themes","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":"Author of the work"},{"key":"wikipedia:Nisibis","label":"Nisibis","url":"https://en.wikipedia.org/wiki/Nusaybin","reason":"City associated with the work's composition"},{"key":"wikipedia:Syriac language","label":"Syriac language","url":"https://en.wikipedia.org/wiki/Syriac_language","reason":"Original language of the work"},{"key":"wikipedia:East Syriac Rite","label":"East Syriac Rite","url":"https://en.wikipedia.org/wiki/East_Syriac_Rite","reason":"Liturgical tradition that incorporated the work"},{"key":"ed:dsc-292","label":"DSC 292","url":"https://syriaccorpus.org/292","reason":"Edition of the work"}],"cautions":["The dating of the Nisibis cycle is uncertain; internal references suggest composition before 363 CE, but later redaction is possible.","Attribution to Ephrem is traditional but not definitively proven; some scholars question the authenticity of parts of the cycle.","The text survives in multiple manuscripts with significant variation in stanza order, indicating a fluid transmission history.","The edition does not collate all known manuscript witnesses; some variant readings and marginalia are omitted."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000518,"generated":"2026-11-15T00:38:03Z"},"checks":{"work":"dsc-292","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":23,"english_words":860,"source_letters":2813,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a memrā (metrical homily) attributed to Ephrem, part of the Nisibis cycle, likely composed in the mid-4th century.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The dating of the Nisibis cycle is uncertain; internal references to Nisibis suggest composition before 363 CE, but later redaction is possible.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, with significant variation in stanza order, indicating a fluid transmission history.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memrā was incorporated into East Syriac liturgical cycles, used during the season of Nineveh as a penitential reading.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not collate all known manuscript witnesses; some variant readings and marginalia are omitted.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 4 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":4},"term_index":[],"citations":{"ed:dsc-292":{"label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}},"segments":[{"i":1,"ref":"p1","source":"ܕ ܒܰܪ ܩܳܠܶܗ\nܡܰܬܩܰܢ ܗ̱ܘܳܐ ܠܺܝ\nܟܽܘܪܣܳܝ ܒܰܫܝܽܘܠ\nܘܩܳܡ ܚܰܕ ܡܺܝܬܳܐ\nܣܰܚܦܰܢܝ̱ ܡܶܢܶܗ\nܟܽܠܢܳܫ ܡܶܢܝ̱ ܗܽܘ ܕܚܶܠ ܗ̱ܘܳܐ ܒܰܠܚܽܘܕ\nܘܶܐܢܳܐ ܡܶܢ ܐ̱ܢܳܫ ܠܳܐ ܕܶܚܠܶܬ ܩܶܢܛܳܐ ܘܨܶܦܬܳܐ ܒܶܝܬ ܚܰܝ̈ܶܐ\nܫܠܳܡܳܐ ܘܫܰܝܢܳܐ ܒܶܝܬ ܡܺܝ̈ܬܶܐ\nܒܓܰܒܪܳܐ ܩܛܺܝܠܳܐ\nܗܳܐ ܥܰܠ ܠܳܗ̇ ܫܶܒܝܳܐ ܠܰܫܝܽܘܠ\nܐܶܢܳܐ ܠܟܽܠܢܳܫ ܫܳܒܶܐ ܗܘܺܝܬ\nܒܰܪ ܫܰܒܝܳܐ ܕܰܫܒܺܝܬ ܫܒܳܢܝ̱\nܕܰܫܒܺܝܬܶܗ ܕܰܒܪܳܗ̇ ܘܶܐܙܰܠ ܠܦܰܪܕܰܝܣܳܐ\nܥܽܘܢܺܝܬܳܐ: ܒܪܺܝܟ ܕܰܐܚܺܝ ܡܺܝ̈ܬܶܐ ܕܰܫܝܽܘܠ ܒܰܨܠܺܝܒܶܗ\nܟܽܠܢܳܫ ܡܶܢܝ̱ ܗܽܘ\nܩܰܒܶܠ ܣܰܓܺܝ\nܘܶܐܢܳܐ ܡܶܢ ܚܰܕ\nܩܰܒܠܶܬ ܒܰܠܚܽܘܕ\nܡܼܰܢܽܘ ܒܰܒ̈ܢܰܝ ܐ̱ܢܳܫܳܐ ܕܰܟܐܶܝܢ ܐܰܟܘܳܬܝ̱\nܘܰܡܛܳܗ̇ ܙܰܒܢܳܐ ܠܰܬܪܺܝܨܽܘܬܝ̱\nܐܶܢܳܐ ܠܟܽܠܢܳܫ ܪܳܚܶܡ ܐ̱ܢܳܐ\nܘܰܕܣܳܢܶܐ ܠܺܝ ܗܼܽܘ ܝܳܕܰܥ\nܠܳܐ ܝܳܕܰܥ ܐ̱ܢܳܐ ܡܶܢ ܝܰܘܡ̈ܰܝ\nܫܽܘܚܕܳܐ ܡܰܢܽܘ ܒܰܐܦ̈ܰܝ ܡܰܠܟ̈ܶܐ ܠܳܐ ܢܶܣ̇ܒܶܬ\nܒܺܝ ܡܶܬܟܰܪܙܳܐ ܫܰܘܝܽܘܬܳܐ\nܕܰܠܥܰܒܼܕܳܐ ܘܡܳܪܶܗ ܒܰܫܝܽܘܠ ܡܫܰܘܶܐ ܐ̱ܢܳܐ\n܀܀܀","english":"The sound of his voice was setting a throne for me in Sheol, and a dead man rose up and overturned me from it. Everyone who had been afraid alone came to me, and I came to everyone without fear. A razor and a shaving-knife among the living, peace and quiet among the dead. On a slain man, behold, captivity has entered Sheol. I came to everyone, I was equal. The son of captivity whom I took captive, I took captive her son and he went to Paradise. The persecuted: blessed is he who brings the dead of Sheol to life by his cross. Everyone came to me, I received many, and I came to one, I received alone. How much among the eyes of men who are like me, and her time brings a gift to my uprightness. I came to everyone, I love man, and he who errs against me knows that. Man does not know from my days. How much shame on the faces of kings I did not take. In me is proclaimed equality, that for a slave and his master in Sheol man is equal.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The dead man who rises and overturns the speaker from the throne in Sheol is a paradoxical inversion of expected order, typical of Ephrem's rhetorical style.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܝܽܘܠ","severity":"info","text":"Sheol (Syriac ܫܝܽܘܠ) is the underworld or realm of the dead, a standard term in Syriac Christian literature, often contrasted with Paradise.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܪܕܝܣܐ","severity":"info","text":"The mention of Paradise (ܦܪܕܝܣܐ) and the son of captivity going there echoes the Christian typology of Christ's descent into Sheol and the redemption of the righteous.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The razor and shaving-knife among the living likely refer to ascetic practices or the transient nature of life, while peace among the dead contrasts earthly strife with death's stillness.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between first-person singular statements and third-person observations, creating a dialogue-like structure that emphasizes the speaker's unique role between life and death.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'her time brings a gift to my uprightness' is ambiguous; 'her' may refer to Sheol or another feminine antecedent, and the sense of 'uprightness' (ܬܪܝܨܘܬܝ) is uncertain.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'her' in 'her time brings a gift' is unclear; possibly Sheol or a personified figure.","The phrase 'son of captivity whom I took captive' may refer to a specific biblical or typological figure, but the text does not specify."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܩܕܳܡ ܐܰܠܳܗܰܐ ܗ̱ܘ\nܡܫܰܡܶܫ ܐ̱ܢܳܐ\nܕܠܰܝܬ ܠܘܳܬܶܗ\nܡܰܣܰܒ ܒܰܐܦ̈ܶܐ\nܡܰܢܽܘ ܐ̱ܚܪܺܢܳܐ ܕܰܢܣܰܝܒܰܪ ܐܰܟܘܳܬܝ̱\nܕܰܡܨܶܛܚܳܐ ܐ̱ܢܳܐ ܘܰܡܛܰܐܶܒ ܐ̱ܢܳܐ ܗܳܦܟܳܐܺܝܬ ܡܶܬܦܢܶܝܢ ܠܺܝ\nܚܽܘܒ̈ܳܠܶܐ ܛܳܒ̈ܶܐ ܕܪܳܡܶܐ ܐ̱ܢܳܐ\nܟܰܕ ܣܽܘܥܪ̈ܳܢܰܝ ܫܰܦܺܝܪ̈ܺܝܢ\nܫܶܡܝ̱ ܠܳܐ ܫܰܦܺܝܪ ܡܢܳܚ ܗܽܘ ܪܶܥܝܳܢܝ̱ ܒܰܫܪܳܪܶܗ\nܒܰܐܠܳܗܰܐ ܗ̱ܘ ܡܶܬܒܰܝܰܐ ܐ̱ܢܳܐ\nܕܟܰܕ ܛܳܒܰܐ ܗ̱ܘ ܛܠܺܝܡ ܗ̱ܽܘ ܟܽܠܝܽܘܡ ܘܰܡܣܰܝܒܰܪ\nܠܣ̈ܳܒܶܐ ܚ̇ܶܣܟܰܬ\nܡܶܢ ܟܽܠ ܟܺܐܒܰܝ̈ܢ\nܐܳܦ ܠܰܛܠܳܝ̈ܶܐ\nܡܶܢ ܟܽܠ ܚܰܘܒܰܝ̈ܢ\nܩܪ̈ܳܒܶܐ ܟܣܰܝ̈ܳܐ ܡܰܫܠܶܐ ܐ̱ܢܳܐ ܒܰܫܝܽܘܠ\nܒܰܐܬܪܰܢ ܥܰܘܠܳܐ ܠܳܐ ܗܳܘܶܐ\nܫܝܽܘܠ ܗ̱ܽܘ ܘܰܫܡܰܝܳܐ ܒܰܠܚܽܘܕ\nܕܰܚܣܺܝ̈ܟܳܢ ܡܶܢ ܟܽܠ ܚܰܘ̈ܒܺܝܢ\nܗܳܕܶܐ ܐܰܪܥܳܐ ܕܒܰܡܨܰܥܬܳܐ\nܥܰܘܠܳܐ ܫܪܶܐ ܒܳܗ̇ ܒܰܕܓܽܘܢ ܐܰܝܢܳܐ ܕܦܳܪܽܘܫܰܐ ܗ̱ܘ\nܐܰܘ ܠܰܫܡܰܝܳܐ ܢܰܣܶܩ ܠܶܗ\nܘܶܐܢ ܥܶܛܠܳܐ ܗ̱ܝ ܢܶܚܽܘܬ ܠܰܫܝܽܘܠ ܕܰܦܫܺܝܩܳܐ\nܠܚܰܕ ܒܰܪܢܳܫܳܐ\nܥܰܠ ܚܰܕ ܡܺܝܬܶܐ\nܟܽܠܢܳܫ ܪܳܗܶܛ\nܠܰܡܒܰܝܰܐܘ\nܐܶܢܳܐ ܕܶܝܢ ܕܡܺܝ̈ܬܶܐ ܣܰܓܺܝ̈ܐܶܐ ܚܼܰܝܰܘ ܠܺܝ\nܠܰܝܬ ܕܥܳܐܶܠ ܘܰܡܒܰܝܰܐ ܠܺܝ\nܥܰܠ ܣܳܛܳܢܳܐ ܕܶܐܬܪܰܥܰܡ\nܫܰܒܥܳܐ ܠܶܗ ܘܳܝ̈ܳܝܢ ܐܳܦ ܠܶܗ\nܟܰܕ ܛܳܒ ܕܳܫܶܗ ܒܰܪ ܡܰܪܝܰܡ\nܪܳܡܳܐ ܗ̱ܝ ܪܽܘܚܶܗ ܚܶܘܝܰܐ ܗ̱ܘ ܕܰܡܥܳܙܳܐ ܘܰܪܨܺܝܨ\n܀܀܀","english":"Before God he serves the altar, who has nothing to take in his face. He made another razor, which endured like me, that I might be shaved and wearied; it is turned about and applied to me. Good services that I cast, when my locks are fair, my name is not fair. That thought of mine struck me with his truth. In God he is revealed to me, that when he is good, that one is stained, and he endures. For the old men I spared from all pains, and also for the young men from all sins. Hidden battles I cease in Sheol. In the land of iniquity there is no Sheol; it is Sheol and heaven together, that are withheld from all sins. This earth in the midst, iniquity dwelt in it with deceit. Where is the separator, either to heaven he ascended, or to Sheol he descended? For it is easy for one human over one dead. Everyone runs to show me, but the many dead have lived for me. There is none who enters and shows me over the satan who was thundering. He lamented seven woes, and also he, when the son of Mary trod well, high is his spirit; he was a serpent of the strong and crushed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܰܣܰܒ ܒܰܐܦ̈ܶܐ","severity":"info","text":"The phrase ܡܰܣܰܒ ܒܰܐܦ̈ܶܐ (literally 'takes in the face') is idiomatic, meaning 'to be shamed' or 'to suffer indignity'. The English draft's 'take in his face' is literal; the sense is that the altar-server has nothing to be ashamed of before God.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܝܽܘܠ","severity":"info","text":"ܫܝܽܘܠ (Sheol) is the Syriac term for the underworld or realm of the dead, distinct from Gehenna. In Ephrem's usage, it often denotes a neutral abode of the dead, not necessarily a place of punishment.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܰܪ ܡܰܪܝܰܡ","severity":"info","text":"The phrase ܒܰܪ ܡܰܪܝܰܡ (son of Mary) refers to Jesus Christ. The context of treading (ܕܳܫܶܗ) and the serpent (ܚܶܘܝܰܐ) evokes Christ's victory over evil, possibly alluding to the harrowing of Hell or the defeat of Satan.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܳܛܳܢܳܐ ܕܶܐܬܪܰܥܰܡ","severity":"info","text":"The 'thundering satan' (ܣܳܛܳܢܳܐ ܕܶܐܬܪܰܥܰܡ) may reflect a tradition in which Satan's voice is described as thunderous, perhaps linked to his fall or his challenge to Christ. This imagery appears in Syriac liturgical and exegetical texts.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܪ̈ܳܒܶܐ ܟܣܰܝ̈ܳܐ","severity":"info","text":"The phrase 'hidden battles I cease in Sheol' marks a shift from the speaker's earthly actions to a cosmic or eschatological perspective, contrasting the hidden realm of Sheol with the visible world. This structural pivot underscores the poem's movement between life and death.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܢ ܥܶܛܠܳܐ ܗ̱ܝ ܢܶܚܽܘܬ ܠܰܫܝܽܘܠ","severity":"caution","text":"The line 'or to Sheol he descended?' is textually uncertain; the Syriac ܘܶܐܢ ܥܶܛܠܳܐ ܗ̱ܝ ܢܶܚܽܘܬ ܠܰܫܝܽܘܠ is ambiguous, possibly a scribal error or a rare verb form. The English draft's 'descended' is interpretive; the sense may be 'went down' or 'was brought low'.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker shifts between first-person singular and third-person references, making it unclear whether the 'I' is Ephrem, a personified figure, or a generic voice.","The phrase 'he made another razor' (ܡܰܢܽܘ ܐ̱ܚܪܺܢܳܐ) is ambiguous: it may refer to a literal razor, a metaphor for persecution, or a tool of divine judgment.","The final line 'he was a serpent of the strong and crushed' is syntactically ambiguous; the subject of 'crushed' (ܘܰܪܨܺܝܨ) could be the serpent or the son of Mary."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܦܰܩܳܚ ܠܺܝ ܕܶܐܦܶܠ ܘܶܐܣܓܽܘܕ\nܩܕܳܡ ܝܶܫܽܘܥ ܗܳܢܳܐ ܕܙܰܟܳܢܝ̱ ܒܰܨܠܺܝܒܶܗ\nܡܳܐ ܕܥܳܐܶܠ ܒܶܗ\nܒܬܰܪܥܳܐ ܕܰܫܝܽܘܠ\nܚܠܳܦ ܝܽܘܚܰܢܳܢ\nܐܰܟܪܶܙ ܩܽܘܕܡܰܘܗ̱ܝ\nܘܶܐܩܥܳܐ ܕܗܳܐ ܡܰܚܶܐ ܡܺܝ̈ܬܶܐ ܡܰܛܺܝ\nܥܼܰܒܕܳܟ ܐ̱ܢܳܐ ܡܶܟܺܝܠ ܝܶܫܽܘܥ ܡܶܛܽܠ ܦܰܓܪܳܟ ܫܟܰܪܬܳܟ\nܕܚܰܦܺܝܬܳܗ̇ ܠܰܐܠܳܗܽܘܬܳܟ\nܠܳܐ ܬܶܪܓܰܙ ܐܰܘ ܒܰܪ ܡܰܠܟܳܐ\nܥܰܠ ܓܺܙܰܒܪܳܟ ܒܦܽܘܩܕܳܢܳܟ ܦܶܬܚܶܬ ܘܶܐܚܕܶܬ\nܟܰܕ ܛܳܒ ܓܶܦ̈ܰܝ ܩܰܠܺܝܠܺܝܢ\nܒܝܰܕ ܪܶܡܙܳܟ ܗܰܘ ܪܳܗܶܛ ܐ̱ܢܳܐ ܠܟܽܠ ܓܰܒܺܝ̈ܢ\nܟܽܠ ܕܶܐܬܢܰܚܰܡܘ̱\nܠܳܐ ܗ̱ܘܰܘ ܒܽܘܟܪ̈ܶܐ\nܕܡܳܪܰܢ ܐܺܝܬܰܘܗ̱ܝ\nܒܽܘܟܪܳܐ ܕܰܫܝܽܘܠ\nܐܰܝܟܰܢ ܡܶܫܟܰܚ ܡܺܝܬܶܐ ܩܕܳܡ ܠܶܗ\nܠܗܰܘ ܚܰܝܠܳܐ ܕܒܶܗ ܐܶܬܢܰܚܰܡ\nܐܺܝܬ ܐ̱ܚܪ̈ܳܝܶܐ ܕܰܩܕܳܡܺܝܝܢ\nܘܰܙܥܽܘܪ̈ܶܐ ܕܰܗܘܰܘ ܒܽܘܟܪ̈ܶܐ\nܡܢܳܫܳܐ ܓܶܝܪ ܕܒܽܘܟܪܳܐ ܗ̱ܘܳܐ\nܐܰܝܟܰܢ ܐܶܫܟܰܚ ܕܰܐܦܪܶܝܡ ܢܣܰܒ ܒܽܘܟܪܽܘܬܶܗ\nܘܶܐܢ ܝܰܠܕܳܐ ܐ̱ܚܪܳܝܳܐ ܩܕܳܡܶܗ\nܟܡܳܐ ܢܶܩܕܽܘܡ ܡܳܪܳܐ ܘܰܒܪܳܐ ܒܢܽܘܚܳܡܶܗ\nܗܳܐ ܝܽܘܚܰܢܳܢ\nܐܰܝܟ ܟܳܪܽܘܙܳܐ\nܡܦܺܝܣ ܕܰܐܚܪܳܝܰܐ ܗ̱ܘ\nܟܰܕ ܗܽܘ ܩܰܫܺܝܫ\nܐܶܡܰܪ ܓܶܝܪ ܕܗܳܐ ܓܰܒܪܳܐ ܐܶܬܳܐ ܒܳܬܰܪܝ̱\nܘܰܗܘܳܐ ܠܶܗ ܠܰܡ ܩܕܳܡܰܝ\nܐܰܝܟܰܢ ܓܶܝܪ ܩܰܕܶܡ ܗ̱ܘܳܐ ܠܶܗ\n܀܀܀","english":"He opened for me, and I fell and worshipped before Jesus, this one of Zacchaeus, by his cross. What enters into it through the gate of Sheol instead of John, he proclaimed before him, and I cried out, “Behold, he who raises the dead has arrived!” Your servant now asks, Jesus, because of your body, your form, which hid your divinity, do not be angry, O king’s son, with your treasurer. By your command I opened and took hold, while my wings were few, by your sign that one runs, your servant, to all the chosen. All who were conceived were not firstborn, for the Lord is the firstborn of Sheol. How can the dead find before him that power by which he was conceived? There are others before me, and little ones who were firstborn, for the conception was in the firstborn. How can Ephrem take his firstborn status, and the last-born before him? How much does the Lord and the Son precede in his conception? Behold, John, like a herald, persuades that he is the last, while he is old. For he said, “Behold, a man has come after me, and he has become before me.” For how did he precede him?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܦܰܩܳܚ ܠܺܝ ܕܶܐܦܶܠ ܘܶܐܣܓܽܘܕ","severity":"info","text":"The opening 'He opened for me, and I fell and worshipped' likely refers to the speaker's visionary or liturgical encounter with Christ, possibly through the cross of Zacchaeus, a figure from Luke 19:1-10.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܝܽܘܠ","severity":"info","text":"The term 'Sheol' (Syriac ܫܝܽܘܠ) denotes the underworld or realm of the dead in Syriac tradition, often contrasted with Christ's resurrection power.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܰܟܳܢܝ̱","severity":"info","text":"The reference to 'Zacchaeus' (Syriac ܙܰܟܳܢܝ̱) alludes to the Gospel story (Luke 19:1-10) where Zacchaeus climbs a sycamore tree to see Jesus, here reinterpreted as a type of the cross.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܽܘܚܰܢܳܢ","severity":"info","text":"John the Baptist (Syriac ܝܽܘܚܰܢܳܢ) is presented as a herald who proclaims Christ as the last-born yet first in status, reflecting early Syriac typology of John as precursor.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܰܝܟܰܢ ܐܶܫܟܰܚ ܕܰܐܦܪܶܝܡ ܢܣܰܒ ܒܽܘܟܪܽܘܬܶܗ","severity":"info","text":"The rhetorical question 'How can Ephrem take his firstborn status?' marks a shift to self-reference, where the speaker (Ephrem) questions his own precedence in salvation history.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܣܓܽܘܕ","severity":"caution","text":"The verb 'worshipped' (Syriac ܘܶܐܣܓܽܘܕ) may be a scribal variant or error; the expected form is ܘܶܐܣܓܽܘܕ (from ܣܓܕ, 'to prostrate'), but the reading is uncertain due to possible orthographic confusion.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker ('your servant') is ambiguous: it may be Ephrem himself or a generic persona.","The phrase 'gate of Sheol' could be a metaphor for death or a specific liturgical image.","The sequence of firstborn and last-born is deliberately paradoxical, leaving the exact theological argument open."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܠܗܰܘ ܚܰܝܠܳܐ ܕܒܶܗ ܡܰܟܪܶܙ ܗ̱ܘܳܐ\nܟܽܠ ܡܶܕܶܡ ܓܶܝܪ ܕܰܗܘܳܐ ܡܶܛܽܠ ܡܶܕܶܡ\nܐ̱ܚܪܳܝܰܐ ܗ̱ܘ ܐܳܦܶܢ ܩܰܕܡܳܝܰܐ ܗ̱ܘ\nܥܶܠܬܳܐ ܓܶܝܪ ܗܳܝ ܕܩܰܪܬܶܗ\nܩܰܫܺܝܫܳܐ ܗ̱ܝ ܐܳܦ ܩܰܕܡܳܝܳܐ ܒܟܽܠ ܡܶܕܶܡ\nܥܶܠܬܶܗ ܕܳܐܕܳܡ\nܩܰܫܺܝܫܳܐ ܗܘܳܬ\nܡܶܢ ܒܶܪ̈ܝܳܬܳܐ\nܕܠܶܗ ܐܰܬܬܩܶܢ\nܒܶܗ ܓܶܝܪ ܒܳܐܕܳܡ ܚܳܐܰܪ ܗ̱ܘܳܐ ܟܽܠܫܳܥ\nܒܳܪܽܘܝܳܐ ܟܰܕ ܗܳܐ ܒܪܳܐ\nܘܶܐܢ ܐܳܕܳܡ ܥܰܕ ܠܳܐ ܢܶܗܘܶܐ\nܩܰܫܺܝܫ ܗܽܘ ܡܶܢ ܒܶܪ̈ܝܳܬܳܐ\nܟܡܳܐ ܗܳܟܺܝܠ ܡܳܪܝ̱ ܬܶܬܩܰܫܰܫ\nܗܳܝ ܐ̱ܢܳܫܽܘܬܳܟ ܒܰܐܠܳܗܽܘܬܳܟ\nܗܳܝ ܕܺܐܝܬܶܝܗ̇ ܡܶܢ ܥܳܠܰܡ ܥܰܡ ܝܰܠܽܘܕܳܟ\nܠܳܟ ܫܽܘܒܚܳܐ ܘܒܺܐܝܕܳܟ ܠܰܐܒܽܘܟ ܡܶܢ ܟܽܠܰܢ\nܠܳܟ ܬܶܫܒܽܘܚܬܳܐ\nܕܰܐܢ̱ܬ ܗܽܘ ܩܕܳܡܰܝ\nܒܰܐܠܳܗܽܘܬܳܟ\nܘܰܒܐ̱ܢܳܫܽܘܬܳܟ\nܐܳܦܶܢ ܓܶܝܪ ܩܰܕܶܡ ܐܶܠܺܝܳܐ ܘܰܣܠܶܩ\nܠܳܐ ܡܨܶܐ ܩܕܳܡ ܠܶܗ ܠܰܐܝܢܳܐ\nܕܡܶܛܽܠܳܬܶܗ ܐܶܣܬܰܠܰܩ\nܕܰܬܠܶܐ ܗܽܘ ܪܳܙܶܗ ܒܰܫܪܳܪܳܟ\nܘܳܐܦܶܢ ܩܕܳܡܰܘܗ̱ܝ ܓܰܠܝܳܐܺܝܬ\nܐ̱ܪ̈ܳܙܶܐ ܠܩܽܘܫܬܳܟ ܩܕܳܡܰܝ ܗܽܘ ܠܗܽܘܢ ܟܰܣܝܳܐܺܝܬ\nܩܰܕܡܳܝܗ̱ܝ ܒܶܪ̈ܝܳܬܳܐ ܠܳܐܕܳܡ\nܩܕܺܝܡ ܗܽܘ ܠܗܶܝܢ ܕܡܶܛܽܠܳܬܶܗ ܐܰܬܬܩܶܢ\nܡܳܪܝ̱ ܥܒܰܕ ܠܺܝ\nܗܰܘ ܢܽܘܚܳܡܳܐ\n܀܀܀ ܠܳܐ ܕܰܩܛܺܝܪܳܟ\nܐܶܠܳܐ ܕܚܽܘܒܳܟ\nܩܛܺܝܪܳܟ ܐܳܦ ܠܚ̈ܰܛܳܝܶܐ ܡܰܚܶܐ\nܪܳܥܶܐ ܗ̱ܘܳܐ ܬܽܘܒ ܐܶܣܟܰܪܝܽܘܛܳܐ ܕܢܶܓܒܶܐ ܠܶܗ ܡܰܘܬܳܐ ܕܰܫܝܽܘܠ\nܛܳܒ ܡܶܢ ܚ̈ܰܝܶܐ ܕܓܺܗܰܢܳܐ\nܥܒܼܶܕ ܠܺܝ ܗܳܟܺܝܠ ܢܽܘܚܳܡܳܐ\nܗܰܘ ܕܰܚܢܳܢܳܟ ܘܶܐܠܳܐ ܫܳܒܩܳܐ ܟܺܐܢܽܘܬܳܟ\nܐܺܝܬ ܠܳܗ̇ ܥܶܠܬܳܐ ܠܛܰܝܒܽܘܬܳܟ\nܗܳܕܶܐ ܒܰܠܚܽܘܕ ܬܥܰܗܶܕ ܠܺܝ ܕܒܳܗ̇ ܛܶܦܣܶܬ","english":"the power by which he was proclaiming,\nfor everything that happened because of something\nwas last and also first,\nfor the cause of its end\nwas old, and also first in everything.\nThe cause of Adam\nwas old\nfrom the creatures\nto which he was established,\nfor in Adam he was always looking,\nthe Creator, when he was creating,\nand Adam, before he existed,\nwas old from the creatures.\nHow then, my Lord, will you make old\nthat your divinity is your humanity,\nwhich is from eternity with your begetter?\nTo you is praise, and in your hand is your father from all.\nTo you is glory,\nthat you are the first\nin your divinity\nand in your humanity.\nFor also Elijah went up before,\nand he was not able to go before the sign\nbecause of which he ascended,\nthat he might hang his mystery on your truth,\nand also before him openly\nmysteries to your truth, before him he was hiddenly.\nBefore him, the creatures to Adam\nwere prior to those because of which he was established.\nMy Lord, make for me\nthat command.\nNot of your hatred,\nbut of your love.\nYour love also brings sinners to life.\nHe was a shepherd again, Iscariot, who chose death for himself from Sheol,\nbetter than the life of Gehenna.\nMake for me, then, a command,\nthat of your need, and not the remission of your anger.\nThere is cause for your goodness.\nThis alone remind me, that in it I sinned.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܰܫܺܝܫܳܐ","severity":"info","text":"The Syriac term ܩܰܫܺܝܫܳܐ (qaššīšā) means 'old' or 'ancient', but here it carries a theological nuance of primordiality, referring to Adam's pre-existent cause in the Creator's mind.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Elijah","severity":"info","text":"The reference to Elijah ascending (2 Kings 2:11) serves as a type for Christ's ascension, but the poet notes Elijah could not precede the 'sign' (the mystery of the cross), emphasizing Christ's unique priority in both divinity and humanity.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"My Lord, make for me that command","severity":"info","text":"This passage shifts from a theological reflection on Adam's primordial cause to a direct petition to Christ, framing the request for a 'command' (ܦܘܩܕܢܢܐ) as a contrast between divine love and human sin.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Iscariot","severity":"caution","text":"The mention of Judas Iscariot as a 'shepherd' who chose death from Sheol over life in Gehenna is paradoxical; the text may be corrupt or deliberately ironic, as Judas is traditionally a negative figure, yet here his choice is presented as better than damnation.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"the cause of Adam was old from the creatures","severity":"info","text":"The poet asserts that Adam's cause (the divine intention) predates creation itself, aligning with Ephrem's theme of Christ's pre-existence as the Logos who orders all things.","cites":[{"key":"ed:dsc-292","label":"source edition: Nisibis 38","url":"https://syriaccorpus.org/292"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܩܰܫܺܝܫܳܐ ܗ̱ܝ ܐܳܦ ܩܰܕܡܳܝܳܐ' could be read as 'old and also first' or 'old and also before', but the context supports a temporal priority. The identity of 'the sign' (ܐܝܢܳܐ) in the Elijah passage is ambiguous—possibly the cross or the mystery of Christ's incarnation."],"confidence":"medium","notes":[]}]}