{"slug":"dsc-294","id":"syriac:dsc:dsc-294","title":"Nisibis 40","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":"2026-11-15T00:59:20Z","cost_usd":0.002638},"source":{"registry_id":"syriac:dsc:dsc-294","work_id":"dsc-294","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/294"},"stats":{"passages":3,"english_words":674,"coptic_letters":0,"commentary_units":17,"commentary_kinds":7,"derived_notes":1,"ambiguities":6,"work_notes":5,"external_links":1,"timeline":6},"summary":{"work":"dsc-294","abstract":"The Nisibis 40 cycle, attributed to Ephrem the Syrian, is a collection of madrāšê (teaching hymns) composed in Syriac during the mid-4th century, likely while Ephrem resided in Nisibis before its cession to the Sasanian Empire in 363 CE. These hymns employ isosyllabic couplets and refrains, characteristic of Ephrem’s liturgical poetry, and develop typological and exegetical themes. The collection reflects the city’s siege by Sasanian forces and contemporary theological debates, though precise dating of individual hymns remains uncertain. The Syriac text survives in multiple manuscripts (5th–6th c.) with variations in order and wording; the edition collates the oldest witnesses but does not fully resolve textual cruces. These hymns entered the East Syriac liturgical tradition, used in the Office of the Dead and during Lent, and later influenced Syriac commentators like Narsai.","historical_context":"Ephrem the Syrian (c. 306–373 CE) composed the Nisibis 40 cycle during his residence in Nisibis, a frontier city of the Roman Empire in Upper Mesopotamia, before its surrender to the Sasanian Empire in 363 CE. The hymns reflect the city’s siege by Sasanian forces (likely the 350s) and the theological debates of the period, including anti-Arian and anti-Manichaean polemic. The Syriac language and the madrāšâ genre, a strophic hymn with a refrain, were central to Ephrem’s liturgical and catechetical work. The collection survives in multiple manuscripts from the 5th–6th centuries, indicating its early transmission within East Syriac monastic and liturgical communities. Later use in the Office of the Dead and Lenten liturgy shows its integration into the East Syriac tradition, while commentators like Narsai (5th c.) drew on Ephrem’s typological method. The edition provides a Syriac text and English translation but lacks a full critical apparatus, so readers must consult manuscript sigla for stemmatic details.","significance":"The Nisibis 40 cycle is a key witness to Ephrem’s poetic and theological method, blending typological exegesis with liturgical form. It reflects the historical context of Nisibis under siege and the development of Syriac hymnody. The collection’s influence on later East Syriac liturgy and commentators like Narsai underscores its enduring importance in Syriac Christian tradition.","timeline":[{"date":"c. 306–373 CE","event":"Life of Ephrem the Syrian"},{"date":"Before 363 CE","event":"Composition of Nisibis 40 cycle during Ephrem’s residence in Nisibis"},{"date":"350s CE","event":"Sasanian siege of Nisibis, reflected in the hymns"},{"date":"363 CE","event":"Cession of Nisibis to the Sasanian Empire; Ephrem moves to Edessa"},{"date":"5th–6th c.","event":"Earliest surviving manuscripts of the Nisibis 40 cycle"},{"date":"5th c.","event":"Narsai draws on Ephrem’s typological method from this cycle"}],"relations":[{"work":"Ephrem the Syrian","relation":"Author of the Nisibis 40 cycle","key":"wikipedia:Ephrem the Syrian","label":null,"url":null},{"work":"Narsai","relation":"Later Syriac commentator influenced by Ephrem’s typological method","key":"wikipedia:Narsai","label":null,"url":null},{"work":"Madrāšâ","relation":"Genre of the Nisibis 40 cycle","key":"wikipedia:Madrasha","label":null,"url":null},{"work":"East Syriac Rite","relation":"Liturgical tradition that incorporated these hymns","key":"wikipedia:East Syriac Rite","label":null,"url":null},{"work":"Siege of Nisibis (350)","relation":"Historical event reflected in the hymns","key":"wikipedia:Siege of Nisibis (350)","label":null,"url":null}],"external_links":[{"key":"ed:dsc-294","label":"DSC 294","url":"https://syriaccorpus.org/294","reason":"Edition of the Syriac text and translation"}],"cautions":["Precise dating of individual hymns within the Nisibis 40 cycle remains uncertain; they are generally placed during or shortly after Ephrem’s residence in Nisibis (before 363 CE).","The Syriac text survives in multiple manuscripts with variations in hymn order and wording; the edition collates the oldest witnesses (5th–6th c.) but cannot fully resolve all textual cruces.","The edition does not include a full critical apparatus or commentary on variant readings; readers should consult manuscript sigla in the introduction for stemmatic details."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000588,"generated":"2026-11-15T00:26:58Z"},"checks":{"work":"dsc-294","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":17,"english_words":674,"source_letters":2097,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The madrāšê (teaching hymns) employ isosyllabic couplets and refrain lines, typical of Ephrem’s liturgical poetry. The Syriac text shows careful strophic structure, with each stanza developing a typological or exegetical theme.","cites":[{"key":"ed:dsc-294","label":"source edition: Nisibis 40","url":"https://syriaccorpus.org/294"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Composed during or shortly after Ephrem’s residence in Nisibis (before 363 CE). The collection reflects the city’s siege by Sasanian forces and the theological debates of the period, but precise dating of individual hymns remains uncertain.","cites":[{"key":"ed:dsc-294","label":"source edition: Nisibis 40","url":"https://syriaccorpus.org/294"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in multiple manuscripts, with some variation in hymn order and wording. The edition collates the oldest known witnesses (5th–6th c.) but cannot fully resolve all textual cruces.","cites":[{"key":"ed:dsc-294","label":"source edition: Nisibis 40","url":"https://syriaccorpus.org/294"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These hymns entered the East Syriac liturgical tradition, used in the Office of the Dead and during Lent. Later Syriac commentators (e.g., Narsai) drew on Ephrem’s typological method from this cycle.","cites":[{"key":"ed:dsc-294","label":"source edition: Nisibis 40","url":"https://syriaccorpus.org/294"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides a Syriac text and English translation but does not include a full critical apparatus or commentary on variant readings. Readers should consult the manuscript sigla in the introduction for stemmatic details.","cites":[{"key":"ed:dsc-294","label":"source edition: Nisibis 40","url":"https://syriaccorpus.org/294"}],"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: 3 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":3},"term_index":[],"citations":{"ed:dsc-294":{"label":"source edition: Nisibis 40","url":"https://syriaccorpus.org/294"}},"segments":[{"i":1,"ref":"p1","source":"ܘ ܒܰܪ ܩܳܠܶܗ\nܐܶܪܓܶܫ ܒܺܝܫܳܐ\nܒܫܰܦܠܶܗ ܪܰܒܳܐ\nܘܫܳܒܗܳܪ ܢܰܦܫܶܗ\nܩܕܳܡ ܦܰܠܳܚ̈ܰܘܗ̱ܝ\nܡ̈ܶܠܰܘܗ̱ܝ ܪܰܘܪܶܒ ܟܰܕ ܐܰܦܺܝܣ ܘܶܐܡܰܪ\nܕܺܝܕܰܥܬܳܐ ܠܰܡ ܕܩܳܢܶܐ ܐ̱ܢܳܐ\nܩܰܠܺܝܠ ܡܶܢܶܗ ܕܰܟܝܳܢܳܐ\nܘܣܽܘܓܳܐܗ̇ ܘܟܽܠܳܗ̇ ܕܝܽܘܠܦܳܢܳܐ\nܐܶܢܳܐ ܠܰܩܢܽܘܡܝ̱ ܗܘܺܝܬ ܪܰܒܳܐ\nܘܫܶܚܩܶܬ ܡܰܕܰܥܝ̱ ܕܠܳܐ ܡܰܠܦܳܢܳܐ ܝܶܠܦܶܬ ܟܽܠ\nܙܶܝܢܶܬ ܢܰܦܫܝ̱ ܒܟܽܠ ܡܶܕܶܡ\nܘܕܰܒܪ̱ܬ ܒܳܗ̇ ܟܠܺܝܠܳܐ ܕܰܨܒܺܝܬ ܒܐ̱ܢܳܫܽܘܬܳܐ\nܥܽܘܢܺܝܬܳܐ: ܒܪܺܝܟ ܕܶܐܬܼܳܐ ܘܒܳܛܶܠ ܢ̈ܶܟܠܶܐ ܕܰܚܛܺܝܬܳܐ\nܒܰܦܪܺܝܫܳܝܰܐ ܗ̱ܘ\nܠܶܒܫܰܬ ܣ̈ܶܢܝܳܬܝ̱\nܕܰܐܩܪܶܒ ܥܰܡܶܗ\nܕܗܰܘ ܒܰܪ ܡܰܪܝܰܡ\nܚܶܡܬܳܐ ܐܰܝܟ ܩܶܫܬܳܐ ܓܺܐܪ̈ܶܐ ܡܶܛܪܰܬ\nܡܰܪܚܽܘܬܳܐ ܨܳܥܰܪܬܶܗ\n܀܀܀","english":"And the son of his voice perceived the evil one in his lowliness, the great one, and he boasted of himself before his worshippers. His words were magnified when he spread out and said: \"Knowledge does not suffice for the one who comes; little of his coming is pure, and the whole abundance and entirety of teaching comes to my person. I was great, and I derided my mind, for without a teacher I learned everything. I moved myself in everything, and I led it, a crown of what I desired in wickedness, perversity. Blessed is the one who came and abolished the snares of sin.\" He was distinct. I clothed my helps that he might approach with him, that he, the son of Mary, might be. Wrath, like a bow, shoots arrows; arrogance diminishes him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܰܪ ܩܳܠܶܗ","severity":"info","text":"The phrase 'son of his voice' is a Syriac idiom for 'echo' or 'reverberation', here personified as a character that perceives the evil one.","cites":[{"key":"ed:dsc-294","label":"source edition: Nisibis 40","url":"https://syriaccorpus.org/294"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The evil one boasts before his worshippers, claiming that knowledge and teaching are insufficient for the one who comes, and that he himself learned everything without a teacher.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܰܪ ܡܰܪܝܰܡ","severity":"info","text":"The phrase 'son of Mary' refers to Jesus Christ, a common Christological title in Syriac tradition, emphasizing his humanity and lineage.","cites":[{"key":"ed:dsc-294","label":"source edition: Nisibis 40","url":"https://syriaccorpus.org/294"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of wrath like a bow shooting arrows and arrogance diminishing the subject reflects Ephrem's poetic use of martial metaphors to describe spiritual conflict.","cites":[{"key":"ed:dsc-294","label":"source edition: Nisibis 40","url":"https://syriaccorpus.org/294"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from third-person narration of the evil one's boast to a first-person confession ('I was great... I derided my mind'), then to a beatitude and a concluding simile.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains ambiguous pronominal references; it is unclear whether 'he' in 'he was distinct' refers to the evil one or the blessed one who abolished snares.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the first-person section ('I was great...') is ambiguous; it may be the evil one or a different voice.","The phrase 'he was distinct' (ܒܰܦܪܺܝܫܳܝܰܐ ܗ̱ܘ) lacks a clear antecedent."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܘܰܣܥܳܬ ܥܠܰܘܗ̱ܝ ܦܰܩܪܽܘܬܳܐ\nܘܰܥܫܰܩܬܶܗ ܛܳܠܽܘܡܽܘܬܳܐ\nܚܣܳܡܳܐ ܘܛܰܢܳܢܳܐ ܒܪܽܘܓܙܳܐ\nܢܳܨܘ̱ ܗ̱ܘܰܘ ܥܰܡܶܗ ܘܓܽܘܕܳܦܳܐ ܟܺܐܦ̈ܶܐ ܫܩܰܠ ܗ̱ܘܳܐ\nܐܳܣܝܳܐ ܥܰܠ ܩܳܡ ܒܶܝܬ ܡܰܪ̈ܥܶܐ\nܘܓܶܪܝܰܬ ܐܶܢܽܘܢ ܠܰܟܪ̈ܺܝܗܶܐ ܒܬܰܟܬܽܘܫܶܗ\nܕܠܳܐ ܢܳܦܶܠ ܗ̱ܘܳܐ\nܬܚܶܝܬ ܡܰܪܫܽܘܬܳܐ\nܒܫ̈ܺܐܝܠܳܬܰܐ ܗ̱ܘ\nܡܶܬܓܰܘܰܣ ܗܘܺܝܬ\nܐܰܣܓܺܝܬ ܓܰܪܺܝܬ ܥ̈ܶܠܠܳܬܳܐ ܘܰܚܙܺܝܬ\nܕܶܐܬܟܰܣܶܣܬ ܠܳܗ̇ ܕܰܓܳܠܽܘܬܝ̱\nܘܶܐܬܝܰܕܥܰܬ ܠܳܗ̇ ܚܨܺܝܦܽܘܬܝ̱\nܘܶܐܬܒܰܣܪܰܬ ܠܳܗ̇ ܣܪܽܘܒܽܘܬܝ̱\nܒܗ̈ܶܦܟܳܬܳܐ ܕܚܶܪܝܳܢܳܐ\nܡܶܣܬܰܬܰܪ ܗܘܺܝܬ ܟܽܠ ܐܰܝܟܳܐ ܕܕܰܪܫܰܬ ܥܰܡܶܗ\nܗܳܘܶܐ ܠܶܗ ܟܽܠܶܗ ܥܡܰܠܝ̱ ܐܰܝܟ ܥܽܘܪܳܐ\nܘܕܳܪܬܶܗ ܡܶܠܰܬ ܩܽܘܫܬܳܐ ܠܟܽܠ ܓܰܒܺܝ̈ܢ\nܚܶܙܝܰܬ ܕܰܐܬܠܺܝܛܰܐ ܗ̱ܘ\nܘܡܳܪܳܐ ܚܰܝܠܰܐ ܗ̱ܘ\nܒܽܐܘܡܳܢܽܘܬܰܐ ܗ̱ܘ\nܒܓܰܘ ܒܰܪܢܳܫܳܐ\n[ܘܡܰܕܚܶܠ ܠܳܗ̇ ܪܰܚܫܳܐ ܕܰܠܒܰܪ]\nܝܳܨܪܶܗ ܒܓܰܘ ܡܶܬܥܰܘܩܰܕ\nܟܽܠܫܳܥ ܛܰܢܳܢܶܗ ܢܨܰܦ ܐܰܝܟ ܚܶܘܝܳܐ\nܐܰܪ̈ܓܺܝܓܳܬܳܐ ܕܡܰܘܬܳܐ ܡܰܘܠܶܕ\nܘܡܶܢ ܐܶܫܬܳܐ ܡܶܬܩܰܢܰܛ\nܦܽܘܩܕܳܢܳܐ ܚܠܳܦ ܥܶܩܪܳܐ ܡܨܶܐ ܕܢܰܫܗܶܝܘܗ̱ܝ\n[ܠܡܽܘܝܳܩܳܐ ܕܰܡܚܶܐ ܠܰܐܒܕܳܢ]\nܚܽܘܒܰܐ ܗ̱ܘ ܡܶܫܟܰܚ ܬܳܒܰܪ ܠܶܗ\nܠܥܽܘܩܣܶܗ ܟܰܣܝܳܐ ܘܡܰܪܺܝܪܳܐ ܕܠܶܫܳܢܳܐ\nܡܰܢܽܘ ܕܰܣܟܶܠ\nܡܶܢ ܒܰܪܢܳܫܳܐ\nܕܛܳܒ ܡܶܢ ܢܰܦܫܶܗ\nܕܥܽܘܡܪܶܗ ܝܺܨܶܦ\nܡܺܐܢ̈ܶܐ ܕܒܰܥܝܳܒܶܗ ܣܳܥܰܪ ܟܽܠܝܽܘܡ\nܘܰܟܣܳܐ ܣܳܣܳܐ ܒܗܰܕܳܡ̈ܰܘܗ̱ܝ ܣ̈ܶܕܩܶܐ ܕܰܒܢܶܚ̈ܬܰܘܗ̱ܝ ܚܳܐܶܛ\nܘܰܥܒܺܝܕ ܣܶܕܩܳܐ ܒܪܶܥܝܳܢܶܗ\nܒܰܝܬܶܗ ܡܶܢܶܗ ܢܰܗܺܝܪ ܗ̱ܽܘ\nܘܚܶܫܽܘܟ ܠܶܒܶܗ ܫܳܥ ܪ̈ܶܓܫܰܘܗ̱ܝ ܘܫܳܛܶܦ ܟܰܘ̈ܰܘܗ̱ܝ\nܐܰܚܺܝܕ ܬܰܪܥܶܗ ܘܰܢܛܺܝܪ ܟܶܣܦܶܗ\nܬܪܺܝܥ ܦܽܘܡܶܗ ܘܰܓܢܺܝܒ ܓܰܙܳܐ ܕܡܰܚܫܰܒܬܶܗ\nܒܥܺܝܪܶܗ ܡܶܢܶܗ\nܡܰܘܪܶܒ ܣܰܟܠܳܐ\nܕܝܳܨܶܦ ܕܺܝܠܶܗ\nܛܳܒ ܡܶܢ ܢܰܦܫܶܗ","english":"And pride fell upon him, and wickedness oppressed him.  \nShame and error in anger were with him, and he took up stones of blasphemy.  \nA physician stood among the sick, and the eye of his teaching ran to the infirm with his adornment, so that he would not fall.  \nUnder the authority of questions, I was being mocked.  \nI multiplied, I ran, I saw the causes, and I saw that my deceit was covered, and my shamelessness was known, and my rebellion was proclaimed.  \nIn the reversals of the free, I was hidden wherever I disputed with him.  \nAll my labor was for him like a cripple, and his dwelling place, the word of truth, was for all the chosen.  \nI saw that he was a champion, and he was a lord of power, he was in the midst of the human mind.  \n[And the creeping thing of the outside terrifies her.]  \nHis creator burns within him.  \nAt every hour, his error clings like a serpent, generating the tremors of death, and from fire he is cut off.  \nA command instead of a root can uproot him.  \n[For the one who strikes the destroyer.]  \nLove is able to break him.  \nHis hidden and bitter poison, which is for the tongue, how foolish it is!  \nFrom the human mind, which is better than itself, whose dwelling place cares.  \nThe entrails of his enemy he stirs up daily, and he covers the moth with his members, the righteous ones who sin with his smiles.  \nAnd he does righteousness in his thought.  \nIn his house, his mind was bright, and the darkness of his heart confuses his senses and washes away his thoughts.  \nHe holds his door and closes his purse, opens his mouth and closes the treasury of his thought.  \nHis mind is awake, increasing the foolish one who cares for his own, which is better than itself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܰܣܥܳܬ ܥܠܰܘܗ̱ܝ ܦܰܩܪܽܘܬܳܐ","severity":"info","text":"The opening clause describes pride (ܦܰܩܪܽܘܬܳܐ) falling upon the subject, likely the evil one from the previous passage, personifying vice as an active force.","cites":[{"key":"ed:dsc-294","label":"source edition: Nisibis 40","url":"https://syriaccorpus.org/294"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܳܠܽܘܡܽܘܬܳܐ","severity":"info","text":"The term ܛܳܠܽܘܡܽܘܬܳܐ (wickedness) is a rare abstract noun in Ephrem's lexicon, emphasizing moral corruption as an oppressive weight.","cites":[{"key":"ed:dsc-294","label":"source edition: Nisibis 40","url":"https://syriaccorpus.org/294"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܐܳܣܝܳܐ ܥܰܠ ܩܳܡ ܒܶܝܬ ܡܰܪ̈ܥܶܐ","severity":"info","text":"The image of a physician among the sick (ܐܳܣܝܳܐ ܥܰܠ ܩܳܡ ܒܶܝܬ ܡܰܪ̈ܥܶܐ) draws on Ephrem's frequent use of medical metaphors for spiritual healing, common in Syriac ascetic literature.","cites":[{"key":"ed:dsc-294","label":"source edition: Nisibis 40","url":"https://syriaccorpus.org/294"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܶܐܬܝܰܕܥܰܬ ܠܳܗ̇ ܚܨܺܝܦܽܘܬܝ̱","severity":"info","text":"The first-person voice (ܗܘܺܝܬ, ܚܙܺܝܬ) shifts the perspective to the speaker's self-reflection, contrasting with the third-person narrative of the evil one earlier.","cites":[{"key":"ed:dsc-294","label":"source edition: Nisibis 40","url":"https://syriaccorpus.org/294"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܰܕܚܶܠ ܠܳܗ̇ ܪܰܚܫܳܐ ܕܰܠܒܰܪ","severity":"caution","text":"The bracketed line (ܘܡܰܕܚܶܠ ܠܳܗ̇ ܪܰܚܫܳܐ ܕܰܠܒܰܪ) is textually uncertain; it may be a gloss or variant, as it disrupts the flow about the human mind.","cites":[{"key":"ed:dsc-294","label":"source edition: Nisibis 40","url":"https://syriaccorpus.org/294"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܰܪ̈ܓܺܝܓܳܬܳܐ ܕܡܰܘܬܳܐ","severity":"info","text":"The phrase 'tremors of death' (ܐܰܪ̈ܓܺܝܓܳܬܳܐ ܕܡܰܘܬܳܐ) parallels Ephrem's imagery in his hymns where sin causes spiritual convulsions, echoing Nisibis 40's theme of internal struggle.","cites":[{"key":"ed:dsc-294","label":"source edition: Nisibis 40","url":"https://syriaccorpus.org/294"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of the opening verbs (pride and wickedness) is ambiguous: it may refer to the evil one from the previous passage or to a generic human figure.","The bracketed lines (ܘܡܰܕܚܶܠ ܠܳܗ̇ ܪܰܚܫܳܐ ܕܰܠܒܰܪ and ܠܡܽܘܝܳܩܳܐ ܕܰܡܚܶܐ ܠܰܐܒܕܳܢ) are of uncertain textual status, possibly later additions or marginal notes."],"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":3,"ref":"p3","source":"ܙܰܪ̈ܥܶܐ ܛܳܒ̈ܶܐ ܙܪܰܥ ܒܳܗ̇ ܒܰܐܪܥܶܗ\nܒܠܶܒܶܗ ܙܪܰܥ ܙܺܝ̈ܙܳܢܶܐ\nܬܪܺܝܥܳܐ ܘܫܳܕܝܳܐ ܬܰܪܥܺܝܬܶܗ\nܘܒܰܣ̈ܝܳܓܶܐ ܕܟܰܪ̈ܡܶܐ ܠܳܐܶܐ\nܡܰܓܒܳܐ ܘܢܳܨܶܒ ܢܶܨ̈ܒܳܬܳܐ\nܟܰܕ ܬܰܪܥܺܝܬܶܗ ܓܦܶܬܳܐ ܗ̱ܝ ܡܶܢ ܓܽܘ̈ܦܢܶܝܗ̇ ܕܣܳܕܽܘܡ\nܥܶܪܕܳܐ ܟܽܠܳܐ ܡܶܢ ܙܰܪܥܶܗ\nܘܰܪܥܳܐ ܠܶܗ ܚܙܺܝܪܳܐ ܕܥܶܒܳܐ ܠܡܰܚܫܰܒܬܶܗ\nܟܽܘܪܳܐ ܐܰܝܬܺܝ\nܠܰܒ̈ܢܰܝ ܐ̱ܢܳܫܳܐ\nܘܒܺܝ ܡܶܬܒܰܚܪܺܝܢ\nܪ̈ܶܥܝܳܢܰܝܗܽܘܢ\nܒܰܕܓܽܘܢ ܫܰܠܺܝܛ ܠܺܝ ܕܶܐܓܕܽܘܠ ܙܺܐܦܳܐ\nܟܽܠܕܝܽܘܬܳܐ ܡܰܠܶܦ ܐ̱ܢܳܐ\nܒܫܰܪ̈ܺܝܪܳܬܳܐ ܕܶܐܣܬܰܩܒܰܠ\nܐܶܬܗܰܝܡܶܢ ܕܰܓ̈ܳܠܳܬܳܐ\nܒܓܰܘ ܡܶܨܪܶܝܢ ܐܶܚܕܶܬ ܥܰܝ̈ܢܶܐ\nܩܰܠܡܳܐ ܚܰܘܺܝܬ ܣܰܒܰܪܘ̱ ܕܺܐܝܬܶܝܗ̇ ܟܰܕ ܠܳܐ ܐܺܝܬܶܝܗ̇\nܒܶܐܚܰܕ ܥܰܝ̈ܢܶܐ ܡܰܠܶܦ ܐ̱ܢܳܐ ܡܳܠܽܘ̈ܫܶܐ\nܕܠܳܐ ܐܺܝܬܰܝܗܽܘܢ ܒܰܫܡܰܝܳܐ\n܀܀܀ ܒܝܰܕ ܩܰܠܺܝܠܽܘܬܝ̱\nܛܳܣܶܬ ܘܰܚܙܺܝܬ\nܘܩܰܕܡܰܬ ܚܘܺܝܬܳܐ\nܠܰܐܝܢܳܐ ܕܰܩܨܶܡ\nܐܰܝܠܶܝܢ ܕܰܛܥܰܘ ܒܺܝ ܢܒܺܝܳܐ ܚܰܫܒܽܘܢܝ̱\nܐܺܝܬ ܕܶܝܢ ܐܰܝܟܳܐ ܕܡܰܚܨܶܦ ܐ̱ܢܳܐ\nܘܫܳܐܶܠ ܐ̱ܢܳܐ ܕܰܠܡܶܠܶܐ ܫܳܥܳܐ\nܢܶܬܓܰܠܝܳܢ ܠܺܝ ܟܰܣ̈ܝܳܬܳܐ\nܕܢܶܬܒܰܚܪܽܘܢ ܒܺܝ ܫܰܪ̈ܺܝܪܶܐ\nܒܰܕܡܽܘܬ ܐܺܝܽܘܒ ܐܳܦ ܙܺܐܦܳܢ̈ܶܐ ܐܰܝܟ ܫܳܐܽܘܠ\nܐܺܝܬ ܕܓܰܠܝܳܬܶܗ ܠܢܰܚܫܶܗ\nܘܺܐܝܬ ܕܡܰܪܩܬܶܗ ܠܰܫܪܳܪܶܗ ܘܶܐܬܩܰܠܰܣ","english":"Good seeds he sowed in his land,\nin his heart he sowed tares.\nHis thought was deranged and cast down,\nand he wearied among the fences of vineyards.\nHe chose and hewed cuttings,\nwhile his thought was a vine from the shoots of Sodom.\nA nettle grew from his seed,\nand a wild boar of the thicket came to his mind.\nHe brought a furnace\nto the eyes of a physician,\nand by me the thoughts of their minds\nare examined.\nIn falsehood the ruler of deceit rules over me,\nChaldean teaching instructs a physician.\nIn the truths that he received,\nhe was confounded by falsehoods.\nWithin Egypt he took hold of springs,\nI showed the reed that it is not what it seems.\nWith one of the springs a physician teaches sorceries\nthat do not exist in the heavens.\nBy my lightness\nI flew and saw,\nand I brought forth a showing\nto the diviner.\nThose who erred in me, the magician considered me.\nThere is also where a physician mocks,\nand a physician asks for the sake of the hour.\nHidden things are revealed to me\nthat were examined in me by the true ones.\nIn the likeness of Job, also deceivers like Saul.\nThere is one who reveals his pain,\nand one who purifies his truth and is mocked.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܙܺܝ̈ܙܳܢܶܐ","severity":"info","text":"The Syriac term zīzāʿē (tares) is a biblical hapax legomenon in the Peshitta of Matt 13:25–30, where it denotes a weed that mimics wheat. Ephrem uses it here to contrast the good seeds sown by the opponent with the inwardly corrupt fruit of his heart.","cites":[{"key":"ed:dsc-294","label":"source edition: Nisibis 40","url":"https://syriaccorpus.org/294"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܳܕܽܘܡ","severity":"info","text":"The reference to Sodom (ܣܳܕܽܘܡ) alludes to the biblical narrative of the city’s destruction (Gen 19). Ephrem employs Sodom as a symbol of moral corruption and divine judgment, linking the opponent’s thought to the vine of Sodom, a proverbial image of barren or poisonous growth.","cites":[{"key":"ed:dsc-294","label":"source edition: Nisibis 40","url":"https://syriaccorpus.org/294"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܽܠܕܝܽܘܬܳܐ","severity":"info","text":"Chaldean teaching (ܟܽܠܕܝܽܘܬܳܐ) refers to the astrological and divinatory practices associated with the Chaldeans, often condemned by Ephrem as pagan and deceptive. This aligns with the broader polemic in the Nisibene hymns against heretical and non-Christian learning.","cites":[{"key":"ed:dsc-294","label":"source edition: Nisibis 40","url":"https://syriaccorpus.org/294"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܺܝܽܘܒ ܐܳܦ ܙܺܐܦܳܢ̈ܶܐ ܐܰܝܟ ܫܳܐܽܘܠ","severity":"info","text":"Ephrem draws a parallel between Job, a figure of patient truth, and Saul, a king who fell into deception and madness. This juxtaposition highlights the contrast between genuine suffering and false pretense, a theme recurring in Ephrem’s polemics against heretics who mimic true prophets.","cites":[{"key":"ed:dsc-294","label":"source edition: Nisibis 40","url":"https://syriaccorpus.org/294"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܰܕܓܽܘܢ ܫܰܠܺܝܛ ܠܺܝ ܕܶܐܓܕܽܘܠ ܙܺܐܦܳܐ","severity":"caution","text":"The phrase 'ruler of deceit rules over me' is ambiguous: it may be spoken by the opponent in a confessional tone or by Ephrem as a rhetorical device. The Syriac allows either reading, and the English draft opts for the latter, but the context of the passage (a narrative of error) supports the former.","cites":[{"key":"ed:dsc-294","label":"source edition: Nisibis 40","url":"https://syriaccorpus.org/294"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in lines 12–13 ('ruler of deceit rules over me') is ambiguous: it may be the opponent confessing his own deception or Ephrem speaking ironically. The passage as a whole shifts between first-person narration of error and third-person description of the opponent, making the referent of 'me' uncertain.","The phrase 'by my lightness I flew and saw' (line 24) could refer to Ephrem’s own spiritual insight or to a deceptive lightness of the opponent; the Syriac ܛܳܣܶܬ (I flew) is a rare verb that may carry connotations of mystical ascent or of frivolous flight."],"confidence":"medium","notes":[]}]}