{"slug":"dsc-295","id":"syriac:dsc:dsc-295","title":"Nisibis 41","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":0.003884},"source":{"registry_id":"syriac:dsc:dsc-295","work_id":"dsc-295","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/295"},"stats":{"passages":5,"english_words":1326,"coptic_letters":0,"commentary_units":29,"commentary_kinds":6,"derived_notes":0,"ambiguities":9,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"dsc-295","abstract":"Nisibis 41 is a memrā by Ephrem the Syrian, composed in isosyllabic couplets typical of his madrāšê. It belongs to the Nisibene cycle, likely written during or after the Persian sieges of Nisibis (350–363 CE). The Syriac text survives in a 19th-century manuscript (Vat. syr. 113), with an incomplete transmission chain. The work was later used in the West Syriac liturgical book Beth Gazō for the Nativity season. The English translation provided does not preserve the original meter or acrostic structure.","historical_context":"Ephrem the Syrian (d. 373 CE) composed the Nisibene cycle in the mid-4th century, during a period of intense conflict between the Roman and Sasanian empires. Nisibis, a key frontier city, endured multiple Persian sieges (350, 359, 363 CE) before being ceded to Persia in 363. Ephrem’s madrāšê reflect this crisis, blending biblical typology with contemporary events. The work is preserved in a single 19th-century manuscript (Vat. syr. 113), copied within the Syriac Orthodox tradition. Its inclusion in the Beth Gazō indicates liturgical use, though the original Sitz im Leben was likely communal teaching or hymnody. The chain of transmission from the 4th-century original to this witness is not fully documented, raising questions about textual stability.","significance":"Nisibis 41 exemplifies Ephrem’s poetic theology, using isosyllabic meter and acrostic form to explore themes of cosmic struggle, divine unity, and human pride. It connects to earlier Syriac traditions (e.g., the Shema) and later liturgical practice, offering insight into 4th-century Christian responses to imperial crisis. The work’s survival in a late manuscript highlights the challenges of reconstructing early Syriac literature.","timeline":[{"date":"mid-4th century","event":"Composition of Nisibis 41 by Ephrem the Syrian, likely during or after the Persian sieges of Nisibis (350–363 CE)."},{"date":"363 CE","event":"Nisibis ceded to the Sasanian Empire; Ephrem moves to Edessa."},{"date":"373 CE","event":"Death of Ephrem the Syrian."},{"date":"19th century","event":"Copying of Vat. syr. 113, the sole surviving manuscript of Nisibis 41."},{"date":"1963","event":"Publication of the Syriac text in the edition of the Madrasa d-Mārpōn Yawsep d-‘Ūmrō d-Qanqal."}],"relations":[{"work":"Nisibene cycle (Ephrem)","relation":"Part of a larger collection of madrāšê on Nisibis.","key":"","label":null,"url":null},{"work":"Beth Gazō (West Syriac liturgical book)","relation":"Excerpted for Nativity hymnody.","key":"","label":null,"url":null},{"work":"Madrāšê of Ephrem","relation":"Shares isosyllabic meter and acrostic structure.","key":"","label":null,"url":null},{"work":"Shema (Deut 6:4)","relation":"Echoed in monotheistic confessions.","key":"","label":null,"url":null},{"work":"Tower of Babel (Gen 11:1-9)","relation":"Alluded to as a symbol of pride.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The sole surviving manuscript (Vat. syr. 113) is a 19th-century copy; the chain of transmission from the 4th-century original is not fully documented.","The English translation does not reproduce the isosyllabic meter or acrostic structure of the Syriac original.","The reading 'of Jesus' (d-Yeshuʿ) in the Syriac is uncertain; the text may be corrupt or ambiguous.","The dating of Nisibis 41 to the mid-4th century is traditional and based on its association with the Nisibene cycle, but not independently verified."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000541,"generated":"2026-11-15T00:49:54Z"},"checks":{"work":"dsc-295","status":"pass","blocking":[],"warnings":[],"stats":{"passages":5,"translated":5,"commentary_passages":5,"commentary_units":29,"english_words":1326,"source_letters":4098,"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 in isosyllabic couplets, typical of Ephrem’s madrāšê. The Syriac text follows the 1963 edition of the Madrasa d-Mārpōn Yawsep d-‘Ūmrō d-Qanqal.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Ephrem died in 373 CE; Nisibis 41 is traditionally assigned to his Nisibene cycle, likely composed during or shortly after the Persian sieges of Nisibis (350–363 CE).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"caution","text":"The sole surviving manuscript for this memrā is a 19th-century copy (Vat. syr. 113). The chain of transmission between Ephrem’s 4th-century original and this witness is not fully documented.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Nisibis 41 was excerpted in the West Syriac liturgical book of the ‘Nativity’ (Beth Gazō), indicating its use in the seasonal hymnody of the Syriac Orthodox tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The English draft provided is a working translation; it does not reproduce the isosyllabic meter or the acrostic structure of the Syriac original. Readers should consult the Syriac for poetic form.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"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-295":{"label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}},"segments":[{"i":1,"ref":"p1","source":"ܙ ܒܰܪ ܩܳܠܶܗ\nܐܶܡܰܪ ܒܺܝܫܳܐ\nܕܩܶܢܛܶܬ ܡܶܢܶܗ\nܕܝܶܫܽܘܥ ܕܰܠܡܳܐ\nܢܰܘܒܶܕ ܪ̈ܶܗܛܰܝ\nܗܳܐ ܓܶܝܪ ܒܰܪ ܐܰܠܦ̈ܶܐ ܐ̱ܢܳܐ ܕܰܫܢܰܝ̈ܳܐ\nܘܠܳܐ ܡܬܽܘܡ ܗ̱ܘܳܐ ܠܺܝ ܒܶܛܠܳܢܳܐ\nܠܳܐ ܚܙܺܝܬ ܡܶܕܶܡ ܟܰܕ ܡܰܬܩܶܢ\nܘܰܐܗܡܺܝܬ ܡܶܢܶܗ ܘܰܐܪܦܺܝܬܶܗ\nܐܶܬܳܐ ܠܶܗ ܡܢܰܟܶܦ ܙܠܺܝ̈ܠܶܐ\nܐܶܒܠܰܐ ܗ̱ܘ ܡܶܟܺܝܠ ܕܣܰܬܰܪ ܠܶܗ ܠܟܽܠ ܡܳܐ ܕܰܒܢܺܝܬ\nܣܓܺܝܘ ܥܰܡ̈ܠܰܝ ܥܰܡ ܬܽܘܠܡ̈ܳܕܰܝ\nܕܥܰܦܺܝܬܳܗ̇ ܠܟܽܠܳܗ̇ ܒܪܺܝܬܳܐ ܒܟܽܠ ܒܺܝܫ̈ܳܢ\nܥܽܘܢܺܝܬܳܐ: ܒܪܺܝܟ ܕܶܐܬܳܐ ܘܦܰܪܣܺܝ ܢܶܟ̈ܠܰܘܗ̱ܝ ܕܰܨܢܺܝܥܳܐ\nܦܶܚܡܶܬ ܪ̈ܶܗܛܰܝ\nܥܰܡ ܩ̈ܰܠܺܝܠܶܐ\nܘܥܶܒܪܶܬ ܐܶܢܽܘܢ\nܡܶܬܟܰܬܰܫ ܗܘܺܝܬ\nܪܰܘܒܳܐ ܕܣ̈ܰܓܺܝܐܶܐ ܙܰܝܢܳܐ ܗ̱ܘܳܐ ܠܺܝ\nܒܪܰܘܒܳܐ ܕܥܰܡܳܐ ܚܳܕܶܐ ܗܘܺܝܬ\nܕܝܰܗ̱ܒ ܗ̱ܘܳܐ ܐܰܬܪܳܐ ܩܰܠܺܝܠ\nܕܰܩܫܰܐ ܗ̱ܘ ܚܺܐܦܳܐ ܕܣ̈ܰܓܺܝܐܶܐ\nܒܚܰܝܠܳܐ ܕܣܰܓܺܝܐܳܐ ܛܽܘܪܳܐ\nܪܰܒܳܐ ܙܶܩܦܰܬ ܡܰܓܕܠܳܐ ܠܰܫܡܰܝܳܐ ܡܶܬܚܰܬ\nܐܶܢ ܥܰܡ ܪܰܘܡܳܐ ܐܶܬܟܰܬܰܫܘ̱\nܟܡܳܐ ܢܶܙܟܽܘܢ ܠܰܐܝܢܳܐ ܕܒܰܐܪܥܰܐ ܗ̱ܘ ܬܰܟܬܽܘܫܶܗ\nܥܰܡܶܗ ܕܙܰܒܢܳܐ\nܘܥܰܡ ܥܽܘܕܪܳܢܶܗ\nܡܶܬܟܰܬܰܫ ܐ̱ܢܳܐ\nܦܳܪܽܘܫܳܐܺܝܬ\nܫܡܼܰܥ ܗ̱ܘܳܐ ܥܰܡܳܐ ܕܰܐܠܳܗܳܐ ܚܰܕ ܗ̱ܽܘ\nܥܒܰܕ ܠܶܗ ܣܽܘܓܐܳܐ ܕܰܐܠܳܗ̈ܶܐ\nܘܕܰܚܼܙܳܐ ܠܰܒܪܶܗ ܕܰܐܠܳܗܳܐ\nܪܗܶܛ ܠܶܗ ܨܶܝܕ ܚܰܕ ܐܰܠܳܗܳܐ\nܕܰܐܝܟ ܡܰܘܕܶܐ ܒܶܗ ܒܰܐܠܳܗܳܐ\nܗܳܘܶܐ ܟܳܦܰܪ ܒܶܗ ܘܰܐܝܟ ܛܐܶܢ ܢܶܥܪܽܘܩ ܡܶܢܶܗ\nܕܰܒܟܽܠ ܙܰܒ̈ܢܺܝܢ ܗ̈ܶܦܟܳܝܶܐ ܢܶܫܬܰܟܚܽܘܢ\nܕܰܕܠܳܐ ܐܰܠܳܗ ܐܺܝܬܰܝܗܽܘܢ\nܗܳܐ ܒܰܪ ܢܽܘܓܪܳܐ\nܐܶܢܳܐ ܕܰܫ̈ܢܰܝܳܐ\nܘܥܰܠ ܝܰܠܽܘܕܳܐ\nܠܳܐ ܒܣܺܝܬ ܡܶܢ ܡܬܽܘܡ\nܛܰܥܢܰܐ ܗ̱ܘ ܕܫܰܒܪ̈ܶܐ ܫܶܩܠܶܬ ܣ̇ܰܓܺܝ\nܕܥܺܝ̈ܕܶܐ ܕܠܳܐ ܫܰܦܺܝܪ̈ܺܝܢ\nܐܶܩܢܶܐ ܐܶܢܽܘܢ ܡܶܢ ܫܽܘܪܳܝܳܐ\nܕܢܰܪܒܽܘܢ ܥܰܡܗܽܘܢ ܡܽܘ̈ܡܰܝܗܽܘܢ\nܐܺܝܬ ܕܶܝܢ ܐܰܒܳܗ̈ܶܐ ܣ̈ܰܟܠܶܐ","english":"He raised his voice,\nthe evil one spoke,\nthat the arrow of his eye\nof Jesus, lest\nhe destroy my courses.\nFor behold, the son of a thousand, the father of the hours,\nand no one stood for me in idleness.\nI saw nothing when I shot,\nand I believed his eye and let him go.\nHe came, bending the flashes.\nNow he has prevented me, for he has hidden from me everything I sought.\nMany were my labors with my disciples,\nthat I covered the whole creation with all evils,\nthe crooked one. Blessed is he who came and spread his snares for the crooked one.\nI restrained my courses\nwith the few,\nand I passed through the crooked.\nI was contending,\nthe multitude of the many was a battle for me.\nIn the multitude of the people I rejoiced,\nthat it gave a little space,\nfor the covering of the many is difficult.\nBy the force of the many, the mountain,\ngreat, I raised a tower to the heavens from below.\nIf with height they contended,\nhow much more would they conquer the air, which on earth is its contest?\nWith the wolf\nand with his crookedness,\nthe father of the hours was contending,\ndistinctly.\nThe people heard that God is one,\nhe made for him a multitude of gods.\nAnd when he saw the son of God,\nhe ran after one god,\nso that as he confesses in God,\nhe denies him, and as he errs, he flees from him.\nThat in all times, changes are found,\nthat they are without God.\nBehold, the son of the yoke,\nthe father of the hours,\nand upon the begetter,\nI was not pleased with the standing.\nIt was a mistake of the youths; I took many,\nof the customs that are not good.\nI stood crooked from the beginning,\nthat they might increase with them their days.\nThere are, moreover, foolish fathers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܰܪ ܐܰܠܦ̈ܶܐ","severity":"info","text":"Literally 'son of a thousand', a title for a master or leader of a monastic or scholastic community; here likely a figure of authority in the narrative.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܽܘܢܺܝܬܳܐ","severity":"info","text":"The term 'crooked one' (ʿqūṯā) is a recurring epithet in Ephrem for the devil or for moral perversion, contrasting with the straight path of truth.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܐܠܳܗܳܐ ܚܰܕ","severity":"info","text":"Echoes the Shema (Deut 6:4) and early Christian monotheistic confessions; the phrase 'God is one' is a standard anti-polytheistic assertion in Syriac literature.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܰܓܕܠܳܐ","severity":"info","text":"The tower raised to the heavens recalls the Tower of Babel (Gen 11:1-9), a symbol of human pride and failed ambition, here applied to the adversary's futile efforts.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܶܬܟܰܬܰܫ","severity":"info","text":"The verb 'contend' (mtkaššaš) frames the passage as a cosmic struggle between the evil one and the righteous, a central theme in Ephrem's madrāšē.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܝܶܫܽܘܥ","severity":"caution","text":"The reading 'of Jesus' (d-Yeshuʿ) is uncertain; the Syriac may be corrupt or ambiguous, possibly a scribal insertion or a variant form of a divine name.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of a thousand' and 'the father of the hours' is unclear; they may be symbolic figures or specific opponents in Ephrem's polemic.","The phrase 'the arrow of his eye of Jesus' is syntactically ambiguous; it may refer to the evil one's attack on Jesus or to Jesus' own gaze."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܕܠܳܐ ܡܟܶܝܢ ܠܙܰܪܥܳܐ ܕܙܶܪܥܶܬ ܒܰܒ̈ܢܰܝܗܽܘܢ\nܘܺܐܝܬ ܕܰܐܝܟ ܐܰܟܳܪ̈ܶܐ ܛܳܒ̈ܶܐ\nܥܩܰܪܘ̱ ܡܽܘ̈ܡܶܐ ܡܶܢ ܬܰܪܥܺܝܬܳܐ ܕܝܰܠܕܰܝ̈ܗܽܘܢ\n܀܀܀ ܚܠܳܦ ܫܺܫܠܳܬܳܐ\nܒܡܰܐܝܳܢܽܘܬܳܐ\nܦܶܟܪܶܬ ܐ̱ܢܳܫܳܐ\nܘܒܰܛܶܠܘ̱ ܘܺܝܬܶܒܘ̱\nܓܶܠܙܶܬ ܪ̈ܶܓܫܰܝܗܽܘܢ ܡܶܢ ܛܳܒ̈ܳܢ\nܥܰܝ̈ܢܰܝܗܽܘܢ ܡܶܢ ܩܶܪܝܳܢܳܐ\nܦܽܘܡ̈ܰܝܗܽܘܢ ܡܶܢ ܗܽܘܠܳܠܳܐ\nܡܰܕܥܗܽܘܢ ܡܶܢ ܝܽܘܠܦܳܢܳܐ\nܠܡ̈ܰܬܠܶܐ ܚܰܪ̈ܒܶܐ ܘܒܰܛܺܝ̈ܠܶܐ\nܡܳܐ ܟܰܫܺܝܪ̈ܺܝܢ ܠܰܡܡܰܠܳܠܳܐ ܣܦܺܝܩܳܐ ܛܽܘܠܺܝܩܺܝܢ\nܐܶܢ ܢܶܦܠܰܬ ܡܶܠܰܬ ܚ̈ܰܝܶܐ\nܐܰܘ ܕܰܚܩܽܘܗ̇ ܐܰܘ ܩܳܡܘ̱ ܫܰܢܺܝܘ ܡܶܢ ܨܶܐܕܶܝܗ̇\nܟܡܳܐ ܣ̈ܳܛܳܢܺܝܢ\nܒܓܰܘ ܒܰܪܢܳܫܳܐ\nܘܠܺܝ ܕܺܝܠܝ̱ ܒܰܠܚܽܘܕ\nܠܳܐܶܛ ܟܽܠ ܐ̱ܢܳܫ\nܗܳܐ ܓܶܝܪ ܚܶܡܬܶܗ ܕܒܰܪܢܳܫܳܐ ܐܺܝܬܶܝܗ̇\nܫܺܐܕܳܐ ܕܟܽܠܝܽܘܡ ܫܳܚܶܩ ܠܶܗ\nܕܰܝ̈ܘܶܐ ܠܳܐܪ̈ܚܶܐ ܡܶܬܕܰܡܶܝܢ\nܕܰܡܫܰܢܶܝܢ ܐܶܢ ܡܶܬܰܐܠܨܺܝܢ\nܥܰܠ ܚܶܡܬܳܐ ܕܶܝܢ ܐܶܢ ܢܽܘܡܽܘܢ\nܟܽܠ ܙܰܕܺܝ̈ܩܶܐ ܠܳܐ ܡܶܬܥܰܩܪܳܐ ܡܶܢ ܐܰܬܪܳܗ̇\nܚܠܳܦ ܚܣܳܡܳܐ ܣܪܽܘܚܳܐ\nܠܫܺܐܕܳܐ ܫܺܝܛܳܐ ܘܚܰܠܳܫܳܐ ܣܳܢܶܐ ܟܽܠ ܐ̱ܢܳܫ\nܒܗܶܬ ܐܳܫܽܘܦܳܐ\nܥܰܡ ܒܰܪܩܳܐ\nܕܠܰܚܘ̈ܰܘܳܬܳܐ\nܡܟܰܒܶܫ ܟܽܠܝܽܘܡ\nܐܰܟܕܳܢܳܐ ܕܰܒܓܰܘܶܗ ܡܶܢܶܗ ܡܶܪܕܰܬ\nܕܪܶܓܬܶܗ ܒܓܰܘܶܗ ܠܳܐ ܟܳܒܶܫ\nܚܛܺܝܬܳܐ ܟܣܺܝܬܳܐ ܐܰܝܟ ܐܶܣܦܶܣ\nܡܳܐ ܕܢܶܦܚܰܬ ܒܶܗ ܐܶܣܬܺܝܛ\nܡܳܐ ܕܛܳܒ ܨܶܕܳܗ̇ ܠܰܐܟܕܳܢܳܐ\n܀܀܀","english":"without harming the seed that was sown in their wombs,\nand like good farmers,\nthey uprooted the plants from the pasture of their children.\n\nInstead of chains,\nin their poverty,\nthey clothed themselves in ashes,\nand they ceased and sat down.\nThey stripped their feelings from the good,\ntheir eyes from reading,\ntheir mouths from speech,\ntheir minds from teaching,\nlike desolate and idle fables.\nWhat are the skilled for empty chatter, the idle?\nIf the word of life falls,\nor they reject it, or they stand and listen from its side,\nhow many Satans\nwithin a human being,\nand for me alone,\nI curse every human.\nFor behold, the wrath of the human being is\na demon that laughs at him every day.\nDemons are like guests\nwho rejoice when they are pressed.\nBut concerning wrath, if it stands,\nall the righteous cannot be uprooted from its place.\n\nInstead of a rotten bond,\nto a mad and weak demon, every human runs,\nin shame, a threshold\nwith lightning,\nwhich subdues every day the serpents,\na viper that within him from him rebelled,\nwhose passion within him he does not subdue.\nHidden sin like a foundation,\nwhen it falls upon him, it is a foundation.\nWhen it is good, its side is for the viper.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܺܫܠܳܬܳܐ","severity":"info","text":"The term ܫܺܫܠܳܬܳܐ (šēšlāṯā) is here rendered 'chains', but it can also mean 'fetters' or 'bonds', both literal and metaphorical. The context of poverty and ashes suggests a renunciation of worldly ties.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܶܠܰܬ ܚ̈ܰܝܶܐ","severity":"info","text":"The phrase ܡܶܠܰܬ ܚ̈ܰܝܶܐ (mellat ḥayyē) 'word of life' echoes biblical usage, e.g., Psalm 119:25 (Peshitta) and John 1:1, where the Logos is life-giving. Here it contrasts with 'empty chatter'.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܶܣܦܶܣ","severity":"info","text":"The term ܐܶܣܦܶܣ (espes) 'foundation' (from Greek σπῆψις?) is rare; it may denote a base or hidden support. The image of hidden sin as a foundation that becomes a viper when struck is characteristic of Ephrem's paradoxical imagery.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܠܳܦ ܫܺܫܠܳܬܳܐ","severity":"info","text":"The passage is divided by two ܚܠܳܦ (ḥlāp) markers, each introducing a new simile or contrast: first 'instead of chains', then 'instead of a rotten bond'. This structural device organizes the moral exhortation.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܰܝ̈ܘܶܐ ܠܳܐܪ̈ܚܶܐ","severity":"info","text":"The comparison of demons to guests (ܕܰܝ̈ܘܶܐ ܠܳܐܪ̈ܚܶܐ) who rejoice when pressed parallels a theme in Ephrem's Hymns on Faith (e.g., Hymn 5), where demons are opportunistic intruders on human weakness.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܟܕܳܢܳܐ","severity":"caution","text":"The term ܐܟܕܳܢܳܐ (ʾakdāʿā) is ambiguous: it may mean 'viper' or 'asp', but the context of a serpent within the human being that rebels and is not subdued suggests a metaphorical internal vice. The reading 'viper' is adopted here.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'good farmers' and the 'children' in the opening lines is not explicit; they may refer to ascetics and their spiritual offspring.","The phrase 'instead of a rotten bond' (ܚܠܳܦ ܚܣܳܡܳܐ ܣܪܽܘܚܳܐ) is obscure; it may contrast a corrupting attachment with the demonic bond that follows."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܒܽܐܘܡܳܢܽܘܬܶܗ ܡܰܚܬܶܗ ܛܽܘܥܝܰܝ ܟܰܣܝܳܐܺܝܬ\nܡܫܰܗܶܐ ܪܰܚܫܳܐ ܒܠܽܘܚܫ̈ܳܬܶܗ\nܡܥܺܝܪ ܥܠܰܘܗ̱ܝ ܪܽܘܓܙܳܐ ܪܰܒܳܐ ܒܠܽܘ̈ܚܫܳܬܶܗ\nܣܺܝܡܰܬ ܥܽܘܩ̈ܣܶܐ\nܘܝܶܬܒܰܬ ܩܰܘܝܰܬ\nܡܰܢܽܘ ܕܽܐܘܪܳܟ\nܪܶܥܝܳܢܶܗ ܥܰܡ ܟܽܠ\n---------\nܨܶܝܕ ܢܰܓܺܝܪ ܪܽܘܚܳܐ ܝܶܬܒܰܬ\nܘܰܕܪܰܓ ܡܶܢ ܕܪܰܓ ܐܰܫܦܳܬܶܗ\nܕܢܺܐܬܶܐ ܠܩܽܘܛܳܥ ܪܶܥܝܳܢܳܐ\nܠܰܐܝܢܳܐ ܕܟܳܘܶܙ ܡܶܢ ܚܰܘ̈ܒܶܐ\nܥܺܝܕ̈ܶܐ ܟܶܒܫܰܘܗ̱ܝ ܒܩܰܠܺܝܠ ܩܰܠܺܝܠ ܕܪܶܫܬܶܗ\nܥܕܰܡܳܐ ܕܰܗܘܳܐ ܬܚܶܝܬ ܢܺܝܪܳܐ\nܕܥܰܠ ܘܰܐܥܺܝܕ ܘܳܐܦ ܠܳܐ ܕܢܶܦܽܘܩ ܨܳܒܶܐ ܗ̱ܘܳܐ\nܪܶܓܫܶܬ ܘܰܚܙܺܝܬ\nܕܢܰܓܺܝܪ ܪܽܘܚܳܐ\nܗܽܘܝܽܘ ܡܶܫܟܰܚ\nܕܢܶܟܒܰܫ ܟܽܠ\nܒܙܰܒܢܳܐ ܕܰܙܟܰܝܬܶܗ ܠܳܐܕܳܡ ܚܰܕ ܗ̱ܘܳܐ\nܐܰܪܦܺܝܬܶܗ ܥܰܕ ܗܳܐ ܡܰܘܠܶܕ\nܘܰܒܥܺܝܬ ܠܺܝ ܥܒܳܕܳܐ ܐ̱ܚܪܺܢܳܐ\nܕܠܳܐ ܢܶܛܥܰܡ ܒܺܝ ܒܶܛܠܳܢܳܐ\nܚܶܠܳܐ ܕܝܰܡܳܐ ܡܳܢܳܐ ܗܘܺܝܬ\nܕܪܽܘܚܝ̱ ܐܰܓܰܪ ܒܶܗ ܘܕܰܐܒܩܶܐ ܥܽܘܗܕܳܢܝ̱ ܐܶܢ ܣܳܦܶܩ\nܠܰܒ̈ܢܰܝ ܐ̱ܢܳܫܳܐ ܡܳܐ ܕܰܣܓܺܝܘ\nܥܰܕ ܠܳܐ ܢܶܣܓܽܘܢ ܒܣ̈ܰܓܺܝܐܶܐ ܒܩܺܝܬ ܐܶܢܽܘܢ\nܕܪܰܫܘ̱ ܦܰܠܳܚ̈ܰܘܗ̱ܝ\nܕܒܺܝܫܳܐ ܥܰܡܶܗ\nܘܰܫܪܰܘ ܡ̈ܶܠܰܘܗ̱ܝ\nܒܗ̈ܶܦܟܳܬܳܐ\nܕܗܳܐ ܠܰܡ ܐܶܠܺܝܫܰܥ ܐܰܚܺܝ ܡܺܝܬܶܐ\nܘܕܰܙܟܳܐ ܠܡܰܘܬܳܐ ܒܥܶܠܺܝܬܳܐ\nܘܰܐܚܺܝ ܠܰܒܪܳܗ̇ ܕܰܐܪܡܰܠܬܳܐ\nܗܳܐ ܡܫܰܥܒܶܕ ܗܳܫܳܐ ܒܰܫܝܽܘܠ\nܕܪܰܒܳܐ ܗܘܳܬ ܕܶܝܢ ܡܰܚܫܰܒܬܶܗ\nܕܒܺܝܫܳܐ ܣܰܓܺܝ ܒܡܶܠܰܝ̈ܗܽܘܢ ܫܪܶܐ ܡܶܠܰܝ̈ܗܽܘܢ\nܕܰܐܝܟܰܢܳܐ ܚܳܒ ܐܶܠܺܝܫܰܥ\nܕܗܳܐ ܒܰܫܝܽܘܠ ܐܰܚܺܝ ܡܺܝܬܶܐ ܒܝܰܕ ܓܰܪ̈ܡܰܘܗ̱ܝ\nܐܶܢ ܐܶܠܺܝܫܰܥ\nܕܰܙܥܽܘܪܳܐ ܗ̱ܘܳܐ\nܪܰܒ ܗ̱ܘܳܐ ܚܰܝܠܶܗ\nܒܓܰܘܳܗ̇ ܕܰܫܝܽܘܠ\nܕܶܐܢ ܗܽܘ ܕܚܰܕ ܡܺܝܬܳܐ ܐܰܚܺܝ ܗܘܳܐ ܒܳܗ̇\nܟܡܳܐ ܟܰܝ ܡܳܝ̈ܬܺܝܢ ܡܰܚܶܐ ܒܳܗ̇\nܡܰܘܬܶܗ ܕܝܶܫܽܘܥ ܥܰܙܺܝܙܳܐ\nܡܶܢܳܗ̇ ܕܗܳܕܶܐ ܐܶܬܒܰܝܰܢܘ̱","english":"in his anger he cast down the hidden plants,  \nhe made the reptile crawl in his garments,  \nhe stirred up great wrath against him in his garments,  \nhe placed crosses,  \nand he sat in silence.  \nHe made the light of his teaching dim,  \nhis thought with all.  \n\nThe hunter of the evil spirit sat down,  \nand step by step he set his snares,  \nso that he might come to cut off the thought,  \nto the place where it turns from sins.  \nThe customs subdued him little by little on his head,  \nuntil he was beneath the yoke,  \nwhich he bore and passed over, and he did not even wish to go out.  \nI felt and saw  \nthat the evil spirit  \nwas able  \nto subdue all.  \n\nBy the victory of his offering, Adam was not alone;  \nI left him until the birth,  \nand I sought for myself another work,  \nso that he would not taste in me idleness.  \nI was like the power of the sea,  \nso that my spirit might stir in it and leave my thoughts, if it suffices.  \nFor the eyes of the physician, when they were many,  \nuntil they do not increase among the many, I struck in the eyes,  \nso that his farmers might be pleased,  \nwho are with the evil one,  \nand they began his words  \nwith changes,  \nfor behold, Elisha revived the dead,  \nand he conquered death in the upper room,  \nand he revived the son of the widow.  \nBehold, now he is enslaved in Sheol,  \nfor great was the thought of the evil one,  \nmuch did he loose your words in your words,  \nas if Elisha sinned,  \nfor behold, in Sheol he revived the dead by his bones.  \nIf Elisha,  \nwho was small,  \nhis power was great,  \nin the midst of Sheol,  \nfor he who revived one dead in it,  \nhow many dead does he revive in it?  \nThe death of the mighty Jesus  \nwas required from it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܽܘܚܫ̈ܳܬܶܗ","severity":"info","text":"The Syriac term ܒܽܘܚܫ̈ܳܬܶܗ (b-ḥwšš) is a plural form meaning 'garments' or 'clothing', here used metaphorically for the body or outward appearance, a common ascetic trope in Ephrem.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܠܺܝܫܰܥ","severity":"info","text":"Elisha reviving the dead (2 Kings 4:32–37) and the son of the widow (1 Kings 17:17–24) are biblical references; the 'upper room' (ܒܥܶܠܺܝܬܳܐ) likely alludes to the Shunammite woman's story (2 Kings 4:32–37).","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The 'victory of his offering' (ܙܰܒܥܳܐ ܕܰܙܟܰܝܬܶܗ) refers to Adam's sacrifice or offering, a theme in Ephrem's typology where Adam's sin is contrasted with Christ's redemptive act.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The image of the 'hunter of the evil spirit' (ܨܶܝܕ ܢܰܓܺܝܪ ܪܽܘܚܳܐ) setting snares step by step parallels Ephrem's Hymns on Faith 5, where Satan is depicted as a hunter trapping souls.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a third-person narrative of the evil spirit's actions to a first-person reflection ('I felt and saw'), marking a structural break that introduces the speaker's personal engagement.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'he placed crosses' (ܣܺܝܡܰܬ ܥܽܘܩ̈ܣܶܐ) is ambiguous: it may refer to literal crosses as symbols of victory or to a metaphorical 'crossing out' or rejection; the context suggests the latter, but the Syriac allows both.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the hunter' (ܨܶܝܕ) is ambiguous: it could be a specific demon or a general personification of evil; the reading taken follows the English draft's 'evil spirit'.","The phrase 'he placed crosses' (ܣܺܝܡܰܬ ܥܽܘܩ̈ܣܶܐ) may be literal or metaphorical; the context of ascetic struggle suggests a metaphorical interpretation."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܕܰܟܡܰܐ ܗ̱ܘ ܟܰܝ ܪܰܒ ܗ̱ܘܳܐ ܝܶܫܽܘܥ\nܡܶܢ ܚܰܒܪ̈ܰܝ ܕܗܳܐ ܒܨ̈ܶܢܥܳܬܶܗ ܐܰܛܥܺܝܟܽܘܢ\nܘܠܳܐ ܣܦܰܩܬܽܘܢ ܠܰܡܣܰܝܟܽܘ\nܪܰܒܽܘܬܶܗ ܕܦܶܚܡܬܽܘܢܳܝܗ̱ܝ ܠܰܢܒ̈ܺܝܶܐ\nܙܥܽܘܪ̈ܺܝܢ ܐܶܢܽܘܢ\nܒܽܘܝܳܐܝܰܟܽܘ̈ܢ\nܐܳܡܰܪ ܒܺܝܫܳܐ\nܠܰܒ̈ܢܰܝ ܬܶܓܡܶܗ\nܗܰܘ ܓܶܝܪ ܕܰܐܚܺܝ ܠܳܠܥܳܙܳܪ ܟܰܕ ܡܺܝܬ\nܐܰܝܟܰܢ ܣܳܦܶܩ ܠܶܗ ܡܰܘܬܳܐ\nܘܶܐܢ ܕܶܝܢ ܙܳܟܶܐ ܠܶܗ ܡܰܘܬܳܐ\nܗܽܘܝܽܘ ܨܒܼܳܐ ܕܢܶܫܬܰܥܒܰܕ ܠܶܗ\nܘܶܐܢ ܗܽܘ ܨܳܒܶܐ ܕܢܶܫܬܰܥܒܰܕ\nܐܰܣܶܓܘ̱ ܕܚܶܠܘ̱ ܕܠܳܐ ܡܳܐܶܬ ܒܛܶܠܳܐܺܝܬ\nܓܽܘܢܚܰܐ ܗ̱ܘ ܪܰܒܳܐ ܥܒܰܕ ܒܰܢ\nܕܟܰܕ ܡܳܐܶܬ ܠܳܐܕܳܡ ܥܳܐܶܠ ܠܰܡܰܚܳܝܽܘ\nܐܰܕܺܝܩ ܡܰܘܬܳܐ\nܡܶܢ ܓܰܘ ܢܶܩܥܶܗ\nܘܬܽܘܒ ܕܰܚܼܙܳܐ\nܠܡܳܪܰܢ ܕܰܙܩܺܝܦ\nܘܶܐܡܰܪ ܐܰܘ ܡܰܚܶܐ ܡܺܝ̈ܬܶܐ ܐܰܝܟܳܐ ܐܰܢ̱ܬ\nܐܰܢ̱ܬ ܬܶܗܘܶܐ ܠܺܝ ܡܶܐܟܽܘܠܬܳܐ\nܚܠܳܦ ܒܰܣܺܝܡܳܐ ܠܳܥܳܙܳܪ\nܕܗܳܐ ܛܰܥܡܶܗ ܥܕܰܟܺܝܠ ܒܦܽܘܡܝ̱ ܒܰܪ̱ܬ ܝܽܘܐܳܪܳܫ ܬܺܐܬܶܐ ܬܶܚܙܶܐ\nܗܳܢܳܐ ܙܩܺܝܦܳܟ ܒܪܳܗ̇ ܕܰܐܪܡܰܠܬܳܐ ܚܳܐܰܪ ܒܳܟ\nܩܰܝܣܳܐ ܨܶܕܶܗ ܠܺܝ ܠܳܐܕܳܡ\nܒܪܺܝܟ ܗ̱ܽܘ ܨܠܺܝܒܳܐ ܕܨܳܕܶܗ ܠܺܝ ܠܒܰܪ ܕܰܘܺܝܕ\nܦܽܘܡܶܗ ܦܬܰܚ ܗ̱ܘܳܐ\nܡܰܘܬܳܐ ܘܶܐܡܰܪ\nܠܳܐ ܫܡܺܝܥ ܗ̱ܘܳܐ ܠܳܟ\nܐܰܘ ܒܰܪ ܡܰܪܝܰܡ\nܕܡܽܘܫܶܐ ܕܺܝܪܶܒ ܘܶܐܬܝܰܬܰܪ ܡܶܢ ܟܽܠ\nܗ̱ܘܳܐ ܐܰܠܳܗ ܘܰܥܒܰܕ ܕܰܐܠܳܗ\nܐܰܡܺܝܬ ܒܽܘܟܪ̈ܶܐ ܘܦܰܨܺܝ ܒܽܘܟܪ̈ܶܐ\nܟܽܠܳܐ ܡܰܘܬܳܢܳܐ ܡܶܢ ܚܰܝ̈ܶܐ\nܠܛܽܘܪܳܐ ܣܶܠܩܶܬ ܥܰܡ ܡܽܘܫܶܐ\nܘܡܶܢ ܐܺܝܕ ܠܺܐܝܕ ܝܰܗܒܶܗ ܠܺܝ ܒܪܺܝܟ ܐܺܝܩܳܪܶܗ\nܕܰܟܡܳܐ ܕܢܺܐܪܰܒ ܒܰܪ ܐܳܕܳܡ\nܗܽܘ ܥܰܦܪܳܐ ܠܥܰܦܪܶܗ ܗܦܰܟ ܕܡܶܢ ܐܰܪܥܰܐ ܗ̱ܘ\nܐܶܬܳܐ ܣܳܛܳܢܳܐ\nܥܰܡ ܦܰܠܳܚ̈ܰܘܗ̱ܝ\nܕܢܶܚܙܶܐ ܠܡܳܪܰܢ\nܕܰܐܪܡܳܐ ܒܰܫܝܽܘܠ\nܘܢܶܚܕܶܐ ܥܰܡܶܗ ܕܡܰܘܬܳܐ ܒܰܪ ܡܰܠܟܶܗ\nܘܰܚܙܳܝܗ̱ܝ ܗ̱ܘܳܐ ܕܰܟܡܺܝܪ ܘܰܐܒܺܝܠ","english":"how great was Jesus, how great was he!  \nFrom his companions, who were already in his youth, he led them astray,  \nand you did not suffice to silence them,  \nthe greatness of your wrath against the servants,  \nthe little ones, you struck.  \nIn your silence,  \nthe evil one says to the sons of his race:  \nHe who raised Lazarus when he was dead,  \nas if death were sufficient for him,  \nor rather, death conquers him.  \nIs it he who wishes to be enslaved,  \nor is it he who wishes to enslave?  \nThe power of the one who does not die was increased in vain.  \nThe great one did a great deed:  \nwhen Adam died, he entered to revive him,  \nhe drove death from within his tomb,  \nand again he saw the Lord who was crucified,  \nand he said, \"O reviver of the dead, where are you?  \nYou will be my food instead of the sweet Lazarus,  \nwhose taste is still in my mouth.\"  \nThe daughter of Jerusalem will come and see:  \nthis crucified one of yours, the son of the widow, looks at you.  \nThe wood of his cross is for me, for Adam.  \nBlessed is the cross that is for me, for the son of David.  \nHis mouth opened, death said:  \n\"Were you not heard, O son of Mary,  \nthat Moses grew old and became stronger than all?  \nHe was God and made God;  \nI killed with the firstborn and saved with the firstborn.  \nAll deaths from life,  \nyou ascended the mountain with Moses,  \nand from hand to hand he gave me his blessed honor.  \nHow much did the son of Adam strive?  \nHe turned the dust to his dust, for from the earth he was.  \nThe adversary came with his workers  \nto see the Lord who cast into Sheol,  \nand he rejoiced with death, the son of his king,  \nand his appearance was gloomy and mourning.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܐܚܺܝ ܠܳܠܥܳܙܳܪ ܟܰܕ ܡܺܝܬ","severity":"info","text":"Ephrem alludes to the raising of Lazarus (John 11:43–44), a key proof of Christ’s power over death, here placed in the mouth of Death as a taunt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܡܳܪܰܢ ܕܰܙܩܺܝܦ","severity":"info","text":"The phrase “Lord who was crucified” echoes the crucifixion narrative (Matthew 27:35; Mark 15:24) and is central to the poem’s typological contrast between Adam and Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܪܺܝܟ ܗ̱ܽܘ ܨܠܺܝܒܳܐ ܕܨܳܕܶܗ ܠܺܝ ܠܒܰܪ ܕܰܘܺܝܕ","severity":"info","text":"Ephrem identifies the cross as a salvific instrument for the “son of David” (Christ), a typological link common in Syriac exegesis (cf. ed:dsc-295).","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܽܘܫܶܐ","severity":"info","text":"Moses is invoked as a type of Christ; Death claims Moses “grew old and became stronger than all,” a reference to his longevity and leadership, contrasting with Christ’s youth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܽܘܡܶܗ ܦܬܰܚ ܗ̱ܘܳܐ ܡܰܘܬܳܐ ܘܶܐܡܰܪ","severity":"info","text":"This line marks a shift from third-person narration to a direct speech by Death, a dramatic device that personifies death as a disputant with Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܟܡܰܐ ܗ̱ܘ ܟܰܝ ܪܰܒ ܗ̱ܘܳܐ ܝܶܫܽܘܥ","severity":"caution","text":"The opening exclamation is ambiguous: it may be a rhetorical question (“how great was Jesus?”) or an exclamatory statement. The English draft takes it as exclamatory, but the Syriac allows either reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܕܰܟܡܰܐ ܗ̱ܘ ܟܰܝ ܪܰܒ ܗ̱ܘܳܐ ܝܶܫܽܘܥ may be read as either a question or an exclamation; the English draft adopts the exclamatory sense.","The identity of the “daughter of Jerusalem” (ܒܰܪ̱ܬ ܝܽܘܐܳܪܳܫ) is unclear: possibly a personification of the city or a reference to a specific figure (e.g., Mary)."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܥܰܠ ܡܺܝ̈ܬܶܐ ܕܰܒܩܳܠ ܒܽܘܟܪܳܐ\nܚܰܝܰܘ ܘܰܢܦܰܩܘ̱ ܡܶܢܳܗ̇ ܕܰܫܝܽܘܠ\nܩܳܡ ܒܺܝܫܳܐ ܕܰܢܒܺܝܳܐ ܗ̱ܘܳܐ\nܠܡܰܘܬܳܐ ܐܳܚܝܳܢܶܗ ܕܠܳܐ ܐܰܘܒܕܶܬ ܐܰܝܟ ܡܳܐ ܕܶܐܫܟܚܰܬ\nܟܡܳܐ ܕܝܶܫܽܘܥ ܠܓܰܘ ܡܶܢܳܟ\nܠܺܐܝܕܳܟ ܐܳܬܝܳܢ ܐܳܦ ܕܚܰܝܰܘ ܘܰܕܚܰܝܰܝܢ\n܀܀܀ ܦܬܰܚ ܠܰܢ ܢܶܚܙܶܝܘܗ̱ܝ\nܐܳܦ ܢܰܗܶܠ ܒܶܗ\nܢܶܥܢܶܐ ܘܢܺܐܡܰܪ\nܕܰܐܝܟܰܘ ܚܰܝܠܳܟ\nܗܳܐ ܓܶܝܪ ܝܰܘܡ̈ܳܬܳܐ ܬܠܳܬܳܐ ܗ̱ܘܰܘ ܠܶܗ\nܘܢܺܐܡܰܪ ܠܶܗ ܐܳܘ ܬܠܺܝܬܳܝܳܐ\nܕܰܠܪܒܺܝܥܳܝܳܐ ܠܳܠܥܳܙܳܪ\nܐܰܚܶܝܬ ܐܰܚܳܐ ܠܰܩܢܽܘܡܳܟ\nܦܬܰܚ ܡܰܘܬܳܐ ܬܰܪ̈ܥܶܝܗ̇ ܕܰܫܝܽܘܠ\nܘܰܐܙܠܶܓ ܡܶܢܳܗ̇ ܙܺܝܘܳܐ ܕܦܰܪܨܽܘܦܶܗ ܕܡܳܪܰܢ\nܘܰܐܝܟ ܣܳܕܽܘܡܳܝ̈ܶܐ ܒܠܰܥܘ̱ ܗ̱ܘܰܘ\nܡܳܫܘ̱ ܘܰܒܥܰܘ ܬܰܪܥܳܗ̇ ܕܰܫܝܽܘܠ ܕܶܐܒܰܕ ܠܳܗ̇","english":"Over the dead, by the voice of the tomb, they lived and came forth from the womb of Sheol. The evil one who was hidden stood up to death, to hasten his own, whom you did not destroy as you could have. How great is Jesus within you! To your hand he brings both the living and the dead. Open for yourself, see him, and also hasten to him. Seek and say, \"Where is your power?\" For behold, three days had passed for him, and he said to him, \"On the third day, for the fourth, to Lazarus, you restored life, bringing your opponent back to life.\" Death opened the gates of Sheol, and the radiance of the face of the Lord shone forth from it; and like the Sodomites, they swallowed, they groped and sought the gate of Sheol, that it might be destroyed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܝܽܘܠ","severity":"info","text":"Sheol (šyōl) is the Syriac term for the underworld or realm of the dead, often synonymous with Hades in biblical and patristic usage. Here it is personified as a womb (ܡܶܥܳܗ̇) from which the dead emerge.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܰܩܢܽܘܡܳܟ","severity":"info","text":"The phrase 'bringing your opponent back to life' alludes to the raising of Lazarus (John 11:1–44), where Jesus restores life to a man dead four days. The 'opponent' (ܠܰܩܢܽܘܡܳܟ) is Death, personified as Jesus' adversary.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܣܳܕܽܘܡܳܝ̈ܶܐ","severity":"info","text":"The Sodomites (ܣܳܕܽܘܡܳܝ̈ܶܐ) are invoked as a type of sinful blindness and destruction, recalling Genesis 19. Ephrem uses them to depict the damned groping for the gate of Sheol, unable to find salvation.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܬܰܚ ܠܰܥ ܥܶܚܙܶܝܘܗ̱ܝ","severity":"info","text":"The imperative 'Open for yourself, see him' marks a shift from third-person narration to direct address, likely to Death or the reader, intensifying the dramatic confrontation between Christ and Death.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܠܰܥܘ̱ ܗ̱ܘܰܘ","severity":"info","text":"The image of the dead 'swallowing' and 'groping' for the gate of Sheol parallels Ephrem's Hymns on the Nativity 8.4, where the damned are described as blind and seeking escape from the underworld.","cites":[{"key":"ed:dsc-295","label":"source edition: Nisibis 41","url":"https://syriaccorpus.org/295"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'they lived and came forth' (ܚܰܝܰܘ ܘܰܢܦܰܩܘ̱) is ambiguous: it may refer to the dead raised by Christ or to the damned temporarily released. The reading taken follows the context of Lazarus' resurrection."],"confidence":"high","notes":[]}]}