{"slug":"dsc-296","id":"syriac:dsc:dsc-296","title":"Nisibis 42","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":0.003015},"source":{"registry_id":"syriac:dsc:dsc-296","work_id":"dsc-296","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/296"},"stats":{"passages":4,"english_words":771,"coptic_letters":0,"commentary_units":22,"commentary_kinds":7,"derived_notes":0,"ambiguities":5,"work_notes":4,"external_links":0,"timeline":4},"summary":{"work":"dsc-296","abstract":"Nisibis 42 is a Syriac memrā (verse homily) traditionally attributed to Ephrem the Syrian, likely composed during his Nisibene period before 363 CE. The text survives in a single medieval manuscript (DSC 296) with scribal corrections and marginal glosses. It was later excerpted in East Syriac liturgical collections for Lent, indicating its use in monastic reading cycles. The poem personifies Death as a mourner, employs the Syriac loanword glusqomeh (from Greek γλωσσόκομον) for a purse, and alludes to the veneration of martyrs' relics. The attribution rests on the colophon of the earliest witness, but the manuscript evidence does not fix a precise date.","historical_context":"The memrā is traditionally assigned to Ephrem's Nisibene period (before 363 CE), when he served as a teacher and deacon in Nisibis (modern Nusaybin, Turkey). Nisibis was a major center of Syriac Christianity, located on the Roman-Persian frontier. The community was shaped by the legacy of the apostle Addai and the legend of King Abgar of Edessa. The text reflects themes common in Ephrem's poetry: personification of Death, veneration of martyrs' relics, and engagement with biblical figures like Moses and Judas. The Syriac term glusqomeh (a loanword from Greek γλωσσόκομον) appears figuratively, linking apostolic betrayal or doubt to material loss. The work's survival in a single medieval manuscript (DSC 296) and its later use in East Syriac Lenten lectionaries suggest a monastic readership. The edition does not record variant readings from the manuscript's marginalia, nor does it provide a full apparatus of scribal corrections.","significance":"Nisibis 42 is significant as a witness to Ephrem's poetic and theological style, particularly his use of personification and engagement with relic veneration. Its survival in a single manuscript highlights the fragility of Syriac literary transmission. The memrā's later liturgical use in East Syriac Lenten cycles demonstrates its enduring relevance in monastic spirituality. The figurative use of glusqomeh offers insight into Syriac lexical borrowing from Greek and its theological application.","timeline":[{"date":"mid-4th century","event":"Probable composition of the memrā by Ephrem the Syrian during his Nisibene period (before 363 CE)."},{"date":"4th–5th century","event":"Transmission of the text in Syriac manuscript tradition; earliest witness (DSC 296) copied."},{"date":"Medieval period","event":"Excerpted in East Syriac liturgical collections for Lent, indicating monastic reading cycles."},{"date":"Modern era","event":"Edition published without full apparatus of scribal corrections or marginal variant readings."}],"relations":[{"work":"Ephrem the Syrian, Hymns on Faith","relation":"Similar use of personification and theological themes","key":"","label":null,"url":null},{"work":"Ephrem the Syrian, Hymns on the Nativity","relation":"Shared poetic style and Syriac vocabulary","key":"","label":null,"url":null},{"work":"Syriac Liturgical Collections for Lent","relation":"Excerpted in later East Syriac lectionaries","key":"","label":null,"url":null},{"work":"Bible, Numbers 21:4–9","relation":"Allusion to Moses and the bronze serpent","key":"","label":null,"url":null},{"work":"Legend of King Abgar of Edessa","relation":"Reference to Edessa (Urhay) and apostolic tradition","key":"wikipedia:Abgar V","label":null,"url":null}],"external_links":[],"cautions":["The attribution to Ephrem rests solely on the colophon of the earliest manuscript witness (DSC 296) and is not independently confirmed.","The precise date of composition is uncertain; the Nisibene period (before 363 CE) is traditional but not securely documented.","The text survives in a single medieval manuscript, limiting textual criticism and verification of readings.","The edition does not record variant readings from the manuscript's marginalia or provide a full apparatus of scribal corrections."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000527,"generated":"2026-11-15T00:35:39Z"},"checks":{"work":"dsc-296","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":22,"english_words":771,"source_letters":2602,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The memrā is traditionally assigned to Ephrem’s Nisibene period (before 363 CE), but the manuscript evidence does not fix a precise date. The attribution rests on the colophon of the earliest witness.","cites":[{"key":"ed:dsc-296","label":"source edition: Nisibis 42","url":"https://syriaccorpus.org/296"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in a single medieval manuscript (DSC 296), which shows occasional scribal corrections and marginal glosses. No other witness is known.","cites":[{"key":"ed:dsc-296","label":"source edition: Nisibis 42","url":"https://syriaccorpus.org/296"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memrā was excerpted in later East Syriac liturgical collections for the season of Lent, indicating its use in monastic reading cycles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not record variant readings from the manuscript’s marginalia, nor does it provide a full apparatus of scribal corrections.","cites":[{"key":"ed:dsc-296","label":"source edition: Nisibis 42","url":"https://syriaccorpus.org/296"}],"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-296":{"label":"source edition: Nisibis 42","url":"https://syriaccorpus.org/296"}},"segments":[{"i":1,"ref":"p1","source":"ܚ ܒܰܪ ܩܳܠܶܗ\nܐܰܝܠܶܠ ܒܺܝܫܳܐ\nܕܠܰܐܝܟܳܐ ܡܶܟܺܝܠ\nܐܺܝܬ ܠܺܝ ܕܶܐܥܪܽܘܩ\nܡܶܢ ܙܰܕܺܝ̈ܩܶܐ\nܠܡܰܘܬܳܐ ܓܶܪܝܶܬ ܕܶܐܩܛܽܘܠ ܠܰܫܠܺܝ̈ܚܶܐ\nܐܰܝܟ ܕܰܐܓܗܶܐ ܡܶܢ ܢܶܓܕܰܝ̈ܗܽܘܢ\nܒܡ̈ܰܘܬܰܝܗܽܘܢ ܝܰܬܺܝܪ ܗܳܫܳܐ\nܡܶܬܢܰܓܰܕ ܐ̱ܢܳܐ ܩܰܫܝܳܐܺܝܬ\nܫܶܠܚܳܐ ܕܩܰܛܠܶܗ ܒܗܶܢܕܽܘ\nܠܽܐܘܪܗܳܝ ܩܰܕܡܰܢܝ̱ ܗܳܪܟܰܐ ܗ̱ܘ ܟܽܠܶܗ ܐܳܦ ܬܰܡܳܢ\nܐܶܙܰܠ̱ܬ ܠܬܰܡܳܢ ܬܰܡܳܢ ܗ̱ܽܘ\nܗܳܪܟܳܐ ܘܬܰܡܳܢ ܐܶܫܟܰܚܬܶܗ ܘܶܐܬܟܰܡܪܶܬ\nܥܽܘܢܺܝܬܳܐ: ܒܪܺܝܟ ܚܰܝܠܳܐ ܕܰܫܪܶܐ ܒܓܰܪ̈ܡܶܐ ܢܰܨ̈ܺܝܚܶܐ\nܓܰܪ̈ܡܶܐ ܛܥܶܢ ܗ̱ܘܳܐ\nܗܰܘ ܬܰܓܳܪܳܐ\n܀܀܀","english":"He heard his voice, the evil wailer. Where then can I flee from the righteous? For Death, you hastened to slay the apostles, as you did from their flocks. Through their deaths, now more than ever, the flock is increased. A harsh shepherd, the slayer who killed him in Edessa. Before my eyes, here he is, all of him, also there. I went to there; there he was. Here and there I found him and was enraged. The apostate: Blessed is the power that dwelt in the victorious bones. The bones were carried, that merchant.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܰܝܠܶܠ ܒܺܝܫܳܐ","severity":"info","text":"The phrase 'evil wailer' personifies Death as a mourner, a common trope in Ephrem's poetry.","cites":[{"key":"ed:dsc-296","label":"source edition: Nisibis 42","url":"https://syriaccorpus.org/296"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܠܽܐܘܪܗܳܝ","severity":"info","text":"Edessa (Urhay) is a key city in Syriac Christianity, associated with the apostle Addai and the legend of King Abgar.","cites":[{"key":"ed:dsc-296","label":"source edition: Nisibis 42","url":"https://syriaccorpus.org/296"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܽܘܢܺܝܬܳܐ","severity":"info","text":"The term 'apostate' (ʿqūṯā) likely refers to a figure who abandoned the faith, possibly Julian the Apostate, a frequent target of Ephrem's polemic.","cites":[{"key":"ed:dsc-296","label":"source edition: Nisibis 42","url":"https://syriaccorpus.org/296"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܺܝܟ ܚܰܝܠܳܐ ܕܰܫܪܶܐ ܒܓܰܪ̈ܡܶܐ ܢܰܨ̈ܺܝܚܶܐ","severity":"info","text":"The 'power that dwelt in the victorious bones' echoes the veneration of relics, particularly the bones of martyrs, which were believed to possess miraculous power.","cites":[{"key":"ed:dsc-296","label":"source edition: Nisibis 42","url":"https://syriaccorpus.org/296"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct address to Death, to a narrative of searching for a figure (the apostate) in Edessa, and ends with a blessing on relics.","cites":[{"key":"ed:dsc-296","label":"source edition: Nisibis 42","url":"https://syriaccorpus.org/296"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'apostate' is ambiguous; it may refer to Julian the Apostate or a local figure. The reading taken follows Ephrem's known polemic against Julian."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܐܰܘ ܕܰܠܡܳܐ ܟܰܝ ܗܳܢܽܘܢ ܛܰܥܢܰܘܗ̱ܝ\nܗܳܐ ܓܶܝܪ ܠܰܚ̈ܕܳܕܶܐ ܐܶܬܬܰܓܰܪܘ̱ ܗ̱ܘܰܘ\nܘܠܺܝ ܡܳܐ ܠܺܝ ܕܥܰܕܰܪܘ̱ ܗܳܢܽܘܢ\nܐܳܦ ܐܶܬܥܰܕܰܪܘ̱ ܚܰܕ ܡܶܢ ܚܰܕ\nܕܠܺܝ ܒܬܰܪ̈ܬܰܝܗܶܝܢ ܚܽܘܣܪܳܢܰܐ ܗ̱ܘ\nܗܰܘ ܓܠܽܘܣܩܳܡܶܗ ܕܰܣܟܰܪܝܽܘܛܳܐ\nܡܰܢܽܘ ܢܚܰܘܶܝܢܝ̱ ܕܡܶܢܶܗ ܚܰܝܠܳܐ ܩܳܢܶܐ ܗܘܺܝܬ\nܓܠܽܘܣܩܳܡܶܗ ܕܬܽܐܘܡܰܐ ܩܰܛܠܰܢܝ̱\nܕܚܰܝܠܳܐ ܟܰܣܝܳܐ ܕܰܫܪܶܐ ܒܶܗ ܡܫܰܢܶܩ ܠܺܝ\nܓܰܒܝܳܐ ܡܽܘܫܶܐ\nܛܥܼܶܢ ܗ̱ܘܳܐ ܓܰܪ̈ܡܶܐ\nܒܗܰܝܡܳܢܽܘܬܳܐ\nܐܰܝܟ ܝܽܘܬܪܳܢܳܐ\nܘܶܐܢ ܗܽܘ ܕܰܢܒܺܝܳܐ ܪܰܒܳܐ ܗܰܝܡܶܢ\nܕܺܐܝܬ ܗ̱ܽܘ ܒܓܰܪ̈ܡܶܐ ܥܽܘܕܪܳܢܳܐ\nܫܰܦܺܝܪ ܗܰܝܡܶܢ ܬܰܓܳܪܳܐ\nܘܫܰܦܺܝܪ ܫܡܶܗ ܬܰܓܳܪܳܐ\nܗܳܢ ܬܰܓܳܪܳܐ ܐܶܬܬܰܓܰܪ\nܘܺܝܪܶܒ ܘܰܐܡܠܶܟ ܣܺܝܡܬܶܗ ܣܰܓܺܝ ܡܶܣܟܺܢܬܳܢܝ̱\nܣܺܝܡܬܶܗ ܒܽܐܘܪܳܗܝ ܐܶܬܦܰܬܚܰܬ\nܘܰܐܥܬܰܪܬܶܗ ܠܟܶܪܟܳܐ ܪܰܒܳܐ ܒܥܽܘܕܪ̈ܳܢܶܐ\nܒܗܳܕܶܐ ܣܺܝܡܰܬ\nܓ̈ܰܙܶܐ ܬܶܗܪܰܬ\nܙܥܽܘܪܳܐ ܗ̱ܘܳܐ ܓܶܝܪ\nܓܰܙܳܗ̇ ܠܽܘܩܕܰܡ\nܘܰܟܡܳܐ ܕܠܳܐ ܐ̱ܢܳܫ ܫܩܰܠ ܗ̱ܘܳܐ ܡܶܢܳܗ̇\nܡܶܣܟܺܝܢ ܗ̱ܘܳܐ ܕܢܶܒܥܶܐ ܕܥܽܘܬܪܳܗ̇ ܟܰܕ ܕܶܝܢ ܟܰܪܟܽܘܗ̇ ܣܰܓ̈ܺܝܐܶܐ\nܘܰܒܙܽܘܗ̇ ܘܰܚܛܰܦܘ̱ ܝܽܘܬܪ̈ܳܢܶܝܗ̇ ܟܡܳܐ ܕܡܶܬܒܰܙܙܳܐ ܟܶܢ ܝܰܬܺܝܪ\nܣܳܓܶܐ ܥܽܘܬܪܳܗ̇ ܕܡܰܒܽܘܥܳܐ ܚܒܺܝܫܳܐ ܐܶܢ ܗܽܘ\nܕܗܶܡܰܣ ܒܶܗ ܟܶܢ ܗܽܘ ܝܰܬܺܝܪ ܡܶܬܬܪܰܥ\nܪܰܒܳܐ ܐܳܦ ܪܳܕܶܐ ܘܡܶܫ̇ܰܬܦܰܥ\n܀܀܀","english":"Or perhaps, then, these merchants deceived him? For they traded with one another, and what help did they give me? These merchants also helped one another, but for me, from both sides, there was loss. That is the purse of Iscariot; show me how I was standing in his power. The purse of Thomas killed me, for the hidden power that dwelt in him oppresses me. The chosen one, Moses, was mistaken in the bones, through his faith, as if it were profit. And that great sorcerer believed that there was profit in the bones. The merchant believed well, and the merchant's name was good. This merchant traded, and he increased and multiplied his treasure; much of my merchandise was his treasure. His treasure was opened in his light, and his wealth became a great city through profits. With this treasure, treasures were amazed. For it was small, its treasure at first, and as much as he took from it without pain, he was poor, for he sought its wealth. But when many surrounded it, and they plundered and seized its profits, as it is plundered, even more, its wealth increases. For the hidden spring, even if it is dammed, is even more opened. Great, also, it flows and spreads.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܠܽܘܣܩܳܡܶܗ","severity":"info","text":"The Syriac term ܓܠܽܘܣܩܳܡܶܗ (glusqomeh) is a loanword from Greek γλωσσόκομον, meaning a purse or money-bag. Here it is applied figuratively to Judas Iscariot and Thomas, linking apostolic betrayal or doubt to material loss.","cites":[{"key":"ed:dsc-296","label":"source edition: Nisibis 42","url":"https://syriaccorpus.org/296"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܰܒܝܳܐ ܡܽܘܫܶܐ","severity":"info","text":"The phrase 'the chosen one, Moses' (ܓܰܒܝܳܐ ܡܽܘܫܶܐ) alludes to the biblical account of Moses and the bronze serpent (Num 21:4–9), where Moses erects a bronze serpent for healing, later destroyed by Hezekiah. Ephrem reinterprets this as a mistaken faith in material relics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܗܰܝܡܳܢܽܘܬܳܐ","severity":"info","text":"The term ܗܰܝܡܳܢܽܘܬܳܐ (haymanutha) means 'faith' but in Ephrem's context often carries the sense of 'trust' or 'belief' in a salvific object. Here it is contrasted with the deceptive 'profit' (ܝܽܘܬܪܳܢܳܐ) from relics, reflecting Ephrem's critique of material veneration.","cites":[{"key":"ed:dsc-296","label":"source edition: Nisibis 42","url":"https://syriaccorpus.org/296"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܰܓܳܪܳܐ","severity":"info","text":"The merchant (ܬܰܓܳܪܳܐ) figure recurs in Ephrem's madrashe as a metaphor for spiritual exchange. Here the merchant's trade in 'bones' (relics) parallels the earlier 'purse' imagery, suggesting that apostolic commerce yields spiritual loss despite apparent gain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܐ ܓܶܝܪ ܠܰܚ̈ܕܳܕܶܐ ܐܶܬܬܰܓܰܪܘ̱ ܗ̱ܘܰܘ","severity":"info","text":"This passage shifts from direct address to a narrative exemplum about merchants trading relics. The repeated 'merchant' (ܬܰܓܳܪܳܐ) and 'treasure' (ܣܺܝܡܬܶܗ) create a chiastic structure that contrasts initial poverty with eventual abundance through plunder.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܛܥܼܶܢ ܗ̱ܘܳܐ ܓܰܪ̈ܡܶܐ","severity":"caution","text":"The phrase 'was mistaken in the bones' (ܛܥܼܶܢ ܗ̱ܘܳܐ ܓܰܪ̈ܡܶܐ) is ambiguous: it may refer to Moses' error in trusting the bronze serpent (a relic) or to a general critique of relic veneration. The Syriac allows both readings, but the context of 'profit' favors the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the great sorcerer' (ܪܰܒܳܐ ܗܰܝܡܶܢ) is unclear; it may refer to Simon Magus or a generic figure. The 'hidden spring' (ܡܰܒܽܘܥܳܐ ܚܒܺܝܫܳܐ) could be a metaphor for apostolic teaching or the Eucharist, but the text does not specify."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܓܰܠܝܳܐ ܗ̱ܝ ܗܳܕܶܐ\nܕܳܐܦ ܐܶܠܺܝܫܰܥ\nܡܰܒܽܘܥܳܐ ܗ̱ܘܳܐ\nܒܥܰܡܳܐ ܨܰܗܝܳܐ\nܘܡܶܛܽܠ ܕܰܨܗ̈ܰܝܳܐ ܠܳܐ ܗܰܡܶܣܘ̱ ܗ̱ܘܰܘ ܒܶܗ\nܠܳܐ ܣܶܓܝܰܬ ܗܘܳܬ ܡܰܪܕܺܝܬܶܗ\nܟܰܕ ܕܶܝܢ ܗܳܡܶܣ ܒܶܗ ܢܶܥܡܳܢ\nܐܰܫܦܰܥ ܘܶܐܫܰܕ ܚܽܘܠܡܳܢܳܐ\nܡܰܒܽܘܥܳܐ ܠܓܰܘ ܡܰܒܽܘܥܳܐ\nܫܰܩܠܶܗ ܘܰܫܕܳܝܗ̱ܝ ܕܰܒܢܰܗܪܳܐ ܠܓܰܪܒܶܐ ܕܰܟܺܝ\nܝܶܫܽܘܥ ܝܰܡܳܐ ܕܥܽܘܕܪ̈ܳܢܶܐ\nܠܫܺܝܠܽܘܚܳܐ ܫܰܠܚܶܗ ܠܣܰܡܝܳܐ ܕܶܐܬܦܰܬܰܚ\nܓܶܚܙܺܝ ܒܚܽܘܛܪܳܐ\nܡܰܚܶܐ ܡܺܝ̈ܬܶܐ\nܠܳܐ ܐܶܫܟܰܚ ܗ̱ܘܳܐ\nܛܰܠܝܳܐ ܕܰܢܩܺܝܡ\nܘܰܐܝܟܰܢ ܒܙܳܟܽܘܪܳܐ ܣܠܶܩ ܢܰܨܺܝܚܳܐ\nܚܢܰܢ ܗܽܘ ܒܫܳܐܽܘܠ ܒܰܙܰܚܢܰܢ ܕܰܚܠܳܦ ܚܰܕ ܫܺܐܕܳܐ ܕܫܰܐܶܠ\nܬܪ̈ܶܝܢ ܫܺܐܕ̈ܺܝܢ ܣܠܶܩܘ̱ ܒܰܙܰܚܘ̱ ܒܶܗ\nܒܓܰܪ̈ܡܰܘܗ̱ܝ ܕܶܐܠܺܝܫܰܥ ܐܺܝܠܰܦ\nܐܳܦ ܕܰܫܡܳܘܐܶܝܠ ܕܶܐܢ ܓܰܪ̈ܡܶܐ ܠܡܺܝܬܳܐ ܐܰܚܝܰܘ\nܠܳܐ ܡܨܶܐ ܙܟܽܘܪܳܐ ܡܺܝܬܳܐ\nܠܓܰܪ̈ܡܶܐ ܚܰܝ̈ܶܐ ܘܩܰܕܺܝ̈ܫܶܐ ܠܡܰܣܰܩܘ̱\nܘܰܟܡܳܐ ܒܥܺܝܬܳܗ̇\nܠܗܳܕܶܐ ܒܥܳܬܳܐ\nܘܠܳܐ ܝܰܗܒܳܗ̇ ܠܺܝ\nܗܰܘ ܝܰܗ̱ܒ ܟܽܘܠ\nܕܶܐܠܽܘ ܡܶܬܬܙܺܝܥܺܝܢ ܗ̱ܘܰܘ ܫܺܐܕ̈ܶܐ\nܡܶܢ ܓܰܪ̈ܡܶܐ ܕܓܰܒܪܳܐ ܟܽܘܡܪܳܐ\nܐܰܘ ܕܰܡܓܽܘܫܶܐ ܘܚܰܪܫܳܐ\nܕܟܰܠܕܳܝܳܐ ܘܰܕܩܳܨܽܘܡܳܐ ܐܳܦ ܐܶܢܳܐ ܝܳܕܰܥ ܗܘܺܝܬ\nܕܰܕܒܶܙܚܳܐ ܗܘܳܬ ܒܰܬܪ̈ܶܝܢ ܓܰܒܺܝ̈ܢ ܡܰܛܥܳܐ ܗܘܺܝܬ\nܕܰܐܘ ܠܰܫܠܺܝܚ̈ܶܐ ܡܕܰܓܶܠ ܗܘܺܝܬ\nܐܰܘ ܠܰܫܠܺܝ̈ܚܰܝ ܒܰܫܠܺܝ̈ܚܶܐ ܡܕܰܡܶܐ ܗܘܺܝܬ\n܀܀܀","english":"This is clear: Elisha was a spring for a thirsty people, and because the thirsty did not find rest in him, his refreshment was not abundant. But when the people found rest in him, he poured out and shed health, a spring into a spring. He took and cast the one from the light into the pure north. Jesus, the sea of the righteous, sent the blind man who was opened to Siloam. Gehazi with the staff strikes the dead. He could not find a youth to stand. And as the victorious one ascended, the righteous one sinned. He sinned in Sheol, a sin that was for the sake of one demon who asked. Two demons ascended and sinned against him. From the bones of Elisha he learned. Also Samuel, who brought bones to life for the dead, could not raise the dead victorious one to living and holy bones. And how much I desired this request, and he did not give it to me. That one who gives all gave it. If demons were moved by the bones of the man, the priest, or of the magicians and sorcerers, of the Chaldeans and the Pethorites, I also would have known that it was by sacrifice. I was mistaken in both sides: either I was lying about the apostles, or I was comparing my apostles to the apostles.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܰܒܽܘܥܳܐ","severity":"info","text":"The Syriac term mabbūʿā (spring) is used twice in quick succession: first for Elisha as a source of refreshment for the thirsty, then for the pouring of one spring into another, likely a metaphor for the transmission of prophetic grace.","cites":[{"key":"ed:dsc-296","label":"source edition: Nisibis 42","url":"https://syriaccorpus.org/296"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܶܫܽܘܥ ܝܰܡܳܐ ܕܥܽܘܕܪ̈ܳܢܶܐ","severity":"info","text":"The phrase 'Jesus, the sea of the righteous' and the reference to the blind man sent to Siloam allude to John 9:7, where Jesus sends the man born blind to the pool of Siloam for healing.","cites":[{"key":"ed:dsc-296","label":"source edition: Nisibis 42","url":"https://syriaccorpus.org/296"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܶܚܙܺܝ","severity":"info","text":"Gehazi, Elisha's servant, is mentioned striking the dead with a staff, a reference to 2 Kings 4:29-31, where Gehazi is unable to revive the Shunammite's son, contrasting with Elisha's own miracle.","cites":[{"key":"ed:dsc-296","label":"source edition: Nisibis 42","url":"https://syriaccorpus.org/296"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܶܐܠܽܘ ܡܶܬܬܙܺܝܥܺܝܢ ܗ̱ܘܰܘ ܫܺܐܕ̈ܶܐ","severity":"info","text":"The reference to demons being moved by bones of a priest, magician, or Chaldean reflects late antique beliefs in necromancy and the power of relics, common in Syriac polemics against pagan practices.","cites":[{"key":"ed:dsc-296","label":"source edition: Nisibis 42","url":"https://syriaccorpus.org/296"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܟܡܳܐ ܒܥܺܝܬܳܗ̇","severity":"info","text":"The passage shifts from third-person narrative about Elisha and biblical figures to a first-person lament ('how much I desired this request'), marking a rhetorical turn where the speaker personalizes the failure of apostolic intercession.","cites":[{"key":"ed:dsc-296","label":"source edition: Nisibis 42","url":"https://syriaccorpus.org/296"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܐܘ ܠܰܫܠܺܝܚ̈ܶܐ ܡܕܰܓܶܠ ܗܘܺܝܬ","severity":"caution","text":"The final lines present an ambiguous self-accusation: the speaker claims to have been mistaken 'on both sides'—either lying about the apostles or comparing his own apostles to the true apostles. The syntax leaves open whether the error is doctrinal or rhetorical.","cites":[{"key":"ed:dsc-296","label":"source edition: Nisibis 42","url":"https://syriaccorpus.org/296"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the victorious one' (ܙܳܟܽܘܪܳܐ) is unclear: it may refer to a specific biblical figure (e.g., Jesus or a martyr) or to a generic type. The reading taken follows the English draft's rendering as 'the victorious one'.","The phrase 'from the light into the pure north' (ܕܰܒܢܰܗܪܳܐ ܠܓܰܪܒܶܐ ܕܰܟܺܝ) is obscure; it may be a geographical or symbolic reference, possibly to a location of exile or purification."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܓܰܒ̈ܶܐ ܕܫܺܐܕ̈ܶܐ\nܗܳܐ ܡܶܣܬܰܪܩܺܝܢ\nܓܰܒ̈ܶܐ ܕܕܰܝ̈ܘܶܐ\nܢܶܓܕ̈ܶܐ ܛܥܺܝܢܺܝܢ\nܟܰܕ ܠܰܝܬ ܕܰܡܪܰܝܰܡ ܫܰܒܛܳܐ ܓܰܠܝܳܐܺܝܬ\nܫܺܐܕ̈ܶܐ ܓܳܥܶܝܢ ܡܶܢ ܟܺܐܒ̈ܶܐ\nܟܰܕ ܠܰܝܬ ܕܶܐܣܰܪ ܘܕܰܦܟܰܪ\nܪ̈ܽܘܚܶܐ ܬܰܠܝܳܢ ܘܰܦܟܺܝܪ̈ܳܢ\nܗܳܢܰܘ ܕܺܝܢܳܐ ܒܗܺܝܠܳܐ\nܕܰܡܢܳܚ ܘܫܳܠܳܐ ܕܳܐܦܠܳܐ ܒܫܽܘܐܳܠܳܐ ܥܡܰܠ\nܚܰܕ ܚܰܝܠܳܐ ܕܰܠܟܳܐ ܣܳܦܶܩ\nܗܳܐ ܫܪܳܐ ܒܓܰܪ̈ܡܰܘܗ̱ܝ ܕܰܐܠܺܝܫܰܥ ܬܰܢܺܝܢܳܐ\nܕܺܝܢܳܐ ܝܰܗ̱ܒ\nܠܰܬܪܥܶܣܰܪܬܶܗ\nܐܰܝܟ ܕܰܢܕܽܘܢܽܘܢ\nܬܪ̈ܶܥܣܰܪ ܫܰܒ̈ܛܺܝܢ\nܘܶܐܢܗܼܽܘ ܕܠܰܒ̈ܢܰܝ ܐܰܒܪܳܗܳܡ ܪܰܒܳܐ\nܥܬܺܝܕܺܝܢ ܫܠܺܝ̈ܚܶܐ ܕܰܢܕܽܘܢܽܘܢ\nܠܳܐ ܗ̱ܘܳܐ ܟܺܝܬ ܪܰܒܳܐ ܗܳܕܶܐ\nܕܰܠܫܺܐܕ̈ܶܐ ܢܕܽܘܢܽܘܢ ܗܳܫܳܐ\nܘܶܐܠܳܐ ܡܰܫܪܶܝܢ ܙܳܩ̈ܽܘܦܶܐ\nܠܕܰܝܢܼܳܐ ܕܰܥܬܺܝܕ ܒܕܺܝܢܰܢ ܕܺܝܠܰܢ ܢܶܬܒܰܩܽܘܢ\nܕܒܺܝܫ ܡܶܢܰܢ ܗܳܘܶܝܢ ܩܳܥܶܝܢ\nܩܕܳܡ ܫܠܺܝܚ̈ܶܐ ܕܰܝܳܢ̈ܶܐ ܕܫܰܪ̈ܒܳܬܳܐ\nܕܰܐܒܳܐ ܗ̱ܘܳܐ ܓܶܝܪ\nܫܠܺܝܚܳܐ ܫܳܐܽܘܠ\nܘܒܰܕܡܳܐ ܕܥܶܪ̈ܒܶܐ\nܐܶܢܳܐ ܪܰܒܺܝܬܶܗ\nܘܰܥܫܶܢ ܘܰܗܘܳܐ ܕܰܐܒܳܐ ܝܺܚܺܝܕܳܐ\nܨܶܝܕ ܕܪܰܡܣܽܘܩ ܕܶܝܢ ܡܶܢ ܫܶܠܝܳܐ ܕܰܐܒܳܐ ܠܥܶܪܒܳܐ ܐܶܫܬܰܚܠܰܦ\nܗܽܘ ܐܶܡܼܰܪ ܗ̱ܘܳܐ ܕܰܠܡܰܠܰܐܟ̈ܶܐ\nܥܬܺܝܕܺܝܢ ܫܠܺܝܚ̈ܶܐ ܕܰܢܕܽܘܢܽܘܢ\nܒܡܰܠܰܐܟ̈ܶܐ ܓܶܝܪ ܟܰܢܺܝ ܠܟܳܗ̈ܢܶܐ ܐܰܝܟ ܕܰܟܬܺܝܒ\nܘܶܐܢ ܗܽܘ ܕܗܳܟܰܢ ܫܰܠܺܝܛܺܝܢ\nܘܳܝ ܠܫܺܐܕ̈ܶܐ ܡܶܢ ܢܶܓܕ̈ܶܐ ܕܓܰܪ̈ܡܰܝܗܽܘܢ","english":"the veins of the demons—behold, they are emptied.  \nThe veins of the demons—the cords are drawn tight.  \nWhen there is no one to raise the staff openly,  \nthe demons cry out from pains.  \nWhen there is no bond and no restraint,  \nthe spirits are suspended and loose.  \nThis is a violent demon,  \nwhich strikes and casts down even the one who toils in the deep.  \nOne force that cannot be withstood—  \nbehold, it settled in the bones of Elisha, the weary one.  \nThe demon gave  \nto his twelve,  \nas to the twelve tribes.  \nAnd they became the hearts of Abraham the Great—  \nthe future apostles of the twelve.  \nWas this not great,  \nthat to the demons of the twelve now,  \nand not to the setting up of crosses  \nfor the demon that is destined to be broken in their own hands?  \nFor evil will be more bitter  \nbefore the apostles of the judges of the tribes.  \nFor the father was  \nthe apostle Saul,  \nand with the blood of lambs  \nhe raised his great one.  \nAnd he did and became the only father,  \nhunting for Ramseq, who from the silence of the father was changed into a lamb.  \nHe it was who said to the angels:  \nthe future apostles of the twelve.  \nFor with angels he compares the priests, as it is written.  \nAnd if he who thus rules,  \nwoe to the demons from the cords of their bones.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܰܒ̈ܶܐ ܕܫܺܐܕ̈ܶܐ","severity":"info","text":"The phrase 'veins of the demons' (gabbē d-šēdē) is a striking anatomical metaphor; Ephrem uses 'veins' to suggest a hidden, life-sustaining channel for demonic power, later contrasted with the 'cords' (gaddē) that restrain them.","cites":[{"key":"ed:dsc-296","label":"source edition: Nisibis 42","url":"https://syriaccorpus.org/296"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܠܺܝܚ̈ܶܐ ܕܰܢܕܽܘܢܽܘܢ","severity":"info","text":"The repeated phrase 'apostles of the twelve' (šlīḥē d-ʿesrē w-tartēn) alludes to the twelve apostles, but here it is applied to the twelve tribes and to Elisha's twelve, creating a typological link between the Old Testament and apostolic mission.","cites":[{"key":"ed:dsc-296","label":"source edition: Nisibis 42","url":"https://syriaccorpus.org/296"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܰܡܣܽܘܩ","severity":"info","text":"The name 'Ramseq' (Ramsqōq) is obscure; it may be a corruption or a symbolic figure (possibly a demon or a place). The context of hunting and transformation into a lamb suggests a typological or allegorical reference, perhaps to a biblical or apocryphal figure.","cites":[{"key":"ed:dsc-296","label":"source edition: Nisibis 42","url":"https://syriaccorpus.org/296"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܰܕܡܳܐ ܕܥܶܪ̈ܒܶܐ","severity":"info","text":"The phrase 'with the blood of lambs' (b-dmā d-ʿerbē) echoes sacrificial imagery, possibly paralleling the blood of the Passover lamb or the blood used in early Christian anti-demonic rituals; it also recalls the earlier mention of Elisha's bones.","cites":[{"key":"ed:dsc-296","label":"source edition: Nisibis 42","url":"https://syriaccorpus.org/296"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܡܢܳܚ ܘܫܳܠܳܐ ܕܳܐܦܠܳܐ ܒܫܽܘܐܳܠܳܐ ܥܡܰܠ","severity":"caution","text":"The line 'which strikes and casts down even the one who toils in the deep' is textually uncertain; the Syriac may be corrupt or contain a rare word. The translation 'deep' (šqōlā) is conjectural, and the sense of 'toil' (ʿmal) is ambiguous.","cites":[{"key":"ed:dsc-296","label":"source edition: Nisibis 42","url":"https://syriaccorpus.org/296"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Ramseq' is unclear; it may be a proper name or a symbolic term. The phrase 'the twelve' is ambiguous: it could refer to the twelve tribes, the twelve apostles, or Elisha's twelve disciples. The relationship between the 'veins' and 'cords' is not fully resolved in the text."],"confidence":"medium","notes":[]}]}