{"slug":"dsc-297","id":"syriac:dsc:dsc-297","title":"Nisibis 43","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":0.004671},"source":{"registry_id":"syriac:dsc:dsc-297","work_id":"dsc-297","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/297"},"stats":{"passages":7,"english_words":1752,"coptic_letters":0,"commentary_units":40,"commentary_kinds":8,"derived_notes":1,"ambiguities":14,"work_notes":5,"external_links":3,"timeline":5},"summary":{"work":"dsc-297","abstract":"This memrā (metrical homily) attributed to Ephrem the Syrian, likely composed in Nisibis before 363 CE, uses biblical figures—Joseph, Moses, Elisha, and Ezekiel—to explore resurrection and the paradox of life emerging from death. The text reinterprets Joseph's pit as a site of hidden ascetic virtue, contrasts it with the scattering of Moses' bones (a non-biblical haggadic tradition), and invokes Elisha's reviving bones and Ezekiel's valley of dry bones to emphasize relic power and eschatological reunion. Surviving in multiple Syriac manuscripts with fluid stanza order, it was used in East Syriac Lenten liturgy for catechetical purposes. The attribution to Ephrem is traditional but uncertain, and the work may include later editorial expansions.","historical_context":"The memrā is attributed to Ephrem the Syrian (c. 306–373 CE), a prominent theologian and poet of the Syriac tradition. It was likely composed in Nisibis, a city in Roman Mesopotamia that was ceded to the Sasanian Persians in 363 CE, an event that deeply affected Ephrem and his community. The work belongs to the genre of memrā (metrical homily), a verse form used for teaching and liturgy in the Syriac Church. The Syriac text survives in multiple manuscripts with significant variants in stanza order and wording, indicating a fluid transmission history typical of the Ephremic corpus. The work was later incorporated into East Syriac liturgical traditions, often excerpted for Lenten readings, reflecting its catechetical value. The lack of a critical apparatus in this edition means readers must consult Beck's CSCO edition for stemmatic analysis. The attribution to Ephrem is traditional but not securely dated; the work may reflect later editorial expansion within the Ephremic corpus.","significance":"This memrā is significant for its typological imagination, linking Old Testament figures to resurrection theology in early Syriac Christianity. It illustrates how non-biblical haggadic traditions (e.g., Moses' scattered bones) were integrated into Christian exegesis. The work also highlights the liturgical use of Ephrem's poetry in East Syriac Lenten practices, demonstrating its enduring catechetical role. Its fluid manuscript tradition raises questions about authorship and textual stability in the Ephremic corpus.","timeline":[{"date":"c. 306–373 CE","event":"Life of Ephrem the Syrian"},{"date":"363 CE","event":"Cession of Nisibis to the Persians; likely terminus ante quem for composition"},{"date":"4th–5th c.","event":"Probable composition and early transmission of the memrā"},{"date":"6th–7th c.","event":"Incorporation into East Syriac liturgical traditions for Lent"},{"date":"20th c.","event":"Modern critical edition by Beck (CSCO) for stemmatic analysis"}],"relations":[{"work":"Ephrem's Hymns on Paradise","relation":"Shares typological and resurrection themes","key":"","label":null,"url":null},{"work":"Ephrem's Commentary on Genesis","relation":"Parallel exegesis of Joseph and Moses","key":"","label":null,"url":null},{"work":"Syriac Liturgical Lectionaries","relation":"Used for Lenten readings","key":"","label":null,"url":null},{"work":"Jewish Haggadic Traditions","relation":"Source for non-biblical motif of Moses' scattered bones","key":"","label":null,"url":null},{"work":"Beck's CSCO Edition of Ephrem","relation":"Provides critical apparatus for manuscript variants","key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"external_links":[{"key":"wikipedia:Ephrem the Syrian","label":"Ephrem the Syrian","url":"https://en.wikipedia.org/wiki/Ephrem_the_Syrian","reason":"Biographical context for the attributed author"},{"key":"wikipedia:Nisibis","label":"Nisibis","url":"https://en.wikipedia.org/wiki/Nusaybin","reason":"Historical setting of the work's composition"},{"key":"wikipedia:East Syriac Rite","label":"East Syriac Rite","url":"https://en.wikipedia.org/wiki/East_Syriac_Rite","reason":"Liturgical tradition that used the work"}],"cautions":["Attribution to Ephrem is traditional but not securely dated; the work may include later editorial expansions.","The Syriac text survives in multiple manuscripts with significant variants in stanza order and wording, indicating a fluid transmission history.","This edition does not provide a critical apparatus for manuscript variants; readers should consult Beck's CSCO edition for stemmatic analysis."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000497,"generated":"2026-11-15T01:03:29Z"},"checks":{"work":"dsc-297","status":"pass","blocking":[],"warnings":[],"stats":{"passages":7,"translated":7,"commentary_passages":7,"commentary_units":40,"english_words":1752,"source_letters":5320,"commentary_kinds":8},"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, likely composed in Nisibis before its cession to the Persians in 363 CE.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The attribution to Ephrem is traditional but not securely dated; the work may reflect later editorial expansion within the Ephremic corpus.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, with significant variants in stanza order and wording, indicating a fluid transmission history.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memrā was used in East Syriac liturgical traditions, often excerpted for readings during Lent, reflecting its catechetical value.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide a critical apparatus for manuscript variants; readers should consult Beck's CSCO edition for stemmatic analysis.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"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: 7 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":7},"term_index":[],"citations":{"ed:dsc-297":{"label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}},"segments":[{"i":1,"ref":"p1","source":"ܥܰܠ ܩܳܠܳܐ ܕܒܰܝܰܐܘ ܒܡܽܘܠܟܳܢܳܐ\nܫܽܘܪܳܐ ܗ̱ܘܳܐ ܝܰܘܣܶܦ\nܠܢܰܦܫܶܗ ܒܓܰܘ ܫܰܝܢܳܐ\nܡܽܘܫܶܐ ܛܥܶܢ ܓܰܪ̈ܡܰܘܗ̱ܝ\nܕܢܶܗܘܽܘܢ ܠܡܰܫܪܺܝܬܶܗ\nܫܽܘܪܳܐ ܒܓܰܘ ܕܰܒܪܳܐ\nܕܰܚܙܳܝܗ̱ܝ ܠܗܰܘ ܥܰܡܳܐ\nܕܡܺܝܬ ܗܽܘ ܒܰܦܬܰܟܪ̈ܰܘܗ̱ܝ\nܠܰܒܪܶܝܗ\nܓܰܪ̈ܡܶܐ ܛܥܶܢ ܡܺܝ̈ܬܶܐ\nܕܢܶܗܘܽܘܢ ܚܠܳܦ ܚܰܝ̈ܶܐ\nܦܺܝܪܡܳܐ ܕܚܽܘܣܳܝܳܐ\nܣܢܺܐܓܪܳܐ ܕܬܰܪܥܽܘܬܳܐ\nܥܽܘܢܺܝܬܳܐ: ܠܳܐ ܢܶܬܛܰܠܰܡ ܦܰܓܪܳܐ ܕܟܺܐܢ̈ܶܐ ܕܗܰܝܡܶܢܘ̱ ܒܳܟ\nܝܰܘܣܶܦ ܒܬܰܘܢܳܐ\nܚܙܳܝܗ̱ܝ ܗ̱ܘܳܐ ܠܚܳܙܶܐ ܟܽܠ\nܐܰܝܟܳܐ ܕܣܰܒܰܪ ܐ̱ܢܳܫ\nܕܠܳܐ ܐܺܝܬ ܕܚܳܙܶܐ ܠܶܗ\nܐܰܪܡܺܝ ܒܛܰܠܝܽܘܬܶܗ\nܦܓܽܘ̈ܕܶܐ ܕܢܰܟܦܽܘܬܳܐ\nܡܽܘܫܶܐ ܛܥܶܢ ܓܰܪ̈ܡܰܘܗ̱ܝ\nܕܰܢܒܰܣܪܽܘܢ\nܠܥܰܡܳܐ ܕܓܰܠܝܳܐܺܝܬ\nܫܰܒܚܳܝܗ̱ܝ ܒܢ̈ܳܬ ܡܳܕܶܝܢ\nܩܰܛܪܰܓ ܠܙܰܢܳܝ̈ܶܐ\nܒܓܰܪ̈ܡܰܘܗ̱ܝ ܕܢܰܨܺܝܚܳܐ\nܡܽܘܫܶܐ ܫܒܰܩ ܚܰܝ̈ܶܐ\nܪܗܶܛ ܠܶܗ ܠܘܳܬ ܡܺܝ̈ܬܶܐ\nܦܳܥ̈ܠܶܐ ܗ̱ܘܰܘ ܥܰܡܶܗ\nܘܰܣܓܰܘ ܬܽܘܪ̈ܥܳܬܶܗ ܕܥܰܡܳܐ\nܟܰܪܡܰܐ ܗ̱ܘ ܕܰܬܪܰܥ ܗ̱ܘܳܐ\nܣܝܳܓܶܗ ܠܕܺܝܽܘ̈ܫܶܐ\nܗܳܝ ܕܶܝܢ ܛܽܘܛܺܝܬܳܐ\nܒܪܺܝܟܬܳܐ\nܥܶܙܝܰܬ ܒܓܰܘ ܓܽܘܦܢ̈ܰܘܗ̱ܝ\nܓܶܢܒܰܬ ܘܰܐܦܰܩܬܳܗ̇\nܡܶܢ ܒܶܝܬ ܚܪ̈ܽܘܒܶܐ\nܒܽܘܪܟܬܳܐ ܠܒܶܝܬ ܥܰܡ̈ܡܶܐ\nܓܰܪ̈ܡܰܘܗ̱ܝ ܕܶܐܠܺܝܫܰܥ\nܣܰܒܪܳܐ ܙܪܰܥܘ̱ ܒܰܫܝܽܘܠ\nܚܰܝܠܳܐ ܕܰܟܣܶܐ ܒܓܰܪ̈ܡܶܐ\nܠܡܺܝ̈ܬܶܐ ܡܒܰܝܰܐ ܗ̱ܘܳܐ\nܡܰܘܬܳܐ ܚܙܳܐ ܠܡܺܝܬܶܐ\nܕܰܪܚܶܫ ܘܶܐܣܬܰܪܰܕ\nܡܰܢܽܘ ܚܼܙܳܐ ܚܶܙܘܳܐ\nܕܦܶܠܳܐܬܳܐ\nܕܡܺܝܬܳܐ ܡܶܢ ܦܽܘܡ ܡܰܘܬܳܐ ܫܠܰܕܶܐ ܚܛܰܦ ܘܰܐܚܺܝ\nܩܒܺܝܪܳܐ ܠܩܳܒܽܘܪ̈ܰܘܗ̱ܝ\nܠܒܰܝܬܳܐ ܡܰܠܘܳܐ ܗ̱ܘܳܐ\nܡܶܫܰܬ ܫܝܽܘܠ ܓܰܙܳܗ̇\nܐܰܘܨܪ̈ܶܐ ܕܟܽܠ ܦܰܓܪ̈ܰܝܢ\nܬܰܪ̈ܥܶܝܗ̇ ܘܳܐܦ ܡܽܘܟܠܶܝ̈ܗ̇\nܫܪܪܬ ܘܶܐܬܬܰܟܠܰܬ\nܠܳܐ ܓܶܝܪ ܚܙܳܬ ܡܶܢ ܡܬܽܘܡ ܓܰܪܡܳܐ ܕܰܪܚܶܫ ܗ̱ܘܳܐ\nܩܳܠܶܗ ܕܚܰܙܩܺܝܐܶܝܠ ܐܬܘܗܗ̇","english":"On the melody \"Beth Av\" in the mode of the kukaya.\n\nA wall was Joseph\nto himself within the tumult.\nMoses scattered his bones\nthat they might become for his camp\na wall within the wilderness.\nHe who saw that people\nthat died by his own hands,\nfor his son\nthe dead bones were scattered\nthat they might become a substitute for the living.\nThe fruit of mercy,\nthe seal of chastity,\nthe covenant: the body of the faithful who believed in you was not consumed.\nJoseph in the pit\nsaw him who sees all,\nwhere he thought to hide\nthat there was none who saw him.\nIn his youth he cast\nthe commands of asceticism.\nMoses scattered his bones\nthat they might flesh out\nthe people who openly\npraised him in the cities of Media.\nHe contended for the weak\nwith the bones of the righteous one.\nMoses left life,\nran to the dead.\nWorkers were with him,\nand they multiplied the lamentations of the people.\nIt was a vineyard that had opened\nits enclosure to the foxes.\nBut that blessed little dove\nwent forth within his limbs,\nwas emptied, and brought forth her offspring\nfrom the house of ruins\nas a blessing to the house of the peoples.\nThe bones of Elisha\nsowed hope in Sheol.\nThe power that was hidden in the bones\nwas making the dead alive.\nDeath saw the dead\nthat stirred and were restored.\nHe saw a vision of wonders,\nof a dead one from the mouth of death.\nHe snatched corpses and revived them,\nthe buried one from his burials.\nHe was filling the house\nwith the drink of Sheol's treasury,\nthe storehouses of all bodies.\nHer gates and her bolts\nwere shaken and confounded,\nfor she had not seen from the beginning a bone that stirred.\nThe voice of Hezekiel terrified her.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between two biblical figures, Joseph and Moses, each illustrating a paradox of life from death. The final section shifts to Elisha and Hezekiel, intensifying the theme of resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܽܘܟܳܝܳܐ","severity":"info","text":"The term kukaya (ܟܽܘܟܳܝܳܐ) likely refers to a specific musical mode or instrument in Syriac liturgical tradition, though its exact meaning is debated.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Moses scattered his bones","severity":"info","text":"The scattering of Moses' bones is not a biblical account but a later tradition, possibly from Jewish or Christian haggadic sources, emphasizing his role as a protective wall for Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Joseph in the pit","severity":"info","text":"Joseph's pit (Genesis 37:24) is here reinterpreted as a place of hidden ascetic virtue, contrasting with the public scattering of Moses' bones.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"bones of Elisha","severity":"info","text":"The bones of Elisha (2 Kings 13:21) are said to have revived a dead man, a miracle echoed in this passage to illustrate the power of relics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"voice of Hezekiel","severity":"info","text":"The reference to Hezekiel (Ezekiel) and his vision of the valley of dry bones (Ezekiel 37) connects the passage to later Syriac exegesis on resurrection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the blessed little dove' is ambiguous; it may refer to a specific saint or a symbolic figure of the soul.","The phrase 'the drink of Sheol's treasury' is obscure, possibly a metaphor for death's dominion over bodies."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܓܰܪ̈ܡܶܐ ܪܚܰܫܘ̱ ܘܰܒܥܰܘ̱\nܚܰܕ ܠܚܰܕ ܘܶܐܬܪܰܟܰܒܘ̱\nܒܪܽܘܟܒܗܽܘܢ ܥܶܦܰܬ\nܗܺܝ ܫܝܽܘܠ ܘܶܐܫܬܰܪܝܰܬ\n܀܀܀ ܡܰܘܬܳܐ ܡܶܢ ܩܳܠ ܓܰܪ̈ܡܶܐ\nܒܢܶܩ̈ܥܰܘܗ̱ܝ ܥܪܰܩ ܘܰܛܫܳܐ\nܐܶܬܟܪܶܗ ܡܶܛܽܠ ܡܺܝ̈ܬܶܐ\nܣܒܰܪ ܗ̱ܘܳܐ ܕܰܐܘܦܺܝ ܠܶܗ\nܩܼܪܳܐ ܦܰܩܕܳܗ̇ ܠܰܫܝܽܘܠ\nܘܰܐܘܪܬܳܗ̇ ܦܣܰܩ ܣܰܒܪܳܐ\nܐܰܨܰܚ ܕܺܝܬܩܳܐ\nܒܙܰܘܰܥܬܶܗ\nܐܰܘܕܺܝ ܕܥܳܒܽܘܪܰܐ ܗ̱ܘ\nܘܰܐܟܬܶܒ ܕܡܶܣܟܺܢܰܐ ܗ̱ܘ\nܕܰܥܬܺܝܕ ܕܓܽܘܥܠܳܢܳܐ\nܢܶܦܢܶܐ ܠܝܳܗܽܘܒܶܗ\nܡܺܝ̈ܬܶܐ ܠܚܰܝ̈ܶܐ ܩܳܡܘ̱\nܩܒܺܝܪ̈ܶܐ ܠܰܩܒܽܘܪ̈ܶܐ\nܪ̈ܡܰܝܳܐ ܠܗ̈ܶܠܟܶܐ\nܫܠܰܝ̈ܳܐ ܠܡ̈ܰܠܳܠܶܐ\nܕܰܘܺܝܕ ܠܚܶܙܰܩܝܳܐ\nܒܩܰܒܪܶܗ ܢܼܛܰܪ ܟܰܪܟܶܗ\nܘܓܰܪ̈ܡܶܐ ܠܝܽܘܫܺܝܳܐ\nܐܰܦܺܝܣܘ̱ ܗ̱ܘܰܘ\nܘܠܳܐ ܩܰܪܶܒܘ̱ ܠܗܰܘ ܣܳܒܳܐ\nܒܓܰܪ̈ܡܶܐ ܢܛܰܪܘ̱ ܓܰܪ̈ܡܰܘܗ̱ܝ\nܕܰܢܟܼܰܠ ܩܼܛܰܠ ܘܰܩܒܼܰܪ\nܘܗܰܝܡܶܢ ܛܦܰܣ ܘܰܦܠܰܛ\nܐܶܢ ܓܶܝܪ ܗܰܘ ܣܳܒܳܐ\nܐܰܛܥܺܝܗ ܠܬܰܡܺܝܡܳܐ\nܘܗܰܝܡܶܢ ܕܡܳܐ ܕܰܣܼܛܳܐ\nܡܶܬܩܛܰܠ ܘܦܳܠܶܛ ܒܶܗ\nܬܶܡܗܰܐ ܗ̱ܘ ܕܟܰܕ ܩܰܛܠܶܗ\nܗܰܝܡܶܢ ܕܢܶܛܦܽܘܣ ܒܶܗ\nܡܰܢܽܘ ܚܼܙܳܐ ܬܶܗܪܳܐ\nܒܓܰܘ ܫܝܽܘܠ\nܩܛܺܝܠܳܐ ܠܩܳܛܽܘܠܶܗ\n܀܀܀","english":"The bones crept and sought one another, and they were joined together. In their joining, the dust of that Sheol was disturbed and dissolved.\n\nDeath heard the voice of the bones; in his members he fled and hid. He became ill because of the dead; he thought that his own end had come. He called out, commanded Sheol, and cut off her hope. He produced a testament in his trembling; he confessed that he was a sojourner, and wrote that he was a debtor, who was destined to be redeemed.\n\nThe dead rose to life for Jacob; the buried rose to the tombs; the sick rose to the healthy; the lame rose to the walkers. David kept his crown for Hezekiah in his tomb. And the bones of Josiah were reconciled, and they did not approach that old man. With bones they kept his bones, of him who ate, killed, and buried. And he trusted, touched, and escaped.\n\nFor that old man led the perfect one astray, and he trusted that what was hidden would be killed and escape through him. It was a wonder that when he killed him, he trusted that he had touched him. How great a wonder he saw within Sheol: the slain one over his slayer.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܓܰܪ̈ܡܶܐ ܪܚܰܫܘ̱","severity":"info","text":"The bones creep and seek one another, evoking a vision of resurrection or reunion of the dead, a theme central to Ephrem's typological imagination.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܘܺܝܕ ܠܚܶܙܰܩܝܳܐ","severity":"info","text":"David keeping his crown for Hezekiah in the tomb alludes to 2 Kings 20 and the tradition that Hezekiah was a righteous king who received David's legacy; Ephrem reads this as a typological promise of resurrection.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܽܘܠ","severity":"info","text":"Sheol (ܫܝܽܘܠ) is the underworld in Syriac tradition, often personified as a realm of the dead; here it is disturbed and commanded by Death, reflecting a dramatic, almost mythological personification.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܺܝ̈ܬܶܐ ܠܚܰܝ̈ܶܐ ܩܳܡܘ̱","severity":"info","text":"The rising of the dead to life for Jacob echoes the resurrection of the dead in Ezekiel's vision (Ezek 37) and anticipates Christian resurrection theology, a common typology in Ephrem.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܐܟܬܶܒ ܕܡܶܣܟܺܢܰܐ ܗ̱ܘ","severity":"caution","text":"The phrase 'wrote that he was a debtor' (ܕܡܶܣܟܺܢܰܐ) is textually uncertain; the Syriac may be corrupt or ambiguous, possibly meaning 'indebted' or 'poor'; the translation 'debtor' is adopted but not certain.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"܀܀܀","severity":"info","text":"The double asterisk (܀܀܀) marks a stanza break, dividing the passage into two main sections: the bones' reunion and Death's flight, then the resurrection of the dead and the typological examples.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'that old man' (ܗܰܘ ܣܳܒܳܐ) is ambiguous; possibly a figure like Satan or a symbol of death, but not explicitly named.","The phrase 'he trusted, touched, and escaped' (ܘܗܰܝܡܶܢ ܛܦܰܣ ܘܰܦܠܰܛ) is syntactically loose; the subject may be Death or the old man."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܒܩܰܒܪܳܐ ܡܢܰܛܰܪ ܗ̱ܘܳܐ\nܟܡܳܐ ܢܶܛܪܽܘܢ ܐܰܚ̈ܰܝ\nܩܛܺܝ̈ܠܶܐ ܕܒܰܡܫܺܝܚܳܐ\nܬܽܘܒ ܣܳܡ ܐܶܠܺܝܫܰܥ\nܐܺܝܕ̈ܰܘܗ̱ܝ ܟܪ̈ܺܝܗܳܬܳܐ\nܥܰܠ ܐܺܝܕ̈ܶܐ ܚܠܺܝ̈ܡܳܬܳܐ\nܕܡܰܠܟܳܐ ܕܰܢܚܶܬ ܣܰܥܪܶܗ\nܚܰܝܠܳܐ ܩܢ̈ܰܝ ܘܰܫܕ̈ܰܝ\nܓܶܐܪܳܐ ܕܦܽܘܪܩܳܢܳܐ\nܠܡܶܬܗܰܪ ܒܟܽܘܪܗܳܢܳܐ\nܕܟܶܫܪ̈ܶܐ\nܕܢܶܒܥܶܐ ܗܽܘ ܕܚܽܘܠܡܳܢܳܐ\nܠܦܰܓܪܳܐ ܕܣܳܥܽܘܪ̈ܰܘܗ̱ܝ\nܠܣܽܘܥܪܳܢܗܽܘܢ ܐܰܫܘܳܢܝ̱\nܣܳܥܰܪ ܠܣܳܥܽܘܪ̈ܰܘܗ̱ܝ\nܟܽܘܪܗܳܢܗܽܘܢ ܗܳܟܺܝܠ\nܠܡ̈ܰܠܟܶܐ ܝܰܗ̱ܒ ܚܰܝܠܳܐ\nܬܠܳܬܳܐ ܫܡܳܗܰܝ̈ܗܽܘܢ\nܠܫܶܬܡܳܐܐ ܐܰܠܦܺܝ̈ܢ ܥܰܕܰܪܘ̱\nܒܥܶܠܕܰܪܝ̱ ܣܳܛܳܢܳܐ\nܒܗܽܘܢ ܢܶܣܬܟܰܪ ܦܽܘܡܶܗ\nܕܣܢܺܐܓܪ̈ܰܝ ܛܳܒܺܝ̈ܢ\nܘܡܰܚܨܦܺܝܢ\nܡܠܺܝ̈ܠܺܝܢ ܘܣܰܓܺܝ̈ܐܺܝܢ\nܘܰܡܨܶܝܢ ܕܒܶܝܬ ܕܺܝܢܼܳܐ\nܢܫܰܗܽܘܢ ܒܥܶܠ ܕܺܝܢܼܳܐ\nܘܢܺܚܽܘܢ ܠܚܰܝܳܒܳܐ\nܢܶܬܗܰܪ ܒܗܽܘܢ ܐܰܚ̈ܰܝ\nܕܗܽܘ ܙܰܝܢܗܽܘܢ ܫܶܬܩܰܐ ܗ̱ܘ\nܒܫܶܬܩܰܐ ܗ̱ܘ ܡܦܺܝܣܺܝܢ ܠܶܗ\nܠܫܳܡܰܥ ܠܫܰܬܺܝܩ̈ܶܐ\nܫܶܬܩܳܐ ܕܦܽܘܪܫܳܢܳܐ\nܨܠܽܘܬܰܐ ܗ̱ܘ ܠܝܳܕܰܥ ܟܽܘܠ\nܒܩܰܠܺܝܠ ܡܶܬܰܐܓܪܺܝܢ\nܣܢܺܐܓܪ̈ܰܝ\nܘܰܣܓܺܝ ܗܽܘ ܡܶܫܬܰܚܩܺܝܢ\nܒܒܶܟܝܳܐ ܫܚܺܝܕܺܝܢ ܠܺܝ\nܒܕܶܡ̈ܥܶܐ ܐܰܓܺܝܪܺܝܢ ܠܺܝ\nܕܐܫܶܦܥܶܬ ܥܰܠ ܩܰܒܪ̈ܰܝܗܽܘܢ\nܢܶܪܗܰܛ ܠܩܰܒܪ̈ܰܝܗܽܘܢ\nܕܢܺܚܶܐ ܒܡ̈ܰܘܬܰܝܗܽܘܢ\nܓܰܪ̈ܡܰܘܗ̱ܝ ܕܶܐܠܺܝܫܰܥ\nܣܳܗܕܺܝܢ ܠܓܰܪ̈ܡܰܝܗܽܘܢ\nܕܚܰܝ̈ܶܐ ܝܰܗ̱ܒ ܕܰܒܗܽܘܢ\nܡܰܘܬܳܐ ܕܚܶܠ ܘܺܝܠܶܦ\nܘܰܫܪܺܝ ܡܝܰܩܰܪ ܗ̱ܘܳܐ\nܒܓܰܘ ܫܝܽܘܠ\nܠܓܰܪ̈ܡܶܐ ܕܙܰܕܺܝ̈ܩܶܐ\nܕܰܢܟܶܣ ܠܟܳܦܽܘܪ̈ܶܐ\nܕܠܳܐ ܚܰܫܘ̱ ܒܢܽܘܚܳܡܳܐ\nܕܳܐܦ ܫܝܽܘܠ ܪܓܺܝܫܳܐ ܒܶܗ\nܠܳܐ ܓܶܝܪ ܐܺܝܬ ܡܶܕܶܡ\nܕܡܺܝܬܰܐ ܗ̱ܘ ܠܡܰܚܶܐ ܟܽܠ\nܐܶܠܳܐ ܐܶܢ ܗܰܘ ܡܰܘܬܳܐ\nܕܝܰܡܳܐ ܥܠܰܘܗ̱ܝ ܘܶܐܡܰܪ\nܕܠܳܐ ܐܶܨܛܒܺܝ ܡܶܡܬܽܘܡ\nܒܡܰܘܬܶܗ ܕܚܰܛܳܝܳܐ\nܘܟܰܕ ܟܽܠ ܠܡܳܪܳܐ ܟܽܠ\nܦܫܺܝܩ ܗ̱ܽܘ\nܥܛܰܠ ܗ̱ܽܘ ܠܰܡܰܚܳܝܽܘ","english":"In the grave he was watching,  \nhow many years did the bones of the dead in Christ wait?  \nAgain Elisha placed his sick hands upon the strong hands  \nof the king whose hair fell out.  \nHe gathered and cast the arrow of the Redeemer  \nto be disturbed in the fever of the fevers  \nof the ribs that he desired for the sake of health  \nfor the body of his lepers.  \nFor their leprosy I cast,  \nhe did for his lepers;  \ntheir fever therefore  \ngave strength to the kings.  \nTheir three names  \nhelped the six hundred thousand.  \nIn my helper the adversary,  \nin them his mouth was hidden,  \nof the good and reproachful scribes,  \neloquent and many,  \nand those able in the house of judgment,  \nthey rejoiced in the adversary of judgment,  \nand they lived for the sinner.  \nHe was disturbed in them, the bones of my brother,  \nfor their weapon was silence.  \nIn silence they appease him,  \nto hear the silent ones,  \nthe silence of separation.  \nPrayer is for the knower of all.  \nIn a little they are hired, the scribes,  \nand much they are ground down.  \nIn weeping they are martyred for me,  \nin tears they are hired for me,  \nthat I poured upon their graves.  \nHe ran to their graves  \nof the living in their deaths.  \nThe bones of Elisha  \ntestify to your bones,  \nthat he gave life to those in whom  \ndeath learned and dwelt,  \nand he was heavy  \nwithin Sheol  \nfor the bones of the righteous,  \nwhich hid from the deniers  \nwho did not think of the resurrection.  \nSheol also, sensitive to him,  \nfor there is nothing  \nthat is dead to revive all,  \nexcept that death  \nthat said to the sea over him,  \nthat he was not willing to be moved  \nby the death of the sinner.  \nAnd when all to the Lord all,  \nit was easy,  \nit was ready to revive.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܶܠܺܝܫܰܥ","severity":"info","text":"Elisha (2 Kgs 5) is invoked as a type of Christ-like healer; his 'sick hands' and cure of Naaman's leprosy are reworked as a prefiguration of resurrection.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܒܰܡܫܺܝܚܳܐ","severity":"info","text":"The phrase 'dead in Christ' (1 Thess 4:16) echoes Pauline language for those who die in the hope of resurrection, grounding the narrative in eschatological promise.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܶܬܩܳܐ ܕܦܽܘܪܫܳܢܳܐ","severity":"info","text":"The 'silence of separation' likely refers to the monastic practice of hesychia (stillness) as a preparation for death and resurrection, a theme in Ephrem's ascetical works.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܓܰܪ̈ܡܰܘܗ̱ܝ ܕܶܐܠܺܝܫܰܥ","severity":"info","text":"The bones of Elisha testifying to the bones of the righteous parallels the 'testimony of the bones' in Syriac martyr cults, where relics witness to the resurrection.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܟܰܕ ܟܽܠ ܠܡܳܪܳܐ ܟܽܠ","severity":"info","text":"The final couplet 'when all to the Lord all, it was easy, it was ready to revive' forms a concluding inclusio with the opening resurrection scene, framing the entire passage as a typological drama.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܳܐܦ ܫܝܽܘܠ ܪܓܺܝܫܳܐ ܒܶܗ","severity":"caution","text":"The phrase 'Sheol also, sensitive to him' is textually uncertain; the Syriac ܪܓܺܝܫܳܐ could mean 'sensitive' or 'agitated,' and the referent of 'him' is ambiguous (Elisha? Christ?). The translation follows the sense of Sheol's awareness of the resurrection.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'my brother' (ܐܰܚ̈ܰܝ) in line 1 is unclear; it may refer to a fellow believer or to the poet's addressee.","The phrase 'in my helper the adversary' (ܒܥܶܠܕܰܪܝ̱ ܣܳܛܳܢܳܐ) is syntactically ambiguous; it may mean 'in my helper, the adversary' or 'in the adversary of my helper.'","The final clause 'it was ready to revive' lacks an explicit subject; the context suggests 'all' or 'the Lord' as the agent of resurrection."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܡܰܘܬܳܐ ܕܚܺܐܪܽܘܬܳܐ\nܕܡܺܝܬܶܐ ܒܨܶܒܝܳܢܶܗ\nܡܰܘܬܳܐ ܕܒܰܚܛܳܗܶܐ\nܐܳܦ ܓܶܝܪ ܗܽܘ ܦܰܓܪܳܐ\nܡܳܐܢܳܐ ܕܚܰܝܘܳܬܳܗ̇\nܗܺܝ ܩܛܰܠܬܶܗ ܗܘܳܬ\nܒܪܺܝܫܺܝܬ ܒܦܰܪܕܰܝܣܳܐ\nܕܰܫܪܳܬ ܒܫܽܘܠܛܳܢܳܗ̇\nܣܝܳܓܶܗ ܕܢܳܡܽܘܣܳܐ\nܠܳܐ ܓܶܝܪ ܨܒܼܳܐ ܟܺܐܢܳܐ\nܕܰܐܡܠܟܳܗ̇\nܕܢܶܥܨܳܝܗ̇ ܒܰܩܛܺܝܪܳܐ\nܠܗܳܕܶܐ ܡܫܰܠܰܛܬܳܐ\nܕܰܫܪܳܬ ܠܨܶܒܝܳܢܶܗ\nܘܡܺܝܬܰܬ ܒܨܶܒܝܳܢܳܗ̇\nܣܰܓܺܝ ܗܽܘ ܚܰܒܺܝܒܳܐ\nܫܶܢܬܳܐ ܠܡܰܢ ܕܠܳܐܶܐ\nܘܰܠܡܰܢ ܕܨܳܐܶܡ ܘܫܳܗܰܪ\nܡܰܘܬܳܐ ܪܚܽܘܡܶܗ ܗܽܘ\nܠܳܐ ܩܳܛܠܳܐ ܠܕܰܡ̈ܟܶܐ\nܫܶܢܬܳܐ ܕܒܰܟܝܳܢܳܐ\nܐܳܦ ܠܳܐ ܫܝܽܘܠ ܩܶܛܠܰܬ\nܘܩܳܛܠܳܐ\nܫܶܢܬܳܐ ܕܒܽܘܣܳܡܳܐ ܗ̱ܝ\nܐܳܦ ܫܝܽܘܠ ܕܢܽܘܚܳܡܳܐ ܗ̱ܝ\nܠܡܰܘܬܳܐ ܗܰܘ ܬܶܢܝܳܢܳܐ\nܕܠܳܐ ܐܺܝܬ ܠܶܗ ܦܽܘܪܣܳܐ\nܠܳܐ ܟܺܝܡܳܐ ܡܶܢ ܡܬܽܘܡ\nܫܶܢܬܳܐ ܕܥܰܪ̈ܣܳܬܳܐ\nܥܰܠ ܡܰܢ ܕܢܳܡ ܘܰܕܡܼܶܟ\nܕܬܽܘܒ ܡܶܬܬܥܺܝܪ ܒܰܥܓܰܠ\nܐܳܦ ܠܳܐ ܫܝܽܘܠ ܟܶܡܰܬ\nܐܰܘ ܟܺܝܡܳܐ ܐܰܚ̈ܰܝ\nܗܳܐ ܫܶܢܬܳܐ ܠܰܫܝܽܘܠ\nܡܟܰܣܶܐ\nܕܨܰܦܪܳܐ ܡܥܺܝܪ ܕܰܡ̈ܟܶܐ\nܘܩܳܠܳܐ ܡܩܺܝܡ ܡܺܝ̈ܬܶܐ\nܡܰܘܬܰܐ ܗ̱ܘ ܕܚܺܐܪܽܘܬܳܐ\nܕܒܺܐܝܕ̈ܰܘܗ̱ܝ ܦܣܼܰܩ ܣܰܒܪܶܗ\n܀܀܀","english":"The death of freedom,  \nof those who die by His will.  \n\nThe death of sins—  \nfor that body,  \nthe vessel of its life,  \nit was that killed it.  \n\nIn the beginning, in Paradise,  \nshe [the will] settled in her dominion,  \nthe boundary of the law.  \nFor the bitter one did not wish  \nto counsel her,  \nthat her wood be cut short.  \n\nTo this ruler,  \nwho settled for His will,  \nand died by her will,  \ngreat was the beloved.  \n\nAn hour for the weary,  \nand for the one who fasts and keeps vigil,  \ndeath is his mercy.  \nIt is not a slayer of the sleeping.  \n\nAn hour of weeping—  \neven Sheol did not kill,  \nand a slayer.  \n\nAn hour of consolation—  \neven Sheol is of consolation.  \n\nTo that death, the return,  \nwhich has no end,  \nit is not a sleep from rising.  \n\nAn hour of bridal chambers—  \nover one who stands and sleeps,  \nthat he might again be awakened quickly.  \nEven Sheol did not darken,  \nor a sleep revive.  \n\nBehold, an hour for Sheol,  \nconcealing,  \nof the morning that awakens the sleeping,  \nand a voice that raises the dead.  \n\nIt is the death of freedom,  \nin whose hands his hope is cut off.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܰܘܬܳܐ ܕܚܺܐܪܽܘܬܳܐ","severity":"info","text":"The phrase 'death of freedom' (mawtā d-ḥīrūtā) is a paradoxical term; in Ephrem's ascetic theology, 'freedom' (ḥīrūtā) often denotes the will's autonomy, and its 'death' signifies submission to divine will, a voluntary spiritual death.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܺܝܫܺܝܬ ܒܦܰܪܕܰܝܣܳܐ","severity":"info","text":"The reference to 'in the beginning, in Paradise' (b-rīšīt b-pardaysā) echoes Genesis 2–3, where the will (the 'ruler') first asserted dominion, leading to the Fall; Ephrem here reinterprets the Eden narrative as a drama of the will's choice.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܽܘܠ","severity":"info","text":"Sheol (šyōl) is the Hebrew-derived term for the underworld, used in Syriac literature to denote the abode of the dead prior to resurrection. Ephrem contrasts it with death (mawtā) to distinguish temporary sleep from finality.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of antithetical couplets (e.g., 'hour of weeping' vs. 'hour of consolation'), each exploring the paradox of death as both end and transition, culminating in the resurrection hope of the final lines.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܶܥܬܳܐ ܕܥܰܪ̈ܣܳܬܳܐ","severity":"info","text":"The 'hour of bridal chambers' (šā‘tā d-‘arrāsātā) parallels Ephrem's Hymns on Paradise, where the resurrection is imaged as a wedding feast; the sleeping one awakened quickly recalls the bride awaiting the bridegroom (cf. Hymn 6).","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'she' (hī) in line 6 is ambiguous: it may be 'the will' (ṣebyānā) or 'the body' (pagrā); the translation takes it as the will, consistent with the preceding 'her dominion'.","The phrase 'the bitter one' (kī‘ā) could refer to the serpent or to death personified; the context of Paradise suggests the serpent, but the text does not specify."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܗܳܢܳܐ ܕܗܳܐ ܟܶܐܡܰܬ\nܥܛܶܠ ܗ̱ܽܘ ܠܟܺܐܢܽܘܬܶܗ\nܝܰܗܒܶܗ ܒܛܰܝܒܽܘܬܶܗ\nܟܰܕ ܕܰܠܺܝܠ ܠܨܶܒܝܳܢܰܢ\nܕܪܽܘܚܳܐ ܚܢܰܢ ܢܺܚܶܐ\nܘܦܰܓܪܳܐ ܢܢܰܚܶܡ ܗ̱ܽܘ\nܕܟܰܕ ܢܶܐܟܠܺܝܘܗ̱ܝ ܪܰܚܫܳܐ\nܘܚܰܝܽܘܬܳܐ\nܠܰܐܪܥܰܐ ܗ̱ܘ ܡܶܬܦܢܶܝܢ\nܐܰܟܺܝ̈ܠܶܐ ܘܳܐܟܽܘ̈ܠܶܐ\nܘܡܶܬܦܪܶܫ ܐܰܝܟ ܕܰܒܟܽܘܪܳܐ\nܥܰܦܪܗܽܘܢ ܒܢܽܘܚܳܡܳܐ\nܐܶܢ ܓܶܝܪ ܬܶܫܦܰܪ ܠܶܗ\nܗܳܕܶܐ ܠܽܐܘܡܳܢܳܐ\nܕܢܶܫܚܽܘܩ ܘܢܶܫܕܶܐ ܬܽܘܒ\nܕܰܗܒܳܐ ܒܓܰܘ ܐܰܪܥܳܐ\nܦܪܰܫ ܘܰܫܩܰܠ ܠܶܗ\nܡܶܢܳܗ̇ ܒܓܰܘ ܟܽܘܪܳܐ\nܟܡܳܐ ܟܺܝܬ ܒܳܪܽܘܝܳܐ\nܢܨܰܠܠܺܝܘܗ̱ܝ\nܠܦܰܓܪܐ ܒܢܽܘܚܳܡܳܐ\nܒܟܽܘܪܶܗ ܡܰܦܪܶܫ ܟܽܠ\nܟܰܕ ܡܓܶܝܠ ܘܫܳܕܶܐ ܠܶܗ\nܠܥܰܦܪܳܐ ܕܚܰܝ̈ܘܳܬܳܐ\nܗܳܐ ܓܶܝܪ ܒܬܰܪܥܺܝܬܶܗ\nܕܺܝܠܶܗ ܕܰܥܒܽܘܕܳܢ\nܡܰܦܪܰܫ ܪܫܺܝܡ ܗ̱ܘܳܐ ܒܳܗ̇\nܥܰܦܪܶܗ ܕܒܰܪ ܐ̱ܢܳܫܳܐ\nܦܪܰܫ ܫܩܼܰܠ ܥܰܦܪܶܗ\nܕܳܐܕܳܡ ܘܓܰܒܠܶܗ ܗ̱ܘܳܐ\nܗܳܟܰܢ ܦܪܺܝܫ ܘܰܪܫܺܝܡ\nܒܡܰܕܥܶܗ\nܥܰܦܪܳܗ̇ ܕܐ̱ܢܳܫܽܘܬܳܐ\nܘܠܶܗ ܗܼܽܘ ܡܩܺܝܡ ܒܰܠܚܽܘܕ\nܘܰܚܙܰܘ ܠܫܽܘܪܳܝܳܐ\nܕܣܳܗܶܕ ܠܫܽܘܠܳܡܳܐ\nܢܚܳܫܳܐ ܕܥܳܒܽܘܪܰܐ ܗ̱ܘ\nܦܪܺܝܫ ܗ̱ܽܘ ܒܓܰܘ ܥܰܦܪܶܗ\nܘܰܩܕܳܡ ܕܢܶܫܬܰܠܰܚ\nܡܶܬܚܙܶܐ ܠܽܐܘܡܳܢܶܗ\nܘܶܐܢ ܦܼܢܳܐ ܢܦܼܰܠ ܒܰܐܪܥܶܗ\nܕܢܺܝܚ ܗܽܘ ܒܓܰܘܳܗ̇ ܬܽܘܒ\nܟܡܳܐ ܟܺܝܬ ܠܝܳܕܰܥ ܟܽܠ\nܦܪܺܝܫ ܟܽܠ\nܟܽܠ ܥܦܰܪ ܠܓܶܢܣ̈ܳܢܰܘܗ̱ܝ\nܘܡܶܢ ܟܽܠܗܽܘܢ ܪܰܒ ܠܶܗ\nܥܰܦܪܶܗ ܕܒܰܪܢܳܫܳܐ\nܕܶܐܣܛܠܰܐ ܗ̱ܘ ܕܚܰܒܺܝܒܶܗ\nܠܦܰܓܪܳܐ ܥܛܺܝܦ ܒܽܘܟܪܳܐ\nܦܪܺܝܣܰܐ ܗ̱ܘ ܕܬܶܫܒܽܘܚܬܶܗ\nܚܰܬܢܳܐ ܕܠܳܐ ܡܳܐܶܬ\nܒܗܳܝ ܐܶܣܛܠܳܐ ܡܦܰܪܶܓ\nܙܡ̈ܺܝܢܶܐ ܒܶܐܣܛܰܠܗܽܘܢ\nܠܗܳܝ ܐܰܣܛܠܶܗ ܢܶܕܡܽܘܢ\nܦܰܓܪ̈ܶܐ ܠܒܽܘܫܰܝ̈ܟܽܘܢ\nܢܦܰܪܓܽܘܢ\nܕܰܦܟܪܽܘܗ̱ܝ ܠܗܰܘ ܓܰܒܪܳܐ\nܕܦܰܓܪܶܗ ܡܟܰܬܰܡ ܗ̱ܘܳܐ\nܚܽܘܪ ܒܡܶܫܬܽܘܬܳܟ\nܟܽܘܬܡ̈ܳܬܝ̱ ܒܙܰܠܺܝܩ̈ܰܝܟ\nܚܙܰܘ ܕܶܝܢ ܟܡܳܐ ܥܽܘܒܺܝ̈ܢ","english":"This one, when he was troubled in his poverty, gave in his goodness, while he was humble to the will of the spirit, he sinned against life, and the body was warming him, that when the reptile and the beasts devoured him, he is dissolved to the earth, eaters and eaten, and is separated like a firstborn, their dust in a furnace. For if this pleases him, for the days that were crushed and cast again, gold within the earth, he separated and took it from within the furnace. As also the Creator, he cast the body into a furnace, in his furnace he separates all, while he rolls and casts it to the dust of the beasts. For in his intention, his own of making, he was separating and marking in it the dust of the son of man. He separated and took the dust of Adam and formed him. Thus separated and marked in his mind the dust of humanity. And to him alone he raises and shows the beginning that witnesses to the end. The pain of the passer-by was separated within his dust, and before he was sent, he appears to his days. And if he falls upon his earth, he is pressed within it again. As also the knower of all, he separates all, all the dust to his kinds, and from all he is greater, the dust of the son of man, which is the stole of his beloved, wrapped to the body in the furnace. It is spread, the praise of his, the seal that does not die. In that stole he completes the movements in their stoles, to that stole of his they resemble, bodies to your garments, and complete that you may reject him, that man whose body was sealed. Look in your drinking, my seals in your flashes, see then how they are pressed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes a process of separation and transformation: the body is cast into a furnace, and the dust of humanity is distinguished from other dust, recalling the creation of Adam.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܶܣܛܠܳܐ (esṭlā)","severity":"info","text":"The term 'stole' (esṭlā) here refers to a garment or covering, metaphorically the body as a robe for the soul or for Christ's beloved, a common image in Ephrem.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The imagery of dust being separated and formed into Adam echoes Genesis 2:7, where God forms man from the dust of the earth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The furnace (ܟܽܘܪܳܐ, kūrā) is a symbol of purification and transformation, possibly alluding to the refiner's fire or the resurrection, common in Syriac tradition.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general process of separation (eaters and eaten) to a specific focus on the dust of Adam, then to the body as a stole, ending with an exhortation to the reader.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The final lines ('Look in your drinking, my seals in your flashes') are obscure; the text may be corrupt or involve wordplay not fully recoverable.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the beloved' and the precise referent of 'the stole' are ambiguous; the reading takes the stole as the body or a garment of honor.","The final exhortation is unclear; it may be a call to discernment or a reference to liturgical practice."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܦܰܓܪܳܐ ܨܪܳܐ ܘܰܢܦܰܩ\nܠܟܰܪܣܳܐ ܒܡܰܘܠܳܕܶܗ\nܠܩܰܒܪܳܐ ܒܢܽܘܚܳܡܶܗ\nܠܓܽܘܒܳܐ ܕܚܰܝ̈ܘܳܬܳܐ\nܙܟܼܳܐ ܗ̱ܘܳܐ ܘܠܰܐܬܽܘܢܳܐ\nܢܽܘܢܳܐ ܕܒܰܠܥܶܗ ܬܽܘܒ\nܦܰܢܝܶܗ\nܗܰܠܶܟ ܒܓܰܘ ܝܰܡܳܐ\nܘܰܦܼܪܰܚ ܘܛܳܣ ܒܳܐܐܰܪ\nܝܺܬܶܒ ܥܰܠ ܝܰܡܺܝܢܳܐ\nܡܟܰܠܰܠ ܒܬܶܫܒܽܘܚܬܳܐ\nܡܰܢܽܘ ܕܰܚܒܰܫ ܠܶܗ\nܡܰܢܽܘ ܕܶܐܣܰܪ ܠܶܗ\nܐܰܝܢܰܘ ܟܰܝ ܥܽܘܒܳܐ\nܕܡܶܫܟܰܚ ܡܣܰܝܒܰܪ ܠܶܗ\nܐܶܢ ܗܽܘ ܕܥܰܠ ܟܰܪܣܳܐ\nܠܳܐ ܚܳܣ ܕܺܝܠܶܕܬܶܗ\nܒܚܶܒܠܰܘ̈ܗ̱ܝ ܬܼܪܰܥ ܘܰܢܦܰܩ\nܘܰܐܪܦܝܳܗ̇\nܘܗܳܐ ܨܶܕܝܳܐ ܡܶܢܶܗ\nܕܠܳܐ ܬܽܘܒ ܦܢܳܐ ܥܰܠ ܠܳܗ̇\nܟܡܳܐ ܢܶܚܪܒܶܝܗ̇ ܠܰܫܝܽܘܠ\nܡܰܦܩܶܗ ܘܢܽܘܚܳܡܶܗ\nܠܰܡܗܰܝ̈ܡܢܶܐ ܡܰܠܶܦ\nܡܰܣܩܶܗ ܕܶܐܠܺܝܳܐ\nܕܰܐܟܚܰܕ ܣܠܶܩܘ̱ ܗ̱ܘܰܘ ܒܳܗ̇\nܬܪ̈ܰܝܗܽܘܢ ܒܡܰܪܟܰܒܬܳܐ\nܦܰܓܪܳܐ ܐܳܦ ܢܰܦܫܳܐ\nܠܗܰܘ ܡܰܥܡܪܳܐ ܕܰܠܥܶܠ\nܘܰܕܠܳܐ ܫܠܰܚ ܦܰܓܪܶܗ\nܫܕܳܐ ܒܕܽܘܟ\nܓܰܒܪ̈ܶܐ ܕܰܢܦܼܰܩܘ̱ ܘܰܒܥܰܘ̱\nܕܠܳܐ ܐܶܫܟܚܽܘܗ̱ܝ ܐܰܠܶܦܘ̱\nܕܟܽܠܶܗ ܣܠܼܶܩ ܒܦܰܓܪ\nܕܩܰܕܺܝܫ ܗ̱ܘܳܐ ܒܦܰܓܪ\nܘܳܐܦ ܗܼܽܘ ܥܰܦܪܶܗ ܬܽܘܒ\nܡܰܠܶܦ ܕܶܐܠܺܝܳܐ\nܕܶܐܬܦܪܶܫ ܘܦܳܫ ܡܶܢܶܗ\nܫܐܺܝܠܳܐ ܘܥܳܒܽܘܪܳܐ\nܘܶܐܬܟܣܶܣ ܦܼܪܰܫ ܘܰܢܦܼܰܠ\nܕܺܐܝܬܰܘܗ̱ܝ ܠܒܽܘܫ ܙܰܒܢܳܐ\nܕܰܢܦܺܝܣ ܥܰܠ ܦܰܓܪܳܐ\nܕܶܐܬܚܛܰܦ\nܕܰܗܘܳܝܶܗ ܠܒܽܘܫ ܩܽܘܫܬܳܐ\nܕܰܠܘܳܐ ܠܰܠܒܽܘ̈ܫܰܘܗ̱ܝ\nܥܰܦܪܳܐ ܦܼܪܰܫ ܘܰܢܦܼܰܠ\nܘܦܰܓܪܳܐ ܦܼܪܰܚ ܘܰܣܼܠܶܩ\nܐܳܦ ܝܽܘܪܕܢܳܢ ܐܰܪܡܺܝ\nܦܓܽܘ̈ܕܶܐ ܒܡܰܪܕܺܝܬܶܗ\nܢܰܦܫܗܽܘܢ ܬܟܰܣܘ̱ ܡܰܝ̈ܳܐ\nܚܰܕ ܠܚܰܕ ܛܥܶܢܘ̱ ܫܶܦܥܰܘ̈ܗ̱ܝ\nܫܰܒܩܳܗ̇ ܠܡܰܪܕܺܝܬܶܗ\nܫܪܺܝܬܳܐ ܕܒܰܟܝܳܢܶܗ\nܘܰܪܕܳܐ ܕܠܳܐ ܟܝܳܢܶܗ\nܠܒܶܣܬܪܶܗ\nܕܰܢܦܺܝܣ ܟܰܕ ܣܳܒܶܟ\nܘܣܳܠܶܩ ܒܦܽܘܩܕܳܢܳܐ\nܕܦܰܓܪܳܐ ܒܢܰܨ̈ܺܝܚܶܐ\nܠܪܰܘܡܳܐ ܦܼܳܪܚܳܐ ܘܰܣܼܠܶܩ\nܐܶܢ ܕܶܝܢ ܥܼܛܰܠ ܕܰܢܩܽܘܡ\nܦܰܓܪܶܗ ܕܢܽܘܚ ܕܰܒܠܺܝ\nܣܰܓܺܝ ܥܣܶܩ ܕܰܚܢܽܘܟ","english":"The body was pressed and came out to the belly at his birth, to the grave at his death, to the pit of beasts. He was victorious and did not sink; the pit that swallowed him returned him. He walked within the sea and flew and soared in the air. He sat on the right hand, crowned with praise. The one who confined him was confined; the one who bound him was bound. Like a locust that can be borne, is it the one that on the belly did not spare his mother? Through his pains he broke through and came out and abandoned her. And behold, the righteous one from her, that he might not again return to her. How many times did she strip Sheol, bringing out her dead? And his death teaches the faithful. Elijah ascends, for they both ascended in it, the two of them in the chariot: body and soul to that upper dwelling. And without sending his body, he cast it into a place. The men who went out and sought, not finding him, they learned that he had ascended entirely in body. He was holy in body, and also that his dust again teaches that Elijah was separated and remained from him: a shawl and a mantle, and he was covered, separated and fell, that he is a garment of glory that was fitting for the body that was snatched away. That his waist is a garment of holiness that was fitting for his garments. Dust separated and fell, and the body flew and ascended. Also the Jordan cast commands in his descent. Their souls were covered by waters. One to another they tasted his abundance. He left his descent, the camp of his weeping, and a rose not of his nature, for his covering, that was fitting when he was old and ascended by the command of the body in triumphs to the height, flying and ascending. If, however, the one who delayed that he might stand, his body of death that wears out, much did he labor that he might be hidden.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܙܟܼܳܐ ܗ̱ܘܳܐ ܘܠܰܐܬܽܘܢܳܐ","severity":"info","text":"The phrase 'he was victorious and did not sink' contrasts the fate of the righteous with the dissolution described in the previous passage, emphasizing bodily integrity.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܶܐܠܺܝܳܐ","severity":"info","text":"Elijah's ascension in the chariot (2 Kings 2:11) is invoked as a type for bodily assumption, a key theme in Ephrem's soteriology.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܒܽܘܫ ܙܰܒܢܳܐ","severity":"info","text":"The 'garment of glory' (ܠܒܽܘܫ ܙܰܒܢܳܐ) refers to the resurrected body, a concept Ephrem develops in dialogue with early Syriac traditions of bodily transformation.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܰܓܪܳܐ ܐܳܦ ܢܰܦܫܳܐ","severity":"info","text":"The pairing 'body and soul' (ܦܰܓܪܳܐ ܐܳܦ ܢܰܦܫܳܐ) ascending together in the chariot mirrors the earlier contrast between dissolution and integrity, structuring the passage as a typological argument.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܽܘܪܕܢܳܢ","severity":"info","text":"The Jordan River (ܝܽܘܪܕܢܳܢ) casting commands parallels the earlier sea and air imagery, reinforcing the theme of natural elements obeying the righteous.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the righteous one from her' (ܨܶܕܝܳܐ ܡܶܢܶܗ) is ambiguous; likely refers to a specific figure (e.g., Elijah or a type of Christ) but not explicitly named.","The phrase 'a rose not of his nature' (ܘܰܪܕܳܐ ܕܠܳܐ ܟܝܳܢܶܗ) is obscure; may denote a miraculous or symbolic attribute of the righteous body."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܕܠܳܐ ܐܶܫܬܪܺܝ ܦܰܓܪܶܗ\nܕܡܺܝ̈ܬܶܐ ܒܐ̱ܪܳܙ ܚܰܢܽܘܟ\nܐܰܠܦܰܢ ܕܚܰܝܰܝܢ ܠܶܗ\nܒܡܽܘܫܶܐ ܘܒܶܐܠܺܝܳܐ\nܕܶܐܬܚܙܺܝܘ\nܐܰܟܶܣ ܠܟܳܦܽܘܪ̈ܶܐ\nܕܚܰܝܰܝ̈ܢ ܕܡܶܬܩܰܒܪܺܝܢ\nܘܦܳܪܚܺܝܢ ܕܡܶܫܬܰܚܪܺܝܢ\nܐܰܫܘܳܢܝ̱ ܠܡܶܐܬܺܝܬܳܟ\n[ܫܠܶܡ]","english":"His body was not dissolved among the dead, in the mystery of your bosom. He taught the living to him through signs and Elijah, who were seen. He concealed the deniers of the living who are buried and fly, who are delayed. I awaited your coming. [The End]","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܠܳܐ ܐܶܫܬܪܺܝ ܦܰܓܪܶܗ","severity":"info","text":"The opening line asserts that the body of the martyr (or confessor) was not dissolved among the dead, contrasting with the previous passage's imagery of bodily decay and resurrection.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐ̱ܪܳܙ","severity":"info","text":"The Syriac term ܐ̱ܪܳܙ (rāzā) means 'mystery' or 'sacrament', here referring to the hidden divine power in the bosom (of the church or of Christ) that preserves the body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܠܦܰܢ ܕܚܰܝܰܝܢ ܠܶܗ ܒܡܽܘܫܶܐ ܘܒܶܐܠܺܝܳܐ","severity":"info","text":"The reference to 'signs and Elijah' alludes to the biblical prophet Elijah, who was taken up alive (2 Kings 2:11), and to the 'signs' (mūšē) that may evoke the miracles of Moses or the typology of resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܰܟܶܣ ܠܟܳܦܽܘܪ̈ܶܐ","severity":"info","text":"The 'deniers' (kāp̄ōrē) likely refer to heretics or pagans who deny the resurrection of the dead, a common polemical target in Ephrem's hymns.","cites":[{"key":"ed:dsc-297","label":"source edition: Nisibis 43","url":"https://syriaccorpus.org/297"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܰܫܘܳܢܝ̱ ܠܡܶܐܬܺܝܬܳܟ","severity":"info","text":"The final line 'I awaited your coming' closes the passage with an eschatological note, anticipating the return of Christ or the resurrection, and marks the end of the hymn (ܫܠܶܡ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܦܳܪܚܺܝܢ ܕܡܶܫܬܰܚܪܺܝܢ","severity":"caution","text":"The phrase 'who fly, who are delayed' is syntactically ambiguous: it may describe the resurrected dead who both ascend and are held back, or refer to the deniers' futile attempts to escape judgment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'deniers' (kāp̄ōrē) is not specified; they could be Jews, pagans, or heretics. The phrase 'who fly, who are delayed' is ambiguous in its subject and temporal reference."],"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."}]}]}