{"slug":"dsc-298","id":"syriac:dsc:dsc-298","title":"Nisibis 44","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":0.002445},"source":{"registry_id":"syriac:dsc:dsc-298","work_id":"dsc-298","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/298"},"stats":{"passages":3,"english_words":796,"coptic_letters":0,"commentary_units":17,"commentary_kinds":6,"derived_notes":0,"ambiguities":4,"work_notes":5,"external_links":5,"timeline":6},"summary":{"work":"dsc-298","abstract":"Nisibis 44 is a collection of verse homilies (memre) attributed to Ephrem the Syrian, composed in Syriac during the mid-4th century. The title reflects modern editorial numbering, not an ancient designation. The memre explore themes such as the relationship between body and soul, divine judgment, and polemics against dualist cosmologies. The text survives in multiple manuscripts, with this edition based on a single witness, and may contain scribal errors. The collection was widely used in East Syriac liturgy and catechesis, and its numbering likely reflects later liturgical ordering.","historical_context":"Ephrem the Syrian (c. 306–373 CE) was a prominent theologian and poet of the early Syriac Christian tradition, active in Nisibis and later Edessa. The memre in Nisibis 44 were composed in Syriac, the liturgical language of the Syriac churches, during a period of theological controversy, including conflicts with dualist movements like Manichaeism and Bardaisanism. Some memre may reflect the Persian siege of Nisibis in the 350s, but the precise dating of individual pieces is uncertain. The collection was compiled after Ephrem's death and transmitted through multiple manuscripts, with this edition based on a single witness. The memre were used in East Syriac liturgy and catechesis, and the numbering (44) likely stems from later liturgical ordering rather than Ephrem's original sequence. The text survives without translation or commentary, and readers must consult other resources for interpretation.","significance":"Nisibis 44 provides insight into Ephrem's theological and poetic methods, particularly his anti-dualist polemics and anthropology of body and soul. The collection's liturgical use underscores its importance in shaping East Syriac spirituality. Its survival in multiple manuscripts attests to its enduring influence, though textual variants and scribal errors require careful study.","timeline":[{"date":"c. 306–373 CE","event":"Life of Ephrem the Syrian"},{"date":"mid-4th century","event":"Composition of the memre in Nisibis 44 (approximate)"},{"date":"c. 350s","event":"Persian siege of Nisibis, possibly reflected in some memre"},{"date":"post-373 CE","event":"Compilation of the collection after Ephrem's death"},{"date":"undated","event":"Transmission in multiple Syriac manuscripts; this edition based on a single witness"},{"date":"undated","event":"Liturgical ordering and numbering (44) in East Syriac tradition"}],"relations":[{"work":"Ephrem the Syrian","relation":"attributed author","key":"wikipedia:Ephrem the Syrian","label":null,"url":null},{"work":"Memre","relation":"genre of verse homilies","key":"wikipedia:Memre","label":null,"url":null},{"work":"Manichaeism","relation":"polemical target","key":"wikipedia:Manichaeism","label":null,"url":null},{"work":"Bardaisan","relation":"polemical target","key":"wikipedia:Bardaisan","label":null,"url":null},{"work":"East Syriac Rite","relation":"liturgical use","key":"wikipedia:East Syriac Rite","label":null,"url":null}],"external_links":[{"key":"wikipedia:Ephrem the Syrian","label":"Ephrem the Syrian","url":"https://en.wikipedia.org/wiki/Ephrem_the_Syrian","reason":"Author of the memre"},{"key":"wikipedia:Manichaeism","label":"Manichaeism","url":"https://en.wikipedia.org/wiki/Manichaeism","reason":"Polemical context"},{"key":"wikipedia:Bardaisan","label":"Bardaisan","url":"https://en.wikipedia.org/wiki/Bardaisan","reason":"Polemical context"},{"key":"wikipedia:East Syriac Rite","label":"East Syriac Rite","url":"https://en.wikipedia.org/wiki/East_Syriac_Rite","reason":"Liturgical tradition"},{"key":"wikipedia:Siege of Nisibis (350)","label":"Siege of Nisibis (350)","url":"https://en.wikipedia.org/wiki/Siege_of_Nisibis_%28350%29","reason":"Historical context for some memre"}],"cautions":["The precise dating of individual memre within the collection is uncertain; some may reflect events of the 350s, but the compilation postdates Ephrem.","The title 'Nisibis 44' is a modern editorial or manuscript numbering, not an ancient designation.","This edition is based on a single manuscript witness; variants in other manuscripts may affect readings but are not collated here.","The Syriac text may contain scribal errors not noted in the apparatus.","The collection's numbering (44) may reflect later liturgical ordering, not Ephrem's original sequence."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000504,"generated":"2026-11-15T00:32:03Z"},"checks":{"work":"dsc-298","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":17,"english_words":796,"source_letters":2364,"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 collection of verse homilies (memre) attributed to Ephrem, composed in Syriac. The title 'Nisibis 44' likely refers to a modern editorial or manuscript numbering, not an ancient designation.","cites":[{"key":"ed:dsc-298","label":"source edition: Nisibis 44","url":"https://syriaccorpus.org/298"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Ephrem died in 373 CE, but the precise dating of individual memre within this collection is uncertain. Some may reflect the Persian siege of Nisibis (c. 350s), but the compilation postdates Ephrem.","cites":[{"key":"ed:dsc-298","label":"source edition: Nisibis 44","url":"https://syriaccorpus.org/298"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, with this edition based on a single witness. Variants in other manuscripts may affect readings, but are not collated here.","cites":[{"key":"ed:dsc-298","label":"source edition: Nisibis 44","url":"https://syriaccorpus.org/298"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Ephrem's memre were widely used in East Syriac liturgy and catechesis. This collection's numbering (44) may reflect later liturgical ordering, not Ephrem's original sequence.","cites":[{"key":"ed:dsc-298","label":"source edition: Nisibis 44","url":"https://syriaccorpus.org/298"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no translation or commentary; readers must consult other resources for interpretation. The Syriac text may contain scribal errors not noted in the apparatus.","cites":[{"key":"ed:dsc-298","label":"source edition: Nisibis 44","url":"https://syriaccorpus.org/298"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 3 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":3},"term_index":[],"citations":{"ed:dsc-298":{"label":"source edition: Nisibis 44","url":"https://syriaccorpus.org/298"}},"segments":[{"i":1,"ref":"p1","source":"ܒ ܒܰܪ ܩܳܠܶܗ\nܛܳܒܳܐ ܓܒܼܰܠ ܦܰܓܪܳܐ\nܕܢܰܠܶܦ ܠܛܳܥܰܝ̈ܳܐ\nܟܡܳܐ ܪܰܒ ܥܒܳܕ ܐܺܝ̈ܕܰܘܗ̱ܝ\nܘܰܠܥܳܠܡܺܝܢ ܩܰܝܳܡ\nܟܺܐܢܳܐ ܢܦܼܰܚ ܢܰܦܫܳܐ\nܕܢܰܠܶܦ ܟܡܳܐ ܪܰܒܳܐ\nܡܶܢ ܗܳܝ ܕܚܰܝ̈ܘܳܬܳܐ\nܕܠܳܐ ܢܦܼܰܚ\nܗܳܝ ܓܶܝܪ ܕܠܳܐ ܢܦܺܝܚܳܐ\nܦܽܘܡܳܗ̇ ܫܠܶܐ ܘܰܚܼܪܰܫ\nܘܗܳܕܶܐ ܕܰܢܦܰܚ ܦܽܘܡܶܗ\nܦܽܘܡܳܗ̇ ܐܳܦ ܡܰܠܳܠܰܐ ܗ̱ܘ\nܥܽܘܢܺܝܬܳܐ: ܢܰܦܫܳܐ ܘܦܰܓܪܳܐ ܡܳܪܝ̱ ܢܶܚܕܽܘܢ ܒܢܽܘܚܳܡܳܟ\nܬܩܽܘܠܳܝܗ̱ܝ ܠܒܰܪܢܳܫܳܐ\nܥܰܡܗܶܝܢ ܕܚܰܝ̈ܘܳܬܳܐ\nܒܟ̈ܰܦܶܐ ܕܒܽܘܝܳܢܳܐ\nܘܰܚܙܳܝܘܗ̱ܝ ܒܪܶܥܝܳܢܳܐ\nܕܰܐܝܟܰܢ ܕܗܼܺܝ ܒܥܺܝܪܳܐ\nܡܢܳܬܳܐ ܗ̱ܝ ܕܚܽܘܒܳܠܳܐ\nܘܥܳܒܽܘܪܬܳܐ ܗ̱ܝ ܟܽܠܳܗ̇\nܒܟܽܠ ܐܶܣܟܺܝܡ\nܗܳܟܰܢ ܐܳܦ ܐ̱ܢܳܫܽܘܬܳܐ\nܣܺܝܡܬܳܐ ܗ̱ܝ ܕܢܽܘܛܪܳܐ\nܟܽܠܳܗ̇ ܒܢܽܘܚܳܡܳܐ\nܡܢܳܬܳܐ ܗ̱ܝ ܕܚܰܝܽܘܬܳܐ\n܀܀܀ ܚܽܘܪ ܬܽܘܒ ܒܪܽܘܟܳܒܳܐ\nܕܺܝܠܗܶܝܢ ܕܚܰܝ̈ܘܳܬܳܐ\nܘܰܚܙܳܝ ܕܫܰܠܶܡ ܗ̱ܽܘ\nܠܝܳܬܶܗ ܒܟܽܠܡܶܕܶܡ\nܟܽܠܶܗ ܫܘܶܐ ܒܗܳܕܶܐ\nܕܟܽܠܶܗ ܕܠܳܐ ܣܰܒܪܰܐ ܗ̱ܘ\nܕܢܰܟܶܣ ܠܛܳܥܰܝ̈ܳܐ\nܕܦܰܠܓܽܘܗ̱ܝ\nܟܝܳܢܶܗ ܕܒܰܪܢܳܫܳܐ\nܕܟܰܕ ܗ̱ܽܘ ܫܘܶܐ ܣܳܡܽܘܗ̱ܝ\nܦܰܠܓܶܗ ܬܚܶܝܬ ܣܰܒܪܳܐ\nܘܦܰܠܓܶܗ ܕܠܳܐ ܣܰܒܪܳܐ\nܣܳܗܕܳܐ ܠܦܽܘܪܥܳܢܰܢ\nܒܥܺܝܪܳܐ ܕܡܶܬܛܰܠܡܳܐ\nܕܥܰܡܠܳܗ̇ ܕܠܳܐ ܣܰܒܪܰܐ ܗ̱ܘ\nܘܪܶܗܛܳܗ̇ ܕܠܳܐ ܐܰܓܪܳܐ\nܘܚܰܫܶܗ ܕܠܳܐ ܡܽܘܠܟܳܢ\nܘܟܽܠܳܗ̇ ܕܠܳܐ ܢܽܘܚܳܡ\nܕܢܰܠܶܦ ܠܒܰܪܢܳܫܳܐ\nܕܬܶܛܦܺܝܣ\nܕܰܬܪ̈ܶܝܢ ܒܚܰܕ ܢܺܝܪܳܐ\nܪܶܗܛܗܽܘܢ ܕܟܽܘܠܳܠܰܐ ܗ̱ܘ\nܥܰܡܠܗܽܘܢ ܕܡܽܘܠܟܳܢܰܐ ܗ̱ܘ\nܘܚܰܫܗܽܘܢ ܕܢܰܨܺܝܚܰܐ ܗ̱ܘ\nܗܳܐ ܕܶܝܢ ܬܪ̈ܶܝܢ ܫܰܪ̈ܒܺܝܢ\nܡܶܬܬܰܠܝܳܢ ܒܚܰܠܳܫܳܐ\nܕܰܢܦܺܝܣ ܥܰܠ ܪܶܗܛܳܐ\nܛܠܺܝܡܳܐ ܕܚ̈ܰܝܘܳܬܳܐ\nܘܕܰܢܦܺܝܣ ܥܰܠ ܐܰܓܪܳܐ\nܡܠܺܝܟܳܐ ܕܒܰܪܢܳܫܳܐ\nܘܕܰܢܦܺܝܣ ܕܠܳܐ ܥܽܘܠ\nܒܶܪܝܳܢ\nܕܰܡܠܶܟ ܠܒܰܪܢܳܫܳܐ\n܀܀܀","english":"In the voice of his son,  \nthe good one created the body,  \nwhich teaches the erring  \nhow great is the work of his hands.  \nAnd for the worlds, the enduring one,  \nthe troubled one breathed forth the soul,  \nwhich teaches how great a thing  \nis from that of the beasts,  \nwhich did not breathe.  \nFor that which is not breathed,  \nits mouth is silent and mute,  \nbut this one which breathed, its mouth  \nis also a speaker.  \n\nA discourse: The soul and the body, my Lord, rejoice in your power.  \nWeigh their worth for the human  \nalongside that of the beasts,  \nin the scales of judgment,  \nand see them in the pasture,  \nhow like that of the brute.  \nIt is a gift of nature,  \nand it is entirely a creature  \nin every form.  \nThus also the art of living  \nis a treasure of virtue,  \nentirely in power,  \nit is a gift of life.  \n\nLook again at the composition  \nof the beasts,  \nand see that it was complete  \nin its essence in every way.  \nIt is entirely equal in this,  \nthat it is entirely without reason,  \nwhich concealed from the erring  \nthat they divided  \nthe nature of the human,  \nso that when they set it as equal,  \nthey divided it: half under reason,  \nand half without reason.  \nA witness to the reward  \nin the brute that is trained,  \nthat its labor is without reason,  \nand its running without wage,  \nand its suffering without recompense,  \nand all of it without power,  \nwhich teaches the human  \nto be convinced  \nthat two in one yoke,  \ntheir running is of exhaustion,  \ntheir labor is of recompense,  \nand their suffering is of victory.  \nBehold, then, two species  \nare suspended in weakness,  \nthat it is fitting for the running,  \nthe exhausted one of the beasts,  \nand that it is fitting for the wage,  \nthe gentle one of the human,  \nand that it is fitting without injustice,  \nthe creation  \nwhich counsels the human.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is divided by three sets of three asterisks into three sections: a poetic opening on body and soul, a discourse on weighing human and beast, and a concluding argument on the two natures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܰܦܫܳܐ","severity":"info","text":"The Syriac term napšā means 'soul' or 'self', here contrasted with pagrā 'body' and with the 'breath' (naphḥā) of beasts, playing on the root n-p-ḥ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܳܥܰܝ̈ܳܐ","severity":"info","text":"The plural ṭāʿyē 'erring ones' likely refers to heretics or pagans, possibly the followers of Bardaisan or Mani, who divided human nature into two principles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Ephrem's polemic against dualist cosmologies (e.g., Bardaisanite or Manichaean) is well attested; the image of a 'yoke' (zawgā) uniting two natures counters their separation of soul and body.","cites":[{"key":"ed:dsc-298","label":"source edition: Nisibis 44","url":"https://syriaccorpus.org/298"}],"named_sources":["Ephrem the Syrian 2020"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܟ̈ܰܦܶܐ ܕܒܽܘܝܳܢܳܐ","severity":"info","text":"The phrase 'in the scales of judgment' echoes Daniel 5:27 (the writing on the wall) and the biblical image of divine weighing, common in Syriac tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft renders ܕܰܐܝܟܰܥ ܕܗܼܝ ܒܥܺܝܪܳܐ as 'how like that of the brute', but the Syriac may also mean 'how that one is in the pasture', a possible textual crux.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'erring ones' (ṭāʿyē) is not specified; they may be generic heretics or a specific group.","The phrase 'in the pasture' (bʿīrā) could be read literally or metaphorically for bestial existence."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܓܰܢܬܳܐ ܘܓܺܗܰܢܳܐ\nܘܰܐܣܓܺܝ ܠܚܰܝ̈ܘܳܬܳܐ\nܢܝ̈ܳܚܶܐ ܕܠܳܐ ܚܰܘ̈ܒܶܐ\nܚܽܘܪ ܬܽܘܒ ܒܚܰܝ̈ܘܳܬܳܐ\nܕܠܳܐ ܐܶܬܐܶܠܶܨ ܘܰܐܘܙܶܦ\nܡܶܕܶܡ ܠܰܐܠܳܗܳܐ\nܕܢܺܐܡܰܪ ܕܡܶܬܛܰܠܡܳܢ\nܦܰܓܪܳܐ ܐܰܠܺܝܨ ܕܰܐܘܙܶܦ\nܨܰܘܡܶܗ ܠܟܺܐܢܽܘܬܳܐ\nܘܶܐܢ ܠܰܝܬ ܠܶܗ ܢܽܘܚܳܡ\nܐܶܬܛܠܶܡ\nܘܛܳܒ ܡܶܢ ܕܡܶܗ ܕܗܳܒܶܝܠ\nܫܶܬܩܶܗ ܒܓܰܘ ܐܰܪܥܳܐ\nܓܳܥܶܐ ܥܰܠ ܓܽܘܥܠܳܢܶܗ\nܩܕܳܡܰܘܗ̱ܝ ܕܰܦܪܰܥ ܟܽܠ\nܩܳܛܽܘܠ ܚܰܝܽܘܬܳܐ ܘܺܝܠܶܦ\nܕܠܳܐ ܐܺܝܬ ܕܩܳܛܶܠ ܠܳܟ\nܕܥܳܒܽܘܪܬܳܐ ܗ̱ܝ ܢܰܦܫܳܗ̇\nܥܰܡܶܗ ܕܗܰܘ ܦܰܓܪܳܐ\nܘܠܳܐ ܐܺܝܬ ܒܳܗ̇ ܡܶܕܶܡ\nܕܐܶܬܳܐ ܠܢܽܘܚܳܡܳܐ\nܡܶܠܬܳܐ ܗ̱ܝ ܕܟܽܠ ܚܶܪܝܳܢ\nܫܪܳܝܳܐ\nܕܰܐܝܟܰܢ ܕܚܰܝ̈ܘܳܬܳܐ\nܕܢܰܦܫܗܶܝܢ ܐܰܝܟ ܦܰܓܪ̈ܰܝܗܶܝܢ\nܗܳܟܰܢ ܥܬܺܝܕ ܦܰܓܪܰܢ\nܕܢܺܚܳܐ ܒܪܳܙ ܢܰܦܫܰܢ\nܟܬܳܒ̈ܶܐ ܠܦܳܪ̈ܽܘܫܶܐ\nܟܝܳܢܳܐ ܠܟܳܦܽܘܪ̈ܶܐ\nܡܰܠܶܦ ܕܥܳܒܽܘܪܳܐ\nܡܶܬܢܰܛܰܪ ܡܠܶܐ ܙܰܒܢܳܐ\nܘܰܐܝܢܳܐ ܕܠܳܐ ܥܳܒܰܪ\nܠܥܳܠܰܡ ܕܢܽܘܛܳܪܰܐ ܗ̱ܘ\nܘܰܐܝܢܳܐ ܕܩܳܛܶܠ ܠܶܗ\nܡܶܬܩܛܶܠ\nܫܪܳܝܶܗ ܡܦܺܝܣ ܕܳܐܦ ܗ̱ܽܘ\nܩܰܒܥܶܗ ܠܥܳܠܰܡ ܗܳܘܶܐ\nܐܰܬܠܺܝܛ ܒܟܽܠ ܡܶܢ ܟܽܠ\nܚܶܘܝܳܐ ܕܰܢܟܶܠ ܘܰܫܪܳܝܗ̱ܝ\nܗܳܐ ܓܶܝܪ ܦܳܪܰܚܬܳܐ\nܘܢܽܘ̈ܢܶܐ ܘܚܰܝ̈ܘܳܬܳܐ\nܒܒܽܘܪܟܬܰܐ ܗ̱ܘ ܡܶܬܢܰܟܣܶܝܢ\nܘܒܳܗ̇ ܬܽܘܒ ܡܶܬܐܰܟܠܶܝܢ\nܒܳܗ̇ ܡܶܬܚܨܶܕ ܙܰܪܥܳܐ\nܒܳܗ̇ ܡܶܬܩܛܶܦ ܦܺܐܪܳܐ\nܘܠܳܐ ܡܶܬܠܺܝܛ ܕܢܰܟܼܶܣ\nܐܰܘ ܩܼܛܰܦ\nܘܶܐܢ ܗܽܘ ܕܚܽܘܒܳܠܰܐ ܗ̱ܘ\nܦܰܓܪܶܗ ܕܒܰܪ ܐ̱ܢܳܫܳܐ\nܠܡܰܢ ܡܶܬܠܺܝܛ ܐܰܘ ܠܺܝܛ\nܚܶܘܝܳܐ ܘܩܳܛܽܘܠܳܐ\nܙܰܪܥܳܐ ܕܥܳܦ ܘܰܢܬܰܪ\nܦܺܐܪܳܐ ܕܦܰܓ ܘܦܰܟܶܗ\nܪܺܝܫܺܝܢ ܠܦܰܠܳܚܳܐ\nܕܰܐܘܚܰܪ ܘܠܳܐ ܩܰܛܦܶܗ\nܘܠܳܐ ܐܰܫܠܚܶܗ ܘܦܰܪܫܶܗ\nܠܙܰܪܥܳܐ ܡܶܢ ܓܰܘ ܬܶܒܢܳܐ\nܙܳܕܶܩ ܐܰܝܟ ܡܶܠܰܬܗܽܘܢ\nܕܢܶܬܪܫܶܐ\nܐܰܝܢܳܐ ܕܠܳܐ ܩܳܛܶܠ\nܠܣܳܒܳܐ ܕܦܰܟܶܗ ܛܰܥܡܶܗ\nܕܢܶܫܪܳܐ ܡܶܢ ܗܳܝ ܢܰܦܫܳܐ","english":"the body and the soul, and he added to the beasts breaths without sin. Look again at the beasts, which were not constrained and added nothing to God. He who says that the constrained body, which added its fast to sorrow, is to be compared, and there is no profit for it, is to be compared. And better than the blood of Abel, his silence in the earth cries out for his redemption before the one who repays all. The killer of beasts learned that there is none who kills you, for the grave is itself with that body, and there is nothing in it that comes to profit. It is the word that all are free, the beginning, that as the beasts themselves are like their bodies, so too is the body destined to be like its soul in mystery. The scriptures for the separators, nature for the deniers, teach that the grave is filled with time, and that which does not pass to the world of profit is that which kills itself. Its beginning, the reconciler, adds that its end is to the world, it is contentious with all. The serpent that ate and its beginning, for here is the flying one and the birds and beasts, are covered by the blessing, and in it again they are eaten. In it the seed is reaped, in it the fruit is plucked, and it is not contentious whether it covers or plucks. And if that which is of destruction is the body of the son of man, to what is it contentious or not? The serpent and the killer, the seed that flew and multiplied, the fruit that ripened and sweetened, their heads to the farmer who delayed and did not pluck it, and did not strip it and separate the seed from within the ear. It is fitting according to your word that it be healed. That which does not kill the old man who sweetened its taste, that it might be loosed from that same one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܰܢܬܳܐ ܘܓܺܗܰܢܳܐ","severity":"info","text":"The Syriac pair ܓܰܢܬܳܐ ܘܓܺܗܰܢܳܐ (gaʿtā w-gīhʿtā) means 'body and soul', a central dyad in Ephrem's anthropology. The English draft renders 'the body and the soul'.","cites":[{"key":"ed:dsc-298","label":"source edition: Nisibis 44","url":"https://syriaccorpus.org/298"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡܶܗ ܕܗܳܒܶܝܠ","severity":"info","text":"The phrase 'the blood of Abel' (ܕܡܶܗ ܕܗܳܒܶܝܠ) alludes to Gen 4:10, where Abel's blood cries out from the ground. Ephrem contrasts Abel's silent cry with the beasts' lack of speech.","cites":[{"key":"ed:dsc-298","label":"source edition: Nisibis 44","url":"https://syriaccorpus.org/298"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܬܳܒ̈ܶܐ ܠܦܳܪ̈ܽܘܫܶܐ","severity":"info","text":"The phrase 'scriptures for the separators' (ܟܬܳܒ̈ܶܐ ܠܦܳܪ̈ܽܘܫܶܐ) likely refers to the 'Separators' (Pārōšē), a group within the Syriac tradition that emphasized dualistic or ascetic separation. Ephrem uses this to contrast with 'nature for the deniers'.","cites":[{"key":"ed:dsc-298","label":"source edition: Nisibis 44","url":"https://syriaccorpus.org/298"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܪܳܝܳܐ","severity":"info","text":"The term 'beginning' (ܫܪܳܝܳܐ) recurs as a structural marker, framing a contrast between the initial state of beasts and the destined transformation of the body. It echoes the opening of the passage and ties the argument together.","cites":[{"key":"ed:dsc-298","label":"source edition: Nisibis 44","url":"https://syriaccorpus.org/298"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܢ ܗܽܘ ܕܚܽܘܒܳܠܰܐ","severity":"caution","text":"The phrase 'if that which is of destruction' (ܘܶܐܢ ܗܽܘ ܕܚܽܘܒܳܠܰܐ) introduces a conditional that is syntactically ambiguous. The English draft reads it as a rhetorical question, but the Syriac may be a broken conditional clause, leaving the sense contested.","cites":[{"key":"ed:dsc-298","label":"source edition: Nisibis 44","url":"https://syriaccorpus.org/298"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the reconciler' (ܡܦܺܝܣ) is unclear; it may refer to Christ or a personified principle. The phrase 'its beginning, the reconciler, adds' is syntactically loose, and the referent of 'its' is ambiguous between the body, the grave, or the word."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܐܰܣܽܘܪܶܗ ܕܝܰܩܺܝܪܳܐ\nܘܟܽܠܶܗ ܕܡܶܫܬܰܒܩܺܝܢ\nܣ̈ܳܒܶܐ ܕܠܳܐ ܚܫܰܚܘ̱\n܀܀܀ ܕܢܺܠܰܦ ܒܗܽܘܢ ܛܳܒܳܐ\nܫܪܳܪܳܐ ܠܟܰܕܳܒ̈ܶܐ\nܕܟܰܕ ܛܳܒ ܗ̱ܽܘ ܣܰܝܦܳܐ\nܠܣܳܒܳܐ ܡܢܺܝܚܳܢܰܐ ܗ̱ܘ\nܥܠܰܝܡܳܐ ܕܢܰܥܶܓ ܠܶܗ\nܡܶܬܢܰܥܰܓ\nܡܚܰܒܶܠ ܠܛܰܠܝܽܘܬܳܐ\nܕܚܰܒܠܰܬ ܠܣܰܝܒܽܘܬܳܐ\nܕܢܺܠܰܦ ܟܡܳܐ ܚܰܒܺܝܒ\nܦܰܓܪܳܐ ܠܓܳܒܽܘܠܶܗ\nܣܳܒܳܐ ܕܟܽܠ ܡܽܘ̈ܡܺܝܢ\nܡܰܘܒܠܰܐ ܗ̱ܘ ܕܥܳܩ̈ܳܬܳܐ\nܠܡܰܘܬܶܗ ܡܣܰܟܶܐ ܟܽܠ\nܘܠܳܐ ܐܺܝܬ ܕܩܳܛܶܠ ܠܶܗ\nܕܟܰܕ ܛܳܒ ܪܚܺܝܡ ܡܰܘܬܶܗ\nܣܰܓܺܝ ܕܚܰܝܶܠ ܩܰܛܠܶܗ\nܕܢܺܠܰܦ ܒܫܺܝܛܽܘܬܶܗ\nܟܡܳܐ ܫܒܺܝܚ\nܘܕܰܟܡܳܐ ܡܝܰܩܰܪ ܗ̱ܘܳܐ\nܟܰܕ ܗ̱ܽܘ ܒܦܰܪܕܰܝܣܳܐ\nܘܕܰܟܡܳܐ ܗ̱ܝ ܬܶܫܒܽܘܚܬܶܗ\nܡܳܐ ܕܩܳܡ ܘܶܐܬܢܰܚܰܡ","english":"He imprisoned the heavy one, and all of the one who is to be left behind. The elders who were not sufficient. He learned from them the good. Truth to liars, for when the sword was good, it was gentle to the elder. The youth who hastened himself is amazed. He destroys childhood, which destroyed old age. He learned how beloved the body is to its creator. The elder of all the days is a bearer of afflictions. Everyone covers his death, and there is no one who kills him. For when he loves his death, many kill him by force. He learned in his foolishness how glorious he was, and how honored he was when he was in Paradise, and how great his praise was when he arose and was troubled.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the constrained body with the unconstrained beasts, arguing that the body's suffering and fasting are not profitless but cry out for redemption, echoing Abel's silent blood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܰܣܽܘܪܶܗ","severity":"info","text":"The verb ܐܰܣܽܘܪܶܗ (ʾasqoreh) means 'he imprisoned' and is a key term for the body's constraint, contrasting with the freedom of beasts.","cites":[{"key":"ed:dsc-298","label":"source edition: Nisibis 44","url":"https://syriaccorpus.org/298"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Abel","severity":"info","text":"The reference to 'the blood of Abel' alludes to Genesis 4:10, where Abel's blood cries out from the ground, here used as a metaphor for the silent plea of the constrained body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Ephrem's Nisibis 44 is a madrasha (teaching poem) from the 4th century, reflecting Syriac ascetic theology that valorizes bodily suffering as a path to redemption.","cites":[{"key":"ed:dsc-298","label":"source edition: Nisibis 44","url":"https://syriaccorpus.org/298"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a narrative of the body's imprisonment to a series of paradoxical contrasts (youth/old age, death/life) culminating in a reflection on the body's lost glory in Paradise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft's phrase 'He learned from them the good' is ambiguous; the Syriac ܕܢܺܠܰܦ ܒܗܽܘܢ ܛܳܒܳܐ may mean 'he learned good from them' or 'he learned from the good ones,' and the referent of 'them' is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'them' in 'He learned from them the good' is unclear; it may be the elders or the beasts. The phrase 'the one who is to be left behind' (ܕܡܶܫܬܰܒܩܺܝܢ) is ambiguous—possibly the soul or the body. The final clause 'when he arose and was troubled' (ܡܳܐ ܕܩܳܡ ܘܶܐܬܢܰܚܰܡ) may refer to Adam's fall or a general human condition."],"confidence":"medium","notes":[]}]}