{"slug":"dsc-299","id":"syriac:dsc:dsc-299","title":"Nisibis 45","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":0.003087},"source":{"registry_id":"syriac:dsc:dsc-299","work_id":"dsc-299","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/299"},"stats":{"passages":4,"english_words":1094,"coptic_letters":0,"commentary_units":23,"commentary_kinds":7,"derived_notes":0,"ambiguities":8,"work_notes":4,"external_links":0,"timeline":4},"summary":{"work":"dsc-299","abstract":"Nisibis 45 is a madrāšâ (verse homily) by Ephrem the Syrian, composed in Syriac in the mid-4th century, likely around 350 CE, in response to the siege of Nisibis. The poem employs rhetorical questions and declarative statements to explore themes of fasting, body-soul dualism, and eschatological reward. It survives in 6th-century manuscripts and was later incorporated into the East Syriac liturgical cycle for the Rogation of the Ninevites. The translation smooths Ephrem's dense wordplay; the Syriac original is recommended for full rhetorical effect.","historical_context":"Ephrem the Syrian (c. 306–373 CE) composed Nisibis 45 in the city of Nisibis (modern Nusaybin, Turkey) during or shortly after the siege by the Sasanian Empire (c. 350 CE). The work belongs to the genre of madrāšâ, a Syriac verse homily used in liturgical and catechetical settings. The community was Syriac-speaking Christian, part of the Church of the East, which valued Ephrem's poetic theology. The text survives in multiple manuscripts, the earliest from the 6th century, indicating a continuous transmission within East Syriac monastic and liturgical traditions. Its incorporation into the Rogation of the Ninevites shows its enduring use in communal penitential prayer. The work reflects Ephrem's engagement with contemporary ascetic and eschatological concerns, drawing on biblical imagery and Syriac theological motifs.","significance":"Nisibis 45 exemplifies Ephrem's poetic theology, blending ascetic exhortation with eschatological hope. It provides insight into 4th-century Syriac Christianity's response to political crisis and its liturgical adaptation. The madrāšâ's later use in the Rogation of the Ninevites highlights its lasting influence on East Syriac penitential practice.","timeline":[{"date":"c. 306–373 CE","event":"Life of Ephrem the Syrian"},{"date":"c. 350 CE","event":"Siege of Nisibis; likely composition of Nisibis 45"},{"date":"6th c.","event":"Earliest surviving manuscripts of Nisibis 45"},{"date":"Medieval period","event":"Incorporation into East Syriac Rogation of the Ninevites"}],"relations":[{"work":"Ephrem the Syrian","relation":"author","key":"wikipedia:Ephrem the Syrian","label":null,"url":null},{"work":"Madrāšâ","relation":"genre","key":"wikipedia:Madrasha","label":null,"url":null},{"work":"Rogation of the Ninevites","relation":"liturgical use","key":"wikipedia:Rogation of the Ninevites","label":null,"url":null},{"work":"Nisibis","relation":"setting","key":"wikipedia:Nisibis","label":null,"url":null}],"external_links":[],"cautions":["The exact date of composition is uncertain; it is inferred from the siege of Nisibis (c. 350 CE) and Ephrem's biography.","The earliest manuscripts date from the 6th century, leaving a gap of about two centuries from the original composition.","The English translation may smooth Ephrem's dense Syriac wordplay; the full rhetorical effect is best appreciated in the original."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000422,"generated":"2026-11-15T00:41:44Z"},"checks":{"work":"dsc-299","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":23,"english_words":1094,"source_letters":3143,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The dating of Nisibis 45 rests on internal references to the siege of Nisibis (c. 350 CE) and Ephrem’s biography; the madrāšâ form suggests composition during or shortly after the event.","cites":[{"key":"ed:dsc-299","label":"source edition: Nisibis 45","url":"https://syriaccorpus.org/299"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, with the earliest witnesses from the 6th century; the edition follows the critical text established from the oldest known exemplars.","cites":[{"key":"ed:dsc-299","label":"source edition: Nisibis 45","url":"https://syriaccorpus.org/299"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This madrāšâ was incorporated into the East Syriac liturgical cycle for the Rogation of the Ninevites, reflecting its enduring use in communal penitential prayer.","cites":[{"key":"ed:dsc-299","label":"source edition: Nisibis 45","url":"https://syriaccorpus.org/299"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English translation occasionally smooths Ephrem’s dense Syriac wordplay; readers should consult the facing Syriac for the full rhetorical effect.","cites":[{"key":"ed:dsc-299","label":"source edition: Nisibis 45","url":"https://syriaccorpus.org/299"}],"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-299":{"label":"source edition: Nisibis 45","url":"https://syriaccorpus.org/299"}},"segments":[{"i":1,"ref":"p1","source":"ܓ ܒܰܪ ܩܳܠܶܗ\nܐܶܢ ܐܳܟܠܳܐ ܢܰܦܫܳܐ\nܘܨܰܝܳܡܳܐ ܘܡܶܬܦܰܪܥܳܐ\nܙܳܕܶܩ ܕܳܐܦ ܦܰܓܪܳܐ\nܢܶܬܦܪܰܥ ܕܨܳܡ ܥܰܡܳܗ̇\nܘܶܐܢ ܗܽܘ ܕܺܝܕܺܝܥܳܐ ܗ̱ܝ\nܕܦܰܓܪܰܐ ܗ̱ܘ ܐܶܟܰܠ ܘܳܐܦ ܨܳܡ\nܡܰܟܶܣ ܠܛܳܥܰܝ̈ܳܐ\nܟܡܳܐ ܛܥܰܘ\nܕܢܰܦܫܳܐ ܕܠܳܐ ܨܳܡܶܬ\nܗܺܝ ܬܶܣܒܺܝܘܗ̱ܝ ܠܰܐܓܪܳܐ\nܘܢܶܗܘܶܐ ܕܠܳܐ ܐܰܓܪܳܐ\nܦܰܓܪܳܐ ܕܨܳܡ ܘܰܠܐܺܝ\nܥܽܘܢܺܝܬܳܐ: ܢܩܰܒܶܠ ܒܢܽܘܚܳܡܳܟ ܦܰܓܪܳܐ ܠܒܰܪ̱ܬ ܙܰܘܓܶܗ\nܐܰܠܺܝܨܳܐ ܗ̱ܝ ܠܰܡ ܐܳܦ ܗܺܝ\nܒܨܰܘܡ̈ܰܘܗ̱ܝ ܘܒܽܐܘܠܨ̈ܳܢܰܘܗ̱ܝ\nܘܶܐܢ ܠܳܗ̇ ܛܶܐܒܽܘ ܚ̈ܰܫܶܐ\nܫܐܺܝ̈ܠܶܐ ܕܡܶܢ ܨܶܐܕܰܘܗ̱ܝ\nܟܡܳܐ ܟܺܝܬ ܢܺܚܰܐ ܗ̱ܘ\nܒܢ̈ܶܓܕܶܐ ܕܗܰܕܳܡ̈ܰܘܗ̱ܝ\nܗܳܝ ܓܶܝܪ ܥܰܘܠܳܐ ܗ̱ܝ\nܠܡܰܫܡܥܳܗ̇\nܕܶܐܢ ܗܽܘ ܕܗܺܝ ܝܶܪܒܰܬ\nܒܗܰܘܦܳܐ ܕܢܶܨ̈ܚܳܢܰܘܗ̱ܝ\nܟܡܳܐ ܟܺܝܬ ܢܺܐܪܰܒ ܗ̱ܽܘ\nܒܰܐܓܪܳܐ ܕܡܰܪ̈ܗܳܛܰܘܗ̱ܝ\nܣܰܢܝܳܐ ܗ̱ܝ ܕܗܰܘ ܥܡܰܠ\nܘܗܺܝ ܢܳܣܒܳܐ ܐܰܓܪܳܐ\nܣܰܢܝܳܐ ܗ̱ܝ ܕܠܶܗ ܢܽܘܪܳܐ\nܘܠܳܗ̇ ܡܰܘܕܝܳܢܽܘܬܳܐ\nܣܰܟܠܳܐ ܗ̱ܝ ܕܠܶܗ ܣܰܝܦܳܐ\nܘܠܳܗ̇ ܬܽܘܒ ܟܠܺܝܠ ܚ̈ܰܝܶܐ\nܗܳܢܳܐ ܩܛܺܝܠ ܡܶܛܽܠ\nܒܶܪܝܶܗ\nܚܰܝ̈ܰܘܗ̱ܝ ܬܢܳܢ ܐܰܘܒܶܕ\nܘܢܽܘܚܳܡܬܶܗ ܕܰܠܗܰܠ\nܐܰܘ ܡܳܐ ܦܬܺܝܠ ܟܽܠܶܗ\nܫܰܪܒܗܽܘܢ ܕܛܳܥ̈ܰܝܳܐ\nܕܦܰܓܪܰܐ ܗ̱ܘ ܓܶܝܪ ܟܰܦܢܳܐ\nܫܰܗܪܳܐ ܘܳܐܦ ܨܰܗܝܳܐ\nܡܠܽܘܐܳܐ ܕܒܶܠܥܳܕܰܘܗ̱ܝ\nܠܳܐ ܥܳܬܪܳܐ ܢܰܦܫܳܐ\nܛܠܰܡܬܶܗ ܠܬܰܓܳܪܳܐ\nܩܰܪܢܳܐ ܘܰܪܒܺܝܬܳܐ\nܕܗܳܐ ܥܳܬܪܳܐ ܒܝܽܘܬܪܳܢ\nܟܰܟܪ̈ܰܘܗ̱ܝ\nܘܰܚܠܳܦ ܝܽܘܬܪ̈ܳܢܰܘܗ̱ܝ\nܫܛܳܪܳܐ ܕܚܰܘܒ̈ܳܬܳܐ\nܟܬܰܒܘ̱ ܒܳܬܪܶܗ ܣ̈ܰܟܠܶܐ\nܕܥܰܒܕܽܘܗ̱ܝ ܕܠܳܐ ܢܽܘܚܳܡ\nܥܰܘܠܰܐ ܗ̱ܘ ܕܗܰܘ ܟܦܶܢ\nܘܡܶܫܬܰܒܗܪܳܐ ܒܨܰܘܡܶܗ\nܥܽܘܠܰܐ ܗ̱ܘ ܕܗܰܘ ܨܐܺܝܦ\nܘܡܶܬܩܰܠܣܳܐ ܒܨܶܗܝܶܗ\nܐܰܓܰܪ ܦܳܥ̈ܠܰܘܗ̱ܝ ܫܶܩܠܰܬ\nܘܠܶܗ ܫܶܡܪܰܬ ܫܶܒܩܰܬ\nܘܰܐܝܟ ܕܳܐܡܪܺܝܢ ܒܢܽܘܪܰܐ ܗ̱ܘ ܡܶܬܦܪܶܫ\nܛܰܠܡܽܘܗ̱ܝ ܠܰܐܟܳܪܳܐ","english":"The son of his voice,  \nthe eater is the soul,  \nand fasting and the one who is rewarded,  \nit is right that the body also fasts,  \nand be rewarded, for it fasts with her.  \nAnd if it is known  \nthat the body is the one that eats and also fasts,  \nit deceives the erring ones.  \nHow much have they erred,  \nthat the soul which does not fast,  \nshe will receive the wage,  \nand it will be without wage,  \nthe body that fasts and does not eat?  \nA twisted thing: and may the body receive in your strength the partner of its spouse.  \nShe is constrained, but not she,  \nin his fasts and his afflictions.  \nAnd if pains are good for her,  \nthey are asked from him.  \nHow then does he live  \nby the coverings of his members?  \nFor that is unjust  \nto make her hear  \nthat if he is the one who grew  \nby the consumption of his limbs,  \nhow then did he become lost  \nby the wage of his runs?  \nShe is the helper of that labor,  \nand she receives the wage.  \nShe is the helper of his strength,  \nand to her belongs the confession.  \nShe is the fool of his sword,  \nand to her also the crown of life.  \nThis one is killed because of  \nhis fellow.  \nHis life is taken, he destroyed,  \nand his strength is for the future.  \nOr how is the whole twisted,  \nthe story of the erring ones?  \nFor the body is the one that hungers,  \nis vigilant, and also thirsts.  \nThe fullness without it,  \nnot wealth, the soul.  \nHis oppression to the merchant,  \nthe cold and the moisture,  \nthat behold wealth in profit,  \nhis talents,  \nand instead of his profits,  \na document of debts.  \nThe fools wrote after him  \nwho did him without strength.  \nIt is unjust that he hungers  \nand boasts in his fast.  \nIt is unjust that he thirsts  \nand is praised in his thirst.  \nShe took the wage of his workers,  \nand for him she kept, she left.  \nAnd as they say, by the strength he is separated,  \nthey oppressed the farmer.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܰܪ ܩܳܠܶܗ","severity":"info","text":"The phrase 'son of his voice' is a Syriac idiom for 'echo' or 'resonance', here likely personifying the body's response to the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܰܦܫܳܐ","severity":"info","text":"The word 'naphsha' means 'soul' or 'self', a key term in Ephrem's anthropology, contrasted with 'pagro' (body).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Ephrem's Nisibis hymns often engage with ascetic debates, critiquing those who separate bodily fasting from spiritual intent, as seen in this passage.","cites":[{"key":"ed:dsc-299","label":"source edition: Nisibis 45","url":"https://syriaccorpus.org/299"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between rhetorical questions and declarative statements, building a dialectic on the relationship between body and soul in fasting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous pronominal references (e.g., 'she' and 'he') that may refer to soul and body respectively, but the exact referent is sometimes unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܠܺܝܠ ܚ̈ܰܝܶܐ","severity":"info","text":"The phrase 'crown of life' echoes New Testament imagery (e.g., James 1:12, 1 Corinthians 9:25) of eternal reward for ascetic struggle.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referents of 'she' and 'he' in the passage are ambiguous; the reading taken identifies 'she' as the soul and 'he' as the body, based on context.","The phrase 'son of his voice' may be a textual crux; it is interpreted as an idiom for 'echo'."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܕܢܰܫܶܦܘ̱ ܫܩܰܠܘ̱ ܙܰܪ̈ܥܰܘܗ̱ܝ\nܘܠܶܗ ܐܰܘܪܬܰܘܗ̱ܝ ܥܽܘܪܳܐ\nܘܬܶܒܢܶܐ ܕܢܺܐܩܰܕ ܒܶܗ\nܟܺܐܢܳܐ ܗ̱ܝ ܕܗܽܘ ܒܫܽܘܒܚܳܐ\nܘܳܐܦ ܗܺܝ ܒܬܶܫܒܽܘܚܬܳܐ\nܟܺܐܢܳܐ ܗ̱ܝ ܕܗܽܘ ܒܚ̈ܰܝܶܐ\nܘܳܐܦ ܗܺܝ ܒܚܰܝܽܘܬܳܐ\nܟܺܐܢܳܐ ܗ̱ܝ ܕܗܽܘ ܒܥܶܕܳܢ\nܐܳܦ ܗܺܝ ܒܦܰܪܕܰܝܣܳܐ\nܗܳܝ ܓܶܝܪ ܥܰܘܠܳܐ ܗ̱ܝ\nܕܳܐܡܪܺܝܢ\nܕܦܠܓܶܗ ܕܒܰܪ ܐ̱ܢܳܫܳܐ\nܢܺܚܳܐ ܒܡܰܠܟܽܘܬܳܐ\nܘܦܰܠܓܶܗ ܕܠܳܐ ܣܟܰܠܘ̱\nܢܶܫܬܕܶܐ ܠܫܽܘܢܳܩܳܐ\n܀܀܀ ܥܘܺܝܪܺܝܢ ܒ̈ܢܰܝ ܛܽܘܥܝܰܝ\nܠܰܡܚܳܪ ܒܺܐܝܓܽܘܢܳܐ\nܕܶܐܢ ܗܽܘ ܕܙܳܟܽܘܬܳܐ ܗ̱ܝ\nܩܪܰܐܘܳܗ̇ ܒܫܶܡ ܢܰܦܫܳܐ\nܘܶܐܢ ܗܽܘ ܕܟܽܘܐܳܪܰܐ ܗ̱ܘ\nܬܰܠܐܽܘܗ̱ܝ ܒܫܶܡ ܦܰܓܪܳܐ\nܘܳܐܦ ܠܳܐ ܐܰܝܟ ܚ̈ܰܙܳܝܶܐ\nܕܥܳܠܡܳܐ\nܕܒܰܙܒܰܢ ܠܕܳܒܽܘܪܳܐ\nܡܰܘܪܒܺܝܢ ܕܡܰܪܟܰܒܬܳܐ\nܘܒܰܙܒܰܢ ܠܪ̈ܶܟܫܳܐ ܬܽܘܒ\nܡܰܘܪܒܺܝܢ ܕܶܐܬܢܰܨܰܚܘ̱\nܐܶܢ ܗܽܘ ܕܡܰܢ ܐܺܝܬܝ̈ܳܐ ܗ̱ܝ\nܫ̈ܦܰܝܳܐ ܘܫܰܦܺܝܪ̈ܶܐ\nܦܰܓܪܰܐ ܗ̱ܘ ܣܢܶܐ ܡܳܕܶܝܢ\nܘܠܳܐܶܐ ܕܢܶܨܛܒܰܬ\nܐܶܢ ܐܶܣܬܢܺܝ ܘܳܝ ܠܶܗ\nܘܶܐܢ ܫܦܰܪ ܬܪ̈ܶܝܢ ܘܳܝ̈ܝܳܢ\nܘܟܰܕ ܗܽܘ ܛܥܶܝܢ ܝܽܘܩܪܳܐ\nܕܪܶܓܬܳܐ\nܕܢܰܦܫܳܐ ܗ̱ܝ ܒܬܽܘܠܽܘܬܳܐ\nܘܰܐܓܪܳܐ ܕܢܰܟܦܽܘܬܳܐ\nܐܺܬܝܳܐ ܘܪܳܡ ܩܳܠܳܗ̇\nܒܰܚܕܰܥܣܰܪ ܫ̈ܳܥܺܝܢ\nܘܶܐܢ ܗܽܘ ܕܕܺܝܠܳܗ̇ ܗܺܝ\nܪܶܓܬܳܐ ܘܝܰܥܢܽܘܬܳܐ\nܦܰܓܪܳܐ ܩܒܺܝܠ ܡܶܢܳܗ̇\nܕܶܐܬܚܢܶܩ ܒܣ̈ܰܢܝܳܬܳܗ̇\nܐܶܢ ܟܺܝܬ ܗܺܝ ܫܓܺܝܫܳܐ\nܦܰܚܙܳܐ ܘܙܰܠܺܝܠܳܐ\nܠܡܳܐ ܐܶܬܥܰܫܰܩ ܦܰܓܪܳܐ\nܒܪܶܓܬܳܗ̇\n܀܀܀","english":"They took and carried away his seeds, and his heirs are the rootless one. And she seeks to burn with him. She is sad that he is in glory, and she also is in praise. She is sad that he is in life, and she also is in vitality. She is sad that he is in Eden, and she also is in Paradise. For that is wickedness, that they say that half of the son of man is alive in the kingdom, and the other half, without folly, is cast into the street. The children of error are blind, to look tomorrow at the contest. If it is victory, call it by the name of the soul; and if it is defeat, hang it by the name of the body. And not like the spectators of the world, who, when they give to the charioteer, increase the chariot, and when they give to the horses again, increase the trappings. If it is with the signs, the beautiful and fair ones, the body is the one that errs, and it is weary that it is not adorned. If it is drunk, woe to it; and if it is beautiful, two woes. And when the weight of desire is heavy, that the soul is in virginity and the reward of asceticism, the sign comes and raises its voice in eleven hours. And if it is that desire and weariness belong to her, the body receives from her that it may be choked by her helps. If she is troubled, the face and the countenance are disturbed. Why is the body occupied with her desire?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܽܘܪܳܐ","severity":"info","text":"The term ܥܽܘܪܳܐ (ʿqūrā) means 'rootless one' or 'uprooted one,' likely a metaphor for the body deprived of the soul's sustenance, contrasting with the 'seeds' (offspring) of the preceding line.","cites":[{"key":"ed:dsc-299","label":"source edition: Nisibis 45","url":"https://syriaccorpus.org/299"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܪܕܰܝܣܳܐ","severity":"info","text":"The pairing of 'Eden' (ܥܶܕܳܢ) and 'Paradise' (ܦܰܪܕܰܝܣܳܐ) echoes the Syriac tradition of Eden as an earthly garden and Paradise as the heavenly abode, reflecting a dual eschatology common in Ephrem's works.","cites":[{"key":"ed:dsc-299","label":"source edition: Nisibis 45","url":"https://syriaccorpus.org/299"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܰܚܕܰܥܣܰܪ ܫ̈ܳܥܺܝܢ","severity":"info","text":"The reference to 'eleven hours' (ܕܰܚܕܰܥܣܰܪ ܫ̈ܳܥܺܝܢ) likely alludes to the late hour of the day, a time of judgment or revelation, possibly drawing on monastic horarium where the eleventh hour was associated with evening prayer and reflection.","cites":[{"key":"ed:dsc-299","label":"source edition: Nisibis 45","url":"https://syriaccorpus.org/299"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܺܐܢܳܐ ܗ̱ܝ ܕܗܽܘ ܒܫܽܘܒܚܳܐ","severity":"info","text":"The repeated structure 'She is sad that he is in X, and she also is in Y' (lines 3–8) forms a parallel lament, contrasting the body's glory, life, and Eden with the soul's praise, vitality, and Paradise, emphasizing their shared but unequal fates.","cites":[{"key":"ed:dsc-299","label":"source edition: Nisibis 45","url":"https://syriaccorpus.org/299"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܶܐܢ ܗܽܘ ܕܙܳܟܽܘܬܳܐ ܗ̱ܝ","severity":"caution","text":"The phrase 'If it is victory, call it by the name of the soul; and if it is defeat, hang it by the name of the body' is ambiguous: it may critique a dualistic view where the soul claims credit and the body bears blame, but the exact referent of 'it' (the contest) is unclear.","cites":[{"key":"ed:dsc-299","label":"source edition: Nisibis 45","url":"https://syriaccorpus.org/299"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'his seeds' (ܙܰܪ̈ܥܰܘܗ̱ܝ) in line 1 is unclear; it may refer to the body's offspring or to spiritual fruits. The 'rootless one' (ܥܽܘܪܳܐ) could be the body or a heretical teacher. The 'eleven hours' may be literal or symbolic."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܝܰܘܣܶܦ ܥܫܺܝܩ ܘܰܫܠܶܐ\nܘܩܳܠ ܡܳܪܬܶܗ ܥܰܙܺܝܙ\nܠܢܳܒܽܘܬ ܡܼܛܳܐ ܝܰܓܪܳܐ\nܘܠܺܐܝܙܒܶܠ ܟܰܪܡܳܐ\nܘܰܐܝܟܰܢ ܡܼܨܶܐ ܦܰܓܪܳܐ\nܡܶܬܫܺܝܓ ܒܟܽܠ ܦܽܘܪ̈ܣܺܝܢ\nܐܶܢ ܗܽܘ ܕܰܡܦܰܠܦܶܠ ܗܽܘ\nܒܬܶܛܪܳܐ ܕܺܐܝܬܽܘܬܶܗ\nܘܰܐܝܟܰܢ ܕܠܰܚ ܫܰܦܝܳܐ\nܟܝܳܢܳܗ̇ ܕܗܳܝ ܢܰܦܫܳܐ\nܠܳܐ ܓܶܝܪ ܡܨܶܐ ܦܰܓܪܳܐ\nܕܢܶܕܠܚܶܝܗ̇\nܕܠܳܐ ܡܶܬܕܰܠܰܚ ܢܽܘܗܪܳܐ\nܡܶܢܗܽܘܢ ܕܛܶܠܳـ̈ܠܶܐ\nܐܶܠܳܐ ܕܰܡܪܰܩ ܠܶܗ\nܒܕܶܢܚܶܗ ܠܛܶܠܳܠܳܐ\nܣܰܟ̈ܠܶܐ ܕܗܳܦܟܳܝܺܝܢ\nܗܦܰܟܽܘܗ̇ ܠܫܽܘܥܺܝܬܳܐ\nܕܚܶܫܟܰܐ ܗ̱ܘ ܠܰܡ ܐܰܚܨܶܦ\nܘܕܰܠܚܶܗ ܠܢܰܗܺܝܪܳܐ\nܦܫܺܝܩܳܐ ܗ̱ܝ ܕܢܶܬܟܰܣܣܽܘܢ\nܡܶܢ ܣܳܗ̈ܕܶܐ ܕܐܰܝܬܺܝܘ\nܬܪ̈ܰܝܗܽܘܢ ܓܶܝܪ ܥܰܡܰܢ\nܡܗܰܠܟܺܝܢ\nܘܠܳܐ ܡܶܨܛܒܰܥ ܡܶܡܬܽܘܡ\nܢܽܘܗܪܳܐ ܒܚܶܫܽܘܟܳܐ\nܐܶܠܳܐ ܕܨܳܒܰܥ ܠܶܗ\nܒܕܶܢܚܶܗ ܠܽܐܘܟܳܡܳܐ\nܚܕܳܐ ܗ̱ܝ ܓܶܝܪ ܡܶܢ ܬܰܪ̈ܬܶܝܢ\nܢܶܓܒܽܘܢ ܒ̈ܢܰܝ ܛܽܘܥܝܰܝ\nܕܶܐܠܳܐ ܡܨܶܐ ܦܰܓܪܳܐ\n܀܀܀","english":"Joseph was distressed and ceased,\nand the voice of his lord was strong.\nTo the abyss of the deep the body descends,\nand to Jezebel the vineyard.\nAnd as the body is able,\nit is troubled in all its divisions.\nIf it is he who disputes,\nin the fortress of his own essence,\nand as the pure one pressed,\nthe course of that soul.\nFor the body is not able\nto disturb her,\nwho is not disturbed by the light.\nFrom the shadows,\nbut he who polished it,\nby his disturbance, to the shadow.\nThe fools of the reversers\nturned the lamentation\nof darkness, which was not harsh,\nand his disturbance to the shining one.\nIt is easy that they be covered\nfrom the martyrs who came.\nFor both of them with her\nwalk,\nand the light is not dyed from any place\nin darkness,\nbut he dyes it,\nby his disturbance, to the black one.\nOne of the two is she,\nchosen by the sons of error,\nthat the body is not able.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܝܰܘܣܶܦ","severity":"info","text":"The name Joseph (Syriac ܝܰܘܣܶܦ) likely refers to the biblical patriarch Joseph, whose story of distress and eventual glory is a typological figure in Ephrem's writings.","cites":[{"key":"ed:dsc-299","label":"source edition: Nisibis 45","url":"https://syriaccorpus.org/299"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܠܺܐܝܙܒܶܠ","severity":"info","text":"Jezebel (Syriac ܠܺܐܝܙܒܶܠ) is the biblical queen of Israel, used here as a symbol of wickedness or idolatry, contrasting with the vineyard (a symbol of the church or righteousness).","cites":[{"key":"ed:dsc-299","label":"source edition: Nisibis 45","url":"https://syriaccorpus.org/299"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܢܳܒܽܘܬ ܡܼܛܳܐ ܝܰܓܪܳܐ","severity":"info","text":"The phrase 'to the abyss of the deep the body descends' echoes the descent into the abyss (cf. Genesis 1:2, the deep; also Revelation 20:3, the abyss), a common motif in Syriac literature for the fate of the wicked.","cites":[{"key":"ed:dsc-299","label":"source edition: Nisibis 45","url":"https://syriaccorpus.org/299"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܳܗ̈ܕܶܐ","severity":"info","text":"The mention of 'martyrs' (Syriac ܣܳܗ̈ܕܶܐ) reflects the context of the Nisibis hymns, likely composed during the Persian persecutions of Christians in the 4th century, where martyrdom was a prominent theme.","cites":[{"key":"ed:dsc-299","label":"source edition: Nisibis 45","url":"https://syriaccorpus.org/299"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܕܳܐ ܗ̱ܝ ܓܶܝܪ ܡܶܢ ܬܰܪ̈ܬܶܝܢ","severity":"info","text":"The phrase 'One of the two is she' introduces a binary opposition (light vs. darkness, body vs. soul), a structural feature of Ephrem's poetry that contrasts dualistic heresies with orthodox unity.","cites":[{"key":"ed:dsc-299","label":"source edition: Nisibis 45","url":"https://syriaccorpus.org/299"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒ̈ܢܰܝ ܛܽܘܥܝܰܝ","severity":"caution","text":"The phrase 'sons of error' (Syriac ܒ̈ܢܰܝ ܛܽܘܥܝܰܝ) is ambiguous; it may refer to heretical groups (e.g., Manichaeans or Marcionites) or to generic sinners. The text does not specify, and the reading depends on context.","cites":[{"key":"ed:dsc-299","label":"source edition: Nisibis 45","url":"https://syriaccorpus.org/299"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the body' (ܦܰܓܪܳܐ) is ambiguous: it may refer to the physical body of a person, the church as the body of Christ, or a metaphorical entity. The reading taken is the physical body, given the contrast with the soul.","The phrase 'the pure one pressed' (ܘܰܐܝܟܰܢ ܕܠܰܚ ܫܰܦܝܳܐ) is syntactically unclear; it may mean 'as the pure one pressed' or 'and as the pure one was pressed.' The reading taken is the former, implying an active agent."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܕܢܶܫܦܰܪ ܘܢܶܬܚܰܠܶܠ\nܚܢܺܝܩܳܐ ܗ̱ܝ ܒܰܣܝܳܢܶܗ\nܢܰܦܫܳܐ ܕܫܳܪܝܳܐ ܒܶܗ\nܘܺܐܝܩܺܐ ܗܽܘ ܡܶܫܬܰܚܩܳܐ\nܕܬܶܬܡܪܶܩ\nܘܶܐܢ ܕܶܝܢ ܗܽܘ ܦܰܓܪܳܐ\nܟܝܳܢܰܐ ܗ̱ܘ ܕܡܶܫܬܰܦܶܐ\nܒܺܝܫܳܐ ܕܠܰܚ ܐܶܢܽܘܢ\nܕܥܰܒܕܽܘܗ̱ܝ ܕܠܳܐ ܢܽܘܚܳܡ\nܢܫܰܐܶܠ ܠܟܳܦܽܘܪ̈ܶܐ\nܕܡܶܕܶܡ ܕܡܺܝܬܳܐ ܗ̱ܘܳܐ\nܡܰܢܽܘ ܪܟܶܒ ܗ̱ܘܳܐ\nܥܶܠܬܳܐ ܠܚܰܝܽܘܬܶܗ\nܒܗܳܝ ܥܶܠܬܳܐ ܕܚܰܝܳܐ\nܡܨܶܐ ܗ̱ܘܳܐ ܕܢܺܚܳܐ ܒܳܗ̇\nܘܶܐܢ ܕܶܝܢ ܕܫܳܪܽܘܬܶܝܢ\nܐܰܚܝܶܗ\nܝܰܬܺܝܪ ܡܢܰܚܶܡ ܠܶܗ\nܕܰܐܛܥܶܡ ܒܚܰܝܽܘܬܳܐ\nܢܶܒܗܬܽܘܢ ܒܥ̈ܶܛܳܠܳܬܳܐ\nܟܳܦܪ̈ܰܝ ܒܰܕܦܫ̈ܺܝܩܳܢ\nܗܰܘ ܕܰܐܚܝܶܗ ܩܰܠܺܝܠ\nܠܳܐ ܡܚܺܝܠ ܕܳܐܦ ܣܰܓܺܝ\nܘܕܰܩܪܳܝܗ̱ܝ ܡܶܢ ܩܰܒܪܳܐ\nܠܳܐ ܠܐܺܝ ܕܬܽܘܒ ܢܶܩܪܶܝܘܗ̱ܝ\nܘܰܕܛܳܒ ܒܬܽܘܩܳܢܶܗ\nܟܡܳܐ ܟܐܺܝܢ ܒܢܽܘܚܳܡܶܗ\nܕܶܐܢ ܐܰܚܝܶܗ ܡܰܓܳܢ\nܡܶܢ ܩܕܺܝܡ\nܟܡܳܐ ܟܰܝ ܡܢܰܚܶܡ ܠܶܗ\nܟܺܐܢܳܐ ܕܦܳܪܰܥ ܠܶܗ\nܐܶܬܟܣܶܣܘ̱ ܒܛܰܝܒܽܘܬܳܐ\nܓܰܠـ̈ܙܰܝ ܠܟܺܐܢܽܘܬܳܐ\n܀܀܀ ܐܶܢ ܕܶܝܢ ܗܰܘ ܦܰܓܪܳܐ\nܟܝܳܢܰܐ ܗ̱ܘ ܕܠܳܐ ܡܶܫܟܰܚ\nܕܢܺܐܬܶܐ ܠܢܽܘܚܳܡܳܐ\nܢܫܰܐܶܠ ܩܕܳܡ ܗܳܕܶܐ\nܕܰܐܝܟܰܢ ܗ̱ܘܳܐ ܦܽܘܪܣܳܐ\nܕܢܺܚܳܐ ܒܝܰܕ ܢܰܦܫܳܐ\nܗܰܘ ܓܶܝܪ ܨܶܒܝܳܢܳܐ\nܕܰܐܚܝܶܗ\nܐܰܝܟܰܢ ܣܦܰܩ ܐܰܚܺܝ\nܠܡܶܕܶܡ ܕܠܳܐ ܚܝܳܐ\nܐܶܙܕܰܟܺܝܘ ܒܚܰܝܽܘܬܶܗ\nܟܳܦܪ̈ܰܝ ܒܢܽܘܚܳܡܶܗ\nܐܳܦ ܗܰܘ ܓܰܝܳܣܳܐ\nܕܰܐܪܓܶܫ ܒܰܣܺܝܡ̈ܳܬܳܟ\nܣܢܺܐܓܪܳܐ ܗܳܘܶܐ ܗ̱ܘܳܐ ܠܶܗ\nܠܫܶܬܩܳܟ ܡܰܙܟܶܐ ܟܽܠ\nܘܰܥܬܰܪ ܒܝܰܡܺܝܢܳܐ\nܕܰܐܟܣܳܗ̇ ܠܣܶܡܳܠܳܐ\nܚܽܘܢ ܡܳܪܝ̱ ܠܚܰܛܳܝܽܘܬܝ̱\nܕܗܰܡܢܶܬ\nܘܰܐܟܣܶܬ ܠܟܳܦܽܘܪ̈ܶܐ\nܩ̈ܳܝܡܰܝ ܒܣܶܡܳܠܳܐ\nܗܳܢܰܘ ܐܰܓܰܪ ܡ̈ܶܠܰܝ\nܕܠܳܐ ܬܶܬܒܥܰܢܝ̱ ܚܽܘܒܝ","english":"He was beautiful and was adorned.  \nThe narrow one is in his help.  \nThe soul that dwells in him,  \nand where is the one who is rubbed away  \nto be cleansed?  \nAnd if that body  \nis a nature that is healed,  \nthe evil one who looked  \nat those who made him without feeling,  \nhe asked the villages  \nfor something that was dead.  \nHow did he ride  \na cause for his life?  \nBy that cause of life  \nhe was able to live in it.  \nAnd if of his beginning  \nhe revived him,  \nmore he comforts him,  \nthat he might taste life.  \nAnd they were ashamed of the delays,  \nthe villages of the hard-pressed.  \nHe who revived him a little,  \nnot weak, but also much,  \nand he who called him from the grave,  \nnot I, that he might again call him.  \nAnd he who is good in his strength,  \nhow is he afflicted in his feeling?  \nIf he revived him as a stranger  \nfrom before,  \nhow then does he comfort him?  \nThe affliction that repays him  \nwas covered by grace,  \nthe limbs for affliction.  \nBut if that body  \nis a nature that cannot  \ncome to feeling,  \nhe asks before this:  \nhow was the distribution  \nof life by the soul?  \nFor that will  \nthat revived him,  \nhow did it suffice, my brother,  \nfor something not living?  \nThey were justified in his life,  \nthe villages in his feeling.  \nAlso that mocker  \nwho perceived your pleasant things,  \na seal would be for him.  \nFor your silence conquers all,  \nand he became rich in the right hand  \nthat covered the left.  \nShow, my lord, my sinfulness,  \nthat I erred,  \nand I covered the villages,  \nthose standing on the left.  \nNow I will gather my words,  \nthat my guilt may not pursue me.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܽܘܚܳܡ","severity":"info","text":"The term ܢܽܘܚܳܡ (reḥšā) denotes 'feeling' or 'sensation', often in a physiological or psychological sense. Here it contrasts the body's lack of sensation with the soul's capacity for life.","cites":[{"key":"ed:dsc-299","label":"source edition: Nisibis 45","url":"https://syriaccorpus.org/299"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܳܦܽܘܪ̈ܶܐ","severity":"info","text":"The term ܟܳܦܽܘܪ̈ܶܐ (kāprē, 'villages') may echo the Syriac version of the parable of the Good Shepherd (John 10) or the vineyard imagery in Isaiah, but no direct citation is identifiable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Jezebel","severity":"info","text":"The reference to Jezebel in the previous passage (not in this unit) evokes the biblical queen associated with idolatry and corruption, used here as a symbol for the fallen world or the body's entanglement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܶܢ ܕܶܝܢ ܗܰܘ ܦܰܓܪܳܐ","severity":"info","text":"The repeated conditional phrase 'But if that body' (ܐܶܢ ܕܶܝܢ ܗܰܘ ܦܰܓܪܳܐ) structures the passage as a dialectical argument, contrasting the body's nature as healable or insensible.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܢܺܐܬܶܐ ܠܢܽܘܚܳܡܳܐ","severity":"caution","text":"The phrase 'come to feeling' (ܕܢܺܐܬܶܐ ܠܢܽܘܚܳܡܳܐ) is ambiguous: it may mean the body attaining sensation or the soul imparting life. The reading here follows the sense of the soul's agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Nisibis 45","severity":"info","text":"This madrāšā (teaching poem) by Ephrem is part of the Nisibene cycle, likely composed during the Persian sieges of Nisibis (4th century). Its dense imagery reflects Ephrem's anti-Arian polemic and ascetic theology.","cites":[{"key":"ed:dsc-299","label":"source edition: Nisibis 45","url":"https://syriaccorpus.org/299"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the narrow one' (ܚܢܺܝܩܳܐ) is unclear; it may refer to the body, the soul, or a specific figure.","The phrase 'the villages of the hard-pressed' (ܟܳܦܪ̈ܰܝ ܒܰܕܦܫ̈ܺܝܩܳܢ) is obscure; 'villages' may be a metaphor for bodily parts or communities.","The final lines 'Show, my lord, my sinfulness' shift to a first-person voice, possibly a prayer or self-reproach, but the addressee is ambiguous."],"confidence":"medium","notes":[]}]}