{"slug":"dsc-300","id":"syriac:dsc:dsc-300","title":"Nisibis 46","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":"2026-11-15T04:53:30Z","cost_usd":0.003677},"source":{"registry_id":"syriac:dsc:dsc-300","work_id":"dsc-300","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/300"},"stats":{"passages":5,"english_words":1128,"coptic_letters":0,"commentary_units":30,"commentary_kinds":7,"derived_notes":0,"ambiguities":8,"work_notes":5,"external_links":1,"timeline":6},"summary":{"work":"dsc-300","abstract":"Nisibis 46 is a memrā (metrical homily) attributed to Ephrem the Syrian, likely composed in the late 4th century. The work reflects the theological and ascetic concerns of the School of Nisibis, addressing topics such as the Incarnation, heresy, and the role of the bishop. The Syriac text survives in multiple manuscripts, with the earliest witnesses dating from the 6th century. The edition is based on a collation of 5th–7th century codices, though some textual cruces remain unresolved due to manuscript damage. The memrā was used in East Syriac liturgical traditions, particularly in the Office of the Monks, and cited by later Syriac authors like Narsai.","historical_context":"The memrā is attributed to Ephrem the Syrian (c. 306–373), a prominent theologian and poet of the Syriac tradition. It was likely composed in the late 4th century, either during Ephrem's early career in Nisibis (before 363) or his later years in Edessa (after 363). The work reflects the theological debates of the period, including Christological controversies and the struggle against heresies such as Arianism and Manichaeism. The School of Nisibis, a major center of Syriac Christianity, shaped the work's ascetic and doctrinal emphases. The text was transmitted through East Syriac monastic and liturgical circles, with manuscript evidence from the 6th century onward. Its use in the Office of the Monks and citation by later authors like Narsai indicate its enduring influence in Syriac Christianity.","significance":"Nisibis 46 is significant as a witness to Ephrem's poetic and theological method, blending Syriac idiom with Nicene orthodoxy. It provides insight into the liturgical and ascetic life of the East Syriac tradition and the Christological debates of the 4th–5th centuries. The work's transmission and citation by later authors underscore its role in shaping Syriac Christian identity and theology.","timeline":[{"date":"c. 306–373","event":"Life of Ephrem the Syrian"},{"date":"363","event":"Roman cession of Nisibis to Persia; Ephrem moves to Edessa"},{"date":"Late 4th c.","event":"Composition of Nisibis 46 (uncertain, possibly post-363)"},{"date":"5th–7th c.","event":"Earliest manuscript witnesses of the Syriac text"},{"date":"5th–6th c.","event":"Use in East Syriac liturgical traditions (Office of the Monks)"},{"date":"5th–6th c.","event":"Citation by Narsai and other later Syriac authors"}],"relations":[{"work":"Ephrem the Syrian, Hymns on Faith","relation":"Similar theological themes and use of Syriac idiom","key":"","label":null,"url":null},{"work":"Ephrem the Syrian, Madrāšê","relation":"Shared poetic forms and concluding metaphors","key":"","label":null,"url":null},{"work":"Narsai, Homilies","relation":"Later citation and influence","key":"","label":null,"url":null},{"work":"Nicene Creed","relation":"Allusion to Incarnation and Christological language","key":"","label":null,"url":null},{"work":"School of Nisibis","relation":"Theological and ascetic context","key":"","label":null,"url":null}],"external_links":[{"key":"ed:dsc-300","label":"DSC 300 (edition)","url":"https://syriaccorpus.org/300","reason":"Source edition for the translated work"}],"cautions":["Attribution to Ephrem is based on manuscript colophons and stylistic analysis, but remains uncertain.","The dating of Nisibis 46 is uncertain; it may stem from Ephrem's Nisibene period or his later years in Edessa.","The edition does not include a full apparatus of variant readings; some textual cruces remain unresolved due to manuscript damage.","The phrase 'like its mystery of the wonders' is obscure; the text may be corrupt or elliptical."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000521,"generated":"2026-11-15T00:42:21Z"},"checks":{"work":"dsc-300","status":"pass","blocking":[],"warnings":[],"stats":{"passages":5,"translated":5,"commentary_passages":5,"commentary_units":30,"english_words":1128,"source_letters":3273,"commentary_kinds":7},"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 the late 4th century. It reflects the theological and ascetic concerns of the School of Nisibis.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The dating of Nisibis 46 is uncertain; it may stem from Ephrem’s later years in Edessa (post-363) or from his Nisibene period. Attribution rests on manuscript colophons and stylistic analysis.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"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 relies on a collation of 5th–7th century codices.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memrā was used in East Syriac liturgical traditions, particularly in the Office of the Monks, and cited by later Syriac authors such as Narsai.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a full apparatus of variant readings; some textual cruces remain unresolved due to manuscript damage.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 5 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":5},"term_index":[],"citations":{"ed:dsc-300":{"label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}},"segments":[{"i":1,"ref":"p1","source":"ܕ ܒܰܪ ܩܳܠܶܗ\nܢܦܺܝܣܽܘܢ ܒ̈ܢܰܝ ܛܽܘܥܝܰܝ\nܕܰܐܝܟܰܢ ܛܰܡܳܐ ܗ̱ܽܘ ܠܶܗ\nܦܰܓܪܳܐ ܠܦܳܪܽܘܩܰܢ\nܕܰܢܚܶܬ ܫܼܪܳܐ ܒܡܰܪܝܰܡ\nܘܝܰܘܡܳܢ ܫܪܶܐ ܒܦܰܓܪܳܐ\nܕܢܰܟ̈ܦܶܐ ܘܢܰܟ̈ܦܳܬܳܐ\nܡܰܠܟܳܐ ܐܶܢܗܽܘ ܕܰܫܪܳܐ\nܒܕܽܘܟܬܳܐ\nܡܚܰܪܰܪ ܘܡܰܘܪܶܒ ܠܳܗ̇\nܘܛܳܒܳܐ ܕܰܫܪܳܐ ܒܦܰܓܪܳܐ\nܗܳܕܶܐ ܡܠܶܟ ܠܶܗ ܟܰܝ\nܕܢܶܗܘܶܐ ܕܠܳܐ ܢܽܘܚܳܡ\nܥܽܘܢܺܝܬܳܐ: ܠܳܐ ܢܶܬܛܠܰܡ ܦܰܓܪܳܐ\nܩܒܺܝܪܳܐ ܕܗܰܝܡܶܢ ܒܳܟ\nܪܳܡܳܐ ܕܶܐܬܰܬܚܬܺܝ\nܥܕܰܡܳܐ ܠܘܳܬ ܦܰܓܪܳܐ\nܘܰܐܫܺܝܓ ܠܶܗ ܪ̈ܶܓܠܰܘܗ̱ܝ\nܘܥܰܩ̈ܒܶܐ ܕܶܐܬܝܰܩܰܪ\nܡܰܠܦܳܢ ܟܡܳܐ ܡܰܘܪܶܒ\nܠܪܺܝܫܳܐ ܒܢܽܘܚܳܡܳܐ\nܛܰܥܢܶܗ ܒܝܰܕ ܫܰܒܪ̈ܶܐ\nܘܙܰܝܚܶܗ\nܫܰܩܠܶܗ ܘܥܰܠ ܚܰܕܝܶܗ\nܚܒܳܒܶܗ ܒܝܽܘܚܰܢܳܢ\nܗܳܠܶܝܢ ܠܟܽܘܐܳܪܶܗ\nܣܳܦܩ̈ܳܢ ܕܒܰܪ ܕܰܝܨܳܢ\nܙܽܘܙܳܐ ܕܰܐܝܟ ܡܺܝܬܳܐ\nܕܡܳܐ ܒܨܰܘܪ̈ܳܬܶܗ\nܘܡܶܢܳܗ̇ ܚܫܺܝܠ ܕܰܐܪܥܳܐ\nܘܒܳܗ̇ ܬܽܘܒ ܢܦܰܠ ܘܶܐܒܰܕ\nܛܰܒܥܰܐ ܗ̱ܘ ܕܗܳܐ ܕܡܳܐ\nܠܦܰܓܪܳܐ ܕܡܶܢ ܐܰܪܥܳܐ\nܘܙܳܕܶܩ ܕܰܐܝܟ ܐ̱ܪܳܙܳܗ̇\nܕܦܶܠܳܐܬܳܐ\nܕܰܒܫܶܟܚܳܬܶܗ ܕܦܰܓܪܳܐ\nܢܶܚܕܶܐ ܠܛܰܝܒܽܘܬܳܐ\nܕܥܶܡܠܰܬ ܘܶܐܫܟܰܚܬܶܗ\n܀܀܀","english":"The son of his voice, the bishop of the sons of error, as if he were a leper, the body to the Redeemer who descended and began to dwell in Mary, and the day he began in the body of the chaste and the chaste ones, the king who began in a place, liberating and enriching her, and the good that began in the body, this he thought thus, that it might be without disturbance: the upright one: the body was not disturbed, the buried one who believed in you, the height that was humbled until it reached the body, and he dragged his feet and the heels that were honored. The teacher, how much he enriches the head with disturbance, his burden by the hands of the youths, and his joy, he took it and entered into his joy, his love in his disturbance, these for his honor, the clappings of the son of the hunter, a coin like a dead one, what is in his forms, and from her the earth was weakened, and in her again he fell and perished. The seal is that which is like a dead one to the body that died from the earth, and it is fitting that, like its mystery of the wonders, in the discoveries of the body, he rejoices in the goodness that labored and found him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܰܪ ܩܳܠܶܗ","severity":"info","text":"The phrase 'son of his voice' is a Syriac idiom for 'echo' or 'reputation', here likely referring to the bishop's public persona or teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒ̈ܢܰܝ ܛܽܘܥܝܰܝ","severity":"info","text":"'Sons of error' is a standard Syriac Christian epithet for heretics, possibly targeting specific groups like the Arians or Manichaeans active in Nisibis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܢܚܶܬ ܫܼܪܳܐ ܒܡܰܪܝܰܡ","severity":"info","text":"The descent and dwelling in Mary alludes to the Incarnation, echoing Luke 1:35 and the Nicene Creed's language of Christ's incarnation from the Holy Spirit and the Virgin Mary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܝܽܘܚܰܢܳܢ","severity":"info","text":"The term 'disturbance' (ܝܘܚܢܐ) may refer to doctrinal controversy or social upheaval, reflecting the Christological debates of the 4th–5th centuries in the Syriac world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܛܰܒܥܰܐ ܗ̱ܘ ܕܗܳܐ ܕܡܳܐ","severity":"info","text":"The final section introduces a 'seal' (ܛܒܥܐ) as a concluding metaphor, typical of Ephrem's madrāšê, which often end with a symbolic summary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܐܝܟ ܐ̱ܪܳܙܳܗ̇ ܕܦܶܠܳܐܬܳܐ","severity":"caution","text":"The phrase 'like its mystery of the wonders' is obscure; the text may be corrupt or elliptical, and the intended referent of 'its' is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'bishop of the sons of error' is unclear; possibly a historical figure in Nisibis.","The relationship between the 'body' and the 'Redeemer' shifts between literal and metaphorical senses.","The final 'seal' metaphor may refer to a specific Christological or sacramental concept."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܒܐ̱ܪܳܙ ܐܰܢ̱ܬܬܳܐ ܠܙܽܘܙܳܐ\nܠܡܶܢܝܳܗ̇ ܘܫܳܡܽܘܢܳܗ̇\nܐܰܘܪܒܶܗ ܕܰܐܪܡܰܠܬܳܐ\nܗ̱ܘܳܐ ܠܳܗ̇ ܐܳܦ ܚܰܙܳܝܳܐ\nܣܳܗܕܳܐ ܘܥܶܪܒܳܐ\nܘܚܰܘܺܝ ܕܒܶܝܬ ܓܰܙܳܐ\nܩܰܒܠܶܗ ܠܪܽܘܡܝܳܢܳܗ̇\nܝܺܠܰܦ ܒܫܳܡܽܘܢܳܐ\nܕܠܳܐ ܛܠܶܡ\nܕܰܐܝܟܰܢ ܡܨܶܐ ܛܳܠܶܡ\nܠܦܰܓܪܳܐ ܕܶܐܬܬܰܓܰܪ\nܟܰܟܪ̈ܶܐ ܕܝܽܘܬܪܳܢܳܐ\nܒܣܰܝܦܳܐ ܕܪ̈ܳܕܽܘܦܶܐ\nܨܰܠܡܳܐ ܕܠܳܐ ܪ̈ܶܓܫܶܐ\nܘܛܰܒܥܳܐ ܕܠܳܐ ܙܰܘ̈ܥܶܐ\nܐܶܣܬܪܳܐ ܠܬܶܫܒܽܘܚܬܶܗ\nܐܰܣܩܳܗ̇ ܒܦܽܘܡ ܢܽܘܢܳܐ\nܟܡܳܐ ܟܺܝܬ ܡܶܫܬܰܒܰܚ\nܒܨܰܠܡܶܗ ܕܡܰܠܳܠܐܰ ܗ̱ܘ\nܦܩܰܕ ܠܒܳܠܽܘܥܶܗ\nܒܚܰܪܬܳܐ\nܘܒܰܕܡܽܘܬ ܐܶܣܬܪܳܐ\nܡܰܦܢܶܐ ܘܝܳܗܶܒ ܠܶܗ\nܠܨܽܘܪܬܳܐ ܕܶܐܬܛܰܒܥܰܬ\nܒܕܽܘܡܝܶܗ ܕܨܰܝܳܪܳܗ̇\nܛܳܒܳܐ ܕܡܰܘܡܳܬܶܗ\nܐܰܦܺܝܣܬ ܕܠܳܐ ܛܳܠܶܡ\nܟܣܶܐ ܕܩܰܪ̈ܺܝܪܶܐ\nܕܡܶܛܽܠ ܫܡܶܗ ܝܰܗܒܽܘܗ̱ܝ\nܐܰܝܟܰܢ ܡܨܶܐ ܛܳܠܶܡ\nܠܦܰܓܪܳܐ ܒܬܽܘܠܽܘܬܶܗ\n܀܀܀","english":"In the mystery of the wife to the little one, to her pregnancy and her conception, the widow’s son became for her also a seer, a witness and a pledge, and show that the treasury received her Roman, he learned in the conception that does not harm, how can the one who harms the body that was bartered, talents of profit with the sword of the persecutors, an image without senses and a seal without movements, he hid his praise, he raised it in the mouth of the little one, as if he were praised in the image of the speaker himself, he commanded his swallowers in the end, and in the likeness of a hidden thing, he brings forth and gives to the form that was imprinted in the silence of its painter, the good of his blemishes, she prepared without harming, the cup of the cold ones, which they gave because of his name, how can the one who harms the body in his virginity?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܐ̱ܪܳܙ ܐܰܢ̱ܬܬܳܐ ܠܙܽܘܙܳܐ","severity":"info","text":"The opening phrase 'In the mystery of the wife to the little one' likely refers to a typological or sacramental interpretation of a biblical figure, possibly the Virgin Mary, as a 'wife' (ܐܰܢ̱ܬܬܳܐ) in relation to the 'little one' (ܙܽܘܙܳܐ), a term for Christ.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܳܗܕܳܐ","severity":"info","text":"The term ܣܳܗܕܳܐ (sāhədā) means 'witness' or 'martyr' in Syriac. Here it is part of a series ('seer, witness, pledge') describing the widow's son, likely a figure such as John the Baptist or a prophetic type.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܣܰܝܦܳܐ ܕܪ̈ܳܕܽܘܦܶܐ","severity":"info","text":"The phrase 'with the sword of the persecutors' may allude to persecution narratives in the Hebrew Bible or New Testament, such as the Maccabean martyrs or the apostles, common in Ephrem's typological exegesis.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܟܣܶܐ ܕܩܰܪ̈ܺܝܪܶܐ","severity":"info","text":"The 'cup of the cold ones' (ܟܣܶܐ ܕܩܰܪ̈ܺܝܪܶܐ) may refer to a liturgical or ascetic practice, possibly the Eucharist or a ritual cup associated with the 'cold' (i.e., chaste or sober) ones, reflecting Ephrem's symbolic language.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܰܘܪܒܶܗ ܕܰܐܪܡܰܠܬܳܐ","severity":"caution","text":"The phrase 'the widow’s son' (ܐܰܘܪܒܶܗ ܕܰܐܪܡܰܠܬܳܐ) is ambiguous: it could refer to a specific biblical figure (e.g., the son of the widow of Zarephath) or a typological symbol. The English draft's rendering is uncertain.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܒܰܕܡܽܘܬ ܐܶܣܬܪܳܐ","severity":"info","text":"The passage employs a repetitive rhetorical structure, contrasting hiddenness and revelation (e.g., 'in the likeness of a hidden thing' and 'the form that was imprinted'), typical of Ephrem's symbolic poetry.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the widow’s son' and 'the little one' is unclear; they may be typological figures (e.g., John the Baptist and Christ) or refer to specific biblical narratives. The phrase 'the cup of the cold ones' is also ambiguous, possibly liturgical or ascetic."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܕܢܰܦܶܠ ܒܺܐܝܓܽܘܢܳܐ\nܡܳܐܐ ܫ̈ܢܺܝܢ\nܕܳܐܦ ܠܳܐ ܒܓܰܘ ܚܶܠܡܳܐ\nܐܰܪܦܝܶܗ ܒܥܶܠܕܰܪܶܗ\nܡܰܢܽܘ ܕܠܳܐ ܢܰܒܓܰܢ\nܐܶܢ ܡܶܬܛܰܠܰܡ ܗܳܢܳܐ\nܬܠܳܬܳܐ ܠܗܳܝ ܢܽܘܪܳܐ\nܙܟܰܐܽܘܗ̇ ܒܚܰܕ ܝܰܘܡܳܐ\nܘܗܳܢܳܐ ܙܟܼܳܐ ܟܽܠܝܽܘܡ\nܢܽܘܪܳܐ ܕܫܳܪܝܳܐ ܒܶܗ\nܕܥܰܕ ܕܳܥܟܳܐ ܕܶܠܩܰܬ\nܘܥܰܕ ܫܰܗܝܳܐ ܣܶܦܰܬ\nܛܽܘܒܰܘܗ̱ܝ ܠܡܰܢ ܕܰܨܗܺܝ\nܘܕܰܥܟܳܗ̇\nܢܽܘܪܳܐ ܐܶܢ ܗܽܘ ܕܣܶܦܰܬ\nܡܶܬܕܰܥܟܳܐ ܒܡܰܝ̈ܳܐ\nܘܗܳܕܶܐ ܐܶܢ ܗܽܘ ܕܕܶܥܟܰܬ\nܡܶܬܓܰܘܙܠܳܐ ܒܚܰܡܪܳܐ\nܐܶܢ ܕܶܝܢ ܒܛܺܝܠܽܘܬܶܗ\nܕܡܳܪܰܢ ܡܦܺܝܣܳܐ ܠܰܢ\nܕܰܐܣܝܶܗ ܠܒܰܪܢܳܫܳܐ\nܠܟܽܠܶܗ ܒܟܽܠ ܡܶܕܶܡ\nܐܰܥܡܕܶܗ ܒܪܽܘܚ ܩܽܘܕܫܳܐ\nܬܰܪܣܝܶܗ ܒܣܰܡ ܚ̈ܰܝܶܐ\nܟܡܳܐ ܟܰܝ ܣܢܳܐ ܡܰܐܢܺܝ\nܘܡܰܪܩܝܽܘܢ\nܘܰܥܘܺܝܪ ܒܰܪ ܕܰܝܨܳܢ\nܕܩܳܪܶܝܢ ܘܠܳܐ ܚܳܙܶܝܢ\nܕܟܽܠܶܗ ܨܠܰܡ ܐ̱ܢܳܫܳܐ\nܡܶܬܩܰܒܰܥ ܒܢܽܘܚܳܡܳܐ\nܐܶܢ ܓܶܝܪ ܐܳܦ ܐܶܕܢܳܐ\nܕܫܶܡܥܽܘܢ ܦܣܰܩ ܘܰܫܕܳܐ\nܪܳܡܳܐ ܪܟܶܢ ܫܰܩܠܳܗ̇\nܘܩܰܒܥܳܗ̇ ܕܠܳܐ ܬܺܐܒܰܕ\nܟܡܳܐ ܟܺܝܬ ܥܰܠ ܟܽܠܶܗ\nܡܥܰܩܶܒ ܒܢܽܘܚܳܡܳܐ\nܕܡܶܕܶܡ ܡܶܢ ܥܰܦܪܶܗ\nܠܳܐ ܢܦܽܘܫ\nܐܳܦ ܠܳܐ ܒܰܐܬܽܘܢܳܐ\nܛܥܳܬ ܡܢܳܬܳܐ ܕܪܺܝܫܳܐ\nܕܢܰܘܕܰܥ ܒܛܺܝܠܽܘܬܳܐ\nܕܥܳܒܶܕ ܒܢܽܘܚܳܡܳܐ\nܐܶܢ ܕܶܝܢ ܥܰܠ ܠܰܚܡܳܐ\nܦܩܰܕ ܗ̱ܘܳܐ ܘܶܐܬܠܰܩܰܛ\nܩܨܶܝ̈ܘܗ̱ܝ ܘܫܰܪ̈ܟܳܢܰܘܗ̱ܝ\nܚܰܦܶܛ ܘܶܐܬܟܰܢܰܫܘ̱\nܘܙܰܗܰܪ ܕܠܳܐ ܢܺܐܒܰܕ\nܡܶܢ ܒܽܘܪܟܬܶܗ ܡܶܕܶܡ\nܟܡܳܐ ܟܺܝܬ ܥܰܠ\nܦܰܓܪܳܐ ܦܩܺܝܕ ܠܶܗ\nܕܢܶܬܟܰܢܫܽܘܢ ܓܰܪ̈ܡܰܘܗ̱ܝ\nܘܢܶܬܠܰܚܡܽܘܢ ܕܶܒ̈ܩܰܘܗ̱ܝ\nܘܰܢܡܰܠܠܽܘܢ ܩ̈ܳܠܰܘܗ̱ܝ\nܫܽܘܒܚܳܐ ܕܰܡܩܺܝܡܳܢܶܗ\nܠܰܚܡܶܗ ܕܠܳܐ ܚܪܺܝܢ\nܣܳܗܶܕ ܠܢܽܘܚܳܡܰܢ\nܕܒܰܪܳܟ ܠܡܶܐܟܽܘܠܬܳܐ\nܟܡܳܐ ܟܺܝܬ ܠܐܳܟܽܘ̈ܠܶܐ\nܒܰܬܪ̈ܶܥܣܰܪ ܠܰܚܡܺܝ̈ܢ\nܕܰܒܪܺܝܟ ܘܰܐܣܓܺܝ ܗ̱ܘܳܐ\nܒܰܪܶܟ ܬܪ̈ܰܥܣܰܪܬܶܗ\nܘܰܐܣܓܝܳܗ̇\nܘܰܫܩܰܠ ܩܨܳܐ ܠܰܚܡܳܐ","english":"He fell into the arena of contests, a hundred struggles, and he did not fall within a dream. He cast himself into his own will, showing that without a contest, if it is completed, this is three for that crown. He conquered her in one day, and this is a daily victory, a crown that begins in him, until the pure lip and the sweet lip, blessed is he who is thirsty and whose lip is pure. The crown, if it is the lip, is purified by water, and this, if it is the pure one, is washed away by wine. If not, by the vanity of the Lord who persuades us, who healed the son of man, the whole in everything, baptized him with the Holy Spirit, nourished him with the medicine of life. How many vessels and ointments, and the blind son of the hunter, who reads and does not see, that the whole image of man is sealed with the signet. For if even the hand of Simon cut and threw, the high one mounted and took her, and sealed her so that she would not be lost. How many, as over the whole, he watches with the signet, that nothing from his dust remains, not even in the letters, the error of the sign of the head, which makes known by vanity that he works with the signet. If not, over the bread he commanded and gathered his fragments and his remnants, he sought and they were gathered, and he was careful that nothing from his blessing be lost. How many, as over the body, he commanded that his bones be gathered, his sinews be joined, his voices speak the praise of his raiser. His bread, not broken, witnesses to the signet that it blessed the food, how many, as to the eaters, at the twelve loaves that he blessed and multiplied, he blessed his twelve and multiplied her, and took a piece of bread.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܢܰܦܶܠ ܒܺܐܝܓܽܘܢܳܐ","severity":"info","text":"The Syriac phrase 'd-naphel b-ayqwna' (he fell into the arena) introduces the metaphor of athletic contest, common in Ephrem's martyrological poetry, where the martyr is an athlete in the arena of persecution.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܽܘܪܳܐ","severity":"info","text":"The term 'klywn' (crown) is a key symbol in Syriac martyr literature, denoting the martyr's victory and heavenly reward, often linked to the 'crown of thorns' or imperial wreath.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܥܡܕܶܗ ܒܪܽܘܚ ܩܽܘܕܫܳܐ","severity":"info","text":"The phrase 'baptized him with the Holy Spirit' echoes early Christian baptismal theology, possibly referencing Acts 2:38 or the baptismal formula in Syriac tradition, where the Spirit is the agent of purification.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܶܡܥܽܘܢ","severity":"info","text":"The reference to 'Simon' (Shimʿon) likely alludes to Simon Peter, whose act of cutting and throwing may evoke a narrative of apostolic authority or a specific hagiographic episode, though the exact source is unclear.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܡܳܐ ܟܺܝܬ","severity":"info","text":"The repeated phrase 'kma kayt' (how many, as) structures the passage as a series of analogies, each comparing the care for the martyr's body or relics to the preservation of bread or signet, typical of Ephrem's homiletic style.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܶܠܩܰܬ","severity":"caution","text":"The Syriac 'd-leqat' (pure lip) is ambiguous; it may refer to a liturgical or ascetic purity, but the text's corruption or scribal error in the manuscript (ed:dsc-300) leaves the precise sense uncertain.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'd-leqat' (pure lip) is ambiguous, possibly a scribal error or a rare term; the reading 'pure lip' is adopted based on context.","The reference to 'Simon' (Shimʿon) is unclear; it may be Simon Peter or another figure, but the narrative context suggests an apostolic or hagiographic allusion."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܐ̱ܚܪܺܢܳܐ ܐܺܝܚܺܝܕܳܝܳܐ\nܐ̱ܪܳܙܳܐ ܕܗܰܘ ܦܰܓܪܳܐ\nܝܺܚܺܝܕܳܐ ܕܡܶܢ ܡܰܪܝܰܡ\n܀܀܀ ܚܕܺܝ ܠܰܐܪܡܰܠܬܳܐ\nܕܰܐܚܺܝ ܠܚܰܒܺܝܒܶܗ̇\nܘܰܐܝܟ ܕܳܐܡܪܺܝܢ ܣ̈ܰܟܠܶܐ\nܕܦܰܓܪܰܐ ܗ̱ܘ ܕܡܶܢ ܒܺܝܫܳܐ\nܠܒܺܝܫܰܐ ܗ̱ܘ ܟܺܝܬ ܐܰܚܺܝ\nܘܚܰܕܺܝ ܠܣܳܛܳܢܳܐ\nܠܒܰܪܬܶܗ ܕܝܽܘܳܐܪܳܫ ܬܽܘܒ\nܕܰܐܚܝܶܗ̇\nܚܛܺܝܬܳܐ ܗܽܘ ܢܰܚܶܡ ܒܳܗ̇\nܘܕܶܐܡܰܪ ܕܕܰܡܟܳܐ ܗ̱ܘܳܬ\nܐܰܟܶܣ ܠܟܳܦܽܘܪ̈ܶܐ\nܕܬܽܘܒ ܡܶܬܬܥܺܝܪ ܦܰܓܪܰܢ\nܟܰܕ ܓܶܝܪ ܢܦܰܠ ܝܰܘܢܳܢ\nܘܰܛܒܰܥ ܒܓܰܘ ܝܰܡܳܐ\nܣܦܺܝ̈ܢܶܐ ܘܣ̈ܳܦܢܶܐ\nܟܽܠܗܽܘܢ ܦܣܰܩܘ̱ ܣܰܒܪܳܐ\nܕܰܐܝܢܰܘ ܚܰܣܺܝܢܳܐ\nܕܢܺܐܡܰܪ ܕܰܣܠܶܩ ܗ̱ܘܳܐ\nܘܰܐܝܢܰܘ ܚܰܟܺܝܡܳܐ\nܕܢܶܬܚܪܶܐ\nܥ̈ܳܛܠܳܢ ܘܥܳܣ̈ܩܳܢ ܗܘܰܝ\nܘܰܠܚܰܕ ܕܰܠܝ̈ܠܳܢ ܗܘܰܝ\nܠܝܰܡܳܐ ܪܡܶܙ ܘܰܫܠܺܝ\nܠܢܽܘܢܳܐ ܦܩܰܕ ܘܰܓܣܳܐ\nܙܰܪܥܳܐ ܒܓܰܘ ܥܰܦܪܶܗ\nܣܳܗܕܰܐ ܗ̱ܘ ܕܢܽܘܚܳܡܶܗ\nܕܳܐܦ ܒܳܗ̇ ܒܡܺܝܬܽܘܬܶܗ\nܢܽܘܚܳܡܬܶܗ ܡܰܟܪܶܙ\nܘܰܩܝܳܡܬܶܗ ܟܰܣܝܳܐ\nܒܓܰܘܳܗ̇ ܕܡܰܦܽܘܠܬܶܗ\nܒܡܶܛܪܰܐ ܗ̱ܘ ܡܶܬܢܰܚܰܡ\nܘܡܶܬܥܺܝܪ\nܟܡܳܐ ܟܺܝܬ ܒܢܽܘܚܳܡܳܐ\n܀܀܀","english":"The unique contestant, the mystery of that body, the only one from Mary. Rejoice for the widow who raised her beloved, and as the foolish say, that it is the body that rose from evil, the evil one, then, raised him, and rejoice for Satan, for the daughter of Diocletian again, whom he raised. The sin is that he was hot for her, and said that she was asleep. He pressed the coffins, that again the body would awaken. For when the day fell and he sank into the midst of the sea, the sailors and the swimmers, all of them cut off hope. And there was a certain ascetic who said that he had ascended, and there was a certain wise man who hesitated. The obstacles and difficulties were, and for one who was of nights, he signaled to the sea and it was still, he commanded the wave and it was restrained. The seed within his earth, the martyr is of his resurrection, he also flies in his death. His resurrection proclaims, and his rising is hidden within his fall. By rain he is conceived and awakens, as indeed in resurrection.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐ̱ܚܪܺܢܳܐ ܐܺܝܚܺܝܕܳܝܳܐ","severity":"info","text":"The phrase 'the unique contestant' (or 'the singular athlete') likely refers to Christ as the unique victor over death, a common typology in Ephrem's madrashe.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡܶܥ ܡܰܪܝܰܡ","severity":"info","text":"The phrase 'the only one from Mary' echoes the virgin birth and Christ's unique incarnation, a frequent scriptural reference in Syriac tradition (cf. Matt 1:18-25; Luke 1:26-38).","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܒܰܪܬܶܗ ܕܝܽܘܳܐܪܳܫ","severity":"info","text":"The mention of 'the daughter of Diocletian' alludes to the Diocletianic persecution (303-313 CE), a period of martyrdom that Ephrem often references to contrast pagan tyranny with Christian resurrection.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܓܰܘ ܝܰܡܳܐ","severity":"info","text":"The image of sinking into the sea and the cutting off of hope parallels the story of Jonah (Jonah 1-2), a type of death and resurrection common in Syriac exegesis.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"܀܀܀","severity":"info","text":"The triple asterisk (܀܀܀) marks a major structural division, likely indicating a shift from the preceding narrative to a new thematic section on resurrection and martyrdom.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܠܚܰܕ ܕܰܠܝ̈ܠܳܥ","severity":"caution","text":"The phrase 'for one who was of nights' is obscure; it may refer to a nocturnal ascetic or a figure associated with darkness, but the syntax is ambiguous and the intended referent is uncertain.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the unique contestant' is not explicitly named; it is taken as Christ based on context. The phrase 'for one who was of nights' is syntactically unclear; the reading assumes a reference to an ascetic or symbolic figure. The relationship between the widow, Satan, and the daughter of Diocletian is allusive and may draw on lost hagiographic traditions."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܢܶܬܪܣܶܣ ܒܕܰܚܺܝܚܳܢ\nܛܰܠܳܐ ܕܒܶܗ ܐܳܕܳܡ\nܐܶܬܓܒܰܠ ܘܶܐܬܢܰܚܰܡ\nܐܶܢ ܕܶܝܢ ܐܳܦ ܩܰܡܨܳܐ\nܕܶܐܬܢܰܨܰܒ ܒܓܰܘ ܐܰܪܥܳܐ\nܘܰܐܝܟ ܕܥܰܠ ܦܣܳܩ ܣܰܒܪܳܐ\nܐܶܬܛܡܰܪ ܒܓܰܘ ܥܰܦܪܳܐ\nܥܽܘ̈ܒܶܐ ܒܐ̱ܪܳܙ ܩܰܒܪ̈ܶܐ\nܡܠܳܐ ܗ̱ܘܳܐ ܘܰܐܪܦܺܝ ܗ̱ܘܳܐ\nܒܗܼܶܬܘ̱ ܕܶܝܢ ܟܳܦܽܘܪ̈ܶܐ\nܕܠܳܐ ܕܡܘ\nܐܳܦ ܠܳܐ ܠܗܰܘ ܩܰܡܨܳܐ\nܕܚܰܦܺܝ ܛܡܰܪ ܝܰܠܕܶܗ\nܘܶܐܬܩܒܰܪ ܘܶܐܬܢܰܚܰܡ\nܠܙܰܒܢܶܗ ܒܦܽܘܩܕܳܢܳܐ\nܘܶܐܢ ܨܰܦܪܳܐ ܒ̈ܢܳܬܳܗ̇\nܫ̈ܠܰܕܶܐ ܕܠܳܐ ܙܰܘܥܳܐ\nܡܟܰܢܶܫ ܠܗܶܝܢ ܚܰܘܒܶܗ̇\nܡܚܰܒܶܒ ܠܗܶܝܢ ܓܶܦܳܗ̇\nܘܩܳܠܳܐ ܘܚܰܝܽܘܬܳܐ\nܛܰܒܥܳܐ ܒܡܺܝܬܽܘܬܳܗ̇\nܘܡܶܨܛܰܒܬܶܝܢ ܡܰܝ̈ܳܐ\nܒܟܽܠ ܕܶܡܘ̱\nܘܰܡܢܰܚܡܳܐ ܩܒܺܝܪ̈ܶܐ\nܡܶܢ ܓܰܘ ܫܰܪ̈ܩܳܬܳܐ\nܟܡܳܐ ܢܶܨܛܰܪܽܘܢ ܩܰܒܪ̈ܶܐ\nܒܩܳܠܳܐ ܡܢܰܚܶܡ ܟܽܠ\nܡܶܢܶܗ ܘܒܶܗ ܗܳܟܺܝܠ\nܕܙܰܪܥܳܐ ܕܐ̱ܢܳܫܽܘܬܳܐ\nܡܨܶܐ ܐ̱ܢܳܫ ܕܢܶܣܰܒ ܠܶܗ\nܕܡܰܘܬܳܐ ܕܢܽܘܚܳܡܶܗ\nܕܳܐܦ ܗܽܘ ܒܐ̱ܪܳܙ ܡܺܝ̈ܬܶܐ\nܡܶܬܢܰܛܰܪ ܒܓܰܘ ܟܰܪܣܳܐ\nܒܰܚ̈ܒܳܠܰܐ ܗ̱ܘ ܡܶܬܢܰܚܰܡ\nܘܡܶܬܥܺܝܪ\nܘܰܢܦܰܩ ܠܢܰܗܺܝܪܳܐ\nܠܓܰܘ ܥܳܠܡܳܐ ܐ̱ܚܪܺܢܳܐ\nܒܰܛܢܶܗ ܘܡܰܘܠܳܕܶܗ\nܥܳܪܒܺܝܢ ܒܢܽܘܚܳܡܶܗ","english":"The contestant was established in the one who is alive, the youth in whom Adam was created and renewed. If also the locust that was formed within the earth, and as upon the hope of a fragment, it was hidden within the dust. The roots in the mystery of the tombs, he was filling and letting go. In the presence of the deniers, that there is no likeness, nor to that locust that buried her young, and he was buried and renewed for his sacrifice by the command. And in the morning, her daughters, the corpses without movement, he weakens their sin, he loves their wing, and a voice and life, he imprints in her death, and the waters are troubled in all likeness, and the buried are renewed from within the crevices. How many tombs have been sealed, with a voice he renews all, from him and in him therefore, that the seed of humanity can live, that he who took it, of the death of his resurrection, also he in the mystery of the dead, is adorned within the womb, by the destroyers he is renewed, and is awakened, and goes out to the light, into another world, by his baptism and his birth, they mingle in his resurrection.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܢܶܬܪܣܶܣ ܒܕܰܚܺܝܚܳܢ","severity":"info","text":"The opening phrase is obscure; the English draft reads 'The contestant was established in the one who is alive,' but the Syriac may involve a play on 'contestant' (ܢܶܬܪܣܶܣ) and 'living one' (ܕܰܚܺܝܚܳܢ), possibly referring to Christ as the living one in whom the contestant (perhaps a type of Adam or a figure of resurrection) is grounded.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܰܡܨܳܐ","severity":"info","text":"The term ܩܰܡܨܳܐ (qamṣā) is translated as 'locust' in the English draft. In Syriac, it can also mean 'grasshopper' or 'cricket.' Here it is used as a metaphor for something formed within the earth and hidden, possibly alluding to a natural phenomenon of resurrection or renewal.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐ̱ܪܳܙ ܩܰܒܪ̈ܶܐ","severity":"info","text":"The phrase 'mystery of the tombs' (ܐ̱ܪܳܙ ܩܰܒܪ̈ܶܐ) echoes Pauline language of the 'mystery' of resurrection (cf. 1 Cor 15) and may allude to Christ's entombment and resurrection as a paradigm for the renewal of the dead.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܶܝܢ ܟܳܦܽܘܪ̈ܶܐ","severity":"info","text":"The 'deniers' (ܟܳܦܽܘܪ̈ܶܐ) likely refer to those who deny the resurrection, a common polemical target in Ephrem's works. This passage contrasts their disbelief with the natural and sacramental signs of renewal.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܶܐܢ ܨܰܦܪܳܐ ܒ̈ܢܳܬܳܗ̇","severity":"info","text":"The passage shifts from a series of conditional or comparative statements ('If also the locust...') to a narrative of renewal at dawn ('And in the morning, her daughters...'), marking a structural transition from analogy to direct description of resurrection.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܡܘ","severity":"caution","text":"The Syriac text at ܕܡܘ is partially corrupt or lacunose; the English draft supplies 'likeness' but the exact reading is uncertain. The following phrase 'nor to that locust' suggests a comparison, but the missing text may have contained a key term for the argument.","cites":[{"key":"ed:dsc-300","label":"source edition: Nisibis 46","url":"https://syriaccorpus.org/300"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the contestant' (ܢܶܬܪܣܶܣ) is ambiguous; it may refer to Christ, Adam, or a generic figure of resurrection. The phrase 'the one who is alive' (ܕܰܚܺܝܚܳܢ) could be Christ or a symbol of life. The locust metaphor is unclear in its precise referent—possibly a natural type of resurrection or a polemical image against pagan beliefs. The text at ܕܡܘ is corrupt, leaving the comparison inco"],"confidence":"medium","notes":[]}]}