{"slug":"dsc-301","id":"syriac:dsc:dsc-301","title":"Nisibis 47","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":0.002925},"source":{"registry_id":"syriac:dsc:dsc-301","work_id":"dsc-301","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/301"},"stats":{"passages":4,"english_words":902,"coptic_letters":0,"commentary_units":22,"commentary_kinds":7,"derived_notes":0,"ambiguities":6,"work_notes":4,"external_links":0,"timeline":5},"summary":{"work":"dsc-301","abstract":"Nisibis 47 is a madrasha (verse homily) by Ephrem the Syrian, likely composed during or shortly after the Persian siege of Nisibis in 350 CE. The poem uses vivid imagery—voice as fire in wood, the soul as a tenant who destroys a house—to explore themes of hidden spiritual power, the soul's responsibility for the body, and the hope of restoration. It survives in a single Syriac manuscript tradition with minor scribal variations and was later incorporated into the East Syriac liturgical cycle for the Feast of the Martyrs, reflecting its catechetical and commemorative use.","historical_context":"Ephrem the Syrian (c. 306–373 CE) composed his madrashe in Nisibis (modern Nusaybin, Turkey) during the mid-4th century, a period of intense Roman-Persian conflict. Nisibis, a key frontier city, was besieged by the Sasanian Persians in 350 CE, and Ephrem's hymns often reflect the Christian community's experience of threat and resilience. The madrasha genre, a strophic hymn with a refrain, was used for catechesis and liturgy in Syriac-speaking churches. Nisibis 47 survives in a single Syriac manuscript tradition, with later copies showing minor scribal variations in strophic divisions and refrains. It was later incorporated into the East Syriac liturgical cycle for the Feast of the Martyrs, indicating its enduring use. The edition lacks a critical apparatus; readers must consult manuscript facsimiles for variant readings.","significance":"Nisibis 47 exemplifies Ephrem's symbolic theology, where material images (fire, wood, house) convey spiritual truths about the soul, redemption, and divine presence. Its inclusion in the East Syriac Feast of the Martyrs shows its lasting catechetical and liturgical role. The madrasha also reflects the historical context of the 350 CE siege, making it a key witness to early Christian responses to persecution and war.","timeline":[{"date":"c. 306–373 CE","event":"Life of Ephrem the Syrian"},{"date":"350 CE","event":"Persian siege of Nisibis; likely composition of Nisibis 47"},{"date":"4th–5th c.","event":"Transmission of Ephrem's madrashe in Syriac manuscripts"},{"date":"Medieval period","event":"Incorporation into East Syriac liturgical cycle for Feast of the Martyrs"},{"date":"Modern","event":"Edition without critical apparatus; manuscript facsimiles consulted for variants"}],"relations":[{"work":"Ephrem the Syrian, Hymns on Paradise","relation":"Shares symbolic theology of paradise and the soul's journey","key":"","label":null,"url":null},{"work":"Ephrem the Syrian, Hymns on Faith","relation":"Similar use of fire and light imagery","key":"","label":null,"url":null},{"work":"Syriac madrashe tradition","relation":"Genre and liturgical context","key":"","label":null,"url":null},{"work":"East Syriac Feast of the Martyrs","relation":"Liturgical incorporation","key":"","label":null,"url":null}],"external_links":[],"cautions":["The exact date of composition is uncertain; it is likely during or shortly after the 350 CE siege but not precisely datable.","The work survives in a single manuscript tradition; later copies show minor scribal variations.","The edition lacks a critical apparatus; variant readings require consultation of manuscript facsimiles."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000418,"generated":"2026-11-15T00:36:57Z"},"checks":{"work":"dsc-301","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":22,"english_words":902,"source_letters":2748,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Nisibis 47 is one of Ephrem's madrashe likely composed during or shortly after the Persian siege of Nisibis in 350 CE, reflecting the city's Christian community under threat.","cites":[{"key":"ed:dsc-301","label":"source edition: Nisibis 47","url":"https://syriaccorpus.org/301"}],"named_sources":["Ephrem the Syrian"],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The madrasha survives in a single Syriac manuscript tradition, with later copies showing minor scribal variations in strophic divisions and refrains.","cites":[{"key":"ed:dsc-301","label":"source edition: Nisibis 47","url":"https://syriaccorpus.org/301"}],"named_sources":["Ephrem the Syrian"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This madrasha was incorporated into the East Syriac liturgical cycle for the Feast of the Martyrs, indicating its enduring catechetical and commemorative use.","cites":[{"key":"ed:dsc-301","label":"source edition: Nisibis 47","url":"https://syriaccorpus.org/301"}],"named_sources":["Ephrem the Syrian"],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a critical apparatus for the Syriac text; readers must consult the manuscript facsimile for variant readings.","cites":[{"key":"ed:dsc-301","label":"source edition: Nisibis 47","url":"https://syriaccorpus.org/301"}],"named_sources":["Ephrem the Syrian"],"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-301":{"label":"source edition: Nisibis 47","url":"https://syriaccorpus.org/301"}},"segments":[{"i":1,"ref":"p1","source":"ܗ ܒܰܪ ܩܳܠܶܗ\nܢܽܘܪܳܐ ܒܓܰܘ ܩܰܝܣܳܐ\nܛܡܺܝܪܳܐ ܘܛܰܪܢܳܐ\nܡܚܶܐ ܘܡܰܕܢܰܚ ܠܳܗ̇\nܡܰܕܥܰܢ ܒܨ̈ܶܢܥܳܬܶܗ\nܘܶܐܢܗܽܘ ܕܨܶܒܝܳܢܰܢ\nܡܢܰܚܶܡ ܠܒܶܪ̈ܝܳܬܳܐ\nܟܡܳܐ ܟܺܝܬ ܨܶܒܝܳܢܳܐ\nܕܟܽܠ ܡܨܶܐ\nܦܩܰܕ ܘܡܰܕܢܰܚ ܠܳܗ̇\nܠܢܰܦܫܳܐ ܒܓܰܘ ܦܰܓܪܳܐ\nܕܢܶܦܩܰܬ ܘܰܫܒܰܩܬܶܗ\nܬܽܘܒ ܡܰܢܗܪܳܐ ܒܓܰܘܶܗ\nܥܽܘܢܺܝܬܳܐ: ܦܰܓܪܳܐ ܘܢܰܦܫܳܐ ܡܳܪܝ̱\nܢܙܰܡܪܽܘܢ ܒܦܰܪܕܰܝܣܳܟ\nܬܳܒܰܥ ܡܳܪܝ̱ ܛܠܺܝܡܽܘܬܶܗ\nܕܒܰܝܬܳܐ ܕܥܶܡܪܶܬ ܒܶܗ\nܬܰܘܬܳܒܬܳܐ ܢܰܦܫܳܐ\nܕܗܳܢܰܘ ܐܰܓܰܪ ܒܰܝܬܳܐ\nܝܶܗܒܰܬ ܒܡܰܦܩܳܬܳܗ̇\nܣܶܚܦܰܬ ܘܰܐܚܪܶܒܬܶܗ\nܬܶܥܽܘܠ ܘܬܶܥܡܰܪ ܒܶܗ\n܀܀܀","english":"The sound of his voice, a fire within the wood, hidden and concealed, strikes and kindles it. It kindles with its sparks, and the will of the desire warms the creatures. As the will of all that is able commanded and kindled it, the soul within the body, which went out and left it, again dwells within it. The body and the soul, O Lord, sing in your paradise. The youth of the house in which you dwelt follows, O Lord. The soul, the tenant of this house, gave the rent of the house at its departure; it overturned and destroyed it. May it return and dwell in it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The opening image of a voice as fire within wood likely refers to the hidden, spiritual power of speech or song that ignites the material world, a common theme in Ephrem's symbolic theology.","cites":[{"key":"ed:dsc-301","label":"source edition: Nisibis 47","url":"https://syriaccorpus.org/301"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܰܦܫܳܐ","severity":"info","text":"The Syriac term ܢܰܦܫܳܐ (naphshā) means 'soul' or 'self,' and here it is contrasted with ܦܰܓܪܳܐ (paghrā, 'body'), reflecting the anthropological dualism typical of Ephrem's thought.","cites":[{"key":"ed:dsc-301","label":"source edition: Nisibis 47","url":"https://syriaccorpus.org/301"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܪܕܰܝܣܳܟ","severity":"info","text":"The mention of 'your paradise' (ܦܰܪܕܰܝܣܳܟ) echoes the biblical Garden of Eden (Gen 2:8-9) and its eschatological counterpart, a frequent motif in Ephrem's hymns.","cites":[{"key":"ed:dsc-301","label":"source edition: Nisibis 47","url":"https://syriaccorpus.org/301"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The image of the soul as a tenant who rents a house and then destroys it upon departure reflects Ephrem's ascetical teaching on the soul's responsibility for the body, possibly alluding to the fall and redemption.","cites":[{"key":"ed:dsc-301","label":"source edition: Nisibis 47","url":"https://syriaccorpus.org/301"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a metaphor (voice as fire) to a narrative of the soul's departure and return, ending with a prayer for restoration, forming a chiastic structure centered on the soul's dwelling.","cites":[{"key":"ed:dsc-301","label":"source edition: Nisibis 47","url":"https://syriaccorpus.org/301"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'his voice' (ܒܰܪ ܩܳܠܶܗ) is ambiguous; it may refer to Christ, the poet, or a generic prophetic figure. The reading taken assumes a Christological reference, common in Ephrem."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܡܶܕܪܺܝܫ\nܬܗܰܝܠܶܠ ܒܓܰܘ ܕܰܝܪܶܗ\nܘܬܶܙܡܰܪ ܒܡܶܕܝܳܪ̈ܰܘܗ̱ܝ\nܘܬܽܘܒ ܢܶܫܬܡܰܥ ܨܰܘܬܳܗ̇\nܡܶܢ ܡܰܫܟܢܳܐ ܕܰܨܕܳܐ\nܡܢܳܬܳܐ ܕܚܰܝܽܘܬܳܐ\nܕܝܳܠܳܐ ܒܗܰܕܳܡ̈ܰܘܗ̱ܝ\nܙܰܘ̈ܥܶܐ ܕܚܽܘܫ̈ܳܒܶܝܗ̇\nܕܰܝܠܶܝܢ ܒܓܰܘ ܪ̈ܶܓܫܰܘܗ̱ܝ\nܓ̈ܰܙܶܐ ܕܒܣܰܡ̈ܳܢܶܝܗ̇\nܦܳܝܚܺܝܢ ܒܫܶܪ̈ܝܳܢܰܘܗ̱ܝ\nܘܰܗܦܰܟ ܡܳܐ\nܕܺܝܙܶܦ ܕܢܶܦܪܥܳܗ̇\nܕܒܶܗ ܩܳܢܝܳܐ ܥܽܘܬܪܳܗ̇\nܒܶܗ ܠܳܥܙܳܐ ܫܽܘܒܚܳܗ̇\nܟܰܕ ܬܳܒܥܺܝܢ ܬܰܡܳܢ\nܪܶܗܛܗܽܘܢ ܘܥܰܡ̈ܠܰܝܗܽܘܢ\nܨܠܽܘܬܳܐ ܒܓܰܘ ܦܽܘܡܶܗ\nܩܶܪܒܰܬ ܠܫܳܡܰܥ ܟܽܠ\nܒܺܐܝ̈ܕܰܘܗ̱ܝ ܠܙܶܕܩ̈ܳܬܳܐ\nܐܰܘܙܦܰܬ ܠܦܳܪܰܥ ܟܽܠ\nܒܥܰܝ̈ܢܰܘܗ̱ܝ ܩܪܳܬ ܣܶܦܪܳܐ\nܒܶܐܕ̈ܢܰܘܗ̱ܝ ܠܡܽܘܠܟܳܢܳܐ\nܒܪ̈ܶܓܠܰܘܗ̱ܝ ܬܪܰܥ ܒܰܝܬܶܗ\nܫܰܡܫܶܬ\nܘܰܚܙܰܘ ܒܢܶܣܝܳܢܳܐ\nܕܒܶܗ ܩܳܝܡܳܐ ܟܽܠܳܗ̇\nܒܪܺܝܟ ܕܰܐܣܢܩܳܗ̇ ܠܢܰܦܫܳܐ\nܕܢܰܘܪܶܒ ܠܫܰܘܬܦܳܗ̇\nܨܶܒܝܳܢ ܒܳܪܽܘܝܶܗ\nܡܟܰܢܶܫ ܠܕܰܚܺܝܚܶܗ\nܡܚܰܕܶܬ ܘܰܥܒܰܕ ܠܶܗ\nܗܰܝܟܠܳܐ ܕܬܶܫܒܽܘܚܬܳܐ\nܡܰܥܶܠ ܘܒܰܓܢܽܘܢܶܗ\nܡܒܰܝܰܐ ܠܒܰܪ̱ܬ ܙܰܘܓܶܗ\nܘܕܶܐܬܟܡܰܪ ܒܰܫܝܽܘܠ\nܡܶܬܦܨܰܚ\nܘܕܶܐܬܦܣܶܩ ܣܰܒܪܶܗ\nܡܝܰܒܶܒ ܒܡܽܘܠܟܳܢܶܗ\nܘܕܰܐܘܚܶܠܘ̱ ܥܠܰܘܗ̱ܝ ܣܰܟ̈ܠܶܐ\nܥܠܰܘܗ̱ܝ ܥܳܫܢܺܝܢ ܪ̈ܰܚܡܶܐ\nܪ̈ܶܓܠܰܘܗ̱ܝ ܐܰܣܺܝܪ̈ܳܬܳܐ\nܕܳܝܨܳܢ ܒܦܰܪܕܰܝܣܳܐ\nܘܺܐܝ̈ܕܰܘܗ̱ܝ ܕܶܐܫܬܪܺܝ\nܩ̈ܳܛܦܳܢ ܠܟܽܠ ܛܽܘ̈ܒܺܝܢ\nܥܰܝ̈ܢܰܘܗ̱ܝ ܕܶܐܬܥܡܶܨ\nܚܳܙܶܝܢ ܠܡܰܢܗܰܪ ܟܽܠ\nܦܽܘܡܶܗ ܕܶܐܫܬܬܰܩ\nܡܶܬܦܬܰܚ\nܘܶܐܕ̈ܢܰܘܗ̱ܝ ܣܟܺܝܪ̈ܳܬܳܐ\nܫܶܡܥܰܢ ܠܫܺܝܦܽܘܪܳܐ\nܘܓܽܘܫܡܶܗ ܕܶܐܬܚܰܒܰܠ\nܡܦܰܪܶܓ ܒܬܶܫܒܽܘܚܬܳܐ\nܘܶܐܢ ܗܽܘ ܕܟܰܕ ܚܶܡܬܳܐ\nܪܶܓܬܳܐ ܘܝܰܥܢܽܘܬܳܐ\nܘܫܰܪܟܳܐ ܕܣܰܢܝ̈ܳܬܳܐ\nܗܳܐ ܢܳܒܗܳܢ ܡܶܢܶܗ\nܡܶܛܽܠ ܕܚܰܦܺܝ ܐܶܢܶܝܢ\nܒܥܳܠܡܳܐ ܕܨܶܒܝܳܢܶܗ\nܡܰܘܕܶܝܢ ܟܳܦܽܘܪ̈ܶܐ\nܕܗܰܝܟܠܰܐ ܗ̱ܘ\nܘܠܳܐ ܟܳܘܙܳܐ ܪܽܘܚܳܐ\nܕܫܳܪܝܳܐ ܒܨܰܐܘܬܶܗ","english":"Again, praise in the midst of his monastery, and sing in his dwellings, and again her voice is heard. From the dwelling of the just one, the sign of life, which is placed in his members, the motions of her thoughts, which are hidden within her senses, the treasures of her hearing, which are opened in her strings, and it changes what is fitting for her repayment, in which her wealth stands, in which her glory is adorned. When the desire follows, their running and their labors, prayer in his mouth drew near to the hearer of all; in his hands, to the alms, it lent to the repayer of all; in his eyes, it called the book; in his ears, to the kingdom; in his feet, the door of his house. He served, and they saw in the help in which the whole stands. Blessed is he who raised himself up to join her partnership. The will of his creator weakens his firm one; it renews and made him a temple of praise. He enters and in his nakedness, he makes known the daughter of his union. And he who was clothed in a garment is stripped; and he whose hope was cut off, he wails in his kingdom; and he on whom the fools entered, on him the mercies are active. His feet are bound, he treads in paradise; and his hands are loosed, they pluck all the blessings; his eyes are closed, they see the illumination of all; his mouth is silenced, it is opened; and his ears are stopped, they hear the trumpet; and his body is destroyed, it partakes in praise. And if it is he who, when anger, desire, and ignorance, and the rest of the passions, behold, they flee from him, because he is worthy of the eyes in the world of his will. The deniers confess that he is the temple, and not the vessel of the spirit that dwells in his voice.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܗܰܝܠܶܠ","severity":"info","text":"The verb ܬܗܰܝܠܶܠ (tahallel) is a Pael imperative meaning 'praise' or 'glorify,' often used in liturgical contexts. It echoes the Hebrew Hallel, reinforcing the psalm-like character of the passage.","cites":[{"key":"ed:dsc-301","label":"source edition: Nisibis 47","url":"https://syriaccorpus.org/301"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܰܝܪܶܗ","severity":"info","text":"ܕܰܝܪܶܗ (dayreh) means 'his monastery' or 'his dwelling.' In Ephrem's ascetical context, it refers to the monastic cell or community, a key setting for the spiritual exercises described.","cites":[{"key":"ed:dsc-301","label":"source edition: Nisibis 47","url":"https://syriaccorpus.org/301"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܪܕܰܝܣܳܐ","severity":"info","text":"The term ܦܰܪܕܰܝܣܳܐ (pardaysa) 'paradise' is a direct borrowing from Hebrew (pardes) and appears in the Hebrew Bible (e.g., Song 4:13) and Syriac tradition as the Garden of Eden, symbolizing both the original state and the eschatological reward.","cites":[{"key":"ed:dsc-301","label":"source edition: Nisibis 47","url":"https://syriaccorpus.org/301"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܗܰܝܟܠܳܐ ܕܬܶܫܒܽܘܚܬܳܐ","severity":"info","text":"The phrase 'temple of praise' (ܗܰܝܟܠܳܐ ܕܬܶܫܒܽܘܚܬܳܐ) reflects Ephrem's typology of the human body as a temple for divine worship, a theme common in Syriac ascetical literature, drawing on 1 Cor 3:16 and Ephrem's own hymns.","cites":[{"key":"ed:dsc-301","label":"source edition: Nisibis 47","url":"https://syriaccorpus.org/301"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܶܐܢ ܗܽܘ ܕܟܰܕ","severity":"info","text":"The conditional clause 'And if it is he who, when' (ܘܶܐܢ ܗܽܘ ܕܟܰܕ) marks a rhetorical turn, introducing a series of paradoxes (e.g., bound feet tread paradise) that contrast physical limitation with spiritual freedom, a hallmark of Ephrem's style.","cites":[{"key":"ed:dsc-301","label":"source edition: Nisibis 47","url":"https://syriaccorpus.org/301"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܕ̈ܢܰܘܗ̱ܝ ܣܟܺܝܪ̈ܳܬܳܐ","severity":"caution","text":"The phrase 'his ears are stopped' (ܘܶܐܕ̈ܢܰܘܗ̱ܝ ܣܟܺܝܪ̈ܳܬܳܐ) is ambiguous: it could mean 'blocked' (from hearing worldly noise) or 'deaf' (as a spiritual condition). The context of paradox suggests the former, but the Syriac allows both readings.","cites":[{"key":"ed:dsc-301","label":"source edition: Nisibis 47","url":"https://syriaccorpus.org/301"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'her' (ܬܶܙܡܰܪ) in the opening lines is ambiguous: it may refer to the soul, the church, or a personified virtue. The reading taken follows the previous passage's reference to the soul.","The phrase 'the daughter of his union' (ܒܰܪ̱ܬ ܙܰܘܓܶܗ) is ambiguous: it could mean a spiritual consort or the soul as bride of Christ. The reading taken follows the nuptial imagery common in Ephrem."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܘܠܳܐ ܗ̱ܘܳܐ ܐܰܝܟ ܐܶܪܰܡܝܳܐ\nܒܓܽܘܒܳܐ ܡܥܳܩܳܐ ܒܶܗ\n܀܀܀ ܢܟܰܣ ܠܟܳܦܽܘܪ̈ܶܐ\nܕܶܐܬܚܰܒܰܫܘ̱ ܒܡ̈ܶܠܰܝܗܽܘܢ\nܕܗܶܢܽܘܢ ܠܗܽܘܢ ܚܰܝܶܒܘ\nܕܡܰܘܕܶܝܢ ܕܪܽܘܚ ܩܽܘܕܫܳܐ\nܒܓܰܘ ܦܰܓܪܗܽܘܢ ܫܳܪܝܳܐ\nܢܕܺܝܕܳܐ ܘܳܐܟܽܘܠܳܐ\nܘܟܰܕ ܣܳܒܪܺܝܢ ܕܰܙܟܰܘ\nܐܶܙܕܟܺܝܘ\nܕܶܐܢܗܽܘ ܕܟܰܕ ܨܳܐܶܐ ܗܽܘ\nܒܶܝܬ ܡܰܫܪܝܰܐ ܗ̱ܘ ܦܰܐܝܳܐ\nܟܡܳܐ ܟܰܝ ܒܨܽܘܠܳܠܶܗ\nܢܶܬܪܰܚܰܡ ܒܢܽܘܚܳܡܶܗ\nܫܺܐܕܳܐ ܫܪܳܐ ܒܓܽܘܫܡܳܐ\nܘܟܰܕ ܥܰܪܨܰܐ ܗ̱ܘ ܣܰܢܝܳܐ\nܪܳܚܶܡ ܕܢܶܥܡܰܪ ܒܶܗ\nܟܰܕ ܐܳܪܚܰܐ ܗ̱ܘ ܠܺܝܛܳܐ\nܨܰܘܡܰܐ ܗ̱ܘ ܥܳܩܰܪ ܠܶܗ\nܠܝܰܥܢܳܐ ܕܠܳܐ ܢܳܦܶܩ\nܢܰܦܫܳܐ ܟܡܳܐ ܬܶܪܚܰܡ\nܠܡܰܥܡܪܳܗ̇\nܕܶܐܢ ܐܶܫܬܘܺܝܘ ܐܰܟܚܰܕ\nܐܰܦܩܽܘܗ̱ܝ ܠܬܰܘܬܒܳܐ\nܘܰܩܪܰܘ ܠܪܽܘܚ ܩܽܘܕܫܳܐ\nܕܒܰܝܢܳܬܗܽܘܢ ܬܰܫܪܶܐ\nܘܶܐܢܗܽܘ ܕܳܐܦ ܪܽܘܚܳܐ\nܛܡܐܬܐ ܒܢܽܘܩܝܳܐ\nܫܳܪܝܳܐ ܘܥܰܠ ܡܺܝܬܳܐ\nܫܰܟܢܳܐ ܘܡܶܬܰܐܣܳܪܳܐ\nܘܡܶܫܬܰܘܬܳܦܳܐ ܠܩܰܝܣܳܐ\nܓܠܺܝܦܳܐ ܕܠܳܐ ܫܳܡܰܥ\nܟܡܳܐ ܟܺܝܬ ܪܽܘܚ ܩܽܘܕܫܳܐ\nܬܚܰܒܒܺܝܘܗ̱ܝ\nܠܦܰܓܪܳܐ ܕܥܰܠ ܣܰܒܪܳܐ\n܀܀܀","english":"And he was not like Jeremiah in the narrow pit. He covered the heretics who were entangled in their own words, who thought they were righteous, confessing that the Holy Spirit dwells within their bodies—a persecutor and a devourer. And when they thought they had conquered, they were conquered, for while he was in error, his dwelling place was beautiful. How much, in his folly, he was pitied in his madness! A demon dwelt in the body, and while the helper was raging, he loved to dwell in him. While the accursed one was a guest, fasting uprooted him from the root that does not cease. How much will you pity her dwelling place? They drank together, expelled the inhabitant, and called upon the Holy Spirit to dwell in their petitions. And they were also a foul spirit dwelling in a vessel, and upon a corpse, a reclining one, and one bound, and a partaker of wood, a carved one that does not hear. How much more will the Holy Spirit love the body that is upon hope?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Jeremiah in the narrow pit","severity":"info","text":"The reference to Jeremiah in a narrow pit alludes to the tradition of Jeremiah being cast into a muddy cistern (cf. Lam 3:53–55 LXX; also patristic hagiography). Ephrem contrasts the prophet’s righteous suffering with the heretics’ self-deception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܽܘܚ ܩܽܘܕܫܳܐ","severity":"info","text":"The phrase 'Holy Spirit' (rūḥā qaddīšā) is central to Ephrem’s polemic: the heretics claim the Spirit dwells in their bodies, but Ephrem inverts this to describe a demonic possession, contrasting true pneumatology with false claims.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"repetition of 'How much' (ܟܡܳܐ)","severity":"info","text":"The rhetorical question 'How much' (kəmā) appears twice, framing parallel exclamations of pity and love. This anaphora structures the passage as a series of contrasts between demonic and divine dwelling, culminating in the final question about the Holy Spirit’s love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"fasting uprooted him from the root that does not cease","severity":"info","text":"The image of fasting uprooting a demon from an unceasing root may echo Ephrem’s ascetic theology (cf. Syriac monastic traditions) and possibly alludes to Christ’s power over demons (e.g., Matt 17:18–20), though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"they drank together, expelled the inhabitant","severity":"caution","text":"The phrase 'they drank together' (ܐܶܫܬܘܺܝܘ ܐܰܟܚܰܕ) is ambiguous: it may refer to the heretics sharing a cup (perhaps eucharistic parody) or to a literal drinking ritual. The text does not clarify the antecedent of 'they'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"carved one that does not hear","severity":"info","text":"The 'carved one that does not hear' likely refers to an idol or statue, a common polemical trope in Syriac anti-heretical literature. Ephrem uses it to mock the heretics’ reliance on material objects rather than true spiritual presence.","cites":[{"key":"ed:dsc-301","label":"source edition: Nisibis 47","url":"https://syriaccorpus.org/301"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the helper' (ܣܰܥܝܳܐ) is unclear: it may refer to a demonic assistant or a misguided ascetic. The phrase 'they drank together' lacks a clear subject, possibly the heretics or the demon and the possessed. The 'root that does not cease' (ܝܰܥܢܳܐ ܕܠܳܐ ܢܳܦܶܩ) is ambiguous—could be a metaphor for sin or for the demon’s persistence."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܐܶܬܕܒܰܚ ܘܠܳܐ ܕܒܰܚ\nܓܰܠܝܳܐ ܗ̱ܝ ܕܳܐܦ ܩܶܛܠܶܗ\nܣܳܗܕܰܐ ܗ̱ܘ ܕܢܽܘܚܳܡܶܗ\nܕܠܰܘ ܓܶܝܪ ܐܰܠܳܗܰܐ ܗ̱ܘ\nܕܡܺܝ̈ܬܶܐ ܐܶܡܰܪ ܡܳܪܰܢ\nܡܺܝ̈ܬܶܐ ܕܡܺܝ̈ܬܰܝܗܽܘܢ\nܩܳܒܪܺܝܢ ܕܠܳܐ ܣܰܒܪܳܐ\nܟܢܰܫܘ̱ ܗ̱ܘܰܘ ܕܪܰܫܘ̱ ܥܰܡܶܗ\nܕܰܡܚܳܐ ܒ̈ܢܰܝ ܐ̱ܢܳܫܳܐ\nܒܗܳܝ ܥܶܠܬܳܐ ܕܰܪܟܶܒܘ̱\nܐܶܙܕܰܟܺܝܘ\nܕܰܬܢܳܐ ܠܗܽܘܢ ܣܳܦܪܳܐ\nܘܰܐܚܺܝ ܠܗܽܘܢ ܡ̈ܺܝܬܶܐ\nܒܡ̈ܶܠܶܐ ܘܒܰܥܒܳܕ̈ܶܐ\nܫܪܳܪܶܗ ܠܢܽܘܚܳܡܳܐ\nܩܪܳܝܗ̱ܝ ܗ̱ܘܳܐ ܠܳܠܥܳܙܳܪ\nܘܰܢܦܰܩ ܒܣܰܪ ܐܶܢܽܘܢ\nܕܶܐܠܽܘ ܠܡܳܪܶܗ ܡܺܝܬ\nܠܳܐ ܐܶܬܡܨܺܝ ܘܰܥܢܳܝܗ̱ܝ\nܚܰܝ ܗ̱ܘܳܐ ܒܡܺܝܬܽܘܬܶܗ\nܠܩܳܠܳܐ ܕܰܐܩܺܝܡܶܗ\nܡܺܝܬܳܐ ܚܰܝܳܐ ܘܗܶܢܽܘܢ\nܚܣܰܡܘ̱ ܘܡܺܝܬܘ̱\nܡܳܪܰܢ ܒܟܼܶܐ ܥܠܰܝܗܽܘܢ\nܕܚ̈ܰܝܶܐ ܕܡܺܝܬܺܝܢ ܗ̱ܘܰܘ\nܕܶܐܬܟܰܡܰܪܘ̱ ܒܢܽܘܚܳܡܳܐ\nܕܰܐܦܨܚܶܗ ܠܳܠܥܳܙܳܪ\nܡܺܝܬܳܐ ܕܚܰܝܽܘܬܳܐ\nܟܣܺܝܬܳܐ ܛܡܺܝܪܳܐ ܒܶܗ\nܚܰܝ ܗܽܘ ܠܰܐܠܳܗܳܐ\nܡܶܢ ܩܕܳܡ ܕܢܶܬܢܰܚܰܡ\nܗܳܟܰܢ ܐܳܦ ܚܰܛܳܝܳܐ\n܀܀܀ ܡܺܝܬܰܐ ܗ̱ܘ ܩܕܳܡ ܕܰܢܡܽܘܬ\nܡܺܝܬܳܐ ܠܟܳܦܽܘܪ̈ܶܐ\nܡܦܺܝܣ ܗ̱ܘܳܐ\nܕܗܳܢܽܘܢ ܐܶܢܽܘܢ ܡܺܝ̈ܬܶܐ\nܩܒܺܝܪ̈ܰܝ ܒܚܰܝ̈ܰܝܗܽܘܢ\nܢܦܺܝܚܝ̱ ܒܢܶܚ̈ܬܰܝܗܽܘܢ\nܡܰܣ̈ܝܰܝ ܒܚܰܘܒܰܝ̈ܗܽܘܢ\nܠܳܐ ܡܳܪܝ̱ ܢܶܚܙܽܘܢܳܢܝ̱\nܥܰܡܗܽܘܢ ܒܓܺܗܰܢܳܐ\nܘܢܰܗܠܽܘܢ ܕܠܰܘ ܡܶܕܶܡ\nܡܶܢܗܽܘܢ ܡܝܰܬܰܪ ܐ̱ܢܳܐ\nܠܳܐ ܐܶܬܛܠܶܡ ܕܰܕܪܺܝܫ\nܠܶܫܳܢܝ̱ ܚܠܳܦ ܩܽܘܫܬܳܐ\nܠܳܐ ܡܳܪܝ̱ ܢܶܚܙܽܘܢܳܢܝ̱\nܠܘܳܬܗܽܘܢ\nܢܶܕܥܽܘܢ ܕܥܰܠ ܗܳܕܶܐ ܗ̱ܽܘ\nܚܰܢܬܳܢܝ̱ ܒܢܽܘܚܳܡܳܐ\nܕܰܥܠܰܘܗ̱ܝ ܕܢܽܘܚܳܡܳܐ\nܡܰܠܶܠܬ ܟܡܳܐ ܕܰܐܘܦܺܝܬ","english":"He was sacrificed and did not sacrifice. It is clear that he also killed him. He was a martyr of the mystery, for it was not a god of the dead who said, \"The dead are sick.\" The dead of your dead, graves without hope, they were troubled who plotted with him, who struck the sons of error with that cause which they mounted. They were justified, that the scribe might err for them, and he raised the dead for them with words and deeds. He called his truth the mystery; he called Lazarus, and he went out in the flesh of the dead, that he might show his Lord dead. He was not able, and he denied him. He was alive in his death, to the voice that raised him. The dead one was alive, and they showed him. They envied and died. The sick one wept over them, that the lives of the dead were, who were buried in the mystery, that he might save Lazarus, the dead one of life, hidden, buried in it. He is alive to God before he was troubled. So also the sinner. He was dead before he was circumcised. A dead one to the deniers, he was appeasing, that these dead ones, buried in their lives, cast out in their errors, erring in their sins, \"Do not, my Lord, see me with them in Gehenna, and they think that nothing from them remains.\" It is not possible that I should be judged for the sake of truth. \"Do not, my Lord, see me near them.\" Know that for this reason I have sinned in the mystery, that concerning the mystery I have spoken as I have.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܽܘܚܳܡܳܐ","severity":"info","text":"The Syriac term ܢܽܘܚܳܡܳܐ (rāzā) means 'mystery' or 'sacrament', often referring to the Eucharist or to a hidden divine truth. Here it is used repeatedly in a polemical context against heretics who misuse the term.","cites":[{"key":"ed:dsc-301","label":"source edition: Nisibis 47","url":"https://syriaccorpus.org/301"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܳܠܥܳܙܳܪ","severity":"info","text":"The reference to Lazarus (ܠܳܠܥܳܙܳܪ) recalls the Gospel narrative of John 11, where Jesus raises Lazarus from the dead. Ephrem uses this to contrast true resurrection with the heretics' false claims.","cites":[{"key":"ed:dsc-301","label":"source edition: Nisibis 47","url":"https://syriaccorpus.org/301"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܳܪܰܥ","severity":"info","text":"The phrase 'the dead are sick' (ܡܺܝ̈ܬܶܐ ܐܶܡܰܪ ܡܳܪܰܥ) likely alludes to a heretical teaching, possibly that of the Messalians or another group, who claimed the dead could be spiritually revived through their rituals. Ephrem refutes this by insisting on the true mystery of resurrection.","cites":[{"key":"ed:dsc-301","label":"source edition: Nisibis 47","url":"https://syriaccorpus.org/301"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܰܝ ܗ̱ܘܳܐ ܒܡܺܝܬܽܘܬܶܗ","severity":"info","text":"The passage employs a series of paradoxical contrasts (e.g., 'alive in his death', 'dead one was alive') to highlight the theological absurdity of the heretics' position, a common rhetorical device in Ephrem's polemical poetry.","cites":[{"key":"ed:dsc-301","label":"source edition: Nisibis 47","url":"https://syriaccorpus.org/301"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܓܺܗܰܢܳܐ","severity":"info","text":"The mention of Gehenna (ܓܺܗܰܢܳܐ) reflects the eschatological concerns of Ephrem's audience, who would recognize the threat of eternal punishment for heresy. This aligns with the broader Syriac tradition of using vivid imagery of judgment.","cites":[{"key":"ed:dsc-301","label":"source edition: Nisibis 47","url":"https://syriaccorpus.org/301"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'scribe' (ܣܳܦܪܳܐ) who errs for the heretics is unclear; it may refer to a specific teacher or to a generic figure of authority. The reading taken assumes it is a polemical reference to a heretical leader.","The phrase 'he was dead before he was circumcised' (ܡܺܝܬܰܐ ܗ̱ܘ ܩܕܳܡ ܕܰܢܡܽܘܬ) is ambiguous: it may refer to spiritual death before baptism (circumcision as a metaphor for initiation) or to a literal death before a ritual act. The reading taken follows the spiritual interpretation."],"confidence":"medium","notes":[]}]}