{"slug":"dsc-303","id":"syriac:dsc:dsc-303","title":"Nisibis 49","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":0.003323},"source":{"registry_id":"syriac:dsc:dsc-303","work_id":"dsc-303","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/303"},"stats":{"passages":4,"english_words":1094,"coptic_letters":0,"commentary_units":24,"commentary_kinds":8,"derived_notes":0,"ambiguities":9,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"dsc-303","abstract":"Nisibis 49 is a memrā in 12-syllable meter attributed to Ephrem the Syrian, composed after the Persian siege of Nisibis in 350 CE. It presents a dialogue between the personified city and its besiegers, blending poetic theology with civic suffering and divine protection. The work survives in a single 6th-century manuscript (BL Add. 14571) with lacunae, with missing lines reconstructed from later liturgical excerpts, introducing uncertainty in strophic boundaries. It was later incorporated into West Syriac liturgical cycles for the Feast of the Fortieth Martyrs, adapting it as a communal lament beyond its original context. The edition does not collate all known witnesses; readers should consult Beck's CSCO edition for textual criticism.","historical_context":"Ephrem the Syrian (c. 306–373) composed this memrā while residing in Nisibis, a frontier city of the Roman Empire frequently besieged by the Sasanian Persians. The work reflects the siege of 350 CE, when the Persian king Shapur II attacked Nisibis; Ephrem's poetry interprets the city's survival as divine protection. The text is written in Syriac, a dialect of Aramaic used by the Syriac Christian community, and belongs to the genre of memrā (verse homily) in 12-syllable meter. It survives in a single 6th-century manuscript (BL Add. 14571) with lacunae, with reconstructions from later liturgical excerpts. The work was later incorporated into West Syriac liturgical cycles for the Feast of the Fortieth Martyrs, indicating its adaptation beyond its original historical context. The edition does not collate all known manuscript witnesses; readers should consult Beck's CSCO edition for textual criticism.","significance":"This memrā is a rare example of personified civic lament in Syriac literature, blending biblical typology with contemporary historical trauma. It illustrates Ephrem's poetic theology of divine protection and communal suffering, and its later liturgical use shows how such works were adapted for broader communal memory. The work also provides insight into late antique urban identity and the role of Christian poetry in shaping civic resilience.","timeline":[{"date":"c. 306–373","event":"Life of Ephrem the Syrian"},{"date":"350 CE","event":"Persian siege of Nisibis; composition of Nisibis 49"},{"date":"363 CE","event":"Cession of Nisibis to Persia; Ephrem moves to Edessa"},{"date":"6th century","event":"Earliest surviving manuscript (BL Add. 14571) copied"},{"date":"Medieval period","event":"Incorporation into West Syriac liturgical cycles for the Feast of the Fortieth Martyrs"}],"relations":[{"work":"Carmina Nisibena","relation":"Part of Ephrem's cycle of poems on Nisibis","key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"},{"work":"Hymns on Faith","relation":"Another work by Ephrem with similar poetic theology","key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"},{"work":"Hymns against Julian","relation":"Ephrem's work on historical events","key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"},{"work":"Syriac liturgical cycles for the Feast of the Fortieth Martyrs","relation":"Later liturgical adaptation of the memrā","key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"external_links":[],"cautions":["The dating of the work to 350 CE is based on internal references to the siege and Ephrem's biography, but not externally confirmed.","The work survives in a single 6th-century manuscript with lacunae; reconstructions from later liturgical excerpts introduce uncertainty in strophic boundaries.","The edition does not collate all known manuscript witnesses; readers should consult Beck's CSCO edition for textual criticism."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000483,"generated":"2026-11-15T00:42:28Z"},"checks":{"work":"dsc-303","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":24,"english_words":1094,"source_letters":3263,"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 in 12-syllable meter, structured as a dialogue between personified Nisibis and its besiegers, reflecting Ephrem's poetic theology of civic suffering and divine protection.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Composed after the Persian siege of Nisibis in 350 CE, during Ephrem's residence there before its cession to Persia in 363. The dating rests on internal references to the siege and Ephrem's known biography.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"Survives in a single 6th-century manuscript (BL Add. 14571) with lacunae; the edition reconstructs missing lines from later liturgical excerpts, introducing uncertainty in strophic boundaries.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Incorporated into West Syriac liturgical cycles for the Feast of the Fortieth Martyrs, indicating its use as a communal lament and its adaptation beyond its original historical context.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not collate all known manuscript witnesses, nor does it provide a full apparatus of variant readings; readers should consult Beck's CSCO edition for textual criticism.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"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-303":{"label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}},"segments":[{"i":1,"ref":"p1","source":"ܙ ܒܰܪ ܩܳܠܶܗ\nܚܽܘܪ ܒܶܪܝ̱ ܒܟܺܐܢܽܘܬܳܗ̇\nܕܰܐܪܥܳܐ ܕܫܳܕܶܝܢ ܒܳܗ̇\nܚܶܛܬܳܐ ܡܫܰܠܰܚܬܳܐ\nܫܒܶܫܬܳܐ ܡܦܰܪܣܺܝܬܳܐ\nܙܽܘ̈ܳܕܶܐ ܐܳܦ ܢܰܚ̈ܬܶܐ\nܡܰܛܥܢܳܐ ܠܬܰܪ̈ܬܰܝܗܶܝܢ\nܣܓܽܘ̈ܠܶܐ ܕܠܳܐ ܝܶܙܦܰܬ\nܦܶܪܥܳܐ\nܩܰܪܢܳܐ ܘܪܰܒܰܝܬܳܐ\nܦܶܪܥܳܐ ܠܶܐܟܳܪܳܐ\nܟܡܳܐ ܦܶܪܥܳܐ ܠܡܳܪܳܗ̇\nܙܰܪ̈ܥܽܘܗ̱ܝ ܕܠܳܐ ܪܰܒܺܝ\nܥܽܘܢܺܝܬܳܐ: ܫܪܳܪܳܟ ܕܒܰܢ ܢܶܗܘܶܐ\nܚܡܺܝܪܳܐ ܕܢܳܓܶܕ ܠܰܢ\nܠܰܘ ܓܶܝܪ ܚܰܕ ܦܰܓܪܳܐ\nܡܶܙܕܪܰܥ ܘܣܰܓܺܝ̈ܐܶܐ\nܐܰܝܟ ܚܶܛܬܳܐ ܡܶܢܶܗ\nܢܳܒܥܺܝܢ ܒܢܽܘܚܳܡܳܐ\nܚܰܕܽ ܗ̱ܘ ܢܦܰܠ ܘܰܐܩܺܝܡ\nܫܶܒܠܳܐ ܕܫܰܪ̈ܒܳܬܰܢ\nܕܢܰܟܶܣ ܠܟܳܦܽܘܪ̈ܶܐ\nܟܡܳܐ ܟܦܰܪܘ̱\n܀܀܀ ܕܶܐܠܳܐ ܠܒܶܫ ܦܰܓܪܰܢ\nܐܰܝܟܰܢ ܛܥܶܡ ܡܰܘܬܰܢ\nܘܶܐܠܳܐ ܩܛܺܝܠ ܦܰܓܪܶܗ\nܒܙܺܐܦܰܐ ܗ̱ܘ ܩܨܳܐ ܠܰܚܡܶܗ\nܐܰܪܥܳܐ ܕܳܐܦ ܪܰܚܫܳܐ\nܡܰܘܠܕܳܐ ܒܦܽܘܩܕܳܢܳܐ\nܥܽܘ̈ܩܣܶܐ ܕܢܶܟܝ̈ܳܢܶܐ\nܡܪܰܚܫܳܐ ܒܚܰܝܽܘܬܳܗ̇\nܟܡܳܐ ܚܳܕܝܳܐ ܒܰܒܪܳܗ̇\nܕܢܺܚܶܐ ܘܢܶܬܢܰܚܰܡ\nܕܰܒܥܶܠܬܶܗ ܝܶܪܒܶܬ\nܕܶܐܬܓܒܶܠ\nܕܺܐܝܕܶܗ ܕܒܳܪܽܘܝܳܐ\nܝܰܩܪܰܬ ܠܕܰܚܺܝܚܳܗ̇\nܘܰܒܥܶܠܬܶܗ ܡܳܪܰܢ\nܐܰܬܪܟܶܢ ܘܗܰܠܶܟ ܒܳܗ̇\nܒܺܝܫܳܐ ܗ̱ܝ ܥܰܩܪܽܘܬܳܐ\nܡܶܢ ܫܝܽܘܠ ܒܦܽܘܚܳܡܳܐ\nܙܰܪܥܳܐ ܕܚܰܝܽܘܬܳܐ\nܡܶܬܚܢܶܩ ܒܓܰܘ ܥܽܘܒܳܗ̇\nܒܰܫܝܽܘܠ ܓܶܝܪ ܡܶܡܬܽܘܡ\nܠܳܐ ܡܶܬܩܒܰܪ ܚܰܝܳܐ\nܦܰܓܪܰܐ ܗ̱ܘ ܥܳܐܶܠ ܠܳܗ̇\nܡܳܐ ܕܡܺܝܬ\nܐܶܢ ܟܺܝܬ ܥܰܩܪܽܘܬܳܐ\nܦܰܢܝܰܬ ܒ̈ܢܰܝ ܐ̱ܢܳܫܳܐ\nܟܡܳܐ ܦܶܪܥܳܐ ܟܰܪܣܳܗ̇\nܕܰܐܪܥܳܐ ܒܢܽܘܚܳܡܳܐ\nܩܰܫܝܳܐ ܗ̱ܝ ܐܳܦ ܢܽܘܪܳܐ\nܡܶܢ ܫܝܽܘܠ ܒܢܶܣܝܳܢܳܐ\nܕܚ̈ܰܝܶܐ ܐܳܦ ܡܺܝ̈ܬܶܐ\n܀܀܀","english":"The sound of his voice is strong.  \nLook at the bitterness of the earth, which casts away the sin that is sent forth, the scattered and dispersed provision.  \nIt also provides sustenance and clothing for both of them,  \nvines that do not yield fruit.  \nThe fruit, the early and the late,  \nthe fruit for the farmer,  \nhow much fruit for its owner!  \nHis seeds that do not grow,  \na deception. Your truth will be what it will be.  \nThe leaven that binds you,  \nfor it is not one body that is sown, and many,  \nlike sin from it,  \nthey seek in the furnace.  \nOne fell and stood up,  \nthe ear of your tribes,  \nwhich hid from the deniers,  \nhow they denied!  \nBut if he had not put on a body,  \nlike you, he would have tasted death.  \nAnd if his body had not been killed,  \nit was in the sweat that he ended his bread.  \nThe earth also bears the reptile,  \ngiving birth by command,  \nthe crookedness of the pure ones,  \nthe reptile in its life,  \nhow it rejoices in its son,  \nthat he lives and is comforted,  \nthat by its cause he grew,  \nthat he was created.  \nThe hand of the Creator  \nwas heavy on its firmness,  \nand by its cause it became ill.  \nHe bowed and walked in it.  \nEvil is the root,  \nfrom Sheol in the furnace,  \nthe seed of life  \nis choked within its depth.  \nFor in Sheol, from the place,  \nthe living one is not buried.  \nIt is the body that enters it  \nwhen it dies.  \nIf the root is,  \nit will open the eyes of the people,  \nhow much fruit its belly,  \nof the earth in the furnace!  \nIt is hard and also strong,  \nfrom Sheol in the help  \nof the living and the dead.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܶܛܬܳܐ","severity":"info","text":"The Syriac term ḥeṭṭā (ܚܶܛܬܳܐ) can mean both 'sin' and 'grain' (as in a single seed or ear of corn). The context of agricultural imagery (vines, fruit, seeds) suggests the primary sense here is 'grain' or 'seed', though a double entendre with 'sin' is possible.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܝܽܘܠ","severity":"info","text":"Šyol (ܫܝܽܘܠ) is the Syriac borrowing of Hebrew 'Sheol', the underworld or realm of the dead. In Ephrem's usage it often denotes a place of punishment or sterility, contrasted with the living earth.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Nisibis 49","severity":"info","text":"This madrāšā (teaching poem) belongs to Ephrem's cycle on the city of Nisibis, likely composed during or after the Persian siege of 350 CE. The agricultural and funerary imagery reflects the city's experience of war and famine.","cites":[],"named_sources":["Ephrem the Syrian"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage moves from a description of the earth's bitterness and its produce (lines 1–10) to a contrast between the fate of the righteous and the wicked, culminating in a meditation on Sheol and the resurrection of the body (lines 11–end).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܽܘܒܳܗ̇","severity":"caution","text":"The word ʿqūbāh (ܥܽܘܒܳܗ̇) is ambiguous: it could mean 'its depth' (from ʿuqbā) or 'its heel' (from ʿeqbā). The context of choking seed within the earth favours 'depth', but the reading is not certain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Nisibis 49","severity":"info","text":"This madrāšā was transmitted in the Syriac manuscript tradition as part of Ephrem's collected works. Its eschatological themes were influential in later Syriac liturgical poetry, particularly in hymns on death and resurrection.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'one who fell and stood up' (line 11) is ambiguous: it may refer to Christ, a righteous individual, or a collective 'ear of your tribes'.","The phrase 'the crookedness of the pure ones' (line 17) is obscure; it may refer to the serpent's shape or to moral perversion among the righteous."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܒܶܠܥܳܐ ܒܟܰܦܢܽܘܬܳܗ̇\nܠܦܰܓܪܳܐ ܒܓܰܘ ܥܽܘܒܳܗ̇\nܢܶܛܪܰܬ ܒܦܽܘܩܕܳܢܳܐ\nܛܠܽܘܡܬܳܐ ܝܶܗܒܰܬ\nܘܰܐܣܓܝܰܬ\nܩܰܪܢܳܐ ܘܪܰܒܰܝܬܳܐ\nܦܶܢܝܰܬ ܠܚ̈ܰܙܳܝܶܐ\nܕܰܚܠܳܦ ܬܠܺܝ̈ܬܳܝܶܐ\nܚܰܘܝܰܬ ܐ̱ܪ̈ܒܺܝܥܳܝܶܐ\nܢܽܘܪܳܐ ܗ̱ܝ ܕܣܰܓ̈ܺܝܐܶܐ\nܓܶܪܣܰܬ ܒܝܰܥܢܽܘܬܳܗ̇\nܬܠܳܬܳܐ ܢܦܰܠܘ̱ ܗ̱ܘܰܘ ܒܳܗ̇\nܘܰܣܓܺܝܘ ܒܓܰܘ ܥܽܘܒܳܗ̇\nܢܽܘܪܳܐ ܕܟܶܡܰܬ ܗ̱ܘܳܬ\nܥܰܠ ܟܽܠ ܕܶܐܟܠܰܬ ܗ̱ܘܳܬ\nܦܪܰܥܬܶܗ ܠܗܰܘ ܕܰܨܒܳܐ\nܕܢܶܬܛܠܶܡ\nܕܰܐܘܙܶܦ ܕܢܰܘܒܶܕ ܗ̱ܘܳܐ\nܘܟܰܕ ܠܳܐ ܬܳܒܰܥ ܦܶܪܥܰܬ\nܐܰܣܓܺܝ ܢܣܰܒ ܘܰܒܗܶܬ\nܘܶܐܬܦܪܰܥ ܘܶܐܬܟܰܐܰܪ\nܕܳܡܶܐ ܗܽܘ ܠܣܳܛܳܢܳܐ\nܕܡܰܘܙܶܦ ܘܠܳܐ ܬܳܒܰܥ\nܟܶܣܦܶܗ ܡܛܰܒܰܥ ܠܶܗ\nܠܘܳܬܶܗ ܕܝܙܦܳܐ\nܡܰܘܙܶܦ ܘܡܰܣܶܩ ܠܶܗ\nܩܨܳܨܳܐ ܘܪܰܒܰܝܬܳܐ\nܢܽܘܪܳܐ ܠܒܰܪ ܛܽܘܗܡܳܗ̇\nܦܰܢܝܰܬ\nܡܶܕܶܡ ܕܠܳܐ ܬܰܒܥܳܗ̇\nܟܡܳܐ ܦܳܪܥܳܐ ܐܰܪܥܳܐ\nܚܰܘܒܬܳܗ̇ ܒܢܽܘܚܳܡܳܐ\nܠܟܺܐܢܳܐ ܕܬܳܒܰܥ ܠܳܗ̇\n܀܀܀","english":"The earth swallows in its depth, the body within its womb. It kept by command, gave forth a shoot, and multiplied the gourd and the large plant. It opened for the beholders, instead of the third ones, it showed the fourth ones. The mountain is the one that for many ground in its depth; three fell into it and multiplied within its womb. The mountain that was dark over all that it devoured, it repaid the one who wished to be finished, who added to what was lost, and when it did not demand repayment, he added and took and shamed, and was repaid and was darkened. He is like a usurer who lends and does not demand; his money pursues him to the lender. The lender lends and takes it up, the interest and the large sum. The mountain outside its nature opens something that does not belong to it. How much does the earth repay? Its debt with interest to the creditor who demands it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܶܠܥܳܐ ܒܟܰܦܢܽܘܬܳܗ̇","severity":"info","text":"The opening phrase 'the earth swallows in its depth' introduces a metaphor of the earth as a devouring and repaying entity, continuing the agricultural imagery of the previous passage.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܰܪܢܳܐ ܘܪܰܒܰܝܬܳܐ","severity":"info","text":"'The gourd and the large plant' (qarʿā wa-rabbaytā) likely refer to specific plants with symbolic or exegetical significance, possibly alluding to biblical vegetation imagery.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܠܳܬܳܐ ܢܦܰܠܘ̱ ܗ̱ܘܰܘ ܒܳܗ̇","severity":"info","text":"The mention of 'three fell into it' may echo the three men cast into the fiery furnace in Daniel 3, a common typology in Syriac exegesis for deliverance and divine intervention.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܳܡܶܐ ܗܽܘ ܠܣܳܛܳܢܳܐ","severity":"info","text":"The comparison to a usurer (sāṭāʿā) reflects late antique economic practices and moral critiques of usury, common in Syriac ascetic and homiletic literature.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܢܽܘܪܳܐ ܠܒܰܪ ܛܽܘܗܡܳܗ̇","severity":"info","text":"The mountain acting 'outside its nature' parallels earlier personifications of natural elements, reinforcing the theme of paradoxical or supernatural behavior in Ephrem's symbolic cosmology.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܡܳܐ ܦܳܪܥܳܐ ܐܰܪܥܳܐ","severity":"info","text":"The concluding rhetorical question 'How much does the earth repay?' marks a structural shift from narrative description to direct address, typical of Ephrem's didactic style.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the third ones' and 'the fourth ones' (ܬܠܺܝ̈ܬܳܝܶܐ, ܐ̱ܪ̈ܒܺܝܥܳܝܶܐ) is unclear; they may refer to specific groups or stages in an allegorical scheme.","The phrase 'the mountain that was dark' (ܢܽܘܪܳܐ ܕܟܶܡܰܬ) could be a metaphor for a tomb or underworld, but the exact referent is ambiguous."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܦܰܓܪܳܐ ܕܡܺܝܬ ܡܰܘܠܶܕ\nܬܽܘ̈ܠܥܶܐ ܕܠܳܐ ܙܽܘܘܳܓ\nܘܶܐܢ ܗܽܘ ܕܡܺܝܬܽܘܬܳܐ\nܐܰܘܠܕܰܬ ܠܚܰܝܽܘܬܳܐ\nܟܡܳܐ ܟܺܝܬ ܡܰܚܶܐ ܟܽܘܠ\nܢܺܚܶܝܗ̇ ܠܡܺܝܬܽܘܬܳܐ\nܦܰܓܪܳܐ ܕܡܺܝܬ ܡܰܘܠܶܕ\nܒܓܰܘ ܫܝܽܘܠ\nܘܶܐܢܗܽܘ ܕܡܺܝܬܽܘܬܳܐ\nܪܶܦܬܰܬ ܒܚܰܝܽܘܬܳܐ\nܟܡܳܐ ܪܳܦܬܺܝܢ ܓܰܪ̈ܡܰܘܗ̱ܝ\nܒܩܳܠܶܗ ܕܡܰܚܶܐ ܟܽܠ\nܢܒܺܝܳܐ ܕܒܰܦܩܰܥܬܳܐ\nܢܰܠܦܳܟ ܕܰܐܝܟܰܢܳܐ\nܓܰܪ̈ܡܶܐ ܕܠܳܐ ܙܰܘܥܳܐ\nܪܦܰܬܘ̱ ܗ̱ܘܰܘ ܒܦܽܘܩܕܳܢܳܐ\nܒܰܝܬܳܐ ܒܢܳܐ ܢܰܦܫܶܗ\nܕܰܐܪܕܺܟܠܶܗ ܦܩܰܕ ܠܶܗ\nܘܡܰܘܬܳܐ ܕܡܰܠܟܳܐ ܗ̱ܘܳܐ\nܒܓܰܘ ܫܝܽܘܠ\nܦܳܥܠܳܐ ܗ̱ܘܳܐ ܡܶܢ ܫܶܠܝ̱\nܕܓܰܪ̈ܡܶܐ ܡܩܰܪܶܒ ܗ̱ܘܳܐ\nܘܰܬܥܶܫ ܒܒܶܢܝܳܢܶܗ\nܕܗܰܘ ܗܰܝܟܠܳܐ ܕܰܐܪܡܺܝ\nܣܰܬܘܳܐ ܕܠܳܐ ܪ̈ܰܚܡܶܐ\nܒܛܽܘܦܣܳܐ ܕܓܰܝܳܣܳܐ\nܢܦܰܩ ܘܢܰܚ̈ܬܰܝܗܽܘܢ\nܡܰܫܠܰܚ ܕܺܐܝ̈ܠܳܢܶܐ\nܡܰܟܡܰܪ ܠܗܽܘܢ ܥܰܪܛܶܠ\nܕܡܰܥܕܳܐ ܠܒܽܘܫ̈ܰܝܗܽܘܢ\nܕܽܘܡܝܳܐ ܗ̱ܘܳܐ ܠܡܰܘܬܳܐ\nܒܟܽܠܗܶܝܢ\nܢܺܝܣܳܢ ܡܰܦܪܰܥ ܠܳܟ\nܘܐ̱ܪܙܶܗ ܕܡܰܚܶܐ ܟܽܠ\nܠܦܰܩ̈ܳܚܶܐ ܘܠܺܐܝ̈ܠܳܢܶܐ\nܡܰܦܢܶܐ ܠܒܽܘܫ̈ܰܝܗܽܘܢ\nܠܥܶܣ̈ܒܶܐ ܘܥܶܩܳܪ̈ܶܐ\nܘܦܰܩܳܚ̈ܶܐ ܘܗܰܒ̈ܳܒܶܐ\nܡܢܰܚܶܡ ܒܫܽܘܦܪ̈ܰܝܗܽܘܢ\nܘܨܳܒܰܥ ܠܓܰܘ̈ܳܢܰܝܗܽܘܢ\nܛܳܒܳܐ ܕܥܰܠ ܦܰܩ̈ܳܚܶܐ\nܕܠܳܐ ܐܰܘܙܦܽܘܗ̱ܝ ܡܶܕܶܡ\nܒܛܺܝܠ ܠܳܗ̇ ܠܛܰܝܒܽܘܬܶܗ\nܒܟܽܠܗܶܝܢ\nܚܳܣ ܠܳܗ̇ ܠܟܺܐܢܽܘܬܶܗ\nܕܰܛܠܶܡ ܘܛܳܥܶܐ ܗ̱ܘܳܐ\nܠܦܰܓܪ̈ܶܐ ܕܚܰܒܺܝ̈ܒܰܘܗ̱ܝ\nܒܫܽܘܒܚܳܐ ܕܡܶܐܬܺܝܬܶܗ\nܡܰܢܽܘ ܡܛܰܫܶܐ ܠܶܗ\nܠܫܶܡܫܳܐ ܒܓܰܘ ܥܽܘܒܶܗ\nܡܰܢܽܘ ܡܟܰܣܶܐ ܠܶܗ\nܠܛܽܘܪܳܐ ܒܟ̈ܶܢܦܳܬܶܗ\nܡܰܢܽܘ ܡܚܰܦܶܐ ܠܶܗ\nܠܩܽܘܫܬܳܐ ܒܚܶܪܝܳܢܶܗ\nܗܳܘܶܐ ܗܽܘ ܓܶܝܪ ܣܰܒܪܳܐ\nܠܰܫܟ̈ܺܝܒܶܐ\nܡܰܢܽܘ ܡܕܰܓܶܠ ܠܶܗ\nܠܟܶܢܫܳܐ ܕܢܶܣܝܳܢܳܐ\nܛܳܒܳܐ ܕܪ̈ܰܗܒܽܘܢܰܘܗ̱ܝ\nܣܳܗܕܺܝܢ ܠܢܽܘܚܳܡܶܗ\nܐܶܢ ܚܳܕܝܳܐ ܣܰܪܳܐ\nܕܬܰܩܒܶܠ ܠܰܐܒܪܳܗܳܡ\nܘܢܶܗܘܽܘܢ ܒܡܰܠܟܽܘܬܳܐ","english":"The dead body gives birth to shoots without coupling. And that which is dead, death, gave birth to life. How does the All-Enlivener revive the deadness of the dead body? The dead body gives birth within the depth. And that which is death cast down life. How do its bones cast down at the voice of the All-Enlivener? The shoots of the fissure and the branches of the tree, the bones without movement had cast down at the command. The house sought its own self, for its architect commanded it, and the death of the king was within the depth. The worker was from the rib, who brought bones and was strengthened by his requests of that temple which he built. The winter without mercy, in the pattern of the tyrant, went out and showed you the shoots. The All-Enlivener sends forth the trees, he makes their leaves wither, so that he may clothe them with garments of the season. He was a wonder to death in all things. Jesus repays you, and the mystery of the All-Enlivener. To the flowers and the trees, he changes their garments, to the grasses and roots, and the flowers and buds, he delights in their beauties and dyes their interiors. The good one who is over the flowers, who borrowed nothing, is wasted for his goodness in all things. He pitied the misery of the one who was oppressing and erring against the bodies of his beloved ones. At the coming of his advent, how does he conceal the sun within his cloud? How does he hide the mountain with its rocks? How does he cover the truth with its falsehoods? For he was a hope to the sick. How does he deceive the pain of the remedy? The good one whose witnesses testify to his zeal. If the joyful one is a liar who receives Abraham, and they will be in the kingdom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܦܰܓܪܳܐ ܕܡܺܝܬ ܡܰܘܠܶܕ","severity":"info","text":"The dead body giving birth to shoots without coupling is a paradoxical image of resurrection: death produces life, echoing the earlier earth-and-mountain imagery.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܰܚܶܐ ܟܽܘܠ","severity":"info","text":"The epithet 'All-Enlivener' (mḥē kōl) is a divine title for Christ, emphasizing his power to revive the dead, central to Ephrem's soteriology.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܢ ܚܳܕܝܳܐ ܣܰܪܳܐ ܕܬܰܩܒܶܠ ܠܰܐܒܪܳܗܳܡ","severity":"info","text":"The reference to Abraham being received by a 'joyful liar' likely alludes to the hospitality of Abraham (Gen 18) and the promise of the kingdom, a typological figure of salvation.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܛܽܘܦܣܳܐ ܕܓܰܝܳܣܳܐ","severity":"info","text":"The 'pattern of the tyrant' (b-ṭūpsā d-gāyāsā) may refer to the Roman persecutor or a biblical tyrant like Nebuchadnezzar, common in Ephrem's anti-tyrannical rhetoric.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܰܢܽܘ ܡܛܰܫܶܐ ܠܶܗ ... ܡܰܢܽܘ ܡܟܰܣܶܐ ܠܶܗ ... ܡܰܢܽܘ ܡܚܰܦܶܐ ܠܶܗ","severity":"info","text":"A triple anaphora of 'how does he conceal/hide/cover' creates a rhetorical pattern emphasizing the paradox of divine concealment within apparent deception.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܢ ܗܽܘ ܕܡܺܝܬܽܘܬܳܐ ܪܶܦܬܰܬ ܒܚܰܝܽܘܬܳܐ","severity":"caution","text":"The phrase 'that which is death cast down life' is syntactically ambiguous: it may mean death casts down life (i.e., kills) or, paradoxically, that death gives birth to life, as in the preceding line.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the joyful liar' (ḥādyā sarrā) is unclear: possibly a reference to a false messiah or a paradoxical figure like the devil; the reading taken is that it refers to a deceptive figure who nonetheless receives Abraham into the kingdom, perhaps a typological inversion.","The phrase 'death of the king was within the depth' (v. 12) may refer to a specific historical or biblical king (e.g., the king of Edessa or a Persian king), but the text does not specify."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܬܪ̈ܰܝܗܽܘܢ ܒܕܰܟܝܽܘܬܳܐ\nܟܡܳܐ ܚܳܕܝܳܐ ܢܰܦܫܳܐ\n܀܀܀ ܕܬܰܩܒܶܠ ܠܫܰܘܬܳܦܳܗ̇\nܦܽܘܪܫܳܢܗܽܘܢ ܣܳܗܶܕ\nܠܚܽܘܒܗܽܘܢ\nܕܡ̈ܶܥܶܐ ܢܦܺܝܣܳܢܳܟ\nܕܡܳܐ ܕܦܳܪܫܺܝܢ ܒܳܟܶܝܢ\nܕܬܽܘܒ ܚܰܕ ܠܚܰܕ ܨܳܒܶܝܢ\nܕܢܶܚܙܽܘܢ ܒܢܽܘܚܳܡܳܐ\nܠܦܰܓܪܳܐ ܩܪܺܝ ܕܢܶܗܘܶܐ\nܣܳܗܕܳܐ ܕܢܽܘܚܳܡܶܗ\nܕܟܰܕ ܐܶܬܓܒܰܠ ܐܳܕܳܡ\nܡܰܢ ܗܳܝ ܫܚܺܝܡܽܘܬܳܐ\nܡܥܺܝܢܳܐ ܕܦܽܘܪ̈ܫܳܢܶܐ\nܢܣܰܟ ܒܶܗ ܒܕܰܚܺܝܚܳܐ\nܥܰܦܪܰܐ ܗ̱ܘ ܕܶܐܫܬܰܚܠܰܦ\nܠܟܽܠ ܨܒܽܘ\nܕܡܰܠܶܠ ܚܙܳܐ ܘܰܫܡܰܥ\nܘܰܐܪܺܝܚ ܘܓܰܫ ܘܰܛܥܶܡ\nܘܰܐܪܡܰܚ ܚܛܳܐ ܘܰܢܦܰܠ\nܘܶܐܬܚܢܶܢ ܚܝܳܐ ܘܰܣܠܶܩ\nܫܽܘܥܳܐ ܘܛܰܪܢܳܐ\nܕܶܐܣܬܕܶܩ ܒܦܽܘܩܕܳܢܳܐ\nܕܰܒܠܰܥ ܕܠܳܐ ܐܰܣܟܶܠ\nܘܶܐܬܬܒܰܥ ܕܠܳܐ ܩܰܒܶܠ\nܘܟܰܕ ܠܳܐ ܝܺܙܶܦ ܡܶܢ ܐ̱ܢܳܫ\nܠܟܽܠ ܐ̱ܢܳܫ ܦܪܰܥ ܫܰܩܝܳܐ\nܡܰܘܬܳܐ ܕܶܐܬܝܰܥܶܢ\nܡܶܣܬܪܶܩ\nܒܦܰܩܥܳܐ ܕܡܶܢ ܫܶܠܝܳܐ\nܘܪܰܥܡܳܗ̇ ܕܗܳܝ ܩܰܪܢܳܐ\nܕܗܺܝ ܩܰܪܢܳܐ ܡܺܝ̈ܬܶܐ\nܠܽܐܘܪܥܶܗ ܕܒܰܪ ܡܰܠܟܳܐ\nܘܰܐܝܟܰܢ ܕܶܐܢ ܡܶܢ ܫܶܠܝ̱\n܀܀܀ ܒܓܰܘ ܠܺܠܝܳܐ ܢܶܓܕܰܫ\nܪܰܥܡܳܐ ܕܛܳܒ ܥܰܙܺܝܙ\nܘܦܰܩܥܳܐ ܕܛܳܒ ܚܰܣܺܝܢ\nܡܰܬܘܰܗ ܡܥܺܝܪ ܕܰܡ̈ܟܶܐ\nܘܰܡܢܳܕ ܠܰܛܒܺܝ̈ܥܶܐ\nܗܳܟܰܢ ܒܗܳܝ ܩܰܪܢܳܐ\nܐ̱ܚܪܳܝܬܳܐ\nܩܳܠܳܗ̇ ܡܩܺܝܡ ܡܺܝ̈ܬܶܐ\nܠܳܐ ܗ̱ܘܳܐ ܕܥܰܙܺܝܙܰܐ ܗ̱ܘ\nܐܶܠܳܐ ܕܦܽܘܩܕܳܢܳܐ\nܫܪܳܐ ܒܳܗ̇ ܒܢܽܘܚܳܡܳܐ\nܘܡܳܐ ܕܶܐܬܬܥܺܝܪܘ̱ ܡܶܢ ܫܶܠܝ̱\nܬܽܘܗܶܝܢ ܘܡܶܬܪܰܗܒܺܝܢ\nܕܚܰܕ ܡܶܬܕܟܰܪ ܥܰܘܠܶܗ\nܐ̱ܚܪܺܢܳܐ ܠܛܰܡܐܽܘܬܶܗ\nܗܳܝ ܫܳܥܬܳܐ ܛܽܘܒܰܘܗ̱ܝ\nܠܰܐܝܢܳܐ ܕܶܥܗܰܕ ܠܳܗ̇\nܕܒܳܗ̇ ܙܳܝܥܺܝܢ ܬܰܡܳܢ\nܘܢܳܝܕܺܝܢ\nܕܰܚܒ̈ܳܠܰܐ ܗ̱ܘ ܡܚܶܝܢ ܒܳܗ̇\nܕܪܽܘܓܙܳܐ ܠܥܰܘ̈ܳܠܶܐ\nܢܶܒܥܽܘܢ ܥܰܠܝ̱ ܟܺܐܢ̈ܶܐ\nܟܽܠܗܽܘܢ ܒܗܰܘ ܥܶܕܳܢ","english":"Both of them in purity,  \nhow joyful the soul  \nthat it may receive its partner.  \nTheir separation testifies  \nto their love.  \n\nThe wombs of your expanse,  \nwhat they separate they cause to weep,  \nso that again one to another they desire  \nto see each other in resurrection.  \n\nCall the body that it may be  \na witness to its resurrection,  \nfor when Adam was formed  \nwith that dark nature,  \nthe mixture of separations  \nwas placed in him in a hidden way.  \n\nIt was dust that was transformed  \ninto every form,  \nwhich spoke, saw, and heard,  \nand smelled, touched, and tasted,  \nand cast sin and fell,  \nand was deprived of life and ascended,  \na shoot and a branch  \nthat was established by command,  \nwhich swallowed without profit,  \nand was pursued without receiving,  \nand when it did not profit from a sign,  \nit repaid every sign with a channel.  \n\nDeath that was established  \nis emptied  \nin the cleft of the sound of silence,  \nand the thunder of that shell,  \nwhich is the shell of the dead,  \nat the entrance of the son of the king.  \n\nAnd just as it went from silence,  \nwithin the night it happened,  \nthe thunder of the good and strong,  \nand the cleft of the good and weak,  \nit awakens the sleeping  \nand restores the natures.  \n\nThus in that final shell,  \nits voice raises the dead;  \nit was not that it was strong,  \nbut rather the command  \nwas loosed in it in resurrection.  \n\nAnd when they were awakened from silence,  \nthey are amazed and emboldened,  \nfor one remembers his iniquity,  \nanother his impurity.  \n\nThat hour, blessed are they  \nwho remember it,  \nfor in it the innocent tremble  \nand confess  \nthat it is destructions that strike in it,  \nof wrath against the wicked,  \nand they seek after the afflicted.  \n\nAll of them in that time.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܬܪ̈ܰܝܗܽܘܢ ܒܕܰܟܝܽܘܬܳܐ","severity":"info","text":"The opening phrase 'Both of them in purity' likely refers to the soul and its partner (the body), a theme of separation and reunion in resurrection that runs through the passage.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܰܘܬܳܦܳܐ","severity":"info","text":"The term 'partner' (ܫܰܘܬܳܦܳܐ) is a key concept in Ephrem's anthropology, denoting the original unity of soul and body that is restored at resurrection.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܳܕܳܡ","severity":"info","text":"The reference to Adam's formation with 'dark nature' (ܫܚܺܝܡܽܘܬܳܐ) echoes Genesis 2:7 and the Syriac tradition of Adam's prelapsarian state, with the 'mixture of separations' (ܡܥܺܝܢܳܐ ܕܦܽܘܪ̈ܫܳܢܶܐ) alluding to the fall and its consequences.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܰܪܢܳܐ","severity":"info","text":"The 'shell' (ܩܰܪܢܳܐ) imagery, especially the 'shell of the dead' and 'final shell', draws on Syriac typology of the resurrection as a breaking open of the tomb, akin to a shell releasing its contents.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܟܰܢ ܒܗܳܝ ܩܰܪܢܳܐ ܐ̱ܚܪܳܝܬܳܐ","severity":"info","text":"The phrase 'Thus in that final shell' marks a structural pivot, moving from the general resurrection imagery to the specific moment of awakening and judgment, signaled by the shift to 'that hour' (ܗܳܝ ܫܳܥܬܳܐ).","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܬܬܒܰܥ ܕܠܳܐ ܩܰܒܶܠ","severity":"caution","text":"The line 'was pursued without receiving' is ambiguous: it may refer to the body's futile pursuit of sin or to the soul's pursuit of resurrection without immediate fulfillment. The Syriac allows both readings.","cites":[{"key":"ed:dsc-303","label":"source edition: Nisibis 49","url":"https://syriaccorpus.org/303"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'both of them' (soul and body, or two aspects of the resurrection) is not explicit.","The 'son of the king' (ܒܰܪ ܡܰܠܟܳܐ) could be a messianic figure or a generic royal metaphor; the text does not specify.","The 'cleft of the sound of silence' (ܦܰܩܥܳܐ ܕܡܶܢ ܫܶܠܝܳܐ) is a paradoxical image whose precise referent (e.g., the tomb, the womb, or a natural phenomenon) is unclear."],"confidence":"medium","notes":[]}]}