{"slug":"dsc-309","id":"syriac:dsc:dsc-309","title":"Nisibis 55","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":0.00251},"source":{"registry_id":"syriac:dsc:dsc-309","work_id":"dsc-309","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/309"},"stats":{"passages":3,"english_words":744,"coptic_letters":0,"commentary_units":17,"commentary_kinds":7,"derived_notes":0,"ambiguities":8,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"dsc-309","abstract":"Nisibis 55 is a madrāšâ (teaching hymn) by Ephrem the Syrian, composed in strophic verse for catechetical and liturgical use. The poem develops typological and moral arguments through symbolic imagery, likely addressing the Persian sieges of Nisibis (350–363). It belongs to the Nisibene cycle and survives in Syriac manuscripts from the 6th century onward. The work is still chanted in East Syriac communities during the Fast of Nineveh and the Feast of the Martyrs. This edition follows the 1957 CSCO edition by Edmund Beck, without a critical apparatus for manuscript variants.","historical_context":"Ephrem the Syrian (c. 306–373 CE) composed the Nisibene madrāšê in Syriac, likely during or shortly after the Persian sieges of Nisibis (350–363). The city, a Roman frontier stronghold, endured repeated attacks by the Sasanian Empire; Ephrem’s hymns reflect the community’s trauma and theological response. The madrāšâ genre, a strophic hymn with refrains, was used in liturgical and catechetical settings. The text survives in multiple Syriac manuscripts, the earliest from the 6th century, with strophic divisions and refrains varying across witnesses. The Nisibene cycle was later incorporated into the East Syriac liturgical calendar, particularly for the Fast of Nineveh and the Feast of the Martyrs, where it continues to be chanted. The present edition relies on Edmund Beck’s 1957 CSCO edition, which does not provide a critical apparatus for manuscript variants.","significance":"Nisibis 55 exemplifies Ephrem’s poetic theology, using symbolic imagery to address suffering and eschatology. It is part of the Nisibene cycle, a key source for understanding 4th-century Syriac Christianity and its response to persecution. The hymn’s continued liturgical use demonstrates its enduring importance in East Syriac tradition.","timeline":[{"date":"c. 306–373 CE","event":"Life of Ephrem the Syrian"},{"date":"350–363 CE","event":"Persian sieges of Nisibis; likely composition of Nisibis 55"},{"date":"6th century","event":"Earliest surviving Syriac manuscripts of the Nisibene cycle"},{"date":"1957","event":"Publication of Edmund Beck’s CSCO edition of the Nisibene madrāšê"}],"relations":[{"work":"Nisibis 52–54","relation":"Part of the same Nisibene cycle; shares themes of personified Death and dialogue","key":"","label":null,"url":null},{"work":"Hymns on Paradise","relation":"Another madrāšâ cycle by Ephrem, similar poetic style and typological method","key":"","label":null,"url":null},{"work":"Hymns on Faith","relation":"Another madrāšâ cycle by Ephrem, catechetical in purpose","key":"","label":null,"url":null}],"external_links":[],"cautions":["The dating of Nisibis 55 to the mid-4th century is inferred from internal references to the sieges of Nisibis, but the exact year of composition is uncertain.","The strophic divisions and refrains vary across manuscripts; the present edition does not provide a critical apparatus for these variants.","The phrase 'Son of Matthew' in the sample commentary is obscure and may be a textual corruption or refer to an unknown figure."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000437,"generated":"2026-11-15T00:30:13Z"},"checks":{"work":"dsc-309","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":17,"english_words":744,"source_letters":2267,"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 madrāšâ (teaching hymn) in strophic verse, typical of Ephrem’s catechetical and liturgical poetry. Each stanza develops a typological or moral argument through symbolic imagery.","cites":[{"key":"ed:dsc-309","label":"source edition: Nisibis 55","url":"https://syriaccorpus.org/309"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Ephrem died in 373 CE; Nisibis 55 belongs to his Nisibene cycle, likely composed during or shortly after the Persian sieges of Nisibis (350–363). The dating rests on internal references to the city’s plight.","cites":[{"key":"ed:dsc-309","label":"source edition: Nisibis 55","url":"https://syriaccorpus.org/309"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in multiple manuscripts, the earliest from the 6th century. Strophic divisions and refrains vary across witnesses; the present edition follows the 1957 CSCO edition by Edmund Beck.","cites":[{"key":"ed:dsc-309","label":"source edition: Nisibis 55","url":"https://syriaccorpus.org/309"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Nisibene madrāšê were incorporated into the East Syriac liturgical cycle for the Fast of Nineveh and the Feast of the Martyrs, where they are still chanted in some communities.","cites":[{"key":"ed:dsc-309","label":"source edition: Nisibis 55","url":"https://syriaccorpus.org/309"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide a critical apparatus for manuscript variants. Readers should consult Beck’s apparatus for strophic ordering and textual cruces, especially where the Syriac is lacunose.","cites":[{"key":"ed:dsc-309","label":"source edition: Nisibis 55","url":"https://syriaccorpus.org/309"}],"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: 3 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":3},"term_index":[],"citations":{"ed:dsc-309":{"label":"source edition: Nisibis 55","url":"https://syriaccorpus.org/309"}},"segments":[{"i":1,"ref":"p1","source":"ܕ ܒܰܪ ܩܳܠܶܗ\nܒܺܝܫܳܐ ܠܡܰܘܬܳܐ ܗܳܐ ܡܨܰܥܰܪ ܘܳܐܦ ܡܶܨܛܰܥܰܪ\nܡܶܢܗܽܘܢ ܘܰܒܗܽܘܢ ܐܳܦ ܠܗܽܘܢ ܩܽܘܠܩܳܠܰܝ̈ܗܽܘܢ\nܥܽܘܢܺܝܬܳܐ : ܠܳܟ ܫܽܘܒܚܳܐ ܒܰܪ ܡܳܪܶܐ ܟܽܠ ܕܡܺܝܬ ܡܶܛܽܠ ܟܽܠ\nܘܶܐܬܢܰܚܰܡ ܕܰܠܟܽܠ ܢܰܚܶܐ ܒܝܽܘܡ ܡܶܐܬܺܝܬܶܗ\nܝܰܘܢܳܢ ܕܰܙܟܳܟ ܘܰܦܢܳܐ ܗܘܳܐ ܡܶܢܳܗ̇ ܕܰܫܝܽܘ̇ܠ\nܣܢܺܐܓܪܳܐ ܗܘܳܐ ܠܺܝ ܕܰܠܡܳܢܳܐ ܚܝܰܘ ܚܰܛܳܝ̈ܶܐ\nܠܳܐ ܬܶܥܫܽܘܩܳܝܗ̱ܝ ܐܳܘ ܒܺܝܫܳܐ ܠܗܰܘ ܒܰܪ ܡܰܬܰܝ\nܦܰܪܨܽܘܦܳܐ ܕܚܶܡܬܳܐ ܚܰܘܺܝ ܕܢܰܣܓܽܘܢ ܢܰܘܕܽܘܢ\nܛܳܒ ܦܰܚܺܝܚ ܟܽܠܶܗ ܦܝܳܣܳܟ ܡܰܘܬܳܐ ܛܪܽܘܢܳܐ\nܠܳܐ ܓܶܝܪ ܒܣܶܡ ܠܺܝ ܡܶܕܶܡ ܡܶܢ ܟܽܠ ܕܶܐܡܰܪܬ\nܐܶܡܰܬܝ̱ ܗ̱ܽܘ ܓܶܝܪ ܒܶܣܡܰܬ ܠܳܟ ܡܶܠܰܬ ܩܽܘܫܬܳܐ\nܦܰܚܬܰܐ ܗ̱ܘ ܒܶܝܬ ܠܳܟ ܠܰܫܪܳܪܳܐ ܐܳܘ ܟܰܕܳܒܳܐ\nܟܺܐܢܳܐ ܐܺܝܬܰܝ ܡܶܢ ܝܰܘܡܰܝ̈ ܠܰܘ ܬܰܝܳܒܳܐ\nܐܶܢܳܐ ܐ̱ܢܳܐ ܕܡܰܥܕܶܐ ܐ̱ܢܳܐ ܡܶܢܳܟ ܠܰܒܢܰܝ̈ ܐ̱ܢܳܫ̈ܳܐ\nܩܰܕܳܐ ܬܝܳܒܽܘܬܳܟ ܡܰܘܬܳܐ ܫܰܦܺܝܪ ܐܶܬܰܝܬ\nܗܳܐ ܐܳܦ ܫܳܐܽܘ̇ܠ ܒܰܢܒܺܝ̈ܶܐ ܥܰܝܛܳܐ ܪܰܒܳܐ\nܐܶܢ ܐܰܢ̱ܬ ܡܰܘܬܐ ܬܶܙܕܰܕܰܩ ܐܳܦ ܠܳܐ ܥܰܠ ܢܰܦܫܝ̱\nܣܰܒܪܳܐ ܡܳܕܶܝܢ ܦܳܣܶܩ ܐ̱ܢܳܐ ܕܠܳܐ ܬܳܐܶܒ ܐ̱ܢܳܐ\nܦܬܰܟܪܳܐ ܥܰܡ ܡܳܪܝ̱ ܠܳܐ ܥܶܒܕܶܬ ܣܳܢܶܐ ܡܳܪܶܗ\nܒܰܦܬܰܟܪ̈ܶܐ ܡܺܝ̈ܬܶܐ ܠܚܰܝ̈ܶܐ ܗܳܐ ܩܳܛܶܠ ܐܰܢ̱ܬ\n܀܀܀","english":"The son of his voice\n\nEvil to death, behold, he diminishes and also is diminished.\nThey hasten and are in haste, and also their necks are twisted.\nA cry of help: Praise to you, son of the Lord of all, who died for the sake of all.\nAnd he was troubled that for all he might give life on the day of his coming.\nThe sign of victory and the work were from that of Sheol.\nA lock was for me, that for the sake of the living, the lives of sinners.\nDo not oppress them, or evil to that son of Matthew.\nThe person of wrath, show that they have multiplied their works.\nGood, easy, all your peace, death, the pursuer.\nFor nothing is pleasant to me from all that I have said.\nWhen, then, did the word of truth please you?\nIs it a trap for you for truth or falsehood?\nI am sad from my days, not repentant.\nI come, I come, who hastens; I come from you to my limbs, my members.\nBefore your repentance, death, beautiful, you came.\nBehold, also Sheol among the tombs, a great tumult.\nIf you, death, are justified, not even against myself.\nHope shows, I cease, I who do not return; I cease.\nA contest with my Lord, you did not make; a helper of his Lord.\nWith dead contests, for the living, behold, you kill.","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 'resonance,' possibly personifying the voice of Death or a lament.","cites":[{"key":"ed:dsc-309","label":"source edition: Nisibis 55","url":"https://syriaccorpus.org/309"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܰܪ ܡܳܪܶܐ ܟܽܠ","severity":"info","text":"'Son of the Lord of all' likely refers to Christ, echoing New Testament titles such as 'Son of God' and 'Lord of all' (e.g., Acts 10:36).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܽܘ̇ܠ","severity":"info","text":"Sheol (ܫܝܽܘ̇ܠ) is the Hebrew term for the underworld, used in Syriac Christian literature to denote the realm of the dead, often contrasted with resurrection.","cites":[{"key":"ed:dsc-309","label":"source edition: Nisibis 55","url":"https://syriaccorpus.org/309"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܰܘܬܳܐ","severity":"info","text":"The personification of Death as a 'pursuer' (ܛܪܽܘܢܳܐ) and the dialogue with Death parallel Ephrem's other madrashe (e.g., Nisibis 52–54) where Death is addressed directly.","cites":[{"key":"ed:dsc-309","label":"source edition: Nisibis 55","url":"https://syriaccorpus.org/309"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐ̱ܢܳܐ ܐ̱ܢܳܐ","severity":"info","text":"The repetition 'I come, I come' (ܐ̱ܢܳܐ ܐ̱ܢܳܐ) marks a rhetorical intensification, typical of Ephrem's poetic style to emphasize urgency or lament.","cites":[{"key":"ed:dsc-309","label":"source edition: Nisibis 55","url":"https://syriaccorpus.org/309"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܰܪ ܡܰܬܰܝ","severity":"caution","text":"'Son of Matthew' is obscure; it may refer to a specific person (perhaps a martyr or biblical figure) or be a textual corruption. The reading is uncertain.","cites":[{"key":"ed:dsc-309","label":"source edition: Nisibis 55","url":"https://syriaccorpus.org/309"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'son of Matthew' is unclear; it may be a proper name or a textual error.","The phrase 'son of his voice' could be read literally or as an idiom for 'echo'; the translation opts for the literal rendering."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܕܰܦܠܶܓܝ̱ ܐܰܢ̱ܬ ܡܰܘܬܳܐ ܝܳܕܰܥ ܐ̱ܢܳܐ ܘܶܐܢܳܐ ܦܶܠܓܳܟ\nܦܠܶܓܝ̱ ܗ̱ܽܘ ܬܳܐܶܒ ܐܶܢ ܬܳܐܶܒ ܬܳܡܰܗ ܐ̱ܢܳܐ ܕܶܝܢ\nܫܰܘܬܳܦܳܟ ܐܰܢ̱ܬ ܒܰܡܢܳܬܳܐ ܘܠܳܐ ܒܰܚܛܺܝܬܳܐ\nܠܺܝ ܩܛܺܝ̈ܠܶܐ ܘܠܳܟ ܩܳܛܽܘ̈ܠܶܐ ܕܰܐܚܛܺܝܬ ܐܶܢܽܘܢ\nܬܶܒܟܶܐ ܥܪܺܝܡܽܘܬܝ̱ ܥܰܠ ܢܰܦܫܳܗ̇ ܕܥܰܡܳܟ ܕܪܰܫܬ\nܨ̈ܶܢܝܳܬܝ̱ ܥܠܰܝ ܢܶܬܐܰܒ̈ܠܳܢ ܕܡܰܛܺܝܬ ܨܶܐܕܰܝܟ\nܩܶܨܡ̈ܶܐ ܘܰܢܚܳܫ̈ܶܐ ܘܙܳܟܽܘܪ̈ܶܐ ܥܰܡ ܟܽܠ ܚܰܘ̈ܒܺܝܢ\nܢܽܘܪܳܐ ܕܰܐܣܶܦܬ ܒܬܺܐܒܶܝܠ ܒܰܫܝܽܘ̇ܠ ܕܶܥܟܰܬ\nܬܰܝܳܒܳܐ ܕܨܰܠܶܠ ܒܳܩ̈ܶܐ ܘܰܒܠܰܥ ܟܺܐܢ̈ܶܐ\nܢܶܨܪܽܘܢܳܟ ܢܰܟ̈ܦܶܐ ܕܓܳܥܶܝܢ ܡܶܢ ܓܰܘ ܟܰܪܣܳܟ\nܒܶܝܬ ܓܰܙܰܐ ܗ̱ܘ ܢܛܺܝܪܺܝܢ ܠܺܝ ܟܽܠ ܙܰܕ̈ܺܝܩܶܐ\nܢܽܘܚܳܡܗܽܘܢ ܠܳܟ ܡܶܬܠܰܚܰܡ ܕܰܪܕܰܦܬ ܐܶܢܽܘܢ\nܝܰܥܢܳܐ ܕܰܠܟܽܠܳܗ̇ ܒܪܺܝܬܳܐ ܚܰܡܠܳܗ̇ ܒܰܡܥܰܘ̈ܗ̱ܝ\nܗܳܐ ܡܰܗܶܠ ܒܺܝ ܕܶܐܫܬܰܠܚܶܬ ܡܶܢ ܩܶܢܝܳܢܰܝ̈\nܩܕܳܡ ܢܶܓܕܳܐ ܠܳܐ ܬܶܬܪܰܥܰܡ ܠܳܐ ܓܶܝܪ ܡܛܳܟ\nܢܺܐܬܶܐ ܝܰܘܡܳܐ ܕܰܬܒܰܓܶܢ ܘܶܐܫܡܰܥ ܘܶܐܚܕܶܐ\nܬܺܐܬܶܐ ܢܽܘܪܳܐ ܕܳܐܦ ܡܶܫܟܳܟ ܡܶܢܳܟ ܬܶܫܽܘܛ\nܐܰܝܟ ܕܰܢܫܰܛܬܳܝܗ̱ܝ ܒܝܰܕ ܚܶܨܦܳܐ ܡܶܫܟܶܗ ܕܺܐܝܽܘ̇ܒ\n܀܀܀","english":"Divide your death, O knower of the son of his voice, and diminish your half.  \nHe is divided, he returns, if he returns, wonder, the son of his voice, again.  \nYour partner, you are in the womb, and not in sin.  \nFor me, the slain, and for you, the slayers, whom you caused to sin, I see.  \nMy orphanhood weeps over the soul of your people whom you deceived.  \nMy cries upon me, mourners, because I reached your side.  \nFates and afflictions and remembrances with all my debts.  \nThe mountain that you gathered in Abel, in Sheol, you crushed.  \nThe penitent who rang in the valleys and swallowed the afflicted.  \nYour ribs, the rocks that roar from within your belly.  \nA treasury it is, guarded for me, all the righteous.  \nTheir strength for you is armed, because you pursued, I see.  \nThe infant of the whole creation, its compassion in its entrails.  \nBehold, it hastens in me, that I was stripped from my bones.  \nBefore the wall, do not be moved, for it is not your reach.  \nThe day will come that you will burst, and I will hear and rejoice.  \nThe mountain will come, and also your skin will be stripped from you,  \nas his skin was stripped by the hand of insolence, the skin of Job.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܰܡܥܰܘ̈ܗ̱ܝ","severity":"info","text":"The Syriac ܒܰܡܥܰܘ̈ܗ̱ܝ (bamʿaw(hy)) means 'in its entrails' or 'in its bowels', a term often used by Ephrem to denote the innermost seat of compassion or divine mercy.","cites":[{"key":"ed:dsc-309","label":"source edition: Nisibis 55","url":"https://syriaccorpus.org/309"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܽܘ̇ܒ","severity":"info","text":"The final line explicitly references Job (ܐܝܽܘ̇ܒ), whose skin was stripped by insolence. This alludes to Job 1–2, where Job’s trials are inflicted by Satan, and possibly to the tradition of Job’s physical suffering.","cites":[{"key":"ed:dsc-309","label":"source edition: Nisibis 55","url":"https://syriaccorpus.org/309"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܶܝܬ ܓܰܙܰܐ","severity":"info","text":"The phrase ܒܶܝܬ ܓܰܙܰܐ (bēt gazā) means 'treasury' or 'storehouse', often used in Syriac literature for a repository of treasures or, metaphorically, for the abode of the righteous in the afterlife.","cites":[{"key":"ed:dsc-309","label":"source edition: Nisibis 55","url":"https://syriaccorpus.org/309"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of a dialogue or lament between a speaker (likely the poet or a personified entity) and Death, with alternating addresses and vivid imagery of conflict and eschatological hope.","cites":[{"key":"ed:dsc-309","label":"source edition: Nisibis 55","url":"https://syriaccorpus.org/309"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܰܝܳܒܳܐ ܕܨܰܠܶܠ ܒܳܩ̈ܶܐ","severity":"info","text":"The image of the penitent (ܬܰܝܳܒܳܐ) ringing in valleys and swallowing the afflicted echoes Ephrem’s typology of repentance and divine judgment, paralleling themes in his hymns on the resurrection and the fate of sinners.","cites":[{"key":"ed:dsc-309","label":"source edition: Nisibis 55","url":"https://syriaccorpus.org/309"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܦܠܶܓܝ̱ ܐܰܢ̱ܬ ܡܰܘܬܳܐ","severity":"caution","text":"The opening line is textually uncertain: ܕܰܦܠܶܓܝ̱ may be a corrupt or variant form of ܕܦܠܓ (divide), and the phrase 'son of his voice' is obscure, possibly a scribal error or a cryptic epithet for Death or a figure like Abel.","cites":[{"key":"ed:dsc-309","label":"source edition: Nisibis 55","url":"https://syriaccorpus.org/309"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of his voice' is unclear; it may refer to Abel, Christ, or a personification of Death's offspring.","The phrase 'your partner, you are in the womb, and not in sin' is ambiguous: it could address Death as a partner in the womb (of the earth?) without original sin, or refer to a specific figure like Eve.","The mountain gathered in Abel and crushed in Sheol is obscure; it may allude to a tradition about the location of Abel's death or a symbolic mountain of sin."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܪܺܝܚܳܐ ܕܫܰܦܠܽܘܬܳܐ ܫܰܪܺܝ ܕܰܐܝܟ ܢܶܦܪܰܚ ܒܺܝ\nܚܶܠܡܰܐ ܗ̱ܘ ܟܰܝ ܕܶܐܢܳܐ ܒܰܛܠܶܬ ܛܽܘܪܳܐ ܙܥܽܘܪܳܐ\nܠܳܐ ܗ̱ܘܳܐ ܡ̈ܶܠܶܐ ܚܣܰܪ ܗ̱ܘ̈ܰܝ ܠܺܝ ܘܥܰܠ ܗܰܘ ܫܶܬܩܶܬ\nܥܰܠ ܥܶܕܳܢܰܐ ܗ̱ܘ ܟܶܪܝܰܬ ܠܺܝ ܕܰܢܦܰܩ ܡܰܓܳܢ\nܬܽܘܟܶܗ ܕܡܰܡܠ̱ܠܳܟ ܛܳܒ ܣܰܓܺܝ ܠܘܰܝ ܠܳܐ ܫܡܰܥܬܶܗ\nܕܪܶܥܝܳܢܝ ܟܽܠܶܗ ܐܺܝܬܰܘܗ̱ܝ ܗ̱ܘܳܐ ܨܶܝܕ ܣܽܘܥܪܳܢܝ̱\nܗܳܕܶܐ ܐ̱ܢܳܫܽܘܬܳܐ ܕܶܐܒܕܰܬ ܦܶܗܝܳܐ ܣܰܪܚܳܗ̇\nܒܶܛܠܳܢܳܐ ܥܰܡ ܒܶܣܝܳܢܳܐ ܒܢܺܝܪܳܐ ܟܰܕܢܽܘܗ̇\nܗܰܕܝܳܐܳܐ ܕܪܶܓܬܳܐ ܡܳܡܽܘܢܳܐ ܣܰܦܣܺܪ ܙܰܒܢܳܗ̇\nܚܶܪܝܳܢܳܐ ܥܰܡ ܫܽܘܒܗܳܪܳܐ ܗܘܰܘ ܥܰܪ̈ܳܒܶܐ\nܒܰܐܡܺܝܢܽܘܬܳܐ ܚܠܳܦ ܚܰܝܠܳܐ ܡܶܬܟܰܬܰܫ ܐ̱ܢܳܐ\nܘܶܐܢ ܗܽܘ ܕܒܳܣܶܐ ܐ̱ܢܳܐ ܩܰܠܺܝܠ ܠܰܝܬܰܘܗ̱ܝ ܫܽܘܠܛܳܢܝ̱\nܒܢܽܘܛܦ̈ܳܬܳܐ ܐܰܡܺܝ̈ܢܳܬܳܐ ܫܽܘ̈ܥܶܐ ܒܶܙܥܶܬ\nܕܫܰܕܳܠܳܐ ܐܰܡܺܝܢܳܐ ܐܳܦ ܛܽܘܪܳܐ ܡܶܫܟܰܚ ܫܳܪܶܐ\nܥܝܳܕܳܐ ܐܳܦ ܠܶܗ ܠܰܟܝܳܢܳܐ ܡܳܪܳܐ ܗܳܘܶܐ\nܡܰܠܶܦ ܢܳܓܶܕ ܐܳܦ ܠܰܐܪܝܳܐ ܐܰܝܟ ܠܰܒܥܺܝܪܳܐ\nܥܝܳܕܳܐ ܢܺܝܚܳܐ ܘܝܽܘܬܪܳܢܳܐ ܘܰܐܡܺܝܢܽܘܬܳܐ\nܒܗܽܘܢ ܡܶܙܕܰܟܝܳܐ ܚܺܐܪܽܘܬܳܐ ܩܰܫܝܰܬ ܡܶܢ ܟܽܠ\nܐܶܢ ܡܶܬܥܰܙܰܙ ܨܶܒܝܳܢܳܗ̇ ܣܽܘܛܡ̈ܶܐ ܬܳܒܰܪ\n܀܀܀ ܘܶܐܢ ܒܳܣܶܐ ܢܶܫܒܳܐ ܡܚܺܝܠܳܐ ܡܨܶܐ ܨܳܐܶܕ ܠܳܗ̇\nܐܶܢ ܗܽܘ ܕܢܶܗܡܰܬ ܚܺܐܪܽܘܬܳܐ ܐܶܬܒܰܕܰܪܢܰܢ\nܘܶܐܢ ܕܶܝܢ ܒܶܗܠܰܬ ܟܶܢܫܰܢ ܚܢܰܢ ܠܰܢ ܕܰܢܒܰܙܰܚ ܒܳܗ̇\nܠܳܐ ܢܰܣܓܶܐ ܢܡܰܠܶܠ ܕܰܠܡܳܐ ܢܰܣܓܶܐ ܢܶܒܛܰܠ\nܒܚܽܘܒܳܐ ܢܰܩܪܶܒ ܥܰܡ ܫܽܘܪܳܐ ܘܗܳܐ ܐܶܬܬܰܪܰܥ\nܙܶܠ ܐܰܢ̱ܬ ܘܰܣܥܽܘܪ ܟܽܘܪ̈ܗܳܢܶܐ ܘܶܐܢܳܐ ܦܰܚ̈ܶܐ\nܕܠܺܝ ܚܰܘ̈ܒܶܐ ܘܠܳܟ ܡܰܘܬܳܢܳܐ ܢܝܳܚܳܐ ܪܰܒܳܐ\nܘܳܐܦܶܢ ܒܶܛܠܶܬ ܠܳܐ ܒܛܰܠܬ ܡܶܢ ܡܰܪܢܺܝܬܳܐ\nܕܨܶܒܝܳܢܝ̱ ܡܶܢ ܡܬܽܘܡ ܠܳܐ ܒܛܶܠ ܕܰܡܛܰܝܒ ܗ̱ܽܘ","english":"The scent of simplicity began, as if it flew in me. It was a dream, as if I sought, you abolished the small mountain. There were no words, they were lacking to me, and upon that silence. Upon that occasion, you cut for me that the wound might go out. The midst of your discourse, good, much woe to me, I did not hear it. All my thought was upon the hunt of my smallness. This is the folly that destroyed the beautiful, its excess. In idleness with pleasantness, chosen, as it was worn. The guide of desire, the tamer, the scribe of its sacrifice. The freeborn with the hired were guarantors. In steadfastness instead of strength, the fool contends. And if he who seeks, the fool, little, he is not my ruler. With steadfast tears, the shouts in smallness, that the steadfast thrower might also loosen the mountain. Custom also becomes lord to the chaste, teaching, it hunts even the lion like the beast. Custom, swift, and advantage, and steadfastness, by which freedom is justified, is harder than all. If the will is shaken, the stumbling blocks break. And if he seeks, the weak one, can he hunt her? If he who fears freedom, he will be scattered. And if he hastens, he stumbles, he sins against you that you may mock her. Do not speak much, lest you speak much and be idle. With love, approach the wall, and behold, it will be opened. Go, you, and close the holes, and I will set traps. For me, sins, and for you, deaths, a great rest. And also, in idleness, you did not cease from my pasture. That my will from standing did not cease, that it might be prepared.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܪܺܝܚܳܐ ܕܫܰܦܠܽܘܬܳܐ","severity":"info","text":"The phrase 'the scent of simplicity' opens a contrast with the earlier 'folly' (ܣܰܪܚܳܐ) of the previous passage, suggesting a moral or spiritual quality that is now lost or fleeting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܺܐܪܽܘܬܳܐ","severity":"info","text":"The term 'freedom' (ܚܺܐܪܽܘܬܳܐ) appears twice in this passage, linked to 'custom' (ܥܝܳܕܳܐ) and 'steadfastness' (ܐܰܡܺܝܢܽܘܬܳܐ). In Ephrem's ascetic vocabulary, it often denotes the ideal of spiritual autonomy, here presented as fragile and easily lost.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܰܡ ܫܽܘܪܳܐ","severity":"info","text":"The image of approaching a wall (ܫܽܘܪܳܐ) that opens with love may echo the fall of Jericho (Josh 6) or the walls of Nisibis, a recurring motif in Ephrem's Nisibene hymns, where walls symbolize both physical defense and spiritual barriers.","cites":[{"key":"ed:dsc-309","label":"source edition: Nisibis 55","url":"https://syriaccorpus.org/309"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܶܐܢ ܒܳܣܶܐ ܢܶܫܒܳܐ ܡܚܺܝܠܳܐ","severity":"info","text":"The passage shifts into a series of conditional clauses ('if he seeks... if he fears... if he hastens') that explore the consequences of moral failure, a common rhetorical pattern in Ephrem's didactic poetry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܳܐܦܶܢ ܒܶܛܠܶܬ","severity":"caution","text":"The final lines contain ambiguous syntax: 'And also, in idleness, you did not cease from my pasture' could be read as a direct address to a personified vice or to the reader, and the referent of 'my pasture' is unclear—possibly the speaker's own spiritual domain or the city of Nisibis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker and addressee shifts between first-person singular ('me', 'my') and second-person ('you', 'your'), possibly representing the city of Nisibis personified or the poet's own soul.","The phrase 'the small mountain' (ܛܽܘܪܳܐ ܙܥܽܘܪܳܐ) may be a metaphor for a minor obstacle or a specific reference to a location near Nisibis, but the text does not clarify.","The final line 'that it might be prepared' (ܕܰܡܛܰܝܒ ܗ̱ܽܘ) is incomplete in sense, possibly due to textual corruption or ellipsis."],"confidence":"medium","notes":[]}]}