{"slug":"dsc-311","id":"syriac:dsc:dsc-311","title":"Nisibis 57","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":0.002564},"source":{"registry_id":"syriac:dsc:dsc-311","work_id":"dsc-311","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/311"},"stats":{"passages":3,"english_words":758,"coptic_letters":0,"commentary_units":18,"commentary_kinds":4,"derived_notes":0,"ambiguities":6,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"dsc-311","abstract":"Nisibis 57 is a memrā in isosyllabic couplets attributed to Ephrem the Syrian, part of the five-cycle Nisibene madrāšê. Composed during or shortly after the Persian siege of Nisibis in 350 CE, the work employs dense symbolic typology—especially the imagery of the 'pearl' and 'mirror'—to articulate Christological paradox. The sole surviving manuscript (6th–7th c.) shows scribal haplography and a lacuna of about four lines, making the original metrical pattern not fully recoverable. The Syriac original lacks an explicit nativity setting, though it was excerpted in the Greek Ephremic corpus and used in Byzantine hymnography for the Feast of the Nativity. The polemical subtext against Bardaiṣan and Mani requires supplementary guidance for readers unfamiliar with 4th-century Syriac heresiology.","historical_context":"The work belongs to the Nisibene madrāšê, a five-cycle collection composed by Ephrem the Syrian (c. 306–373 CE) in Nisibis (modern Nusaybin, Turkey) during or shortly after the Persian siege of 350 CE. The community was Syriac-speaking and deeply engaged in Christological and heresiological debates, particularly against Bardaiṣan and Mani. The genre is a memrā in isosyllabic couplets, typical of Ephrem's madrāšê. The sole surviving manuscript (6th–7th c.) is in Syriac, with occasional scribal haplography and one lacuna of about four lines. The work was later excerpted in the Greek Ephremic corpus (Ps.-Ephrem) and used in Byzantine hymnography for the Feast of the Nativity, though the Syriac original shows no explicit nativity setting. The transmission is thus complex, with the Greek tradition adapting the text for liturgical use.","significance":"Nisibis 57 is significant for its dense symbolic typology and Christological paradox, reflecting Ephrem's poetic and theological sophistication. It also preserves a polemical subtext against Bardaiṣan and Mani, offering insight into 4th-century Syriac heresiology. Its later use in Byzantine hymnography demonstrates the cross-cultural influence of Ephrem's work.","timeline":[{"date":"c. 306–373 CE","event":"Life of Ephrem the Syrian"},{"date":"350 CE","event":"Persian siege of Nisibis; composition of Nisibene madrāšê, including Nisibis 57"},{"date":"6th–7th c.","event":"Earliest surviving manuscript of Nisibis 57"},{"date":"Post-4th c.","event":"Excerpted in Greek Ephremic corpus (Ps.-Ephrem)"},{"date":"Byzantine period","event":"Used in Byzantine hymnography for the Feast of the Nativity"}],"relations":[{"work":"Nisibene madrāšê","relation":"Part of the five-cycle collection","key":"","label":null,"url":null},{"work":"Greek Ephremic corpus (Ps.-Ephrem)","relation":"Excerpted and adapted","key":"","label":null,"url":null},{"work":"Byzantine hymnography for the Feast of the Nativity","relation":"Used in liturgical context","key":"","label":null,"url":null},{"work":"Works of Bardaiṣan and Mani","relation":"Polemical subtext against these figures","key":"","label":null,"url":null}],"external_links":[],"cautions":["The sole surviving manuscript (6th–7th c.) has scribal haplography and a lacuna of about four lines; the original metrical pattern is not fully recoverable.","The dating to 350 CE is based on the Nisibene cycle context, but the exact year of composition is uncertain.","The Greek Ephremic corpus (Ps.-Ephrem) adaptation may have altered the original text for liturgical use."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000505,"generated":"2026-11-15T00:29:30Z"},"checks":{"work":"dsc-311","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":18,"english_words":758,"source_letters":2281,"commentary_kinds":4},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a memrā in isosyllabic couplets, typical of Ephrem's madrāšê. The Syriac exhibits a dense use of symbolic typology, especially drawing on the imagery of the 'pearl' and the 'mirror' to articulate Christological paradox.","cites":[{"key":"ed:dsc-311","label":"source edition: Nisibis 57","url":"https://syriaccorpus.org/311"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The dating of Nisibis 57 rests on its place in the five-cycle Nisibene madrāšê, composed during or shortly after the Persian siege of Nisibis in 350 CE. The attribution to Ephrem is uncontested in the manuscript tradition.","cites":[{"key":"ed:dsc-311","label":"source edition: Nisibis 57","url":"https://syriaccorpus.org/311"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The sole surviving manuscript (6th–7th c.) shows occasional scribal haplography and one lacuna of ca. 4 lines. The edition marks these with brackets; the reader should not assume the original metrical pattern is fully recoverable.","cites":[{"key":"ed:dsc-311","label":"source edition: Nisibis 57","url":"https://syriaccorpus.org/311"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memrā was excerpted in the Greek Ephremic corpus (Ps.-Ephrem) and used in Byzantine hymnography for the Feast of the Nativity. The Syriac original, however, shows no explicit nativity setting.","cites":[{"key":"ed:dsc-311","label":"source edition: Nisibis 57","url":"https://syriaccorpus.org/311"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no translation or commentary on the theological allusions to Bardaiṣan and Mani, which are central to the polemical subtext. Readers unfamiliar with 4th-century Syriac heresiology will need supplementary guidance.","cites":[{"key":"ed:dsc-311","label":"source edition: Nisibis 57","url":"https://syriaccorpus.org/311"}],"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-311":{"label":"source edition: Nisibis 57","url":"https://syriaccorpus.org/311"}},"segments":[{"i":1,"ref":"p1","source":"ܘܡܶܢܶܗ ܒܰܪ ܩܳܠܶܗ\nܨܽܘܬܘ̱ ܐܰܚ̈ܰܝ ܟܰܕ ܡܰܗܠ ܒܶܗ ܡܰܘܬܳܐ ܒܒܺܝܫܳܐ\nܥܰܠ ܕܰܐܚܛܺܝ ܠܗܰܘ ܪܺܝܫ ܛܽܘܗܡܰܢ ܘܰܠܝܳܠܶܕܬܶܗ\nܥܽܘܢܺܝܬܳܐ: ܠܳܟ ܫܽܘܒܚܳܐ ܕܰܒܡܽܘܟܳܟܳܟ ܚܳܒ ܣܳܛܳܢܳܐ\nܘܠܳܐܕܳܡ ܕܶܐܫܬܰܦܰܠ ܗ̱ܘܳܐ ܪܰܡܪܶܡ ܫܰܦܠܳܟ\nܢܶܚܙܽܘܢ ܦܽܘܪܣܝܳܟ ܪܰܒܳܐ ܝܰܠܕ̈ܰܘܗ̱ܝ ܕܳܐܕܳܡ\nܐܰܝܟ ܕܰܐܗܠܶܬ ܒܦܽܘܪܣܳܝܶܗ ܟܰܕ ܐܰܚܛܺܝܬܳܝܗ̱ܝ\nܬܶܫܒܽܘܩ ܚܰܘܳܐ ܠܗܰܘ ܚܶܘܝܳܐ ܘܒܳܟ ܬܶܬܓܪܶܐ\nܕܰܐܢ̱ܬ ܗ̱ܽܘ ܢܟܰܠܬܳܗ̇ ܠܫܰܒܪܽܘܬܳܐ ܐܰܘ ܬܰܢܺܝܢܳܐ\nܢܶܚܙܶܝܘܗ̱ܝ ܗܳܒܶܝܠ ܠܩܰܐܺܝܢ ܕܰܥܠܰܝܟ ܐܶܬܳܐ\nܒܪܰܒܳܐ ܟܦܺܝܪܳܐ ܡܶܬܥܰܕܰܠ ܬܰܠܡܺܝܕ ܪܽܘܓܙܳܐ\nܢܽܘܚ ܕܰܙܟܳܐ ܗ̱ܘܳܐ ܠܡܳܡܽܘܠܳܐ ܐܰܝܟ ܕܰܠܡܰܘܬܳܐ\nܒܦܽܘܡܶܗ ܕܚܳܡ ܓܶܚܟܰܬ ܥܠܰܘܗ̱ܝ ܕܰܙܟܳܝܗ̱ܝ ܚܰܡܪܳܐ\nܠܰܘ ܢܽܘܚ ܐܶܣܬܓܶܦ ܐܶܠܳܐ ܡܳܐܢܳܟ ܕܺܝܠܳܟ\nܠܒܶܫ ܠܰܘ̈ܛܳܬܳܐ ܕܰܠܒܶܫܬܳܝܗ̱ܝ ܘܰܗܘܳܐ ܥܰܒܕܳܐ\nܠܽܘܛ ܕܰܙܟܳܐ ܪܽܘܓܙܳܐ ܕܺܐܝܬܰܘܗ̱ܝ ܛܽܘܦܣܳܟ ܡܰܘܬܳܐ\nܠܰܒܢ̈ܳܬܶܗ ܡܶܠܟܰܬ ܡ̈ܰܠܟܶܐ ܕܰܫܦܰܪܘ̱ ܗ̱ܘܰܘ ܠܺܝ\nܘܰܐܢ̱ܬܰܬ ܠܽܘܛ ܫܶܡܥܰܬ ܡܶܠܟܳܟ ܕܡܳܐܢܳܟ ܗܘܳܬ\nܦܶܠܓܳܟ ܢܺܐܒܰܫ ܕܺܝܒܶܫ ܗ̱ܘܳܐ ܟܽܠܶܗ ܡܳܐܢܳܟ\nܗܘܳܬ ܡܶܬܗܰܦܟܳܐ ܓܺܗܰܢܳܐ ܠܥܶܠ ܡܶܢ ܪܺܝܫܳܟ\nܕܪܽܘܫܥܳܟ ܗ̱ܽܘ ܗܰܦܟܳܗ̇ ܠܣܳܕܽܘܡ ܥܰܠ ܝܰܬܒܶܝ̈ܗ̇\nܓܰܠܠܰܝ̈ ܢܽܘܪܳܐ ܒܢܽܘܚܳܡܳܐ ܢܶܬܰܓܪܽܘܢ ܒܳܟ\nܕܰܒܡܽܘܫܶܐ ܘܒܶܐܠܺܝܳܐ ܥܰܡܳܐ ܓܶܪܝܰܬ\nܢܰܗܠܽܘܢ ܒܳܟ ܟܺܐܢ̈ܶܐ ܒܚܰܪܬܳܐ ܘܢܶܚܕܶܐ ܝܰܘܣܶܦ\nܗܰܘ ܕܰܐܚ̈ܰܘܗ̱ܝ ܐܰܗܶܠܘ̱ ܗ̱ܘܰܘ ܒܶܗ ܕܫܶܓܫܰܬ ܐܶܢܽܘܢ\nܥܶܛܪܳܐ ܕܬܶܢܳܢܳܐ ܢܶܥܽܘܠ ܢܶܚܢܽܘܩ ܪ̈ܶܓܫܰܝܟ\nܐܰܝܟ ܕܚܰܢܶܩܘ̱ ܡܰܝ̈ܳܐ ܕܝܰܡܳܐ ܪ̈ܶܓܫܰܝ ܥܰܘ̈ܳܠܶܐ\nܢܰܗܠܰܢ ܒܳܟ ܐܳܦ ܢܰܟ̈ܦܳܬܳܐ ܕܰܒܝܰܕ ܡܶܠܟܳܟ\nܒ̈ܢܳܬ ܡܳܕܶܝܢ ܐܰܗܶܠ ܗܘܰܝ ܒܶܗ ܒܥܰܡܳܐ ܣܰܟܠܳܐ","english":"From the depth of his voice,  \nHearken, my brothers, while death cries out in him evilly  \nAgainst the one who caused that head of the race to sin, and against his mother  \nThe serpent: To you is praise, that through your lowliness you bind the Tempter,  \nAnd Adam, who was humbled, exalts your lowliness.  \nBehold the great dispersion of your offspring, the children of Adam,  \nAs you delighted in their dispersion when you made them sin.  \nEve will leave the serpent for that one, and in you she will be provoked,  \nThat you are either the bride of childhood or of error.  \nBehold Cain, to whom Abel came against you,  \nA great lion, a fierce one, who is trained as a disciple of wrath.  \nNoah, who conquered the flood as if it were death,  \nThrough the mouth of Ham, laughter came upon him who conquered his wine.  \nNot Noah was defiled, but your water,  \nHe put on the curses that his garment put on, and became a servant.  \nCurse Noah, whose wrath is a type of your death.  \nTo his daughters, the queen of kings who were fair to me,  \nAnd you came, curse; you heard your king, that your water was.  \nYour half was dry, which was dry, all your water.  \nGehenna was turning above your head,  \nThat your evil turned Sodom upon its inhabitants.  \nThe rollers of stone in Noah’s flood will be provoked in you,  \nThat with Moses and Elijah the people were driven.  \nThey will be perplexed in you, the mourners at the end, and Joseph will rejoice,  \nHe whose brothers were perplexed by him when the assembly was disturbed.  \nThe crown of the sign will enter, embrace your feelings,  \nAs the waters of the sea embraced the feelings of the wicked.  \nIt will also suckle in you the palms that are in the hand of your king.  \nThe daughters of Media were perplexed by him in the foolish people.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܡܶܢܶܗ ܒܰܪ ܩܳܠܶܗ","severity":"info","text":"The opening phrase 'from the depth of his voice' likely refers to the serpent's voice, introducing a dramatic address to the audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܺܝܫ ܛܽܘܗܡܰܢ","severity":"info","text":"The phrase 'head of the race' (rīš ṭūhmā) is a standard Syriac term for Adam as the progenitor of humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܗܳܒܶܝܠ ܠܩܰܐܺܝܢ","severity":"info","text":"The reference to Abel and Cain (Hābel ləqāyīn) alludes to Genesis 4:8, where Cain kills Abel, here interpreted as a type of wrath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܢܽܘܚ","severity":"info","text":"The mention of Noah (Ṭūḥ) and the flood (māmūlā) recalls Genesis 6–9, with Ham's laughter (v. 22) referencing Genesis 9:20–27.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܪܽܘܫܥܳܟ ܗ̱ܽܘ ܗܰܦܟܳܗ̇ ܠܣܳܕܽܘܡ","severity":"info","text":"The turning of Sodom (Sādōm) alludes to Genesis 19, where divine wrath destroys the city, here linked to the addressee's evil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܶܐܠܺܝܳܐ","severity":"info","text":"Elijah (Ēlīyā) appears as a figure of prophetic authority, possibly referencing 1 Kings 17–19, where he confronts idolatry and drought.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The addressee throughout is ambiguous: it may be the serpent, death, or a personified vice; the reading takes it as the serpent based on the initial address.","The phrase 'your water' (māʾāk) is ambiguous, possibly symbolizing sin or corruption; the reading treats it as a metaphor for moral pollution."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܓܰܘܙܰܠܬܳܐ ܒܪܺܝܫܳܟ ܬܶܣܰܦ ܡܶܛܽܘܠ ܫܶܡܫܽܘܢ\nܕܰܒܐܰܢ̱ܬܬܳܐ ܓܪܰܥܬܳܝܗ̱ܝ ܣܰܥܪܶܗ ܕܰܐܪܝܳܐ ܕܚܺܝܠܳܐ\nܫܳܐܽܘܠ ܕܰܙܟܺܝܬ ܒܰܚܣܳܡܳܐ ܒܩܰܨܡܳܐ ܚܰܣܢܳܟ\nܕܫܰܐܶܠ ܘܰܐܣܶܩ ܠܰܫܡܽܘܐܶܝܠ ܡܶܢ ܓܰܘ ܩܰܒܪܶܗ\nܠܳܐ ܬܨܰܥܰܪ ܡܺܝܬܳܐ ܚܰܝܳܐ ܠܳܐ ܓܶܝܪ ܣܠܶܩ\nܐܰܢ̱ܬ ܗ̱ܽܘ ܣܠܶܩܬ ܒܙܳܟܽܘܪܳܐ ܫܰܘܺܝܬ ܗܽܘ ܓܶܝܪ\nܥܰܠ ܓܰܘܙܰܠܬܳܐ ܦܽܘܩܕܳܢܳܐ ܢܶܬܠܝܳܟ ܒܺܝܫܳܐ\nܕܒܳܟ ܗ̱ܽܘ ܬܰܠܐܽܘܗ̱ܝ ܥܰܠ ܩܰܝܣܳܐ ܠܰܐܒܫܽܘܠܳܡ\nܒܢܽܘܪܳܐ ܬܶܚܙܶܐ ܡܽܘܟܳܟܳܟ ܒܶܝܬ ܛܰܡ̈ܐܳܬܳܐ\nܕܰܫܠܶܝܡܽܘܢ ܒܳܟ ܐܶܫܬܰܦܰܠ ܒܶܝܬ ܚ̈ܰܢܦܳܬܳܐ\nܬܶܬܠܰܚܰܡ ܠܳܟ ܟܺܐܢܽܘܬܳܐ ܐܰܝܟ ܕܰܫܓܰܪܬܳܗ̇\nܠܺܐܝܙܒܶܠ ܕܶܐܟܠܰܬ ܠܰܢܒܺܝ̈ܶܐ ܐܰܢ̱ܬ ܐܰܣܶܦܬܳܗ̇\nܒܢܽܘܪܳܐ ܬܺܐܩܰܕ ܟܺܐܢܳܐܺܝܬ ܕܰܐܪܘܝܰܬ ܐܶܢܽܘܢ\nܠܰܬܪ̈ܶܝܢ ܕܰܐܘܩܶܕ ܐܶܠܺܝܳܐ ܕܓܰܙܶܡܘ̱ ܘܰܣܠܶܩܘ̱\nܥܠܰܝܟ ܐܳܦ ܓܽܘܡܪ̈ܶܐ ܢܶܬܟܰܫܺܝܢ ܢܶܚܙܶܐ ܘܢܶܚܕܶܐ\nܗܰܘ ܢܒܽܘܬ ܕܰܟܫܺܝܬ ܥܠܰܘܗ̱ܝ ܝܰܓܪܳܐ ܕܟܺܐܦ̈ܶܐ\nܬܰܠܒܶܫ ܒܶܙܚܳܐ ܒܝܽܘܡ ܕܺܝܢܳܐ ܩܕܳܡ ܚ̈ܰܙܳܝܶܐ\nܕܰܐܠܒܶܫܬܳܝܗ̱ܝ ܓܰܪܒܳܐ ܠܶܓܚܙܺܝ ܒܓܰܢܳܒܽܘܬܳܟ\nܒܒܰܪܩܳܐ ܚܠܳܦ ܓܶܐܪܳܐ ܬܶܒܠܰܥ ܐܳܘ ܣܳܛܳܢܳܐ\nܕܒܰܠܒܶܗ ܕܗܰܘ ܝܽܘܫܳܝܳܐ ܓܺܐܪ̈ܶܐ ܩܰܒܥܰܬ\nܒܬܰܛܪܳܗ̇ ܕܓܺܗܰܢܳܐ ܬܶܛܒܰܥ ܐܳܘ ܣܳܛܳܢܳܐ\nܕܒܰܣܝܳܢܶܗ ܕܓܽܘܒܳܐ ܛܰܒܰܥܬ ܠܗܰܘ ܐܶܪܰܡܝܳܐ\nܣܠܶܩ ܕܳܢܺܝܐܶܝܠ ܡܶܢ ܓܽܘܒܳܐ ܕܒܶܗ ܐܰܪܡܺܝܬܳܝܗ̱ܝ\nܢܶܬܒܰܝܰܐ ܕܒܐܕܽܘܓܳܐ ܠܥܳܠܰܡ ܢܶܚܙܶܝܟ\n܀܀܀","english":"The thief on your head will be shamed because of the sun of justice, For with a woman he plucked out the hair of the lion of strength. O Sheol, who conquered by famine, by the sword your disgrace, Who asked and brought up Samuel from his grave. Do not trouble the dead, for the living did not ascend; It was you who ascended in victory, for you made equal The one who, on the thief, the commandment, your evil hanging, For on you he hung him on the wood to Absalom. In the pit you will see your shame among the defilements, For they were perfected in you; he was humbled among the impieties. Grief will contend for you, as you stirred it up For Jezebel, who ate the prophets; you gathered her. In the pit you will burn like fire, for you delighted the eyes Of the two whom Elijah burned, who were shaved and ascended. Upon you also coals will be heaped; see and rejoice, That one whom you served, over whom you cast the weight of stones. You will put on laughter on the day of judgment before the spectators, For you clothed Gehazi with leprosy through your cunning. With lightning instead of a sword you will swallow, or Satan, For in the heart of that Joshua you fixed swords. In the pit of Gehenna you will be stamped, or Satan, For in the pit of the pit you stamped that Jeremiah. Daniel ascended from the pit in which you cast him; It will be shown that in the arena forever you will see you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܰܘܙܰܠܬܳܐ","severity":"info","text":"The term 'thief' (gawzaltā) likely refers to the penitent thief on the cross, a figure in Syriac tradition, but here it is used typologically for the cross itself or the instrument of shame.","cites":[{"key":"ed:dsc-311","label":"source edition: Nisibis 57","url":"https://syriaccorpus.org/311"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܳܐܽܘܠ ܕܰܙܟܺܝܬ ܒܰܚܣܳܡܳܐ ܒܩܰܨܡܳܐ ܚܰܣܥܳܟ","severity":"info","text":"The reference to Sheol bringing up Samuel from the grave alludes to 1 Samuel 28, where the witch of Endor raises Samuel's spirit, a common typological figure in Ephrem.","cites":[{"key":"ed:dsc-311","label":"source edition: Nisibis 57","url":"https://syriaccorpus.org/311"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܺܐܝܙܒܶܠ ܕܶܐܟܠܰܬ ܠܰܥܒܺܝ̈ܶܐ","severity":"info","text":"Jezebel, who 'ate the prophets,' refers to the biblical queen who persecuted Elijah and other prophets (1 Kings 18–19); her death by trampling is here linked to the pit and shame.","cites":[{"key":"ed:dsc-311","label":"source edition: Nisibis 57","url":"https://syriaccorpus.org/311"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܐܘܩܶܕ ܐܶܠܺܝܳܐ ܕܓܰܙܶܡܘ̱ ܘܰܣܠܶܩܘ̱","severity":"info","text":"The two whom Elijah burned, who were shaved and ascended, alludes to the prophets of Baal defeated on Mount Carmel (1 Kings 18:40), a common Ephremic type for victory over idolatry.","cites":[{"key":"ed:dsc-311","label":"source edition: Nisibis 57","url":"https://syriaccorpus.org/311"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܐܠܒܶܫܬܳܝܗ̱ܝ ܓܰܪܒܳܐ ܠܶܓܚܙܺܝ","severity":"info","text":"Gehazi, Elisha's servant, was struck with leprosy as punishment for greed (2 Kings 5:27); here his affliction is a type of divine retribution.","cites":[{"key":"ed:dsc-311","label":"source edition: Nisibis 57","url":"https://syriaccorpus.org/311"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܒܰܠܒܶܗ ܕܗܰܘ ܝܽܘܫܳܝܳܐ ܓܺܐܪ̈ܶܐ ܩܰܒܥܰܬ","severity":"info","text":"Joshua (Yoshaya) fixing swords in his heart may refer to the high priest Joshua in Zechariah 3, or to a figure in later tradition; the imagery of swords in the heart is unique to Ephrem's typology.","cites":[{"key":"ed:dsc-311","label":"source edition: Nisibis 57","url":"https://syriaccorpus.org/311"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the thief' (gawzaltā) is ambiguous: it may refer to the penitent thief on the cross or be a typological name for the cross itself. The reading taken follows the latter, as the thief is said to be on 'your head' (i.e., the head of the addressee, likely Death or Sheol).","The phrase 'sun of justice' (šemšā d-ʿaynā) is ambiguous: it could be a title for Christ or a reference to divine judgment. The reading taken treats it as a Christological title."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܢܶܗܦܽܘܟ ܥܰܘܠܳܟ ܥܰܠ ܪܺܝܫܳܟ ܣܢܳܐ ܐ̱ܢܳܫܳܐ\nܐܰܝܟ ܕܰܗܦܰܟ ܥܰܘܠܶܗ ܒܪܺܝܫܶܗ ܕܗܳܡܳܢ ܚܰܒܪܳܟ\nܟܰܠܰܬ ܡܰܠܟܳܐ ܬܒܰܙܰܚ ܒܳܟ ܒܰܕܡܽܘܬ ܐܶܣܬܺܝܪ\nܬܶܒܥܶܐ ܡܶܢܳܗ̇ ܒܝܽܘܡ ܕܺܝܢܳܐ ܕܰܬܦܺܝܣ ܥܠܰܝܟ\nܫܪܳܬ ܗܘܳܬ ܢܽܘܪܳܐ ܠܙܰܕܺܝ̈ܩܶܐ ܗܳܢܽܘܢ ܕܦܶܟܪܰܬ\nܦܟܳܪܳܐ ܪܰܒܳܐ ܢܶܗܘܶܐ ܠܳܟ ܕܶܠܩܳܐ ܕܢܽܘܪܳܐ\nܬܶܬܒܰܣܒܰܣ ܘܰܐܚ̈ܶܐ ܫܰܒܥܳܐ ܢܶܚܙܽܘܢ ܫܶܦܠܳܟ\nܒܶܢܝ̈ܳܗ̇ ܕܰܫܡܽܘܢܺܝ ܡܶܢ ܕܺܐܒܰܝ̈ܟ ܐܶܬܒܰܣܒܰܣܘ̱ ܗ̱ܘܰܘ\nܬܒܰܙܰܚ ܢܽܘܪܳܐ ܒܩܰܪܩܰܦܬܳܟ ܐܰܝܟ ܕܶܐܫܬܰܥܺܝܬ\nܒܰܬܪ̈ܶܝܢ ܪ̈ܺܝܫܰܝܢ ܕܰܢܙܺܝܪ̈ܶܐ ܒܢ̈ܰܝ ܥܰܩܪ̈ܳܬܳܐ\nܬܶܫܬܥܶܐ ܢܽܘܪܳܐ ܒܪܺܝܫܳܟ ܕܶܐܡܳܐ ܘܒܰܪܬܳܗ̇\nܒܪܺܝܫܶܗ ܕܝܽܘܚܰܢܳܢ ܒܰܙܰܚ ܕܶܐܫܬܰܢܝܰܬ ܐܶܢܶܝܢ\nܫܰܠܗܶܒܺܝܬܳܐ ܬܒܰܙܰܚ ܒܶܗ ܒܪܺܝܫܳܟ ܒܺܝܫܳܐ\nܕܥܰܠ ܦܺܝܢܟܳܐ ܒܪܺܝܫܶܗ ܒܰܙܚܰܬ ܕܝܽܘܚܰܢܳܢ","english":"Your iniquity will be overturned upon your head, a shameful thing, as the iniquity of Haman was overturned upon his head. The bride of the king will mock you in the likeness of Esther. She will seek from you on the day of judgment that which is fitting for you. The rock became a dwelling for the righteous, the pit of the furnace. A great furnace will be for you, the valley of the rock. You will be shattered, and the seven brothers will see your lowliness. The sons of Shmuni, from your wolves, were shattered. The rock will mock your skull, as it was recounted. By the two heads of the mighty ones, with the stones of the foundations, the rock will be recounted upon your head, of the mother and her daughter. Upon the head of John, he mocked, as was recounted by the finger. The flame will mock you upon your evil head, for upon the finger, upon his head, John mocked.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܗܳܡܳܢ","severity":"info","text":"Haman is the antagonist of the book of Esther, whose plot to destroy the Jews was overturned. The reference to his iniquity being overturned on his own head alludes to his execution on the gallows he prepared for Mordecai.","cites":[{"key":"ed:dsc-311","label":"source edition: Nisibis 57","url":"https://syriaccorpus.org/311"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܣܬܺܝܪ","severity":"info","text":"Esther, the Jewish queen of Persia, interceded to save her people. The bride of the king mocking the addressee in her likeness draws on the narrative of Esther's triumph over Haman.","cites":[{"key":"ed:dsc-311","label":"source edition: Nisibis 57","url":"https://syriaccorpus.org/311"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܰܒܥܳܐ ܐܚ̈ܶܐ","severity":"info","text":"The seven brothers likely refer to the Maccabean martyrs, seven brothers tortured and killed with their mother Shmuni (2 Maccabees 7). Their lowliness being seen contrasts their steadfast faith.","cites":[{"key":"ed:dsc-311","label":"source edition: Nisibis 57","url":"https://syriaccorpus.org/311"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܡܽܘܢܺܝ","severity":"info","text":"Shmuni is the mother of the seven Maccabean martyrs. Her sons were shattered by wolves, a metaphor for persecution, echoing the narrative of their torture and death.","cites":[{"key":"ed:dsc-311","label":"source edition: Nisibis 57","url":"https://syriaccorpus.org/311"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܽܘܚܰܢܳܢ","severity":"info","text":"John the Baptist is referenced, who mocked Herod Antipas. The finger likely alludes to the pointing of John's finger in accusation, a motif in early Christian art and hagiography.","cites":[{"key":"ed:dsc-311","label":"source edition: Nisibis 57","url":"https://syriaccorpus.org/311"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܢܽܘܪܳܐ","severity":"info","text":"The rock (ܢܽܘܪܳܐ) is a recurring image in Ephrem's poetry, often symbolizing steadfastness or punishment. Here it becomes a dwelling for the righteous and a furnace for the wicked, evoking eschatological judgment.","cites":[{"key":"ed:dsc-311","label":"source edition: Nisibis 57","url":"https://syriaccorpus.org/311"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'bride of the king' is not explicitly stated; it is taken as Esther based on the context of Haman.","The phrase 'the two heads of the mighty ones' is obscure; it may refer to specific martyrs or biblical figures, but the text does not clarify."],"confidence":"medium","notes":[]}]}