{"slug":"dsc-312","id":"syriac:dsc:dsc-312","title":"Nisibis 58","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":"2026-11-15T00:59:21Z","cost_usd":0.002679},"source":{"registry_id":"syriac:dsc:dsc-312","work_id":"dsc-312","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/312"},"stats":{"passages":3,"english_words":634,"coptic_letters":0,"commentary_units":17,"commentary_kinds":8,"derived_notes":0,"ambiguities":7,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"dsc-312","abstract":"Nisibis 58 is a memrā (metrical homily) attributed to Ephrem the Syrian, part of the Nisibis cycle composed in the mid-4th century. The work reflects the liturgical and theological concerns of the Syriac church, focusing on typological and exegetical themes such as the crucifixion, Christ's messianic lineage, and the critique of ecclesiastical and political authorities. It survives in later manuscripts with possible scribal interpolations, and was used in East Syriac Lenten liturgies. The edition lacks a critical apparatus, limiting certainty about the original form.","historical_context":"The Nisibis cycle, including memrā 58, is traditionally dated to the 360s CE, during Ephrem's residence in Nisibis before its cession to the Sasanian Empire in 363. The city was a major center of Syriac Christianity, and Ephrem served as a deacon and teacher. The work was composed in Syriac, a dialect of Aramaic, for a community shaped by Persian and Roman influences. The memrā genre, a metrical homily, was used for liturgical instruction and theological reflection. The text survives in later manuscripts, with the edition relying on a single witness, raising questions about scribal additions. It was transmitted within East Syriac traditions, particularly for Lent, and cited by later authors as a model of poetic theology.","significance":"This memrā exemplifies Ephrem's typological and poetic theology, influencing later Syriac liturgical and ascetic traditions. Its critique of authority and use of alphabetic acrostics mark it as a key work in the development of Syriac hymnody and exegesis, linking biblical typology to contemporary ecclesiastical concerns.","timeline":[{"date":"mid-4th century","event":"Composition of Nisibis 58 by Ephrem the Syrian in Nisibis."},{"date":"363 CE","event":"Cession of Nisibis to Persia; Ephrem moves to Edessa."},{"date":"4th–5th centuries","event":"Transmission of the Nisibis cycle in Syriac manuscripts."},{"date":"Medieval period","event":"Use of the memrā in East Syriac Lenten liturgies."},{"date":"Modern era","event":"Edition based on a single manuscript witness, without critical apparatus."}],"relations":[{"work":"Nisibis cycle (Ephrem)","relation":"Part of the same collection of memrē","key":"","label":null,"url":null},{"work":"Madrāšê of Ephrem","relation":"Shares alphabetic acrostic structure and typological themes","key":"","label":null,"url":null},{"work":"Syriac liturgical traditions","relation":"Used in Lenten liturgies and cited as model","key":"","label":null,"url":null}],"external_links":[],"cautions":["The attribution to Ephrem is traditional but not universally certain; the work may include later interpolations.","The dating to the 360s CE relies on internal references and manuscript colophons, which are not fully verified.","The edition is based on a single manuscript witness, limiting certainty about the original form and text."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000393,"generated":"2026-11-15T00:22:18Z"},"checks":{"work":"dsc-312","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":17,"english_words":634,"source_letters":1752,"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) attributed to Ephrem, forming part of the Nisibis cycle. It reflects the liturgical and theological concerns of the fourth-century Syriac church.","cites":[{"key":"ed:dsc-312","label":"source edition: Nisibis 58","url":"https://syriaccorpus.org/312"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The Nisibis cycle is traditionally dated to the 360s CE, during Ephrem’s time in Nisibis before its cession to Persia. The dating rests on internal references to historical events and manuscript colophons.","cites":[{"key":"ed:dsc-312","label":"source edition: Nisibis 58","url":"https://syriaccorpus.org/312"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in later manuscripts, with possible scribal interpolations. The edition relies on a single manuscript witness, limiting certainty about the original form.","cites":[{"key":"ed:dsc-312","label":"source edition: Nisibis 58","url":"https://syriaccorpus.org/312"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memrā was used in East Syriac liturgical traditions, particularly in the season of Lent, and was cited by later Syriac authors as a model of poetic theology.","cites":[{"key":"ed:dsc-312","label":"source edition: Nisibis 58","url":"https://syriaccorpus.org/312"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a critical apparatus for variant readings, nor does it discuss the manuscript’s paleographic or codicological features in detail.","cites":[{"key":"ed:dsc-312","label":"source edition: Nisibis 58","url":"https://syriaccorpus.org/312"}],"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-312":{"label":"source edition: Nisibis 58","url":"https://syriaccorpus.org/312"}},"segments":[{"i":1,"ref":"p1","source":"ܙ ܒܰܪ ܩܳܠܶܗ\nܗܳܐ ܡܰܘܬܳܐ ܩܰܕܶܡ ܒܟܰܪ ܕܰܢܒܰܙܰܚ ܒܶܗ\nܒܣܳܛܳܢܳܐ ܕܰܥܬܺܝܕ ܕܰܢܗܶܐ ܒܶܙܚܳܐ ܠܚܰܪܬܳܐ\nܥܽܘܢܺܝܬܳܐ: ܠܳܟ ܫܽܘܒܚܳܐ ܕܒܰܙܩܺܝܦܽܘܬܳܟ ܠܒܺܝܫܳܐ ܙܟܰܝܬܳܝܗ̱ܝ\n܀܀܀ ܘܰܒܢܽܘܚܳܡܳܟ ܫܩܰܠܬ ܙܳܟܽܘܬܳܐ ܘܳܐܦ ܥܰܠ ܡܰܘܬܳܐ\nܘܰܚܠܳܦ ܡܳܪܰܢ ܐܶܡܰܪ ܗ̱ܘܳܐ ܟܰܕ ܠܳܐܶܛ ܠܶܗ\nܠܗܰܘ ܕܰܗܘܳܐ ܥܶܠܰܬ ܨܰܥܪܶܗ ܘܰܙܩܺܝܦܽܘܬܶܗ\nܐ̱ܕܽܘܓܳܐ ܢܗܶܐ ܠܳܟ ܩܰܒܪܳܐ ܐܳܘ ܣܳܛܳܢܳܐ\nܕܓܰܕܶܦܬ ܥܰܠ ܩܳܠܳܐ ܩܒܺܝܪܳܐ ܕܨܳܪܝ̱ ܩܰܒܪ̈ܶܐ\nܠܡܳܪܝ̱ ܝܳܕܰܥ ܐ̱ܢܳܐ ܘܰܠܒܰܪ ܡܳܪܝ̱ ܐܳܘ ܣܳܛܳܢܳܐ\nܟܶܦܪܶܬ ܒܡܳܪܳܟ ܘܙܰܩܶܦܬܳܝܗ̱ܝ ܠܒܰܪ ܡܳܪܳܟ\nܗܳܢܰܘ ܫܡܳܐ ܝܳܐܶܐ ܠܳܟ ܩܳܛܶܠ ܡܳܪܶܗ\nܕܩܰܛܠܬܳܝܗ̱ܝ ܒܓܶܠܝܳܢܶܗ ܗܰܘ ܩܛܰܠ ܠܳܟ\nܥܠܰܝܟ ܢܢܺܝܕ ܟܽܠܢܳܫ ܪܺܝܫܶܗ ܕܒܳܟ ܪ̈ܺܝܫܳܢܶܐ\nܪ̈ܺܝܫܰܝܗܽܘܢ ܐܢܺܝܕܘ̱ ܥܰܠ ܗܰܘ ܡܳܪܳܐ ܕܚ̈ܰܝܶܐ\nܩܰܢܝܳܐ ܪܥܺܝܥܳܐ ܬܚܶܝܬ ܪ̈ܶܓܠܶܐ ܕܟܺܐܢ̈ܶܐ ܬܶܗܘܶܐ\nܕܒܳܟ ܐܰܘܚܶܕܘ̱ ܩܰܢܝܳܐ ܒܺܐܝܕܶܗ ܕܰܣܡܳܟ ܟܽܘܠܳܐ\nܒܟܠܺܝܠ ܟܽܘܒ̈ܶܐ ܐܶܬܟܰܠܰܠ ܐܰܝܟ ܕܰܢܒܰܕܶܩ\nܕܬܳܓܳܐ ܕܡܰܠܟܽܘܬܳܐ ܫܰܩܠܶܗ ܡܶܢ ܒܶܝܬ ܕܰܘܺܝܕ\nܒܰܟܠܺܝܠ ܟܽܘ̈ܒܶܐ ܐܶܬܟܰܠܰܠ ܡܰܠܟܳܐ ܕܡ̈ܰܠܟܶܐ\nܘܰܕܨܰܥܪܽܘܗ̱ܝ ܫܰܩܠܶܗ ܬܳܓܳܐ ܡܶܢ ܡ̈ܰܠܟܰܝܗܽܘܢ\nܒܢܰܚ̈ܬܰܝ ܒܶܙܚܳܐ ܕܝܰܗ̱ܒܘ̱ ܠܶܗ ܒܗܽܘܢ ܒܰܙܰܚ ܗ̱ܘܳܐ\nܕܫܰܩܠܶܗ ܠܰܠܒܽܘܫ ܬܶܫܒܽܘܚܬܳܐ ܕܟܽܘܡܪ̈ܶܐ ܘܡ̈ܰܠܟܶܐ\n܀܀܀","english":"Z. His voice.\n\nBehold, Death has struck the ram that mocked him,\nwith the rod that is destined to mock him in the end.\nO crooked one, glory to your crucifixion, for you have conquered the evil one.\nAnd by your command you have taken victory, even over Death.\nAnd instead of \"my Lord,\" he said, when he cursed him,\nto the one who was the cause of his shame and his crucifixion.\nIs a grave or a rod fitting for you,\nwho blasphemed against the buried voice of my city's graves?\nTo my Lord, the knower, or to the son of my Lord, or a rod?\nYou denied your Lord and crucified the son of your Lord.\nThat name is fitting for you: \"killer of his Lord,\"\nfor you killed him in his revelation; he who killed you.\nUpon you is the hand of every man, his head, which is in you, the heads of the nations.\nThe heads of your people are in the hand of that Lord of life.\nThe staff, shattered, shall be under the feet of the righteous,\nfor in you they have held the staff in the hand of the one who supports the whole.\nWith a crown of thorns he was crowned, as was fitting,\nso that the crown of the kingdom might take it from the house of David.\nWith a crown of thorns the King of kings was crowned,\nand from his shame he took the crown from their kings.\nWith the mockery they gave him, he mocked them,\nso that he might take the garment of praise from priests and kings.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܙܩܺܝܦܽܘܬܳܐ","severity":"info","text":"The term ܙܩܺܝܦܽܘܬܳܐ (zqīpūtā) means 'crucifixion' and is central to Ephrem's typology of the cross as a sign of victory over death and evil.","cites":[{"key":"ed:dsc-312","label":"source edition: Nisibis 58","url":"https://syriaccorpus.org/312"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܟܠܺܝܠ ܟܽܘܒ̈ܶܐ","severity":"info","text":"The phrase 'crown of thorns' (ܒܟܠܺܝܠ ܟܽܘܒ̈ܶܐ) alludes to the passion narrative (Matt 27:29; Mark 15:17; John 19:2), where Christ is crowned with thorns before crucifixion.","cites":[{"key":"ed:dsc-312","label":"source edition: Nisibis 58","url":"https://syriaccorpus.org/312"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܶܝܬ ܕܰܘܺܝܕ","severity":"info","text":"The reference to the 'house of David' (ܒܶܝܬ ܕܰܘܺܝܕ) evokes the messianic lineage of Christ, a common theme in Syriac exegesis linking the Davidic covenant to Christ's kingship.","cites":[{"key":"ed:dsc-312","label":"source edition: Nisibis 58","url":"https://syriaccorpus.org/312"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Z. His voice.","severity":"info","text":"The opening 'Z. His voice' (ܙ ܒܰܪ ܩܳܠܶܗ) marks a strophic division, typical of Ephrem's madrāšê, where each stanza begins with a letter of the alphabet (here Z, likely ܙܝܢ).","cites":[{"key":"ed:dsc-312","label":"source edition: Nisibis 58","url":"https://syriaccorpus.org/312"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܳܛܳܢܳܐ","severity":"info","text":"The 'rod' (ܣܳܛܳܢܳܐ) appears as a symbol of authority and mockery, paralleling the 'staff' (ܩܰܢܝܳܐ) later in the passage, both representing instruments of power and humiliation.","cites":[{"key":"ed:dsc-312","label":"source edition: Nisibis 58","url":"https://syriaccorpus.org/312"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܽܘܡܪ̈ܶܐ ܘܡ̈ܰܠܟܶܐ","severity":"info","text":"The pairing of 'priests and kings' (ܟܽܘܡܪ̈ܶܐ ܘܡ̈ܰܠܟܶܐ) reflects Ephrem's critique of ecclesiastical and political authorities, a theme that influenced later Syriac ascetic and monastic traditions.","cites":[{"key":"ed:dsc-312","label":"source edition: Nisibis 58","url":"https://syriaccorpus.org/312"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'ram' (ܒܰܪ) in line 2 is ambiguous; it may refer to a specific figure (e.g., Julian the Apostate) or a generic symbol of pride. The reading taken follows the context of mockery and crucifixion.","The phrase 'buried voice of my city's graves' (ܩܳܠܳܐ ܩܒܺܝܪܳܐ ܕܨܳܪܝ̱ ܩܰܒܪ̈ܶܐ) is obscure; it likely refers to the silenced testimony of martyrs or the dead."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܠܚܶܠܳܐ ܡܰܚܶܝܢ ܕܽܘܟܪܳܢܳܟ ܐܳܘ ܣܳܛܳܢܳܐ\nܕܰܚܠܶܐ ܩܶܪܒܰܬ ܠܨܰܗܝܶܗ ܕܡܰܒܽܘܥ ܚ̈ܰܝܶܐ\nܐܺܝܕܳܐ ܥܠܰܝܟ ܢܪܺܝܡ ܟܽܠܢܳܫ ܕܐܺܝܕܳܐ ܚܺܝܠܰܬ\nܕܰܡܚܳܬܶܗ ܠܗܰܘ ܕܒܺܐܝܕܶܗ ܩܳܡ ܒܶܪ̈ܝܳܬܳܐ\nܒܠܰܥ ܒܺܐܝܕܳܐ ܘܦܰܣܩܳܗ̇ ܠܺܐܝܕܳܐ ܡܶܢ ܩܰܝܳܦܳܐ\nܐܺܝܕܳܐ ܕܟܳܗܢܽܘܬܳܐ ܦܶܣܩܰܬ ܕܰܦܣܰܩ ܡܶܫܚܳܐ\nܥܰܠ ܥܳܡܽܘܕܳܐ ܬܽܘܒ ܡܰܬܚܽܘܗ̱ܝ ܐܰܝܟ ܕܰܠܢ̱ܓܰܕܳܐ\nܠܗܰܘ ܕܶܐܙܰܠ ܗ̱ܘܳܐ ܥܳܡܽܘܕܶܗ ܩܕܳܡ ܫܰܒ̈ܛܰܝܗܽܘܢ\nܥܰܡܽܘܕܳܐ ܥܰܠ ܥܰܡܽܘܕܳܐ ܡܶܬܢܰܓܰܕ ܗ̱ܘܳܐ\nܫܩܼܰܠ ܢܰܦܫܶܗ ܡܶܢ ܓܰܘ ܨܶܗܝܽܘܢ ܘܶܐܬܳܬ ܢܶܦܠܰܬ\nܕܰܬܪ̈ܶܝܢ ܩܰܝ̈ܣܺܝܢ ܪܰܟܶܒܘ̱ ܠܶܗ ܐܰܝܟ ܠܰܨܠܺܝܒܳܐ\nܬܒܰܪ ܐܶܢܽܘܢ ܠܰܬܪ̈ܶܝܢ ܚܽܘܛܪ̈ܺܝܢ ܢܳܛܽܘܪ̈ܰܝܗܽܘܢ\nܪܰܟܶܒ ܚܰܙܩܺܝܐܶܝܠ ܩܰܝ̈ܣܶܐ ܬܪ̈ܶܝܢ ܒܰܐܘܝܽܘܬܳܐ\nܒܰܬܪ̈ܶܝܢ ܩܰܝ̈ܣܺܝܢ ܕܰܨܠܺܝܒܳܐ ܒܰܛܶܠܘ̱ ܚܽܘܛܪ̈ܰܝܗܽܘܢ\nܬܪ̈ܶܝܢ ܩܰܝ̈ܣܺܝܢ ܒܐ̱ܪܳܙܳܐ ܕܓܶܦ̈ܶܐ ܠܥܰܡܳܐ ܛܰܥܢܽܘܗ̱ܝ\nܬܪ̈ܶܝܢ ܚܽܘܛܪ̈ܰܘܗ̱ܝ ܗܳܐ ܐܶܬܬܰܒܰܪܘ̱ ܒܰܕܡܽܘܬ ܓܶܦܰܘ̈ܗ̱ܝ\nܟܶܢܦܽܘ̈ܗ̱ܝ ܘܓܶܦܰܘ̈ܗ̱ܝ ܕܰܨܠܺܝܒܳܐ ܦܫܰܛ ܒܰܚܢܳܢܳܐ\nܪܟܶܢܘ̱ ܐܶܒܪ̈ܰܘܗ̱ܝ ܘܰܛܥܶܢܘ̱ ܥܰܡ̈ܡܶܐ ܕܢܺܐܙܰܠ ܠܰܥܕܶܢ\n܀܀܀","english":"Behold, Death has struck the ram that mocked him, with the rod that is destined to mock him in the end. O crooked one, glory to your crucifixion, for you have conquered the evil one. And by your command you\n\nmake the sign of your victory live, O Satan, who trembled at the thirst of the spring of life. A hand was raised against you, a club of a hand that is strong, whose blow struck the one who stood by his hand over the creatures. He swallowed the hand and cut off the hand from the stone. The hand of the priesthood cut off what cut off the oil. Upon the pillar again he set him, as if for a trophy, for the one whose pillar had gone before his scepters. Pillar upon pillar was being erected. He took himself from within their thirst, and a fall came. Two pieces of wood they mounted him on, as on a cross. He broke the arms of the two rods of their axes. Hezekiel mounted two pieces of wood in likeness. With the two pieces of wood of the cross they mocked the rods of their axes. Two pieces of wood in the mystery of the wings for the people they carried him. His two rods, behold, they were broken in the likeness of his wings. His shoulders and his wings of the cross he spread in supplication. His arms mounted and carried away the peoples who had gone to perdition.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܚܶܠܳܐ ܡܰܚܶܝܢ ܕܽܘܟܪܳܢܳܟ","severity":"info","text":"The phrase 'make the sign of your victory live' (ܠܚܶܠܳܐ ܡܰܚܶܝܢ ܕܽܘܟܪܳܢܳܟ) is a crux: the Syriac verb ܡܰܚܶܝܢ (from ܚܝܐ, 'to live') is causative, meaning 'cause to live' or 'revivify,' but the English draft renders it as 'make ... live,' which is acceptable. The 'sign of your victory' (ܕܽܘܟܪܳܢܳܟ) likely refers to the cross as a trophy.","cites":[{"key":"ed:dsc-312","label":"source edition: Nisibis 58","url":"https://syriaccorpus.org/312"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܳܡܽܘܕܳܐ","severity":"info","text":"The term ܥܳܡܽܘܕܳܐ ('pillar') appears repeatedly and may refer to a cultic or victory pillar (trophy) in the context of pagan worship, which Ephrem subverts as a type of the cross.","cites":[{"key":"ed:dsc-312","label":"source edition: Nisibis 58","url":"https://syriaccorpus.org/312"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܰܙܩܺܝܐܶܝܠ ܩܰܝ̈ܣܶܐ ܬܪ̈ܶܝܢ","severity":"info","text":"The name 'Hezekiel' (ܚܰܙܩܺܝܐܶܝܠ) and the phrase 'two pieces of wood' (ܩܰܝ̈ܣܶܐ ܬܪ̈ܶܝܢ) allude to the prophet Ezekiel's vision of two sticks (Ezek 37:16-17), interpreted typologically as the cross.","cites":[{"key":"ed:dsc-312","label":"source edition: Nisibis 58","url":"https://syriaccorpus.org/312"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܺܝܕܳܐ ܕܟܳܗܢܽܘܬܳܐ","severity":"info","text":"The 'hand of the priesthood' (ܐܺܝܕܳܐ ܕܟܳܗܢܽܘܬܳܐ) cutting off the oil (ܡܶܫܚܳܐ) likely refers to a ritual act in the temple or a symbolic severance of anointing, possibly related to the cessation of Jewish priestly functions after the destruction of the Temple.","cites":[{"key":"ed:dsc-312","label":"source edition: Nisibis 58","url":"https://syriaccorpus.org/312"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܪ̈ܶܝܢ ܩܰܝ̈ܣܺܝܢ ܕܰܨܠܺܝܒܳܐ","severity":"info","text":"The 'two pieces of wood of the cross' (ܬܪ̈ܶܝܢ ܩܰܝ̈ܣܺܝܢ ܕܰܨܠܺܝܒܳܐ) are paralleled with the 'two rods of their axes' (ܚܽܘܛܪ̈ܰܝܗܽܘܢ), suggesting a military or punitive context where the cross triumphs over instruments of execution.","cites":[{"key":"ed:dsc-312","label":"source edition: Nisibis 58","url":"https://syriaccorpus.org/312"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܰܛܶܠܘ̱ ܚܽܘܛܪ̈ܰܝܗܽܘܢ","severity":"caution","text":"The verb ܒܰܛܶܠܘ̱ ('they mocked') is ambiguous: it could mean 'they mocked' or 'they made sport of,' but the English draft renders it as 'they mocked,' which is plausible. The subject of the verb is unclear—possibly the people or the cross itself.","cites":[{"key":"ed:dsc-312","label":"source edition: Nisibis 58","url":"https://syriaccorpus.org/312"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who stood by his hand over the creatures' is unclear; possibly a reference to a pagan deity or a tyrant.","The phrase 'he swallowed the hand and cut off the hand from the stone' is obscure; it may describe a mythological or ritual act.","The referent of 'his two rods' (ܬܪ̈ܶܝܢ ܚܽܘܛܪ̈ܰܘܗ̱ܝ) is ambiguous—could be the cross or the figure being mounted."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܕܰܐܚܝܳܢܰܐ ܗ̱ܘ ܕܰܐܝܠܶܝܢ ܚ̈ܰܝܶܐ ܘܨܶܝܕ ܒܰܪ ܛܽܘܗܡܶܗ\nܡܰܘܒܶܠ ܪ̈ܰܚܡܰܘܗ̱ܝ ܕܥܰܠ ܣܰܘ̈ܟܰܘܗ̱ܝ ܦܺܐܪ̈ܰܘܗ̱ܝ ܢܶܪܥܽܘܢ\nܙܶܠܝ̱ ܐܶܠܺܝ ܘܒܶܟܝ̱ ܒܺܝܫܳܐ ܥܠܰܝ ܘܰܥܠܰܝܟܽܘܢ\nܕܚܰܕ ܡܶܢܰܢ ܠܳܐ ܥܳܐܶܠ ܠܳܗ̇ ܠܰܓܢܰܬ ܚ̈ܰܝܶܐ\nܗܳܫܳܐ ܕܰܐܘܕܺܝܬ ܐܳܘ ܡܰܘܬܳܐ ܬܳܐ ܐܺܡܰܪ ܠܳܟ\nܕܗܳܢܳܐ ܟܽܠܶܗ ܬܽܘܪܓܳܡܳܐ ܠܺܝ ܒܰܛܠܳܢܰܐ ܗ̱ܘ\nܐܶܙܰܠ ܐܰܕܺܝܩ ܥܰܠ ܦܰܚ̈ܶܐ ܗܶܢܽܘܢ ܕܨܰܠܺܝܬ\nܘܳܐܦ ܐܰܢ̱ܬ ܡܰܘܬܳܐ ܦܪܰܚ ܘܰܣܥܽܘܪ ܟܽܠ ܕܰܟܪ̈ܺܝܗܺܝܢ\nܡܳܪܰܢ ܒܰܛܶܠ ܠܰܬܪ̈ܰܝܗܽܘܢ ܒܰܬܪ̈ܶܝܢ ܓܰܒ̈ܺܝܢ\nܒܺܝܫܳܐ ܢܶܬܒܰܛܰܠ ܗܳܪܟܳܐ ܘܡܰܘܬܳܐ ܬܰܡܳܢ","english":"of the cross over the living, and he hunts the one of his kind. He brings his mercies, which upon his branches are his fruits, and he uproots. Go, El, and weep, O evil one, over me and over you, that not one moment enters the gate of life. Now that you have confessed, O Death, come, let me say to you: this entire interpretation is for me a mockery. Go, I will break the snares in which you have crucified, and you too, Death, fly and scatter all your memories. The Lord has made void both of you through two chosen ones. The evil one is abolished here, and Death is there.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܰܐܚܝܳܢܰܐ ܗ̱ܘ ܕܰܐܝܠܶܝܢ ܚ̈ܰܝܶܐ","severity":"info","text":"The English draft misconstrues the Syriac: ܕܰܐܚܝܳܢܰܐ ܗ̱ܘ ܕܰܐܝܠܶܝܢ ܚ̈ܰܝܶܐ means 'the cross is the one that brings the living to life', not 'of the cross over the living'. The phrase is a relative clause identifying the cross as the agent of resurrection.","cites":[{"key":"ed:dsc-312","label":"source edition: Nisibis 58","url":"https://syriaccorpus.org/312"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܶܝܕ","severity":"info","text":"The verb ܨܶܝܕ (ṣayyad) means 'hunts' or 'pursues', consistent with the English draft. It is a hunting metaphor, common in Ephrem's polemical imagery against Death and Satan.","cites":[{"key":"ed:dsc-312","label":"source edition: Nisibis 58","url":"https://syriaccorpus.org/312"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܪ̈ܰܝܗܽܘܢ ܒܰܬܪ̈ܶܝܢ ܓܰܒ̈ܺܝܢ","severity":"info","text":"The phrase 'two chosen ones' (ܬܪ̈ܰܝܗܽܘܢ ܒܰܬܪ̈ܶܝܢ ܓܰܒ̈ܺܝܢ) likely alludes to Christ and a saint or martyr, possibly referencing the biblical pairing of Enoch and Elijah (who were taken bodily) or typological figures of victory over death. No direct citation is given in the source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܺܝܫܳܐ ܢܶܬܒܰܛܰܠ ܗܳܪܟܳܐ ܘܡܰܘܬܳܐ ܬܰܡܳܢ","severity":"info","text":"The final line presents a parallel antithesis: 'the evil one is abolished here, and Death is there' (ܗܳܪܟܳܐ ... ܬܰܡܳܢ). This spatial contrast (here/there) concludes the passage with a chiastic resolution of the dual adversaries.","cites":[{"key":"ed:dsc-312","label":"source edition: Nisibis 58","url":"https://syriaccorpus.org/312"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܶܙܰܠ ܐܰܕܺܝܩ ܥܰܠ ܦܰܚ̈ܶܐ ܗܶܢܽܘܢ ܕܨܰܠܺܝܬ","severity":"caution","text":"The phrase 'I will break the snares in which you have crucified' (ܐܶܙܰܠ ܐܰܕܺܝܩ ܥܰܠ ܦܰܚ̈ܶܐ ܗܶܢܽܘܢ ܕܨܰܠܺܝܬ) is ambiguous: ܨܰܠܺܝܬ may be read as 'you have crucified' (2ms perfect) or 'you have hung'. The English draft opts for the former, but the latter is also possible in context of Death's traps.","cites":[{"key":"ed:dsc-312","label":"source edition: Nisibis 58","url":"https://syriaccorpus.org/312"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'El' (ܐܶܠܺܝ) in 'Go, El, and weep' is unclear: it may be a proper name (El, a deity) or a vocative form of 'God' (ܐܠܗܐ), but the Syriac spelling suggests a proper name, possibly a rhetorical address to a figure of the Old Testament or a personification.","The phrase 'his mercies, which upon his branches are his fruits' (ܡܰܘܒܶܠ ܪ̈ܰܚܡܰܘܗ̱ܝ ܕܥܰܠ ܣܰܘ̈ܟܰܘܗ̱ܝ ܦܺܐܪ̈ܰܘܗ̱ܝ) is syntactically dense; the referent of 'his' (the cross or Christ) is ambiguous, and the English draft's rendering may obscure the arboreal metaphor."],"confidence":"medium","notes":[]}]}