{"slug":"dsc-316","id":"syriac:dsc:dsc-316","title":"Nisibis 62","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":0.002868},"source":{"registry_id":"syriac:dsc:dsc-316","work_id":"dsc-316","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/316"},"stats":{"passages":4,"english_words":674,"coptic_letters":0,"commentary_units":24,"commentary_kinds":8,"derived_notes":0,"ambiguities":6,"work_notes":5,"external_links":1,"timeline":5},"summary":{"work":"dsc-316","abstract":"Nisibis 62 is a memra (verse homily) from the Nisibene cycle traditionally attributed to Ephrem the Syrian, composed in Syriac during the mid-4th century, likely before 363 CE. The poem personifies Death as a hunter and laments the heaped corpses of the dead and slain, evoking the sieges of Nisibis. It survives in early manuscripts (5th–6th c.) and was later used in East Syriac liturgy for the Fast of Nineveh. The modern title is editorial; manuscript colophons do not number the memre uniformly, and some passages may be composite or interpolated.","historical_context":"Ephrem the Syrian (c. 306–373 CE) composed the Nisibene memre while living in Nisibis (modern Nusaybin, Turkey), a frontier city of the Roman Empire repeatedly besieged by the Sasanian Persians. The memre reflect the trauma of these sieges, especially the 363 CE Persian campaign under Shapur II, which ended with the city’s cession to Persia. Ephrem’s community was Syriac-speaking, with strong ties to the early Syriac Christian tradition and Jewish-Christian exegetical methods. The text survives in multiple Syriac manuscripts, the earliest from the 5th–6th centuries, and was transmitted through East Syriac monastic and liturgical circles. The edition follows a critical text from the oldest witnesses, with variant readings noted. Later Armenian translations and Syriac scholia sometimes reorder or expand the memre, but are excluded here.","significance":"Nisibis 62 exemplifies Ephrem’s poetic theology, blending biblical imagery (Sheol, personified Death) with contemporary war trauma. It is a key witness to Syriac hymnody and the development of penitential and eschatological themes in East Syriac liturgy. The memra’s survival in early manuscripts and its later liturgical use demonstrate its enduring influence on Syriac Christian spirituality and monastic reading practices.","timeline":[{"date":"c. 306–363 CE","event":"Ephrem’s life and composition of the Nisibene memre in Nisibis."},{"date":"363 CE","event":"Persian siege of Nisibis; city ceded to Shapur II."},{"date":"5th–6th c.","event":"Earliest surviving Syriac manuscripts of the Nisibene cycle."},{"date":"4th–7th c.","event":"Incorporation into East Syriac liturgical tradition (Fast of Nineveh)."},{"date":"20th c.","event":"Modern critical edition by Beck (ed:dsc-316) establishing the text from oldest witnesses."}],"relations":[{"work":"Ephrem the Syrian, Hymns on Faith","relation":"Same author, similar poetic and theological style.","key":"","label":null,"url":null},{"work":"Ephrem the Syrian, Hymns on Paradise","relation":"Shared eschatological and penitential themes.","key":"","label":null,"url":null},{"work":"Syriac Life of Ephrem","relation":"Hagiographical source for Ephrem’s biography and the Nisibene context.","key":"","label":null,"url":null},{"work":"Aphrahat, Demonstrations","relation":"Contemporary Syriac author; similar use of biblical typology and ascetic themes.","key":"","label":null,"url":null},{"work":"East Syriac Liturgy of the Fast of Nineveh","relation":"Later liturgical context where the memre were recited.","key":"","label":null,"url":null}],"external_links":[{"key":"ed:dsc-316","label":"Beck’s critical edition","url":"https://syriaccorpus.org/316","reason":"Primary modern edition of the Syriac text."}],"cautions":["The title 'Nisibis 62' is a modern editorial convention; manuscript colophons do not number the memre uniformly.","Some memre in the cycle may be composite or later interpolations; attribution to Ephrem is traditional but not certain for every passage.","The earliest manuscripts date from the 5th–6th centuries, leaving a gap of over a century from the original composition.","Later Armenian translations and Syriac scholia sometimes reorder or expand the memre; the edition excludes these."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00051,"generated":"2026-11-15T00:31:44Z"},"checks":{"work":"dsc-316","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":24,"english_words":674,"source_letters":2329,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"The memre of the Nisibene cycle are traditionally assigned to Ephrem’s final years in Nisibis (before 363 CE). Internal references to the city’s sieges support a mid-4th-century date.","cites":[{"key":"ed:dsc-316","label":"source edition: Nisibis 62","url":"https://syriaccorpus.org/316"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, the earliest from the 5th–6th centuries. The edition follows the critical text established from the oldest witnesses, with variant readings noted in the apparatus.","cites":[{"key":"ed:dsc-316","label":"source edition: Nisibis 62","url":"https://syriaccorpus.org/316"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These memre were incorporated into the East Syriac liturgical tradition, used in the season of the Fast of Nineveh. Their eschatological and penitential themes made them a staple of monastic reading.","cites":[{"key":"ed:dsc-316","label":"source edition: Nisibis 62","url":"https://syriaccorpus.org/316"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include the later Syriac scholia or the Armenian translation tradition, which sometimes reorder or expand the memre. Readers should consult Beck’s apparatus for such variants.","cites":[{"key":"ed:dsc-316","label":"source edition: Nisibis 62","url":"https://syriaccorpus.org/316"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The title “Nisibis 62” is a modern editorial convention; the manuscript colophons do not number the memre uniformly. Some memre may be composite or later interpolations.","cites":[{"key":"ed:dsc-316","label":"source edition: Nisibis 62","url":"https://syriaccorpus.org/316"}],"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-316":{"label":"source edition: Nisibis 62","url":"https://syriaccorpus.org/316"}},"segments":[{"i":1,"ref":"p1","source":"ܝܐ ܒܰܪ ܩܳܠܶܗ\nܗܳܐ ܡܰܘܬܳܐ ܡܰܠܟܳܐ ܕܫܶܬܩܳܐ ܩܰܒܶܠ ܐܰܚ̈ܰܝ\nܕܡܰܠܺܝܢܳܝܗ̱ܝ ܐܰܬܪܶܗ ܐܺܝܠܳܠܬܳܐ ܕܰܦܣܰܩ ܣܰܒܪܳܐ\nܥܽܘܢܺܝܬܳܐ: ܠܳܟ ܫܽܘܒܚܳܐ ܪܰܒܳܐ ܕܰܢܚܶܬ ܨܶܝܕ ܬܰܚ̈ܬܳܝܶܐ\nܘܚܰܫ ܘܶܐܬܢܰܚܰܡ ܘܰܒܦܰܓܪܶܗ ܢܰܚܶܡ ܦܰܓܪ̈ܰܝܢ\nܕܒܳܟܶܝܢ ܚܢܰܢ ܐܰܝܟ ܫ̈ܢܰܝܳܐ ܒܬܰܪ̈ܥܶܝܗ̇ ܕܰܫܝܽܘܠ\nܫܡܰܥ ܐܰܝܠܶܝܢ ܐܶܡܰܪ ܡܰܘܬܳܐ ܟܰܕ ܟܐܳܐ ܒܰܢ\nܢܶܟܦܰܬ ܠܺܝ ܐܶܡܰܪ ܡܰܘܬܳܐ ܕܟܺܝܬܽܘܢܳܢܝ̱\nܦܰܠܓܳܗ̇ ܕܰܫܝܽܘܠ ܠܳܐ ܡܠܶܐ ܠܰܩ̈ܛܺܝܠܰܝܟܽܘܢ\nܫ̈ܠܰܕܶܐ ܓܶܝܪ ܢܽܘܟܪ̈ܳܝܳܬܳܐ ܟܫܶܝܢ ܒܰܫܝܽܘܠ\nܬܰܪ̈ܬܶܝܢ ܡ̈ܢܰܘܳܢ ܐܺܝܬ ܬܰܡܳܢ ܡܺܝ̈ܬܶܐ ܩ̈ܛܺܝܠܶܐ\nܚܠܳܦ ܕܶܐܩܒܽܘܠ ܕܥܶܠܒܬܽܘܢܳܢܝ̱ ܗܳܐ ܒܳܟܶܝܢ ܐܰܢ̱ܬܽܘܢ\nܫܚܰܩܬܽܘܢܳܝܗ̱ܝ ܬܰܪܥܳܗ̇ ܕܰܫܝܽܘܠ ܘܰܐܠܙܳܬܽܘܢܳܢܝ̱\n܀܀܀","english":"O son of his voice,  \nBehold, Death, the king of silence, receives the brothers.  \nHis realm, filled with lamentation, has cut off hope.  \nA twisted thing: to you, great praise, that descended to hunt the lower ones,  \nAnd felt and grew hot, and in his body heated our bodies.  \nThose who weep, he shut in like bolts in the gates of Sheol.  \n“Hear those,” said Death, as he stood at the gate.  \n“They have bent to me,” said Death, “of your kindred.”  \nHalf of Sheol is not filled with your slain.  \nFor corpses are heaped in mounds in Sheol.  \nTwo kinds of dead are there: the dead and the slain.  \nInstead of receiving your kindred, behold, they weep, your kindred.  \nSheol’s gate has ground up your kindred and crushed your kindred.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܰܪ ܩܳܠܶܗ","severity":"info","text":"The phrase 'son of his voice' is a Syriac idiom for an echo or a disciple; here it likely personifies the echo of Death's command or a herald.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܰܘܬܳܐ","severity":"info","text":"Death (mawtā) is personified as a king of silence, a common motif in Ephrem's poetry, contrasting with the noise of life.","cites":[{"key":"ed:dsc-316","label":"source edition: Nisibis 62","url":"https://syriaccorpus.org/316"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܝܽܘܠ","severity":"info","text":"Sheol (šyōl) is the Hebrew term for the underworld, used in the Syriac Old Testament; here it parallels the gates of death.","cites":[{"key":"ed:dsc-316","label":"source edition: Nisibis 62","url":"https://syriaccorpus.org/316"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫ̈ܠܰܕܶܐ","severity":"info","text":"Corpses heaped in mounds (šladdē) evoke the aftermath of plague or war, likely the 363 CE Persian siege of Nisibis, a context for Ephrem's memre.","cites":[{"key":"ed:dsc-316","label":"source edition: Nisibis 62","url":"https://syriaccorpus.org/316"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܰܪ̈ܬܶܝܢ ܡ̈ܢܰܘܳܢ","severity":"info","text":"The distinction between 'dead' and 'slain' (mīṯē, qṭīlē) structures the lament, emphasizing two categories of victims in Sheol.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܽܘܢܺܝܬܳܐ","severity":"caution","text":"The word 'twisted thing' (ʿqūṯīṯā) is ambiguous; it may mean 'perverse' or 'crooked,' possibly a textual corruption or a deliberate paradox.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'son of his voice' could refer to an echo or a disciple; the reading 'echo' is taken for coherence with the auditory imagery.","The term 'twisted thing' (ʿqūṯīṯā) may be a scribal error or a deliberate oxymoron; the sense 'perverse' is adopted."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܠܝܰܠܽܘܕܳܐ ܓܶܝܪ ܕܳܡܶܝܢ ܐܰܢ̱ܬܽܘܢ ܗܰܘ ܕܥܰܕ ܒܳܟܶܐ\nܓܚܶܟ ܠܶܗ ܬܽܘܒ ܐܰܝܟ ܕܳܐܦ ܐܰܢ̱ܬܽܘܢ ܥܰܠ ܡܺܝ̈ܬܰܝܟܽܘܢ\nܠܳܐ ܛܰܥܡܳܐ ܓܶܝܪ ܠܰܐܒ̈ܺܠܰܝܟܽܘܢ ܘܠܳܐ ܪܶܥܝܳܢܳܐ\nܠܓܽܘܚ̈ܟܰܝܟܽܘܢ ܠܚܰܣܺܝܠܰܐ ܗ̱ܘ ܓܶܝܪ ܕܳܡܶܝܢ ܐܰܢ̱ܬܽܘܢ ܠܺܝ\nܚܕܳܐ ܫܥܳܐ ܒܶܟܝܳܐ ܘܶܐܠܺܝܳܐ ܘܒܳܬܰܪ ܩܰܠܺܝܠ\nܐܳܦ ܫܳܥܝܳܐ ܘܙܰܠܺܝܠܽܘܬܳܐ ܐܰܝܟ ܕܰܛ̈ܠܳܝܶܐ\nܠܳܐ ܡܨܶܝܢ ܐܰܢ̱ܬܽܘܢ ܓܶܝܪ ܠܡܶܗܘܶܐ ܐ̱ܢܳܫܳܐ ܫܰܠܡ̈ܶܐ\nܕܠܳܐ ܒܳܟܝܳܐ ܐܳܦ ܠܳܐ ܓܽܘܚܟܳܐ ܐܰܝܟ ܛܥܡ̈ܢܐ\nܥܰܠ ܣܳܦܪ̈ܰܝܟܽܘܢ ܟܰܪܝܳܐ ܠܰܢ ܕܰܫܚܶܩܘ̱ ܐܶܢܽܘܢ\nܠܟܰܬܳܒ̈ܶܝܗ̇ ܕܰܐܠܳܗܽܘܬܳܐ ܕܰܠܟܽܘܢ ܢܶܩܪܽܘܢ\nܩܳܪ̈ܽܘܝܶܐ ܡܰܩܥܳܐ ܩܳܥܶܝܢ ܕܽܘ̈ܓܶܐ ܐܰܢ̱ܬܽܘܢ ܓܶܝܪ\nܗܺܝ ܩܥܳܬܳܐ ܡܦܺܝܣܳܐ ܥܠܰܝܟܽܘܢ ܕܥܶܪ̈ܕܶܐ ܐܰܢ̱ܬܽܘܢ\nܕܩܳܪܶܐ ܓܶܝܪ ܐܳܦ ܕܡܶܬܰܪܓܶܡ ܡܩܳܥܰܐ ܗ̱ܘ ܩܳܥܶܝܢ\nܐܶܕ̈ܢܰܝܟܽܘܢ ܟܰܝ ܝܰܩܺܝܪ̈ܳܢ ܐܰܘ ܠܶܒ̈ܰܝܟܽܘܢ\nܐܶܠܽܘ ܓܶܝܪ ܐܺܝܬ ܗ̱ܘܳܐ ܐܶܕܢܳܐ ܗ̱ܝ ܕܦܺܝܣܳܐ\nܠܡܶܫܡܰܥ ܩܰܠܺܝܠ ܙܳܕܶܩ ܗ̱ܘܳܐ ܘܣܰܓܺܝ ܠܡܶܥܒܰܕ\nܕܰܣܟܺܝܪܳܐ ܗ̱ܝ ܕܶܝܢ ܡܶܫܡܰܥܬܳܐ ܡܳܐ ܕܢܳܩܶܫ ܒܳܗ̇\nܗܰܘ ܩܳܠܳܐ ܥܛܰܦ ܠܶܗ ܨܶܝܕ ܗܰܘ ܕܰܡܫܰܕܰܪ ܠܶܗ\n܀܀܀","english":"For the hunter resembles you, that one who until now weeps,\nHe laughed again, as if also you laughed at your dead.\nFor there is no taste for your mourners, and no sense\nFor your mockers; for that hunter resembles you to me.\nOne hour of weeping and wailing, and after a little,\nAlso laughter and mockery, like children.\nFor you cannot be a complete mourner,\nWithout weeping and without mockery, like tastes.\nUpon your scribes, a bitter woe, that they have forgotten their eyes,\nThe books of divinity that they have read to you.\nThe readers cry out, \"The frogs croak,\" for you,\nThat cry is a placating cry over you, that you are frogs.\nFor he who reads and he who interprets, that one croaks.\nYour ears, are they heavy, or your hearts?\nFor if there were an ear, that which is placated,\nTo hear a little, it would be fitting, and much to do,\nFor it is deaf, then, the hearing, when it strikes against it,\nThat voice turns aside towards the one who sent it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܠܝܰܠܽܘܕܳܐ","severity":"info","text":"The Syriac term ܠܝܰܠܽܘܕܳܐ (lyalqōdā) means 'hunter' and is used here as a metaphor for Death, continuing the personification from the previous passage.","cites":[{"key":"ed:dsc-316","label":"source edition: Nisibis 62","url":"https://syriaccorpus.org/316"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from direct address to Death to a critique of the audience's mourners and scribes, employing a series of rhetorical questions and similes (e.g., 'like children', 'like frogs').","cites":[{"key":"ed:dsc-316","label":"source edition: Nisibis 62","url":"https://syriaccorpus.org/316"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܠܟܽܘܢ ܢܶܩܪܽܘܢ","severity":"info","text":"The phrase 'the books of divinity that they have read to you' likely alludes to the reading of Scripture in liturgical settings, a common practice in Syriac Christianity.","cites":[{"key":"ed:dsc-316","label":"source edition: Nisibis 62","url":"https://syriaccorpus.org/316"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܳܪ̈ܽܘܝܶܐ","severity":"info","text":"The 'readers' (ܩܳܪ̈ܽܘܝܶܐ, qārōyē) and 'interpreters' (ܡܬܰܪܓܶܡ, mətarggem) refer to liturgical roles: the reader chants Scripture, and the interpreter provides a translation or paraphrase, often into vernacular Syriac.","cites":[{"key":"ed:dsc-316","label":"source edition: Nisibis 62","url":"https://syriaccorpus.org/316"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܽܘ̈ܓܶܐ","severity":"caution","text":"The word ܕܽܘ̈ܓܶܐ (dūgē) is ambiguous: it can mean 'frogs' or 'fish'. The context of croaking (ܩܳܥܶܝܢ) supports 'frogs', but some manuscripts may read differently.","cites":[{"key":"ed:dsc-316","label":"source edition: Nisibis 62","url":"https://syriaccorpus.org/316"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The final lines argue that if the audience had proper hearing (i.e., understanding), they would respond appropriately; instead, their deafness causes the voice to return to its sender, implying a failure of communication.","cites":[{"key":"ed:dsc-316","label":"source edition: Nisibis 62","url":"https://syriaccorpus.org/316"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the hunter' (Death or a specific figure) is left ambiguous; the reading takes it as Death personified.","The word ܕܽܘ̈ܓܶܐ may be read as 'frogs' or 'fish'; the context of croaking favors 'frogs'."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܠܳܐ ܐܺܝܬ ܩܥܳܬܳܐ ܨܶܐܕܰܝ ܕܺܝܠܝ̱ ܠܰܘ ܕܽܘܓܳܐ ܐ̱ܢܳܐ\nܠܳܐ ܕܩܳܪܶܐ ܘܠܳܐ ܕܡܶܬܰܪܓܶܡ ܠܰܘ ܥܳܛܠܳܐ ܐ̱ܢܳܐ\nܗܰܘܦܳܐ ܕܡܶܢܶܗ ܦܩܰܕ ܠܺܝ ܕܰܐܳܠܗ ܩܽܘܫܬܳܐ\nܘܥܰܡ ܦܽܘܩܕܳܢܳܐ ܗܰܠܶܟ ܠܶܗ ܘܳܐܦ ܣܽܘܥܪܳܢܳܐ\nܠܰܝܬ ܠܘܳܬܝ̱ ܡܰܐܝܳܢܽܘܬܳܐ ܘܠܳܐ ܟܽܘܪ̈ܟܶܐ\nܣܳܒܰܪ ܐ̱ܢܳܐ ܕܳܐܦ ܠܳܐ ܓܶܐܪܳܐ ܡܨܶܐ ܩܳܕܶܡ ܠܺܝ\nܒܣܺܝܪܺܝܢ ܠܺܝ ܕܶܝܢ ܩ̈ܳܠܰܝܟܽܘܢ ܡܳܐ ܕܒܳܟܶܝܢ ܐܰܢ̱ܬܽܘܢ\nܥܰܠ ܩܰܒܪ̈ܶܐ ܕܥܰܢܺܝ̈ܕܰܝܟܽܘܢ ܒܰܦܣܳܩ ܣܰܒܪܳܐ\nܐܶܠܽܘ ܫܰܠܺܝܛ ܐܰܘ ܡܰܦܰܣ ܟܰܕ ܒܳܟܶܝܢ ܐܰܢ̱ܬܽܘܢ\nܢܳܦܶܩ ܗܘܺܝܬ ܕܰܠܟܽܘܢ ܐܶܬܶܠ ܥܰܠ ܐܰܦܰܝ̈ܟܽܘܢ\nܕܶܐܢܳܐ ܥܳܡܶܠ ܐ̱ܢܳܐ ܕܶܐܬܶܠ ܚܽܘܫܒܳܢ ܡܺܝ̈ܬܶܐ\nܘܰܡܕܰܘܕܶܝܢ ܠܺܝ ܩ̈ܳܠܰܝܟܽܘܢ ܕܰܐܛܥܶܐ ܚܽܘܫܒܳܢܝ̱\nܐܰܢ̱ܬܽܘܢ ܥܰܡ̈ܡܶܐ ܠܳܐ ܢܶܗܘܶܐ ܛܰܠܳܐ ܡܰܕܥܟܽܘܢ\nܐܰܝܟ ܗܰܘ ܥܰܡܳܐ ܕܠܳܐ ܪܰܒܳܐ ܗ̱ܘܳܐ ܡܬܽܘܡ ܣܽܘܟܳܠܶܗ\nܕܠܳܐ ܢܰܒܶܗ ܒܶܗ ܒܽܘܝܳܢܳܐ ܐܰܝܟ ܕܰܒܣܰܟܠܳܐ\nܚܶܫܽܘܟܳܐ ܗ̱ܝ ܓܶܝܪ ܡܰܚܫܰܒܬܶܗ ܡܶܢ ܦܽܘܪܫܳܢܳܐ\nܥܰܘ̈ܠܰܝܟܽܘܢ ܓܶܝܪ ܘܰܒ̈ܢܰܝܟܽܘܢ ܒܢܽܘܚܳܡܳܐ\nܗܶܢܽܘܢ ܢܳܦܩܺܝܢ ܩܰܕܡܳܝܰܬ ܐܰܝܟ ܪܺܝܫܺܝܬܳܐ\nܒܳܬܪܗܽܘܢ ܕܶܝܢ ܙܰܕܺܝ̈ܩܶܐ ܐܰܝܟ ܙܰܟ̈ܳܝܶܐ\n܀܀܀","english":"No cry of my hunt is there, not of the diver;  \nNo caller and no interpreter, not of the idle.  \nThe turn of his time commanded me to go to the truth,  \nAnd with the commandment he walked, and also the order.  \nThere is no help for me, nor rolls;  \nI think that even a sword cannot come before me.  \nYour voices are broken for me when you weep  \nOver the graves of your dead, in the cutting off of hope.  \nIf it were permitted or possible, when you weep  \nI would go out to give you over your faces.  \nI am a laboring diver, that I might bring thought of the dead,  \nAnd your voices lead me astray, that my thought might err.  \nYou peoples, let not your mind be a lamb,  \nLike that people which was not great, the support of its thought,  \nThat did not understand in it by trial, as in a fool.  \nFor darkness is its thought from the separation.  \nFor your wrongs and your evils in fever  \nFirst go out like a beginning;  \nAfter you, the righteous like victors.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܶܐܕܰܝ","severity":"info","text":"The term ܨܶܐܕܰܝ (ṣayyādā) means 'hunter' or 'fowler,' but here it is paired with ܕܽܘܓܳܐ (dawwāḡā, 'diver'), suggesting a metaphorical contrast between two types of pursuit—one above, one below—common in Ephrem's imagery.","cites":[{"key":"ed:dsc-316","label":"source edition: Nisibis 62","url":"https://syriaccorpus.org/316"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܽܘܪ̈ܟܶܐ","severity":"info","text":"The plural ܟܽܘܪ̈ܟܶܐ (kūrḵē) likely means 'rolls' or 'scrolls,' possibly referring to written records or liturgical rolls. The speaker's denial of 'help' and 'rolls' may indicate a lack of textual or ritual support.","cites":[{"key":"ed:dsc-316","label":"source edition: Nisibis 62","url":"https://syriaccorpus.org/316"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܽܘܓܳܐ","severity":"info","text":"The 'diver' (ܕܽܘܓܳܐ, dawwāḡā) is a figure from Syriac ascetic and exegetical tradition, often symbolizing one who plumbs the depths of scripture or the soul. Here it may represent the speaker's laborious spiritual effort.","cites":[{"key":"ed:dsc-316","label":"source edition: Nisibis 62","url":"https://syriaccorpus.org/316"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a first-person lament about the speaker's own inability to mourn properly to a direct address to 'you peoples' (ܐܰܢ̱ܬܽܘܢ ܥܰܡ̈ܡܶܐ), warning them not to be like a foolish people who lack understanding. This marks a rhetorical turn from introspection to exhortation.","cites":[{"key":"ed:dsc-316","label":"source edition: Nisibis 62","url":"https://syriaccorpus.org/316"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The contrast between 'wrongs and evils' going out 'like a beginning' and 'righteous like victors' echoes Ephrem's frequent juxtaposition of sin and virtue as sequential stages, often found in his madrāšē on the church and the faithful.","cites":[{"key":"ed:dsc-316","label":"source edition: Nisibis 62","url":"https://syriaccorpus.org/316"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܰܐܝܳܢܽܘܬܳܐ","severity":"caution","text":"The word ܡܰܐܝܳܢܽܘܬܳܐ (maʿyāqūṯā) is rare; it may mean 'help' or 'assistance,' but its exact nuance is uncertain. The translation 'help' is provisional, and the term may carry a more specific connotation in this context.","cites":[{"key":"ed:dsc-316","label":"source edition: Nisibis 62","url":"https://syriaccorpus.org/316"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'hunter' and 'diver' is not fully resolved; they may be allegorical figures for the speaker or for different types of mourners. The phrase 'cutting off of hope' (ܒܰܦܣܳܩ ܣܰܒܪܳܐ) could also be read as 'interruption of expectation,' leaving the precise eschatological nuance open."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܐ̱ܚܪ̈ܳܝܶܐ ܢܳܦܩܺܝܢ ܚܰܛ̈ܳܝܶܐ ܐܰܝܟ ܒܶܗܝ̈ܳܬܳܐ\nܐܳܦܶܢ ܓܶܝܪ ܒܰܪܦܳܦ ܥܰܝܢܳܐ ܚܰܝܶܝܢ ܐܶܠܳܐ\nܒܛܶܟܣܰܐ ܗ̱ܘ ܢܳܦܩܺܝܢ ܣܶܕܪ̈ܰܝܗܽܘܢ ܡܶܢܳܗ̇ ܕܰܫܝܽܘܠ\nܢܳܦܩܺܝܢ ܢܒܺܝ̈ܶܐ ܘܰܫ̈ܠܺܝܚܶܐ ܘܰܐܒܳܗ̈ܳܬܳܐ\nܒܳܬܪܗܽܘܢ ܒܶܐܣܟܺܝܡ ܐܶܣܟܺܝܡ ܐܰܝܟ ܦܽܘܩܕܳܢܳܐ\nܗܳܢܳܐ ܕܗܳܫܳܐ ܒܠܺܝܠܳܐܺܝܬ ܗܳܐ ܡܶܙܕܰܪܥܶܝܢ\nܒܛܶܟܣܳܐ ܪܰܒܳܐ ܡܶܬܦܢܶܝܢ ܐܰܝܟ ܙܳܪ̈ܥܽܘܢܶܐ\nܟܰܕ ܓܶܝܪ ܐ̱ܢܳܫ ܢܶܚܠܽܘܛ ܢܶܙܪܽܘܥ ܟܽܠ ܙܳܪ̈ܥܽܘܢܺܝܢ\nܐܰܝܢܳܐ ܕܒܳܟܰܪ ܡܶܢ ܚܰܒܪܶܗ ܠܚܰܒܪܶܗ ܩܕܳܡ\nܘܠܳܐ ܐܰܝܟ ܕܰܒܠܺܝܠ ܡܚܰܬܗܽܘܢ ܗܳܟܰܢ ܫܓܺܝܫ\nܡܰܣܩܗܽܘܢ ܡܶܢܳܗ̇ ܕܰܐܪܥܳܐ ܕܶܐܬܰܛܟܰܣ ܠܶܗ\nܗܳܐ ܗܘܺܝܬ ܐܶܢܳܐ ܠܽܘܩܒܰܠ ܢܰܦܫܝ̱ ܒܰܐܝܠܶܝܢ ܕܶܐܡܪܰܬ\nܕܟܰܣ̈ܝܳܬܳܐ ܕܠܳܐ ܐܰܕܪܶܟܬܽܘܢ ܡܶܢܝ̱ ܐܺܝܠܶܦܬܽܘܢ\nܚܠܳܦ ܕܶܡ̈ܥܶܐ ܕܠܳܐ ܝܽܘܬܪܳܢܳܐ ܕܰܠܘܳܬ ܩܰܒܪܳܐ\nܐܰܫܦܰܥܘ̱ ܐܶܢܶܝܢ ܒܰܨ̈ܠܰܘܳܬܳܐ ܒܓܰܘ ܥܺܕ̈ܳܬܳܐ\nܕܰܠܡܺܝ̈ܬܶܐ ܒܗܶܝܢ ܝܽܘܬܪܳܢܳܐ ܐܳܦ ܠܚ̈ܰܝܶܐ\nܠܳܐ ܬܶܒܟܽܘܢ ܒܶܟܝܳܐ ܕܰܡܥܺܝܩ ܡܺܝ̈ܬܶܐ ܘܚ̈ܰܝܶܐ","english":"The last ones go out, the sinners like beasts. For he also goes out with the staff of life, but not. In order he goes out, their ranks from Sheol. The prophets and apostles and fathers go out. After them, in a schema, a schema, like a command. Now, of this hour, in the night, they are being sown. In a great order they are being gathered like seeds. For when he made haste, he mixed, he sowed all the seeds. Which one asked his companion before his companion? And not as in the night are their descents here disturbed. Their ascents from the earth which was ordered for him. Behold, I was a tree opposite myself in the things that were said. The hidden things which I did not attain, I learned from you. Instead of tears which are of no profit at the tomb, pour out prayers in the churches. For the dead in them there is profit, and also for the living. Do not weep a weeping that is deep for the dead and the living.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The opening line 'The last ones go out, the sinners like beasts' likely refers to the damned or the unrepentant being led out to judgment, contrasting with the orderly procession of the righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܰܪܦܳܦ ܥܰܝܢܳܐ ܚܰܝܶܝܢ","severity":"info","text":"The phrase 'staff of life' (ܒܰܪܦܳܦ ܥܰܝܢܳܐ ܚܰܝܶܝܢ) is ambiguous: it may denote a pastoral crook symbolizing guidance or a rod of authority, possibly alluding to Moses' staff or a bishop's crozier.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܝܽܘܠ","severity":"info","text":"The term 'Sheol' (ܫܝܽܘܠ) echoes Old Testament usage (e.g., Genesis 37:35) as the abode of the dead, here depicted as a realm from which the righteous emerge in ordered ranks.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of sowing and gathering seeds in a 'great order' reflects Ephrem's typological exegesis, where death and resurrection are likened to agricultural cycles, a common motif in Syriac patristic literature.","cites":[{"key":"ed:dsc-316","label":"source edition: Nisibis 62","url":"https://syriaccorpus.org/316"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a narrative of processions to a direct exhortation in the final lines ('Do not weep...'), marking a rhetorical turn typical of Ephrem's madrāšê, blending description with moral instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The call to 'pour out prayers in the churches' for the dead reflects the Syriac Christian practice of intercessory prayer for the departed, a theme developed in later liturgical traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the last ones' (ܐ̱ܚܪ̈ܳܝܶܐ) is ambiguous: it may refer to the final group of sinners or to the recently deceased. The phrase 'staff of life' (ܒܰܪܦܳܦ ܥܰܝܢܳܐ ܚܰܝܶܝܢ) is unclear—possibly a pastoral or judicial symbol. The clause 'he also goes out... but not' (ܐܳܦܶܢ ܓܶܝܪ ܒܰܪܦܳܦ ܥܰܝܢܳܐ ܚܰܝܶܝܢ ܐܶܠܳܐ) is syntactically difficult; the reading taken treats it as a contrast between the sinner"],"confidence":"medium","notes":[]}]}