{"slug":"dsc-320","id":"syriac:dsc:dsc-320","title":"Nisibis 66","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":0.00178},"source":{"registry_id":"syriac:dsc:dsc-320","work_id":"dsc-320","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/320"},"stats":{"passages":2,"english_words":490,"coptic_letters":0,"commentary_units":11,"commentary_kinds":7,"derived_notes":0,"ambiguities":2,"work_notes":4,"external_links":0,"timeline":5},"summary":{"work":"dsc-320","abstract":"Nisibis 66 is a madrāšâ (teaching hymn) traditionally attributed to Ephrem the Syrian, composed during his final decade in Nisibis (c. 350–363). The work stages a dialogue between personified Death and humanity, reflecting communal anxiety during the Persian siege. It survives in a single 6th-century Syriac manuscript (Vat. Syr. 113) with lacunae and marginal corrections. The edition follows this witness without collating the later East Syriac recension. The hymn was excerpted in West Syriac liturgy for the Feast of the Forty Martyrs, while East Syriac use is unattested before the 13th century. Ephrem’s dense scriptural intertexture is noted only where it affects disputed readings.","historical_context":"The work is set in Nisibis, a frontier city of the Roman Empire in upper Mesopotamia, during the mid-4th century. Ephrem (c. 306–373) served as a deacon and teacher there until the city’s cession to the Sasanian Persians in 363. The madrāšâ reflects the siege of Nisibis (c. 350), a period of intense eschatological expectation and communal fear of death and judgment. The Syriac Christian community was bilingual (Syriac and Greek) and engaged in theological debates with Manichaeans, Marcionites, and Arians. The text survives in a single 6th-century manuscript (Vat. Syr. 113), copied in the West Syriac tradition, with later East Syriac recensions appearing only from the 13th century. Its liturgical use in the West Syriac Feast of the Forty Martyrs indicates its integration into commemorative practices. The edition lacks a full apparatus of biblical allusions, but Ephrem’s typological exegesis is evident in echoes of Genesis 3 and the theme of original sin.","significance":"Nisibis 66 exemplifies Ephrem’s innovative use of the madrāšâ genre to dramatize theological themes through personified dialogue, particularly Death, a common trope in Syriac poetry. It provides insight into 4th-century Syriac Christian responses to war, mortality, and divine judgment. The work’s transmission history—from a single 6th-century witness to later liturgical use—illustrates the fluidity of Syriac textual traditions and the challenges of reconstructing Ephrem’s original corpus.","timeline":[{"date":"c. 350–363","event":"Composition of Nisibis 66 by Ephrem in Nisibis, during the Persian siege."},{"date":"363","event":"Cession of Nisibis to Persia; Ephrem moves to Edessa."},{"date":"6th century","event":"Earliest surviving manuscript (Vat. Syr. 113) copied in West Syriac tradition."},{"date":"13th century","event":"Earliest attested East Syriac use of the work."},{"date":"20th–21st century","event":"Modern edition based on Vat. Syr. 113, without collation of East Syriac recension."}],"relations":[{"work":"Nisibis cycle (Ephrem)","relation":"Part of the same cycle of madrāšê composed during the siege of Nisibis.","key":"","label":null,"url":null},{"work":"Madrāšê on the Forty Martyrs","relation":"Excerpted in West Syriac liturgical book for the Feast of the Forty Martyrs.","key":"","label":null,"url":null},{"work":"Genesis 3 (biblical)","relation":"Echoed in the theme of original sin and Adam’s transgression.","key":"","label":null,"url":null},{"work":"Syriac madrāšâ genre","relation":"Exemplifies the genre’s use of personified dialogue and typological exegesis.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The attribution to Ephrem is traditional but not universally accepted; the work may be pseudepigraphical.","The dating to c. 350–363 relies on internal references to the siege and manuscript colophons, which may be later additions.","The text survives in a single 6th-century manuscript with lacunae and marginal corrections, limiting certainty about the original form.","The edition does not collate the later East Syriac recension, so the textual history is incomplete.","Biblical allusions are noted only where they affect disputed readings, so the full intertexture is not documented."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000539,"generated":"2026-11-15T00:16:52Z"},"checks":{"work":"dsc-320","status":"pass","blocking":[],"warnings":[],"stats":{"passages":2,"translated":2,"commentary_passages":2,"commentary_units":11,"english_words":490,"source_letters":1515,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The work is traditionally assigned to Ephrem’s final decade in Nisibis (c. 350–363), before the city’s cession to Persia. This dating rests on internal references to the siege of Nisibis and on the manuscript colophons.","cites":[{"key":"ed:dsc-320","label":"source edition: Nisibis 66","url":"https://syriaccorpus.org/320"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in a single 6th-century manuscript (ms. Vat. Syr. 113), with lacunae and marginal corrections. The edition follows this witness but does not collate the later East Syriac recension.","cites":[{"key":"ed:dsc-320","label":"source edition: Nisibis 66","url":"https://syriaccorpus.org/320"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Nisibis 66 was excerpted in the West Syriac liturgical book of madrāšê for the Feast of the Forty Martyrs. Its use in the East Syriac tradition is unattested before the 13th century.","cites":[{"key":"ed:dsc-320","label":"source edition: Nisibis 66","url":"https://syriaccorpus.org/320"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a full apparatus of biblical allusions. Ephrem’s dense scriptural intertexture is noted only where it directly affects the sense of a disputed reading.","cites":[{"key":"ed:dsc-320","label":"source edition: Nisibis 66","url":"https://syriaccorpus.org/320"}],"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: 2 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":2},"term_index":[],"citations":{"ed:dsc-320":{"label":"source edition: Nisibis 66","url":"https://syriaccorpus.org/320"}},"segments":[{"i":1,"ref":"p1","source":"ܝܗ ܒܰܪ ܩܳܠܶܗ\n܀܀܀ ܫܠܰܘ ܩܰܠܺܝܠ ܐܳܘ ܡܳܝܽܘ̈ܬܳܐ ܐܶܡܰܪ ܡܰܘܬܳܐ\nܘܕܰܡܰܘ ܒܺܝ ܕܰܟܡܳܐ ܫܳܠܶܐ ܐ̱ܢܳܐ ܒܓܰܘܳܗ̇ ܕܰܫܝܽܘܠ\nܥܽܘܢܺܝܬܳܐ: ܠܳܟ ܫܽܘܒܚܳܐ ܥܺܝܪܳܐ ܕܰܢܚܶܬ ܒܳܬܰܪ ܕܰܡ̈ܟܶܐ\nܘܝܰܗ̱ܒ ܩܳܠܳܐ ܥܰܠ ܩܰܝܣܳܐ ܘܰܐܥܺܝܪ ܐܶܢܽܘܢ\nܫܚܺܝܩܺܝܢ ܐܰܢ̱ܬܽܘܢ ܐܳܦ ܒܳܟܶܝܢ ܐܰܢ̱ܬܽܘܢ ܥܰܠ ܡܰܢ ܕܰܥܢܰܕ\nܐܰܝܟ ܗܰܘ ܕܶܐܬܳܐ ܕܢܶܛܚܰܢ ܠܺܝ ܪܳܚܝܳܐ ܒܰܫܝܽܘܠ\nܫܶܠܝܰܐ ܗ̱ܘ ܪܰܒܳܐ ܝܳܗܶܒ ܐ̱ܢܳܐ ܠܰܐܝܠܶܝܢ ܕܰܠܐܶܝܢ\nܠܰܘ ܐܰܟܘܳܬܟܽܘܢ ܠܳܐܶܐ ܐ̱ܢܳܐ ܐܰܘ ܡܰܠܶܐܐ ܐ̱ܢܳܐ\nܫܳܡܰܥ ܐ̱ܢܳܐ ܟܽܠ ܠܰܘ̈ܛܳܬܳܐ ܡܶܢ ܛܳܠܽܘ̈ܡܶܐ\nܒ̈ܢܰܝ ܐܳܕܳܡ ܠܳܐܕܳܡ ܕܳܡܶܝܢ ܕܰܛܠܶܡ ܡܳܪܶܗ\nܫܓܺܝܫܺܝܢ ܐܰܟܚܰܕ ܩ̈ܳܠܰܝܟܽܘܢ ܘܰܥܒ̈ܳܕܰܝܟܽܘܢ\nܒܩܳܠܳܐ ܒܳܟܶܐ ܘܒܰܥܒܳܕܳܐ ܟܬܰܫ ܟܽܠܝܽܘܢ\nܫܶܡܥܶܬ ܒܶܟܝܳܐ ܘܣܶܒܪܶܬ ܠܺܝ ܕܠܳܐ ܐ̱ܢܳܫ ܥܳܡܶܠ\nܚܙܺܝܬ ܬܶܥܫܳܐ ܘܣܶܒܪܰܬ ܠܺܝ ܕܠܳܐ ܐ̱ܢܳܫ ܡܳܐܶܬ\nܫܰܚܩܶܗ ܕܐ̱ܢܳܫܳܐ ܡܣܰܒܰܪ ܠܺܝ ܕܠܰܘ ܡܳܝܽܘܬܰܐ ܗ̱ܘ\nܒܶܟܝܶܗ ܪܰܒܳܐ ܡܣܰܒܰܪ ܠܺܝ ܕܰܡܚܳܪ ܠܰܝܬܰܘܗ̱ܝ\nܫܡܼܰܥܘ̱ ܘܶܐܗܘܶܐ ܠܟܽܘܢ ܡܳܠܽܘܟܳܐ ܐܶܢ ܨܳܒܶܝܢ ܐܰܢ̱ܬܽܘܢ\nܬܪ̈ܰܝܗܽܘܢ ܓܶܝܪ ܗܳܠܶܝܢ ܛܰܥܢ̈ܶܐ ܛܳܒ ܡܰܪ̈ܺܝܪܺܝܢ\nܫܶܠܘ̱ ܩܰܠܺܝܠ ܡܶܢ ܗܰܘ ܥܰܡܠܳܐ ܐܳܦ ܡܶܢ ܒܶܟܝܳܐ\nܥܡܰܠܘ̱ ܘܰܒܟܰܘ ܐܰܝܟ ܡܳܝ̈ܽܘܬܳܐ ܕܰܡܚܳܪ ܡܰܘܦܶܝܢ\n܀܀܀","english":"The son of his voice.\n\nBe silent a little, O mortal things, said Death. And be quiet in me, for how long does a man rest in the womb of Sheol?  \nA wakeful one: praise to you, O watchman who descended after the dead and gave a voice upon the wood and awakened the sleepers.  \nYour sleepers are forgotten, and your weepers are forgotten over him who passed away, as if he who came and visited me were a shepherd in Sheol.  \nSilent was the great one, giving a man to those who are not.  \nNot like you does a man labor, or a man fill, or a man hear all the curses from the oppressors.  \nThe sons of Adam are like Adam, who wronged his Lord.  \nConfused together are your voices and your deeds: with a voice he weeps, and with a deed he mocks all of you.  \nI heard weeping and hoped that a man would not suffer; I saw affliction and hoped that a man would not die.  \nThe laughter of a man made me hope that he is not mortal; his great weeping made me hope that tomorrow he is not.  \nHear and be for you a reproach, if you wish, O you two, for these two are errors, better bitter.  \nBe silent a little from that toil and from weeping; toil and weep like mortals who tomorrow will perish.","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', here personified as a character responding to Death.","cites":[{"key":"ed:dsc-320","label":"source edition: Nisibis 66","url":"https://syriaccorpus.org/320"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Ephrem's madrāšê (teaching hymns) often stage dialogues between personified figures; here Death speaks, a common trope in Syriac poetry.","cites":[{"key":"ed:dsc-320","label":"source edition: Nisibis 66","url":"https://syriaccorpus.org/320"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܛܠܶܡ ܡܳܪܶܗ","severity":"info","text":"The line 'the sons of Adam are like Adam, who wronged his Lord' echoes Genesis 3 and the theme of original sin, central to Ephrem's theology.","cites":[{"key":"ed:dsc-320","label":"source edition: Nisibis 66","url":"https://syriaccorpus.org/320"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from Death's command for silence to a series of contrasts (weeping vs. laughter, hope vs. despair), building to a final exhortation to the 'two' (likely body and soul).","cites":[{"key":"ed:dsc-320","label":"source edition: Nisibis 66","url":"https://syriaccorpus.org/320"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This madrāšâ is part of the 'Nisibis' cycle, composed during the Persian siege of Nisibis (c. 350 CE), reflecting communal anxiety about death and divine judgment.","cites":[{"key":"ed:dsc-320","label":"source edition: Nisibis 66","url":"https://syriaccorpus.org/320"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'two' (ܬܪ̈ܰܝܗܽܘܢ) in the final section is ambiguous; likely body and soul, but could also refer to the two groups of 'sleepers' and 'weepers'."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܫܰܢܝܳܐܺܝܢ ܐܰܢ̱ܬܽܘܢ ܒܒܳܟܬܳܐ ܕܥܰܢܺܝ̈ܕܰܝܟܽܘܢ\nܘܰܫܚܺܝܩܺܝܢ ܐܰܢ̱ܬܽܘܢ ܒܬܥܫܐ ܕܩ̈ܶܢܝܳܢܰܝܟܽܘܢ\nܫܰܦܺܝܪ ܡܺܝܬܺܝܢ ܝ̈ܰܠܽܘܕܶܐ ܘܰܒܪܽܝܟ ܠܗܽܘܢ\nܕܡܰܓܗܺܝܢ ܡܶܢܶܗ ܕܕܽܐܘܢܳܐ ܕܪܳܡܶܝܢ ܐܰܢ̱ܬܽܘܢ ܒܶܗ\nܫܽܘܒܩܽܘܢܳܢܝ̱ ܐܶܙܰܠ ܠܰܫܝܽܘܠ ܘܶܐܡܰܪ ܬܰܡܳܢ\nܕܛܽܘܒܰܝܟܽܘܢ ܡܺܝ̈ܬܶܐ ܫ̈ܠܰܝܳܐ ܟܡܳܐ ܢܺܝܚܺܝܢ ܐܰܢ̱ܬܽܘܢ\nܫܡܰܥܘ̱ ܣܳܟܳܐ ܡܶܢ ܡ̈ܶܠܰܝܟܽܘܢ ܕܶܐܢ ܢܽܘܚܳܡܰܐ ܗ̱ܘ\nܠܳܐ ܬܶܒܟܽܘܢ ܐܳܦ ܠܳܐ ܬܠܰܐܽܘܢ ܐܰܝܟ ܬܰܘ̈ܬܳܒܶܐ\nܫܚܺܝܩܺܝܢ ܐܰܢ̱ܬܽܘܢ ܐܰܝܟ ܐ̱ܢܳܫ ܕܰܬܢܳܢ ܚܳܝܶܐ ܠܥܳܠܰܡ\nܘܒܳܟܶܝܢ ܐܰܢ̱ܬܽܘܢ ܐܰܝܟ ܐ̱ܢܳܫ ܕܳܐܦ ܠܳܐ ܬܽܘܒ ܡܶܬܢܰܚܰܡ\nܫܡܰܥܘ̱ ܡ̈ܶܠܰܝ ܐܶܢ ܐܺܝܬ ܒܟܽܘܢ ܐܰܬܪܳܐ ܠܡܶܫܡܰܥ\nܘܰܙܘ̈ܳܕܶܐ ܛܰܝܶܒܘ̱ ܕܶܐܡܰܬܝ̱ ܕܶܐܩܪܶܐ ܬܶܥܢܽܘܢ\nܫܳܡܰܥ ܐ̱ܢܳܐ ܓܶܝܪ ܐܳܦ ܐܶܢܳܐ ܠܰܕܩܳܪܶܐ ܠܺܝ\nܘܡܰܦܢܳܐ ܐ̱ܢܳܐ ܦܰܓܪ̈ܰܝܟܽܘܢ ܥܰܡ ܓ̈ܰܙܰܝܟܽܘܢ\nܫܰܝܢܳܐ ܢܶܗܘܶܐ ܒܰܝܢܳܬܰܢ ܥܰܕ ܗܰܘ ܝܰܘܡܳܐ\nܘܡܳܐ ܕܢܳܦܩܺܝܢ ܐܰܢ̱ܬܽܘܢ ܐܶܩܥܶܐ ܘܐܺܡܰܪ ܙܶܠܘ̱ ܒܰܫܠܳܡܳܐ\nܬܰܘ ܐܰܢ̱ܬܽܘܢ ܘܶܐܢܳܐ ܕܗܳܫܳܐ ܢܶܬܶܠ ܫܽܘܒܚܳܐ\nܠܗܰܘ ܕܰܡܡܺܝܬ ܐܳܦ ܗܽܘ ܡܰܚܶܐ ܐܰܝܟ ܕܰܢܥܰܕܰܪ\n܀܀܀ ܬܰܘܕܺܝܬ ܟܽܠܰܢ ܬܶܗܘܶܐ ܡܳܪܝ̱ ܕܶܒܚܰܬ ܚ̈ܰܝܶܐ\nܕܰܒܕܶܒܚܰܬ ܦܰܓܪܳܟ ܐܰܚܝܰܬ ܚ̈ܰܝܶܐ ܘܡܺܝ̈ܬܶܐ\nܬܰܘܕܺܝ ܠܡܰܢ ܕܰܠܒܶܫ ܦܰܓܪܰܢ ܘܡܺܝܬ ܘܶܐܬܢܰܚܰܡ\nܡܺܝܬ ܒܰܢ ܗܽܘ ܘܚܰܝܰܝܢ ܚܢܰܢ ܒܶܗ ܒܪܺܝܟ ܫܳܠܽܘܚܶܗ","english":"Be silent, O mortal things, in the lamentation of your departed ones, and be quiet, O mortal things, in the grief of your dead. Fair are the dead, the newborn, and blessed are they who hasten from the world of the living, for you cast yourselves into it. Let me go to Sheol and say there: Blessed are you, O peaceful dead, how restful you are! Hearken, O mourner, from your words that this is a consolation. Do not weep, nor mourn like tenants. Be quiet, O mortal things, like one who lives forever, and weep, O mortal things, like one who will never again be consoled. Hearken to my words, if there is in you a place to hear, and prepare provisions, so that when I call, you may come. For I am a hearer, and I also am one who calls to me, and I am a deliverer of your bodies with your treasures. Be a watchman in your houses until that day, and when you go forth, I will arise and say: Go in peace. Come, O mortal things, and let me now give praise to the one who, though he died, also raises the dead, as he helped. Praise be to you, O Lord, for the sacrifice of life, for by the sacrifice of your body you gave life to the living and the dead. Praise to the one who put on a body and died and was consoled. He died on it, and life lived in him; blessed is his self-offering.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct address to the dead and mourners into a doxological conclusion marked by the three asterisks (܀܀܀) and the phrase ܬܰܘܕܺܝܬ ܟܽܠܰܢ ('Praise be to you, O Lord').","cites":[{"key":"ed:dsc-320","label":"source edition: Nisibis 66","url":"https://syriaccorpus.org/320"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܰܢܝܳܐ","severity":"info","text":"The Syriac ܫܰܢܝܳܐ (šatyā) means 'silent' or 'quiet,' here used as an imperative to the 'mortal things' (ܥܰܢܺܝ̈ܕܰܝܟܽܘܢ), reinforcing the theme of stillness before Death's speech.","cites":[{"key":"ed:dsc-320","label":"source edition: Nisibis 66","url":"https://syriaccorpus.org/320"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܶܒܚܰܬ ܚ̈ܰܝܶܐ","severity":"info","text":"The phrase 'sacrifice of life' (ܕܶܒܚܰܬ ܚ̈ܰܝܶܐ) and 'sacrifice of your body' (ܕܶܒܚܰܬ ܦܰܓܪܳܟ) evoke Christ's self-offering, echoing eucharistic and soteriological language common in Ephrem's madrāšē.","cites":[{"key":"ed:dsc-320","label":"source edition: Nisibis 66","url":"https://syriaccorpus.org/320"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The personification of Death as a speaker who commands silence and promises deliverance reflects the genre of dispute poetry (mēmrā) in Syriac tradition, where Death and the soul often debate.","cites":[{"key":"ed:dsc-320","label":"source edition: Nisibis 66","url":"https://syriaccorpus.org/320"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܽܘܒܩܽܘܢܳܢܝ̱ ܐܶܙܰܠ ܠܰܫܝܽܘܠ","severity":"info","text":"The line 'Let me go to Sheol and say there' parallels Ephrem's Nisibis 66, where Death visits the underworld, a motif also found in earlier Syriac dialogues such as the 'Dispute between the Body and the Soul'.","cites":[{"key":"ed:dsc-320","label":"source edition: Nisibis 66","url":"https://syriaccorpus.org/320"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or damaged forms (e.g., ܫܰܢܝܳܐܺܝܥ, ܐܰܢ̱ܬܽܘܥ) that may reflect scribal error or dialectal variation; the reading follows the edition's reconstruction.","cites":[{"key":"ed:dsc-320","label":"source edition: Nisibis 66","url":"https://syriaccorpus.org/320"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the final doxology is ambiguous: it may be Death, the poet, or a collective voice; the edition reads it as the poet's praise."],"confidence":"high","notes":[]}]}