{"slug":"dsc-321","id":"syriac:dsc:dsc-321","title":"Nisibis 67","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":0.001817},"source":{"registry_id":"syriac:dsc:dsc-321","work_id":"dsc-321","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/321"},"stats":{"passages":2,"english_words":443,"coptic_letters":0,"commentary_units":11,"commentary_kinds":6,"derived_notes":0,"ambiguities":3,"work_notes":4,"external_links":2,"timeline":5},"summary":{"work":"dsc-321","abstract":"Nisibis 67 is a Syriac poem attributed to Ephrem the Syrian (d. 373), associated with the School of Nisibis. The work reflects the Persian-Roman conflict and the cession of Nisibis in 363. It survives in a single manuscript tradition with later East Syriac liturgical use, and variant readings from the 6th–9th centuries. The poem personifies Sheol, contrasts Christ's redemptive death with human sin, and references biblical figures such as Elijah and Elisha. Some stanzas may be later additions, and the critical apparatus is minimal.","historical_context":"The work is attributed to Ephrem the Syrian (d. 373) and linked to the School of Nisibis, a major center of Syriac Christianity in the Persian Empire. The dating is based on internal references to the Persian-Roman conflict and the city's cession to the Sasanian Empire in 363, which forced Ephrem to relocate to Edessa. The Syriac text survives in a single manuscript tradition, with later East Syriac liturgical use in the Hudra cycle. Variant readings in the source edition reflect scribal interventions from the 6th–9th centuries. Excerpts were incorporated into East Syriac liturgy and cited by later exegetes such as Narsai and Isaac of Antioch. The source edition does not collate all known manuscripts, and some stanzas may be later additions. The translation occasionally smooths over ambiguous Syriac syntax.","significance":"Nisibis 67 is significant for its theological contrasts between Christ's singular redemptive death and the many deaths caused by human sin, a common Ephremic device. It also illustrates the use of biblical typology (Elijah, Elisha) and personification of Sheol. The work's transmission history highlights the role of East Syriac liturgy in preserving Ephrem's legacy and its influence on later Syriac exegetes.","timeline":[{"date":"mid-4th century","event":"Composition attributed to Ephrem the Syrian, likely in Nisibis or Edessa."},{"date":"363","event":"Cession of Nisibis to the Sasanian Empire, referenced in the work."},{"date":"6th–9th centuries","event":"Scribal interventions and variant readings introduced into the manuscript tradition."},{"date":"Later East Syriac period","event":"Excerpts incorporated into the Hudra liturgical cycle."},{"date":"Later East Syriac period","event":"Cited by exegetes Narsai and Isaac of Antioch."}],"relations":[{"work":"Hudra","relation":"Excerpts from this work were incorporated into the East Syriac liturgical cycle.","key":"","label":null,"url":null},{"work":"Narsai","relation":"Later exegete who cited this work.","key":"","label":null,"url":null},{"work":"Isaac of Antioch","relation":"Later exegete who cited this work.","key":"","label":null,"url":null},{"work":"1 Kings 17:17–24","relation":"Allusion to Elijah giving a widow her son.","key":"","label":null,"url":null},{"work":"2 Kings 4:32–37","relation":"Allusion to Elisha reviving the Shunammite's son.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Ephrem the Syrian","label":"Ephrem the Syrian","url":"https://en.wikipedia.org/wiki/Ephrem_the_Syrian","reason":"Author of the work."},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Associated community."}],"cautions":["The dating relies on internal references to the Persian-Roman conflict and the cession of Nisibis in 363, but the exact date of composition is uncertain.","Attribution to Ephrem the Syrian is traditional but not definitively proven; some stanzas may be later additions.","The source edition does not collate all known manuscripts, and the critical apparatus is minimal.","The translation occasionally smooths over ambiguous Syriac syntax, potentially obscuring original meanings."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000496,"generated":"2026-11-15T00:16:09Z"},"checks":{"work":"dsc-321","status":"pass","blocking":[],"warnings":[],"stats":{"passages":2,"translated":2,"commentary_passages":2,"commentary_units":11,"english_words":443,"source_letters":1484,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The work is attributed to Ephrem the Syrian (d. 373) and associated with the School of Nisibis. The dating rests on internal references to the Persian-Roman conflict and the city’s cession in 363.","cites":[{"key":"ed:dsc-321","label":"source edition: Nisibis 67","url":"https://syriaccorpus.org/321"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in a single manuscript tradition, with later East Syriac liturgical use. Variant readings in the source edition reflect scribal interventions from the 6th–9th centuries.","cites":[{"key":"ed:dsc-321","label":"source edition: Nisibis 67","url":"https://syriaccorpus.org/321"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Excerpts from this work were incorporated into the East Syriac Hudra (cycle of liturgical hymns) and cited by later exegetes such as Narsai and Isaac of Antioch.","cites":[{"key":"ed:dsc-321","label":"source edition: Nisibis 67","url":"https://syriaccorpus.org/321"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The source edition does not collate all known manuscripts; some stanzas may be later additions. The critical apparatus is minimal, and the translation occasionally smooths over ambiguous Syriac syntax.","cites":[{"key":"ed:dsc-321","label":"source edition: Nisibis 67","url":"https://syriaccorpus.org/321"}],"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-321":{"label":"source edition: Nisibis 67","url":"https://syriaccorpus.org/321"}},"segments":[{"i":1,"ref":"p1","source":"ܝܘ ܒܰܪ ܩܳܠܶܗ\nܬܰܘ ܢܶܫܡܰܥ ܟܰܕ ܡܰܟܶܣ ܠܶܗ ܡܰܘܬܳܐ ܠܥܰܡܳܐ\nܕܡܶܢ ܡܰܘܬܳܐ ܩܰܫܝܳܐ ܗ̱ܝ ܚܰܪܒܶܗ ܕܰܠܘܳܬ ܟܺܐܢ̈ܶܐ\nܥܽܘܢܺܝܬܳܐ: ܠܳܟ ܫܽܘܒܚܳܐ ܕܰܒܝܰܕ ܕܶܒܚܶܗ ܦܰܪܥܶܗ ܠܒܶܙܚܰܢ\nܘܡܰܘܬܶܗ ܗܳܘܶܐ ܚܠܳܦ ܟܽܠ ܡ̈ܰܘܬܺܝܢ ܕܰܢܢܰܚܶܡ ܟܽܘܠ\nܠܰܘ ܠܰܡ ܡܰܘܬܳܐ ܙܰܩܦܶܗ ܠܝܶܫܽܘܥ ܐܶܠܳܐ ܥܰܡܳܐ\nܟܡܳܐ ܗܳܟܺܝܠ ܣܳܢܶܐ ܥܰܡܳܐ ܕܳܐܦ ܡܶܢܝ̱ ܣܳܢܰܐ ܗ̱ܘ\nܒܓܽܘܒܳܐ ܫܕܰܐܘܗ̱ܝ ܠܶܐܪܰܡܝܳܐ ܗܰܘ ܕܣܰܝܢܳܐ\nܐܶܢܳܐ ܕܶܝܢ ܒܰܫܝܽܘܠ ܐܺܝܩܳܪܳܐ ܠܓܰܪ̈ܡܰܘܗ̱ܝ ܦܶܠܓܰܬ\nܠܰܢܒܽܘܬ ܒܟܺܐܦ̈ܶܐ ܦܥܰܘܗ̱ܝ ܐܰܝܟ ܕܰܠܟܰܠܒܳܐ\nܟܡܳܐ ܛܳܒ ܐܶܢܳܐ ܕܳܐܦ ܠܳܐ ܠܟܰܠܒܳܐ ܦܥܰܬ ܡܬܽܘܡ\nܠܰܒ̈ܢܰܝܗܶܝܢ ܒܟܰܦܢܳܐ ܐܶܟܰܠ ܗܘܺܝ ܥܶܒܪ̈ܳܝܳܬܳܐ\nܫܝܽܘܠ ܛܳܒܳܐ ܕܦܶܠܛܰܬ ܝܶܗܒܰܬ ܕܠܳܐ ܥܽܘܣܩܳܐ\nܠܰܐܪܡܰܠܬܳܐ ܒܪܳܗ̇ ܝܶܗ̇ܒܰܬ ܠܳܗ̇ ܒܝܰܕ ܐܶܠܺܝܳܐ\nܠܫܺܝܠܽܘܡܺܝܬܳܐ ܚܰܒܺܝܒܳܗ̇ ܒܝܰܕ ܐܶܠܺܝܫܰܥ\nܥܶܒܪ̈ܳܝܳܬܳܐ ܝ̈ܰܥܢܳܬܳܐ ܐܶܟܰܠ ܠܰܒ̈ܢܰܝܗܶܝܢ\nܫܝܽܘܠ ܝܶܗܒܰܬ ܡܺܝ̈ܬܶܐ ܘܝܶܠܦܰܬ ܨܰܘܡܳܐ ܢܰܟܦܳܐ\nܠܳܐ ܗ̱ܘܳܐ ܫܝܽܘܠ ܐܺܝܬܶܝܗ̇ ܫܝܽܘܠ ܐܶܠܳܐ ܕܡܰܘܬܳܐ\nܐܺܝܙܒܶܠ ܗܳܝ ܫܝܽܘܠ ܕܰܫܪܳܪܳܐ ܕܟܺܐܢ̈ܶܐ ܒܶܠܥܰܬ\nܠܰܒ̈ܢܰܝ ܢܒܺܝ̈ܶܐ ܘܰܢܒܺܝ̈ܶܐ ܚܶܪܒܰܬ ܘܰܫܕܳܬ\nܠܰܫܡܰܝܳܐ ܥܪܰܩ ܐܶܠܺܝܳܐ ܡܶܢ ܦܰܩܪܽܘܬܶܗ̇\nܟܡܳܐ ܡܰܘ̈ܬܶܝܢ ܚܠܳܦ ܚܰܕ ܡܰܘܬܳܐ ܐܺܝܬ ܗ̱ܘܳܐ ܒܥܰܡܳܐ\nܘܰܟܡܳܐ ܫܝܽܘܠ ܒܚܶܠܦܳܐ ܕܰܚܕܳܐ ܐܺܝܬ ܗܘܰܝ ܬܰܡܳܢ\nܫܳܡܪܺܝܢ ܘܺܐܝܙܪܳܥܶܝܠ ܒܰܪܬܳܗ̇ ܒܶܝܬ ܐܺܝܣܪܳܝܶܠ\nܘܨܶܗܝܽܘܢ ܘܐܽܘܪܫܠܶܡ ܚܬܳܗ̇ ܒܶܝܬ ܝܺܗܽܘܕܳܐ\nܠܰܢܒܺܝ̈ܶܐ ܘܟܺܐܢ̈ܶܐ ܕܒܺܝܗܽܘܕ ܘܒܶܐܝܣܪܳܝܶܠ\nܒܗܳܠܶܝܢ ܬܰܪ̈ܬܶܝܢ ܗ̈ܘܳܬܳܐ ܚܢܰܩܘ̱ ܐܶܢܽܘܢ\nܠܡܳܢܳܐ ܗܳܟܺܝܠ ܣܰܢܝܳܐ ܫܝܽܘܠ ܗܺܝ ܒܰܠܚܽܘܕܶܝܗ̇\nܟܰܕ ܐܺܝܬ ܗܽܘ ܣܰܓܺܝ̈ܳܐܬܳܐ ܕܣܳܢܶܝܢ ܡܶܢܳܗ̇","english":"O son of his voice, come, hear how death humbled the people. For bitter death is the sword of the wicked against the righteous. To you is praise, that by his sacrifice he repaid the contempt, and his death became the substitute for all the deaths that afflict everyone. Not for nothing did death crucify Jesus, but the people. How many, then, does the people help, even from whom it helped? They cast him into the pit, Jeremiah, that helper. But Sheol divided the honor of his bones in half. For the dogs they cast his limbs like a dog. How good is Sheol, that not even to a dog did it give a tomb. The Hebrew women ate their children in the famine. Good Sheol, which brought forth and gave without difficulty. To the widow she gave her son, through Elijah. To the Shunammite woman her beloved, through Elisha. The Hebrew women, the nursing mothers, ate their children. Sheol gave up the dead and learned fasting and hunger. It was not Sheol that was Sheol, but death. That Sheol of truth swallowed the righteous. It destroyed the prophets and the righteous, and cast them. Elijah fled to heaven from her voracity. How many deaths were there for one death among the people? And how many Sheols were there in exchange for one there? Samaria and Jezreel, her daughter in the house of Israel, and Zion and Jerusalem, her sister in the house of Judah. For the prophets and the righteous in Judah and in Israel, in these two regions they dug pits. For what, then, does Sheol help, she alone, when there are many who help from her?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܝܽܘܠ","severity":"info","text":"Sheol (šyˀwl) is the Syriac term for the underworld, here personified as a devouring entity distinct from death itself. The passage contrasts Sheol's actions with those of death, emphasizing a theological distinction.","cites":[{"key":"ed:dsc-321","label":"source edition: Nisibis 67","url":"https://syriaccorpus.org/321"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܠܺܝܳܐ","severity":"info","text":"Elijah (ˀlyˀ) and Elisha (ˀlyšˁ) are biblical prophets. The reference to Elijah giving a widow her son alludes to 1 Kings 17:17–24, and Elisha reviving the Shunammite's son in 2 Kings 4:32–37.","cites":[{"key":"ed:dsc-321","label":"source edition: Nisibis 67","url":"https://syriaccorpus.org/321"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܶܒܪ̈ܳܝܳܬܳܐ","severity":"info","text":"The 'Hebrew women' (ˁbrytˀ) eating their children in famine recalls the siege of Samaria in 2 Kings 6:24–30, a historical event used here to illustrate extreme desperation.","cites":[{"key":"ed:dsc-321","label":"source edition: Nisibis 67","url":"https://syriaccorpus.org/321"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܡܳܐ ܡܰܘ̈ܬܶܝܢ ܚܠܳܦ ܚܰܕ ܡܰܘܬܳܐ","severity":"info","text":"The rhetorical question 'How many deaths for one death?' structures the passage as a contrast between Christ's singular redemptive death and the many deaths caused by human sin, a common Ephremic device.","cites":[{"key":"ed:dsc-321","label":"source edition: Nisibis 67","url":"https://syriaccorpus.org/321"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܝܘ ܒܰܪ ܩܳܠܶܗ","severity":"info","text":"The phrase 'son of his voice' (yaw bar qāleh) is ambiguous: it may refer to a disciple or a personified echo. The translation 'O son of his voice' is literal; the referent is unclear.","cites":[{"key":"ed:dsc-321","label":"source edition: Nisibis 67","url":"https://syriaccorpus.org/321"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'son of his voice' is uncertain; it may be a poetic address to a hearer or a personification.","The final rhetorical question 'what does Sheol help?' is syntactically ambiguous: it may mean Sheol alone helps, or that Sheol does not help at all."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܡ̈ܝܬܝܗܘܢ ܕܺܝܗ̈ܽܘܕܳܝܶܐ ܠܺܝ ܛܳܒ ܣܳܢܶܝܢ\nܢܕܺܝ̈ܕܺܝܢ ܠܺܝ ܐܳܦ ܓܰܪ̈ܡܰܝܗܽܘܢ ܒܓܰܘܳܗ̇ ܕܰܫܝܽܘܠ\nܐܶܠܽܘ ܟܰܝ ܐܺܝܬ ܗ̱ܘܳܐ ܦܽܘܪܣܳܐ ܕܰܐܓܺܝܠ ܐܶܢܽܘܢ\nܠܓܰܪ̈ܡܰܝܗܽܘܢ ܡܶܢܳܗ̇ ܕܰܫܝܽܘܠ ܡܰܣܪܶܝܢ ܠܳܗ̇ ܓܶܝܪ\n܀܀܀ ܒܪܽܘܚܳܐ ܕܩܽܘܕܫܳܐ ܬܳܡܰܗ ܐ̱ܢܳܐ ܕܰܟܡܳܐ ܥܶܡܪܰܬ\nܒܓܰܘ ܥܰܡܳܐ ܕܰܙܦܰܪ ܪܺܝܚܶܗ ܐܰܝܟ ܕܽܘܒܳܪܶܗ\nܒܨ̈ܰܠܶܐ ܘܬܽܘܡܰܐ ܟܳܪ̈ܽܘܙܶܐ ܕܥܰܒ̈ܕܰܝܗܽܘܢ\nܐܰܝܟ ܡܶܐܟܽܘܠܬܶܗ ܬܰܪܥܺܝܬܶܗ ܕܥܰܡܳܐ ܨܰܚܢܳܐ\nܒܒܳܥܽܘܬܳܐ ܕܟܽܠ ܡܰܢ ܕܰܩܥܶܕ ܘܰܣܓܶܕ ܠܰܐܒܽܘܟ\nܐܶܬܪܰܚܰܡ ܥܰܠ ܣܳܓܽܘܕܳܟ ܕܰܛܠܶܡ ܚܽܘܒܳܟ\nܡܶܢ ܥܶܒܪ̈ܳܝܶܐ ܘܳܐܪ̈ܳܡܳܝܶܐ ܐܳܦ ܡܶܢ ܥܺܝܪ̈ܶܐ\nܠܳܟ ܫܽܘܒܚܳܐ ܘܒܺܐܝܕܳܟ ܠܰܐܒܽܘܟ ܐܳܦ ܬܶܫܒܽܘܚܬܳܐ\nܚܠܳܦ ܕܰܗܘܺܝܬ ܦܽܘܡܳܐ ܠܡܰܘܬܳܐ ܕܰܕܠܳܐ ܦܽܘܡܰܐ ܗ̱ܘ\nܒܪܳܐ ܕܟܽܠܶܗ ܦܽܘܡ̈ܶܐ ܗܽܘ ܢܶܐܚܽܘܕ ܐܰܒܽܘܬܝ̱ ܠܰܐܒܽܘܗ̱ܝ","english":"The dead of the Jews are good to me, they help me; and their bones are also good to me, within Sheol. If only there were a distribution of the reward of the wicked, for their bones from within Sheol would hasten to her, for she is the one who scatters them. In the Spirit of Holiness, a wonder I see, how much she dwelt among a people who snort out his scent like his pride. Through prayers and faith, the heralds of their servants, like his food, the thought of the pure people. Through the supplication of all who bowed and prostrated to your father, have mercy on your worshipper who darkened your love. From the Hebrews and the Arameans, and also from the watchers, to you is praise, and in your hand to your father also is glory. Instead of being a mouth for death, which has no mouth, he is the son of all mouths; take, my father, to his father.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡ̈ܝܬܝܗܘܢ ܕܺܝܗ̈ܽܘܕܳܝܶܐ ܠܺܝ ܛܳܒ ܣܳܢܶܝܢ","severity":"info","text":"The speaker declares the dead Jews beneficial, a paradoxical reversal of expected enmity, likely reflecting the poem's theme of death's universality and the martyrs' role.","cites":[{"key":"ed:dsc-321","label":"source edition: Nisibis 67","url":"https://syriaccorpus.org/321"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܝܽܘܠ","severity":"info","text":"Sheol, the Hebrew underworld, is used here as a personified force that scatters bones, blending Jewish and Syriac imagery of the afterlife.","cites":[{"key":"ed:dsc-321","label":"source edition: Nisibis 67","url":"https://syriaccorpus.org/321"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܽܘܚܳܐ ܕܩܽܘܕܫܳܐ","severity":"info","text":"The phrase 'in the Spirit of Holiness' echoes the Holy Spirit, a common invocation in Ephrem's hymns, grounding the vision in divine inspiration.","cites":[{"key":"ed:dsc-321","label":"source edition: Nisibis 67","url":"https://syriaccorpus.org/321"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܥܰܡܳܐ ܕܰܙܦܰܪ ܪܺܝܚܶܗ","severity":"info","text":"The 'people who snort out his scent' likely refers to the Jews, portrayed as arrogantly rejecting Christ, a trope in Ephrem's polemical context of fourth-century Nisibis.","cites":[{"key":"ed:dsc-321","label":"source edition: Nisibis 67","url":"https://syriaccorpus.org/321"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܶܢ ܥܶܒܪ̈ܳܝܶܐ ܘܳܐܪ̈ܳܡܳܝܶܐ ܐܳܦ ܡܶܢ ܥܺܝܪ̈ܶܐ","severity":"info","text":"This tricolon lists Hebrews, Arameans, and watchers (angels), expanding the addressees of praise from earthly to celestial, a typical Ephremic escalation.","cites":[{"key":"ed:dsc-321","label":"source edition: Nisibis 67","url":"https://syriaccorpus.org/321"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܪܳܐ ܕܟܽܠܶܗ ܦܽܘܡ̈ܶܐ ܗܽܘ ܢܶܐܚܽܘܕ ܐܰܒܽܘܬܝ̱ ܠܰܐܒܽܘܗ̱ܝ","severity":"caution","text":"The final clause is syntactically dense: 'son of all mouths' may refer to Christ as the Word, but the address 'my father to his father' is ambiguous—possibly a Trinitarian hint or a textual corruption.","cites":[{"key":"ed:dsc-321","label":"source edition: Nisibis 67","url":"https://syriaccorpus.org/321"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the people' who snort out his scent is not explicit but contextually Jewish; the final 'son of all mouths' could be Christ or a martyr, and the address 'my father to his father' may involve a shift in speaker or a lacuna."],"confidence":"medium","notes":[]}]}