{"slug":"dsc-322","id":"syriac:dsc:dsc-322","title":"Nisibis 68","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":0.002523},"source":{"registry_id":"syriac:dsc:dsc-322","work_id":"dsc-322","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/322"},"stats":{"passages":3,"english_words":747,"coptic_letters":0,"commentary_units":17,"commentary_kinds":8,"derived_notes":0,"ambiguities":6,"work_notes":5,"external_links":4,"timeline":4},"summary":{"work":"dsc-322","abstract":"Nisibis 68 is a madrasha (teaching poem) by Ephrem the Syrian from his Nisibene cycle, composed in strophic isosyllabic verse with a refrain. It dates to the mid-4th century, likely the 350s–360s CE, during the Persian sieges of Nisibis. The poem features a speaker shift where the Church yields to Christ’s direct address to Death, rebuking it for troubling the righteous. It alludes to Genesis 2:7, Elijah’s ascension (2 Kings 2:11), and Lazarus’s resurrection (John 11:1-44) to undermine Death’s finality. The Syriac text survives in a single medieval manuscript (Vat. Syr. 113) and was later incorporated into the East Syriac liturgical cycle for the Feast of the Martyrs.","historical_context":"Ephrem the Syrian (c. 306–373 CE) composed the Nisibene hymns in Nisibis (modern Nusaybin, Turkey) during the 350s–360s CE, when the city faced repeated Persian sieges under Shapur II. The community was Syriac-speaking and Christian, with a strong ascetic and liturgical tradition. The madrasha genre, a strophic teaching poem with a refrain, was used for catechesis and communal worship. The text survives in a single medieval manuscript, Vat. Syr. 113, copied centuries after Ephrem’s death, introducing possible scribal errors and liturgical reworking, especially in the refrain. Its later incorporation into the East Syriac Feast of the Martyrs shows its adaptation beyond its original Nisibene context. The dating relies on internal historical references and manuscript colophons, but the evidence is thin for precise year attribution.","significance":"This madrasha exemplifies Ephrem’s poetic theology, using typology and biblical allusion to combat Death’s power. It reflects the Nisibene community’s trauma during sieges and its hope in resurrection. The work’s later liturgical use shows its enduring influence in East Syriac tradition, linking it to broader Christian martyrdom and eschatological themes.","timeline":[{"date":"c. 306–373 CE","event":"Life of Ephrem the Syrian"},{"date":"350s–360s CE","event":"Composition of Nisibene hymns during Persian sieges of Nisibis"},{"date":"4th–5th c.","event":"Manuscript transmission; Vat. Syr. 113 copied later"},{"date":"Post-4th c.","event":"Incorporation into East Syriac Feast of the Martyrs"}],"relations":[{"work":"Nisibene Hymns (cycle)","relation":"Part of Ephrem’s Nisibene cycle, sharing historical context and themes","key":"","label":null,"url":null},{"work":"Genesis 2:7","relation":"Alluded to in phrase 'over the dust of the spirit'","key":"","label":null,"url":null},{"work":"2 Kings 2:11","relation":"Elijah’s ascension invoked as example of escaping Death","key":"","label":null,"url":null},{"work":"John 11:1-44","relation":"Lazarus’s resurrection used to undermine Death’s finality","key":"","label":null,"url":null},{"work":"East Syriac Feast of the Martyrs","relation":"Later liturgical use of this madrasha","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":"Biographical context for the author"},{"key":"wikipedia:Nisibis","label":"Nisibis","url":"https://en.wikipedia.org/wiki/Nusaybin","reason":"Historical setting of the work"},{"key":"wikipedia:Madrasha","label":"Madrasha","url":"https://en.wikipedia.org/wiki/Madrasa","reason":"Genre of the work"},{"key":"wikipedia:Shapur II","label":"Shapur II","url":"https://en.wikipedia.org/wiki/Shapur_II","reason":"Persian king during the sieges"}],"cautions":["The dating to the 350s–360s CE relies on internal references and manuscript colophons; precise year attribution is uncertain.","The single manuscript (Vat. Syr. 113) is a medieval copy, introducing possible scribal errors and liturgical reworking.","The phrase 'fear of you is like a farmer' is obscure; 'farmer' may be a scribal error or a contested metaphor."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000487,"generated":"2026-11-15T00:29:01Z"},"checks":{"work":"dsc-322","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":17,"english_words":747,"source_letters":2214,"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 madrasha (teaching poem) from Ephrem's Nisibene cycle, composed in strophic isosyllabic verse with a refrain. Its liturgical Sitz im Leben is reflected in the doxological closing.","cites":[{"key":"ed:dsc-322","label":"source edition: Nisibis 68","url":"https://syriaccorpus.org/322"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The Nisibene hymns are traditionally dated to the 350s–360s CE, during the Persian sieges of Nisibis. This dating rests on internal references to historical events and on the manuscript colophons.","cites":[{"key":"ed:dsc-322","label":"source edition: Nisibis 68","url":"https://syriaccorpus.org/322"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"caution","text":"The Syriac text survives in a single medieval manuscript (Vat. Syr. 113) copied centuries after Ephrem's death. Scribal errors and liturgical reworking are possible, especially in the refrain.","cites":[{"key":"ed:dsc-322","label":"source edition: Nisibis 68","url":"https://syriaccorpus.org/322"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This madrasha was incorporated into the East Syriac liturgical cycle for the Feast of the Martyrs, indicating its later use as a communal hymn beyond its original Nisibene context.","cites":[{"key":"ed:dsc-322","label":"source edition: Nisibis 68","url":"https://syriaccorpus.org/322"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The English draft provided here is a working translation; it does not reproduce the Syriac meter or rhyme. Readers should consult the facing Syriac for poetic structure and wordplay.","cites":[{"key":"ed:dsc-322","label":"source edition: Nisibis 68","url":"https://syriaccorpus.org/322"}],"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-322":{"label":"source edition: Nisibis 68","url":"https://syriaccorpus.org/322"}},"segments":[{"i":1,"ref":"p1","source":"ܝܙ ܒܰܪ ܩܳܠܶܗ\nܐܳܘ ܡܰܘܬܳܐ ܠܳܐ ܬܶܫܬܥܰܠܶܐ ܥܰܠ ܙܰܕܺܝ̈ܩܶܐ\nܒ̈ܢܰܝ ܡܳܪܳܟ ܕܰܒܦܽܘܩܕܳܢܶܗ ܐܳܬܶܝܢ ܨܶܐܕܰܝܟ\nܥܽܘܢܺܝܬܳܐ: ܠܳܟ ܫܽܘܒܚܳܐ ܕܰܒܦܽܘܩܕܳܢܳܟ ܐܰܡܠܶܟ ܡܰܘܬܳܐ\nܘܰܒܢܽܘܚܳܡܳܟ ܡܶܫܬܦܶܠ ܐܰܝܟ ܡܶܣܟܺܢܳܐ\nܒܗܳܕܶܐ ܝܰܬܺܝܪ ܝܺܪܶܒ ܐ̱ܢܳܐ ܐܰܝܟ ܡܶܠܬܰܟܽܘܢ\nܕܟܰܕ ܥܳܒܕܶܐ ܐ̱ܢܳܐ ܕܳܐܶܫ ܐ̱ܢܳܐ ܠܰܒ̈ܢܰܝ ܚܺܐܪ̈ܶܐ\nܓܒܳܐ ܗ̱ܘܳܐ ܐܳܕܳܡ ܘܰܡܫܰܠܶܛ ܘܰܬܚܶܝܬ ܢܺܝܪܶܗ\nܐܰܢ̱ܬ ܡܰܘܬܳܐ ܘܒܺܝܫܳܐ ܟܶܢܬܳܟ ܥܰܒܼ̈ܕܶܐ ܗܰܘܝܬܽܘܢ\n܀܀܀ ܕܫܽܘܒܗܳܪܰܢ ܗܺܝ ܕܗܳܐ ܥܰܒ̈ܕܶܐ ܗ̱ܘܰܘ ܡܳܪ̈ܰܝܳܐ\nܡܰܘܬܳܐ ܘܣܳܛܳܢܳܐ ܟܢܳܬܶܗ ܕܫܰܘܗ̱ܝ ܠܳܐܕܳܡ\nܗܳܐ ܫܰܦܠܳܟ ܐܳܦ ܕܟܶܢܬܳܟ ܥܰܒ̈ܕܶܐ ܟܦܺܝܪ̈ܶܐ\nܕܰܚܢܽܘܟ ܕܳܫ ܗ̱ܘܳܐ ܠܰܬܪ̈ܰܝܟܽܘܢ ܘܰܦܪܰܚ ܘܰܐܡܠܶܟ\nܘܶܐܢ ܗܽܘ ܕܰܚܢܽܘܟ ܐܰܟܳܪܝ̱ ܠܰܢ ܡܶܬܒܰܝܰܐ ܐ̱ܢܳܐ\nܕܥܰܠ ܥܰܦܪܶܗ ܕܢܽܘܚ ܒܰܫܝܽܘܠ ܗܳܐ ܕܳܐܶܫ ܐ̱ܢܳܐ\nܙܽܘܥ ܡܰܘܬܳܐ ܡܶܢ ܒܰܪܢܳܫܳܐ ܕܳܐܦ ܟܰܕ ܥܰܒܕܰܐ ܗ̱ܘ\nܢܺܝܪܳܐ ܕܡܳܪܽܘܬܶܗ ܡܰܡܠܶܟ ܥܰܠ ܒܶܪ̈ܝܳܬܳܐ\nܚܳܕܶܐ ܐ̱ܢܳܐ ܕܠܰܘ ܠܰܒܨܺܝܪ̈ܶܐ ܡܳܕܶܝܢ ܙܟܺܝܬ\nܟܡܳܐ ܕܢܺܐܪܰܒ ܓܶܝܪ ܚܰܝܳܒܳܐ ܪܰܒ ܗܽܘ ܕܰܙܟܳܝܗ̱ܝ\nܛܳܒ ܢܨܰܪ ܩܳܠܳܟ ܡܰܘܬܳܐ ܥܰܠ ܙܰܕܺܝ̈ܩܶܐ\nܚܢܽܘܟ ܓܶܝܪ ܘܶܐܠܺܝܳܐ ܬܰܒܰܪܘ̱ ܙܰܘܓܳܐ ܕܓܶܦܰܝ̈ܟ\nܝܳܕܰܥ ܐ̱ܢܳܐ ܕܰܬܩܽܘܠ ܐܶܒ̈ܠܰܝ ܥܰܡ ܒܽܘ̈ܝܳܐܝ\nܚܠܳܦ ܬܪ̈ܶܝܢ ܗܳܐ ܣܰܓ̈ܺܝܐܶܐ ܕܶܐܬܰܘ ܘܳܐܬܶܝܢ\nܟܽܠ ܕܶܐܬܳܐ ܘܳܐܬܶܐ ܨܶܐܕܰܝܟ ܐܰܝܟ ܬܰܘܬܒܳܐ\nܫܪܳܐ ܘܡܰܫܩܰܠ ܡܶܢ ܕܰܝܪܳܟ ܐܰܝܟ ܠܳܥܳܙܳܪ\nܠܳܐ ܬܰܒܪܢܝ ܗܳܢܳܐ ܩܳܠܳܐ ܐܰܝܟ ܡܳܐ ܕܥܰܨܒܳܢܝ̱\nܕܠܳܥܳܙܳܪ ܕܡܶܪܰܕ ܥܠܰܝ ܬܽܘܒ ܫܰܥܒܳܕܬܶܗ\n܀܀܀","english":"17. The voice of her son:  \nO Death, do not be troubled over the righteous,  \nthe sons of your Lord, who by His command come against you.  \nThe Church: To you belongs the glory that by your command Death ruled,  \nand by your decree it raged like a tyrant.  \nIn this, the father erred more, like your word,  \nthat when the father made the free sons,  \nAdam chose, appointed, and set his image.  \nYou, Death, and the Evil One, your companions, were servants.  \nBut the boast is that they were servants, the lords,  \nDeath and Satan, the companion of the one who set Adam.  \nBehold, your lowliness and that of your companion, the faithless servants,  \nwhose fear trampled your two thresholds, and fled and ruled.  \nAnd if the fear of you is like a farmer, how is the father seen,  \nthat over the dust of the spirit, the bearer, behold, the father burns?  \nTremble, Death, from the head of the man, even when he was a servant,  \nthe image of whose lordship rules over creatures.  \nRejoice, father, that you have not conquered the lesser ones,  \nfor as the guilty one is great, so is the one who conquers him.  \nGood, restrain your voice, Death, over the righteous,  \nfor your fear and Elijah have broken the pair of your wings.  \nKnow, father, that my mournings will be weighed with my joys.  \nInstead of the two, behold, many have come and will come,  \nall who have come and will come against you as a dwelling.  \nLoose and take from your monastery like Lazarus.  \nDo not break this voice as you did my finger,  \nthat of Lazarus who rebelled against me; again, his service.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܰܪ ܩܳܠܶܗ","severity":"info","text":"The phrase 'the voice of her son' introduces a speaker shift: the Church (or a female figure) yields to the son's direct address to Death. The son is likely Christ, who rebukes Death for troubling the righteous.","cites":[{"key":"ed:dsc-322","label":"source edition: Nisibis 68","url":"https://syriaccorpus.org/322"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܽܘܢܺܝܬܳܐ","severity":"info","text":"The term 'Church' (ʿedtā) is personified as a speaker in the preceding strophe, now responding to Death's boast. This personification is typical of Ephrem's ecclesiological imagery.","cites":[{"key":"ed:dsc-322","label":"source edition: Nisibis 68","url":"https://syriaccorpus.org/322"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐ̱ܢܳܐ ܕܥܰܠ ܥܰܦܪܶܗ ܕܢܽܘܚ","severity":"info","text":"The phrase 'over the dust of the spirit' alludes to Genesis 2:7, where God forms Adam from dust and breathes life into him. Ephrem contrasts the divine act of creation with Death's destructive power.","cites":[{"key":"ed:dsc-322","label":"source edition: Nisibis 68","url":"https://syriaccorpus.org/322"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܶܐܠܺܝܳܐ","severity":"info","text":"Elijah is invoked as a biblical figure who did not die but was taken up to heaven (2 Kings 2:11). Ephrem uses Elijah to exemplify a righteous one who escapes Death's power, breaking its 'wings'.","cites":[{"key":"ed:dsc-322","label":"source edition: Nisibis 68","url":"https://syriaccorpus.org/322"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܠܳܥܳܙܳܪ","severity":"info","text":"Lazarus is referenced as one who died and was resurrected by Christ (John 11:1-44). Ephrem parallels Lazarus's temporary death with the righteous who will be restored, undermining Death's finality.","cites":[{"key":"ed:dsc-322","label":"source edition: Nisibis 68","url":"https://syriaccorpus.org/322"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܚܢܽܘܟ ܐܰܟܳܪܝ̱","severity":"caution","text":"The phrase 'fear of you is like a farmer' is obscure. The Syriac 'akkārā' (farmer) may be a scribal error or a metaphor for Death's laborious harvesting of souls. The sense is contested.","cites":[{"key":"ed:dsc-322","label":"source edition: Nisibis 68","url":"https://syriaccorpus.org/322"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'her son' (bar qāleh) is ambiguous: it could be Christ or a generic righteous figure. The reading taken is Christ, given the context of rebuking Death.","The phrase 'fear of you is like a farmer' (dḥelāk akkārā) is unclear; it may be a corruption or a rare metaphor. The reading taken is a cautionary note on textual difficulty."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܡܰܘܬܳܐ ܐܶܫܬܐܶܠ ܘܰܕܪܽܘܫ ܕܳܡ ܐܳܠܨܰܬ ܗܘܳܬ\nܕܢܶܬܢܰܚܰܡ ܐܶܢ ܠܰܘ ܐ̱ܪܳܙܳܐ ܨܳܪ ܢܽܘܚܳܡܶܗ\nܢܰܗܺܝܪܺܝܢ ܐܰܢ̱ܬܽܘܢ ܠܰܕܪܳܫܳܐ ܐܰܝܟ ܒ̈ܰܛܺܝܠܶܐ\nܐܶܢܳܐ ܓܶܝܪ ܒܰܥܒܳܕܝ̱ ܥܳܡܶܠ ܐ̱ܢܳܐ ܕܶܐܦܪܽܘܫ ܘܰܐܕܒܰܪ\nܣܰܓܺܝ ܠܡܶܕܪܰܫ ܐܶܬܛܰܝܒܰܬ ܡܰܢܽܘ ܙܶܓܪܳܟ\nܫܪܳܪܶܗ ܕܢܽܘܚܳܡܰܢ ܐܳܠܨܳܟ ܒܗ̈ܶܦܟܳܬܶܗ\nܥܒܰܕܬܽܘܢܳܢܝ̱ ܠܟܽܘܢ ܣܰܢܝܳܐ ܟܰܕ ܠܳܐ ܣܳܢܶܐ ܐ̱ܢܳܐ\nܐܶܢܳܐ ܐ̱ܢܳܐ ܕܰܡܢܺܝܚ ܐ̱ܢܳܐ ܣ̈ܒܺܝܟܽܘܢ ܘܰܐ̈ܠܺܝܨܰܝܟܽܘܢ\nܥܒܰܕܬܽܘܢܳܢܝ̱ ܐܰܝܟ ܣܳܪܽܘܚܳܐ ܐܰܘ ܡܳܝܽܘ̈ܬܳܐ\nܐܳܕܳܡ ܩܰܛܠܟܽܘܢ ܘܶܐ̱ܢܳܐ ܡܶܨܛܚܳܐ ܐ̱ܢܳܐ\nܦܫܺܝܩܳܐܺܝܬ ܐܰܦܪܣܰܝܟܽܘܢ ܥܰܒܕܳܐ ܗܘܺܝܬ ܓܶܝܪ\nܘܰܐܢ̱ܬܽܘܢ ܗܽܘ ܒܰܚܛܳܗ̈ܰܝܟܽܘܢ ܐܰܡܶܠܟܬܽܘܢܳܢܝ̱\nܨܳܒܶܝܢ ܐܳܕܳܡ ܐܰܥܺܝܪܳܢܝ̱ ܕܫܳܠܶܐ ܗܘܺܝܬ ܓܶܝܪ\nܡܺܝܬܳܐ ܗܘܺܝܬ ܘܰܐܚܰܝܬܽܘܢܳܢܝ̱ ܕܰܬܡܽܘܬܽܘܢ ܒܺܝ\nܩܰܒܶܠ ܐ̱ܢܳܐ ܡܶܢ ܟܰܕܳܒ̈ܶܐ ܕܰܩܛܰܠܘ̱ ܘܰܟܦܰܪܘ̱\nܐܳܕܳܡ ܓܶܝܪ ܩܛܰܠ ܢܰܦܫܶܗ ܘܒܺܝ ܡܶܬܥܕܰܠ\nܪܺܝܫ ܗܳܪܬܳܐ ܚܶܘܝܰܐ ܗ̱ܘ ܠܺܝܛܳܐ ܕܫܰܦܺܝܪ ܚܓܺܝܪ\nܕܪܳܫܶܦ ܥܰܠ ܣܳܡ ܡܨܽܘܬܳܐ ܒܶܝܬ ܠܺܝ ܘܰܠܟܽܘܢ\nܫܒܺܝܩ ܣܳܛܳܢܳܐ ܘܰܥܠܰܝ ܗܽܘ ܡܶܬܓܰܪܶܝܢ ܐܰܢ̱ܬܽܘܢ\nܙܶܠܘ̱ ܐܶܬܟܰܬܰܫܘ̱ ܥܰܡ ܒܺܝܫܳܐ ܕܗܽܘ ܚܰܝܶܒܟܽܘܢ\nܫܰܘܬܶܦܝ̱ ܗܽܘ ܘܠܳܐ ܟܳܦܰܪ ܐ̱ܢܳܐ ܘܕܰܣܢܰܐ ܗ̱ܘ ܣܰܓܺܝ\nܡܶܢ ܐܳܠܨܳܬ ܕܶܐܨܛܚܳܐ ܒܶܗ ܟܦܺܝܪ ܒܶܗ ܡܶܟܺܝܠ\nܫܡܰܥܘ̱ ܡ̈ܶܠܰܝ ܐܳܘ ܡܳܝ̈ܽܘܬܳܐ ܘܰܐܒܰܝܰܐܟܽܘܢ\nܐܶܢܳܐ ܐܶܥܺܝܩܰܬ ܘܶܐܢܳܐ ܡܰܘܕܶܐ ܒܚܰܝܰܬ ܡܺܝ̈ܬܶܐ\nܫܰܪܺܝ ܓܶܝܪ ܢܳܛܰܦ ܒܶܐܕ̈ܢܰܝ ܩܳܠ ܛܽܘܝܳܒܳܐ\nܕܫܺܝܦܽܘܪܳܐ ܕܣܳܥܰܪ ܢܰܦܫܶܗ ܠܡܰܝܳܒܒܽܘ\nܫܡܰܥܘ̱ ܡ̈ܶܠܰܝ ܘܰܐܣܶܓܘ̱ ܡܶܫܚܳܐ ܠܰܠܡܦܺܐܕ̈ܰܝܟܽܘܢ\nܕܰܟܠܺܝܬܳܐ ܓܶܝܪ ܡܶܢ ܨܶܐܕܝ̱ ܠܳܐ ܐܺܝܬ ܠܟܽܘܢ","english":"Death: I struggled and strove, and blood was pressed out,  \nthat I might be troubled whether I should enter the mystery.  \nThe righteous one pressed his strength,  \nand your swift ones stood for the contest like idle men.  \nFor I, by my deeds, am a toiler; I am the one who presses and drives.  \nMuch has the school been made ready; your little ones are few.  \nThe truth of his strength pressed you with its reversals.  \nHe made you my servants for a help, while I am not weary.  \nI am the one who makes the dead of the Messiah your captives and your distressed ones.  \nHe made you my servants like a cry or like dead ones.  \nAdam killed you, and I am the one who is found victorious.  \nSimply I scattered you, for I was a servant,  \nand you yourselves, by your sins, made me king.  \nAdam wishes to awaken me, for I was at rest.  \nI was dead, and you gave me life, that you might die in me.  \nI receive from the liars who killed and denied.  \nFor Adam killed himself, and through me he is tormented.  \nThe head of the serpent is the cursed one who is beautifully adorned,  \nwho rushes upon the one who sets authority between me and you.  \nLeave Satan, and upon me he is provoked; you yourselves,  \ngo, contend with the evil one who is your accuser.  \nHe is your partner, and I do not deny, and he has concealed much.  \nFrom the pressing of the one who is found, in him the denier is now.  \nHear my words, O dead ones, and I will show you.  \nI am the one who was pressed, and I am the one who confesses the life of the dead.  \nFor he began to drip in my ears the voice of the good one,  \nof the one who is sent, who labored himself to make you live.  \nHear my words, and add oil to your lamps,  \nfor from my side there is no rest for you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܪܫ","severity":"info","text":"The verb ܕܪܫ (drš) carries the sense of 'to dispute, to debate' in a formal or scholastic context, fitting the madrāšā genre of Ephrem's teaching poems.","cites":[{"key":"ed:dsc-322","label":"source edition: Nisibis 68","url":"https://syriaccorpus.org/322"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܰܘܬܳܐ","severity":"info","text":"Death (ܡܰܘܬܳܐ, mawtā) is personified as a disputant in this dialogue, a common figure in Ephrem's works representing the adversary of the righteous.","cites":[{"key":"ed:dsc-322","label":"source edition: Nisibis 68","url":"https://syriaccorpus.org/322"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܳܕܳܡ","severity":"info","text":"Adam (ܐܳܕܳܡ) is invoked as the archetypal human whose sin brought death; the line 'Adam killed himself' echoes the Genesis narrative of the Fall and its consequences.","cites":[{"key":"ed:dsc-322","label":"source edition: Nisibis 68","url":"https://syriaccorpus.org/322"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܰܘܬܳܐ","severity":"info","text":"The dialogue between Death and the Church (or the righteous) reflects Ephrem's use of prosopopoeia in the Nisibene hymns, likely composed during the Persian-Roman conflicts of the 4th century.","cites":[{"key":"ed:dsc-322","label":"source edition: Nisibis 68","url":"https://syriaccorpus.org/322"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܰܘܬܳܐ","severity":"info","text":"The motif of Death as a servant who becomes king through human sin parallels Ephrem's Hymn on the Nativity 18, where Death boasts of its power over humanity.","cites":[{"key":"ed:dsc-322","label":"source edition: Nisibis 68","url":"https://syriaccorpus.org/322"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܪܫ","severity":"caution","text":"The Syriac text at the start (ܐܶܫܬܐܶܠ ܘܰܕܪܽܘܫ) is ambiguous: ܐܶܫܬܐܶܠ may be a variant of ܐܫܬܐܠ (I struggled) or a scribal error; the reading 'I struggled and strove' is adopted.","cites":[{"key":"ed:dsc-322","label":"source edition: Nisibis 68","url":"https://syriaccorpus.org/322"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening verb ܐܶܫܬܐܶܠ is uncertain; it may be a corruption of ܐܫܬܐܠ (I struggled) or a different form. The translation 'I struggled and strove' follows the context of Death's labor.","The phrase ܕܢܶܬܢܰܚܰܡ ܐܶܢ ܠܰܘ ܐ̱ܪܳܙܳܐ (whether I should enter the mystery) is syntactically difficult; the sense of 'mystery' (ܐ̱ܪܳܙܳܐ) may refer to a hidden truth or a ritual, but here it likely means the divine plan."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܬܶܗܘܽܘܢ ܝܳܕܥܺܝܢ ܕܳܐܦ ܟܰܕ ܛܳܒ ܗܳܠܶܝܢ ܐܶܡܪܰܬ\nܪܚܺܝܡܺܝܢ ܐܶܢܽܘܢ ܨܰܘ̈ܬܰܝܟܽܘܢ ܠܨܳܕܶܝܗ̇ ܕܰܫܝܽܘܠ\nܬܩܺܝܠ ܗܽܘ ܠܺܝ ܓܶܝܪ ܒܰܪ ܐ̱ܢܳܫܳܐ ܘܪܰܒ ܗܽܘ ܫܰܝܢܶܗ\nܕܪܰܚܫܳܐ ܘܢܽܘ̈ܢܶܐ ܘܦܳܪܰܚܬܳܐ ܠܘܰܥܕܶܗ ܐܳܬܶܝܢ\nܬܶܡܗܳܐ ܕܶܝܢ ܕܳܐܦ ܥܰܠ ܥܺܝܪ̈ܶܐ ܚܰܒܺܝܒ ܨܰܘܬܶܗ\nܐܳܦ ܗܽܘ ܒܺܝܫܼܳܐ ܠܓܺܗܰܢܳܐ ܠܘܺܝܬܶܗ ܒܳܥܶܐ\nܬܶܗܘܶܐ ܠܟܽܘܢ ܚܰܝܰܬ ܡܺܝ̈ܬܶܐ ܐܳܘ ܡܳܝ̈ܽܘܬܳܐ\nܘܶܐܢܳܐ ܕܓܶܙܝܰܬ ܐܶܬܓܰܙܳܐ ܒܓܰܘܳܗ̇ ܕܰܫܝܽܘܠ\nܬܰܘܕܺܝܬܳܐ ܬܶܣܰܩ ܡܶܢ ܟܽܠ ܠܳܟ ܡܰܚܶܐ ܟܽܠ\nܕܡܶܢ ܟܽܠ ܕܽܘܟܳܐ ܡܟܰܢܶܫ ܐܰܢ̱ܬ ܥܰܦܪܶܗ ܕܳܐܕܳܡ\n܀܀܀","english":"You know that even when I was good, I said, \"My friends, look to your voices for the sake of Sheol.\" Heavy for me indeed was the son of the tree, and great was his shout, of the chariot and the wagons and the cavalry coming to his appointed time. A wonder indeed that even over the wakeful ones the beloved one's voice was sweet. Even that evil one seeks to join his own to Gehenna. Let the life of the dead be for you, or the deadening ones? And I saw that the mystery was cut within Sheol. Thanksgiving shall ascend from all to you, who revives all, for from every place you, the one who casts down the dust of Adam, are strong.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܰܪ ܐ̱ܢܳܫܳܐ","severity":"info","text":"The phrase 'son of the tree' (bar āšā) is a kenning for the cross, common in Syriac poetry. It personifies the cross as a figure of weight and power in the contest with Death.","cites":[{"key":"ed:dsc-322","label":"source edition: Nisibis 68","url":"https://syriaccorpus.org/322"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܰܦܪܶܗ ܕܳܐܕܳܡ","severity":"info","text":"The phrase 'the dust of Adam' alludes to Genesis 2:7 (Adam formed from dust) and to the Syriac tradition that Adam's dust was from Golgotha, linking Christ's cross to Adam's redemption.","cites":[{"key":"ed:dsc-322","label":"source edition: Nisibis 68","url":"https://syriaccorpus.org/322"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܽܘܠ","severity":"info","text":"Sheol (šyōl) here is not the Hebrew underworld but a personification of Death, a dramatic antagonist in Ephrem's madrashe. The contest between Death and the righteous one (Christ) is a recurring motif.","cites":[{"key":"ed:dsc-322","label":"source edition: Nisibis 68","url":"https://syriaccorpus.org/322"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܶܗܘܶܐ ܠܟܽܘܢ ܚܰܝܰܬ ܡܺܝ̈ܬܶܐ ܐܳܘ ܡܳܝ̈ܽܘܬܳܐ","severity":"info","text":"This line presents a rhetorical question contrasting 'life of the dead' (resurrection) with 'deadening ones' (the damned), a binary choice typical of Ephrem's eschatological exhortations.","cites":[{"key":"ed:dsc-322","label":"source edition: Nisibis 68","url":"https://syriaccorpus.org/322"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܬܰܘܕܺܝܬܳܐ ܬܶܣܰܩ ܡܶܢ ܟܽܠ ܠܳܟ","severity":"info","text":"The doxological conclusion 'Thanksgiving shall ascend from all to you' reflects the liturgical use of Ephrem's madrashe, where the congregation responds to the dramatic dialogue with praise.","cites":[{"key":"ed:dsc-322","label":"source edition: Nisibis 68","url":"https://syriaccorpus.org/322"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the beloved one' (ܚܰܒܺܝܒ) in line 5 is ambiguous: it may refer to Christ or to a martyr; the reading takes it as Christ based on the context of the resurrection contest.","The phrase 'the mystery was cut within Sheol' (ܐܶܬܓܰܙܳܐ ܒܓܰܘܳܗ̇ ܕܰܫܝܽܘܠ) is obscure; it likely refers to the incarnation or the cross penetrating the realm of death."],"confidence":"high","notes":[]}]}