{"slug":"dsc-324","id":"syriac:dsc:dsc-324","title":"Nisibis 70","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":0.002004},"source":{"registry_id":"syriac:dsc:dsc-324","work_id":"dsc-324","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/324"},"stats":{"passages":2,"english_words":577,"coptic_letters":0,"commentary_units":12,"commentary_kinds":8,"derived_notes":0,"ambiguities":4,"work_notes":6,"external_links":1,"timeline":6},"summary":{"work":"dsc-324","abstract":"Nisibis 70 is a collection of verse homilies (memre) attributed to Ephrem the Syrian, likely composed during his time in Nisibis before its cession to Persia in 363. The work uses metaphors such as the 'cup of death' to explore martyrdom and sacrificial love, drawing on agricultural imagery from the wine-producing region of Nisibis. It includes exempla like the priest, Abraham, the vintner, and Zakkai, each illustrating self-sacrifice. The text survives in multiple Syriac manuscripts with significant variation in stanza order and number, complicating reconstruction of an original sequence. Attribution to Ephrem is traditional but not universally accepted, as some memre may stem from later imitators.","historical_context":"The work is rooted in mid-4th century Nisibis, a city in Roman Mesopotamia that was a center of Syriac Christianity. Ephrem the Syrian (c. 306–373) served as a deacon and teacher there, composing hymns and homilies that reflect the community's experiences of war and siege. The collection likely dates to the 350s–363, referencing the siege of Nisibis (350s) and the death of Emperor Julian (363). After Nisibis was ceded to Persia in 363, Ephrem moved to Edessa, where his works were preserved and transmitted. The Syriac text survives in multiple manuscripts, with significant variation in stanza order and number, indicating a complex transmission history. These memre were widely cited in later East Syrian liturgical traditions and translated into Armenian and Georgian, attesting to their enduring influence.","significance":"Nisibis 70 is significant for its poetic exploration of martyrdom and sacrificial love within the Syriac Christian tradition, using vivid metaphors from local agriculture. It exemplifies Ephrem's typological exegesis, linking Old Testament figures like Abraham and Adam to Christ. The collection's wide liturgical use and translations into Armenian and Georgian demonstrate its cross-cultural impact, while the disputed authorship highlights the challenges of reconstructing the Ephremic corpus.","timeline":[{"date":"mid-4th century","event":"Composition of memre attributed to Ephrem in Nisibis, likely before 363."},{"date":"350s","event":"Siege of Nisibis, referenced in the work."},{"date":"363","event":"Death of Emperor Julian; terminus post quem for some references."},{"date":"4th–5th centuries","event":"Transmission and redaction of the collection in Syriac manuscripts."},{"date":"5th–7th centuries","event":"Translation into Armenian and Georgian; incorporation into East Syrian liturgy."},{"date":"20th century","event":"Modern critical edition by Beck in CSCO, without full apparatus for manuscript variants."}],"relations":[{"work":"Ephrem's Hymns on Paradise","relation":"Similar use of typology and agricultural imagery, also attributed to Ephrem.","key":"","label":null,"url":null},{"work":"Ephrem's Nisibene Hymns","relation":"Shared themes of martyrdom and siege, composed in the same period and location.","key":"","label":null,"url":null},{"work":"Syriac Liturgical Tradition","relation":"Widely cited in East Syrian hymnody and later liturgical commentaries.","key":"","label":null,"url":null},{"work":"Armenian Translation of Ephrem","relation":"Part of the broader reception of Ephrem's works in Armenian Christianity.","key":"","label":null,"url":null},{"work":"Beck's CSCO Edition","relation":"Critical edition providing stemmatic analysis of manuscript variants.","key":"","label":null,"url":null}],"external_links":[{"key":"ed:dsc-324","label":"DSC 324","url":"https://syriaccorpus.org/324","reason":"Citation key for a related source or edition."}],"cautions":["Attribution to Ephrem is traditional but not universally accepted; some memre may stem from later imitators.","Dating relies on internal references to the siege of Nisibis (350s) and death of Julian (363), but the collection may have been redacted later.","The Syriac text survives in multiple manuscripts with significant variation in stanza order and number, complicating reconstruction of an original sequence.","This edition does not include a critical apparatus for manuscript variants; readers should consult Beck's CSCO edition for detailed stemmatic analysis."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000525,"generated":"2026-11-15T00:22:18Z"},"checks":{"work":"dsc-324","status":"pass","blocking":[],"warnings":[],"stats":{"passages":2,"translated":2,"commentary_passages":2,"commentary_units":12,"english_words":577,"source_letters":1789,"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 collection of verse homilies (memre) attributed to Ephrem, likely composed during his time in Nisibis before its cession to Persia in 363.","cites":[{"key":"ed:dsc-324","label":"source edition: Nisibis 70","url":"https://syriaccorpus.org/324"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Dating rests on internal references to the siege of Nisibis (350s) and the death of Emperor Julian (363), but the collection may have been redacted later.","cites":[{"key":"ed:dsc-324","label":"source edition: Nisibis 70","url":"https://syriaccorpus.org/324"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in multiple manuscripts, with significant variation in stanza order and number, complicating reconstruction of an original sequence.","cites":[{"key":"ed:dsc-324","label":"source edition: Nisibis 70","url":"https://syriaccorpus.org/324"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These memre were widely cited in later Syriac liturgical traditions, especially in East Syrian hymnody, and were translated into Armenian and Georgian.","cites":[{"key":"ed:dsc-324","label":"source edition: Nisibis 70","url":"https://syriaccorpus.org/324"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not include a critical apparatus for manuscript variants; readers should consult Beck's CSCO edition for detailed stemmatic analysis.","cites":[{"key":"ed:dsc-324","label":"source edition: Nisibis 70","url":"https://syriaccorpus.org/324"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Attribution to Ephrem is traditional but not universally accepted; some memre may stem from later imitators in the Ephremic corpus.","cites":[{"key":"ed:dsc-324","label":"source edition: Nisibis 70","url":"https://syriaccorpus.org/324"}],"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-324":{"label":"source edition: Nisibis 70","url":"https://syriaccorpus.org/324"}},"segments":[{"i":1,"ref":"p1","source":"ܒ ܒܰܪ ܩܳܠܶܗ\nܐܳܘ ܡܳܐ ܡܰܪܺܝܪ ܐܰܚ̈ܰܝ\nܟܣܶܐ ܗܳܢܳܐ ܕܡܰܘܬܳܐ\nܕܡܰܪܘܶܐ ܐܳܦ ܠܢܰܟ̈ܦܶܐ\nܕܢܶܫܬܰܢܽܘܢ ܒܕܶܡ̈ܥܶܐ\nܥܽܘܢܺܝܬܳܐ: ܒܪܺܝܟ ܗ̱ܽܘ ܕܡܰܚܶܐ ܠܡܺܝ̈ܬܶܐ\nܒܥܽܘܢܕܳܢܶܗ ܕܡܺܝܬܳܐ\nܐܳܦ ܝܰܩܺܝܪܳܐ ܡܙܰܕܟܳܐ\nܕܢܶܙܕܰܠܰܠ ܘܢܰܝܠܶܠ\nܥܰܠ ܚܰܒܺܝܒܶܗ ܕܰܦܪܰܫ\nܓܳܥܶܐ ܗܽܘ ܓܶܝܪ ܒܚܽܘܒܶܗ\nܗܰܕܳܡܳܐ ܕܦܳܐܶܫ\nܥܰܠ ܒܰܪ ܙܰܘܓܶܗ ܕܶܐܬܦܣܶܩ\nܘܰܐܘܦܺܝ ܥܝܳܕܶܗ ܘܨܽܘܬܶܗ\nܕܠܺܝ̈ܠܰܐ ܗ̱ܘ ܕܕܳܡܶܝܢ\nܠܰܐܒܪܳܗܳܡ ܕܥܳܙܺܝ\nܕܢܶܬܶܠ ܦܺܐܪܳܐ ܕܪ̈ܰܚܡܰܘܗ̱ܝ\nܡܶܛܽܠ ܡܳܪܶܗ ܠܡܰܘܬܳܐ\nܗܳܢܰܘ ܥܳܡܽܘܕܝ̱ ܫܪܳܪܳܐ\nܕܰܛܥܶܢ ܝܽܘܩܪܳܐ ܒܥܰܡܳܐ\nܕܓܰܠܳـ̈ܠܶܐ ܕܚܰܫ̈ܶܐ ܛܰܪܘ̱ ܒܶܗ\nܘܠܳܐ ܐܶܙܕܰܥܙܰܥ ܫܪܳܪܶܗ\nܗܳܐ ܦܳܠܚܳܐ ܕܟܰܕ ܚܙܳܐ\nܦܺܐܪܳܐ ܒܣܰܬܶܗ ܥܩܰܪܬܳܐ\nܣܓܽܘܠܳܐ ܕܰܗܘܳܐ ܠܢܽܘܓܪܳܐ\nܐܰܝܟ ܪܺܝܫܺܝܬܳܐ ܩܰܪܒܶܗ\nܘܰܕܢܶܦܬܰܚ ܬܽܘܒ ܬܡܺܝܗܳܐ ܗ̱ܝ\nܦܳܠܚܳܐ ܕܩܰܛܦܳܗ̇\nܠܛܽܘܛܺܝܬܳܐ ܕܰܒܥܶܠܰܬ\nܠܡܳܪܶܐ ܟܰܪܡܳܐ ܩܰܪܒܳܗ̇\n܀܀܀ ܙܟܳܐ ܩܰܪܒܶܗ ܠܪ̈ܳܚܡܰܘܗ̱ܝ\nܘܰܥܼܨܳܐ ܚܽܘܒܶܗ ܘܰܐܣܩܳܗ̇\nܘܠܳܐ ܐܶܫܬܰܢܺܝ ܒܚܰܫܶܗ\nܕܗܰܝܡܳܢܽܘܬܶܗ ܣܡܰܟܬܶܗ\nܚܰܡܪܶܗ ܓܶܝܪ ܕܡܰܘܬܳܐ\nܬܶܛܪܶܐ ܗ̱ܘ ܕܰܕܠܺܝܚ ܒܚܰܫܳܐ\nܒܕܶܡ̈ܥܶܐ ܡܰܪܘܶܐ ܚܰܪ̈ܺܝܦܰܘܗ̱ܝ\nܘܠܰܙܡ̈ܺܝܢܰܘܗ̱ܝ ܒܒܶܟܝܳܐ\nܛܳܒ ܗܳܟܺܝܠ ܡܒܰܝܰܐ\nܛܽܘܦܣܶܗ ܪܰܒܳܐ ܕܢܶܦܬܰܚ\nܕܰܒܣܰܝܦܳܐ ܩܰܪܒܳܗ̇\nܣܺܝܡܰܬ ܚܰܝ̈ܶܐ ܠܡܳܪܳܗ̇\nܝܰܡܺܝܢܶܗ ܦܫܰܛ ܗ̱ܘܳܐ\nܢܶܦܬܰܚ ܘܰܐܣܶܩ ܕܶܒܚܬܳܐ\nܝܰܘܢܳܐ ܚܙܳܬܶܗ ܕܰܐܟܪܺܝ\nܘܰܠܒܳܒܬܶܗ ܒܩܳܠܳܗ̇\nܝܳܐܶܐ ܗ̱ܘܳܐ ܟܳܗܢܳܐ\nܕܟܳܗܶܢ ܒܰܕܡܳܐ ܕܡܶܢܶܗ\nܕܢܶܗܘܶܐ ܛܽܘܦܣܳܐ ܠܡܳܪܶܗ\nܕܟܳܗܶܢ ܒܰܕܡܳܐ ܕܢܰܦܫܶܗ\nܟܽܠ ܡܰܢ ܕܰܪܘܳܐ ܒܚܽܘܒܳܐ\nܘܰܙܟܳܐ ܒܪܶܚܡܰܬ ܫܪܳܪܳܐ\nܐܰܝܟ ܕܰܒܚܶܠܡܰܐ ܗ̱ܘ ܚܳܙܶܐ\nܠܚܰܒܺܝܒܶܗ ܕܰܥܢܰܕ\n܀܀܀","english":"O the bitterness, my brethren, of this cup of death which makes even the mourners drunk, who are drenched in tears. Blessed is he who brings the dead to life by the burial of the dead. Even the esteemed priest who lamented and wailed over his beloved who departed, for he boasts in his love, a limb that remains upon its partner that was severed. And his custom and his prayer are like those of the night, which resemble Abraham the comforter, who offered the fruit of his compassion for the sake of his Lord to death. This is the true pillar, which bore weight among the people, while the lightnings of pains struck it, and its truth was not shaken. Behold, the vintner, when he saw the fruit on its barren vine, a cluster that had become for the vintage, like a firstfruit he offered it, and when he opened it again, it was wondrous. The vintner who plucked it brought the grape to the owner of the vineyard. Zakkai offered his friends, and the tree of his love, and raised it, and was not wearied by his pain, for his faith supported him. For his wine of death is the one that is troubled in pain, making his sharp ones drunk with tears, and his thirsty ones with weeping. Good, therefore, is the revealer, the great example who opened, who offered by the sword the treasure of life to its Lord. He stretched out his right hand, opened and offered a sacrifice. The dove saw his form, which was bitter, and his heart at her voice. It was fitting for the priest who is pained by the blood of his people, that he might be an example for his Lord who is pained by his own blood. All who are worthy in love and victorious in the truth of righteousness, as in a dream they see their beloved who has passed away.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܣܶܐ ܗܳܢܳܐ ܕܡܰܘܬܳܐ","severity":"info","text":"The 'cup of death' is a metaphor for martyrdom, a central theme in Ephrem's Nisibene hymns, where death is a bitter draught that intoxicates mourners.","cites":[{"key":"ed:dsc-324","label":"source edition: Nisibis 70","url":"https://syriaccorpus.org/324"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܒܪܳܗܳܡ ܕܥܳܙܺܝ","severity":"info","text":"Abraham the comforter alludes to Genesis 18, where Abraham intercedes for Sodom, but here Ephrem reworks the figure as a type of self-sacrifice, offering the 'fruit of his compassion' to death.","cites":[{"key":"ed:dsc-324","label":"source edition: Nisibis 70","url":"https://syriaccorpus.org/324"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܟܳܐ","severity":"info","text":"Zakkai (ܙܟܳܐ) is a proper name, likely a local martyr or ascetic figure in Nisibis, whose offering of 'friends' and 'tree of love' parallels the vintner's sacrifice.","cites":[{"key":"ed:dsc-324","label":"source edition: Nisibis 70","url":"https://syriaccorpus.org/324"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܳܠܚܳܐ","severity":"info","text":"The vintner (ܦܳܠܚܳܐ) metaphor draws on the agricultural context of Nisibis, a wine-producing region, to illustrate the offering of a firstfruit cluster as a type of martyrdom.","cites":[{"key":"ed:dsc-324","label":"source edition: Nisibis 70","url":"https://syriaccorpus.org/324"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage moves from a general lament on the cup of death to specific exempla: the priest, Abraham, the vintner, and Zakkai, each illustrating sacrificial love.","cites":[{"key":"ed:dsc-324","label":"source edition: Nisibis 70","url":"https://syriaccorpus.org/324"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܳܗܢܳܐ","severity":"info","text":"The priest (ܟܳܗܢܳܐ) pained by his people's blood prefigures Christ, a typology common in Syriac exegesis, echoed in later liturgical commentaries.","cites":[{"key":"ed:dsc-324","label":"source edition: Nisibis 70","url":"https://syriaccorpus.org/324"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Zakkai (ܙܟܳܐ) is uncertain; he may be a local martyr or a symbolic figure. The phrase 'tree of his love' (ܚܽܘܒܶܗ) could be read as a literal tree or a metaphor for progeny."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܠܚܰܒܪܶܗ ܓܶܝܪ ܒܚܶܠܡܶܗ\nܓܕܰܫ ܚܳܙܶܐ ܕܡܳܐܶܬ\nܘܐܶܬܳܐ ܨܰܦܪܳܐ ܘܒܰܝܐܶܗ\nܡܶܢ ܟܰܪܝܽܘܬܶܗ ܕܚܶܠܡܳܐ\nܡܳܐ ܕܳܡܶܐ ܠܶܗ ܥܰܢܺܝܕܳܐ\nܠܗܰܘ ܕܰܡܟܳܐ ܫܟܺܝܒܳܐ\nܘܕܳܡܶܐ ܡܰܘܬܳܐ ܠܚܶܠܡܳܐ\nܐܳܦ ܢܽܘܚܳܡܳܐ ܠܨܰܦܪܳܐ\nܢܶܕܢܰܚ ܒܰܢ ܫܪܳܪܳܐ\nܒܰܕܡܽܘܬ ܢܽܘܗܪܳܐ ܒܥܰܝܢܳܐ\nܘܗܳܐ ܚܙܰܝܢܳܝܗ̱ܝ ܠܡܰܘܬܳܐ\nܕܰܐܝܟ ܣܽܘܪܳܕܰܐ ܗ̱ܘ ܕܚܶܠܡܳܐ\nܣܟܼܰܠ ܓܶܝܪ ܐܰܝܢܳܐ ܕܚܳܙܶܐ\nܫܶܢܬܳܐ ܕܠܰܝܬܶܝܗ̇ ܠܨܰܦܪܳܐ\nܘܰܢܣܰܒܰܪ ܥܠܰܘܗ̱ܝ ܕܡܰܘܬܳܐ\nܕܫܶܢܬܳܐ ܠܥܳܠܰܡ ܬܩܰܘܶܐ\nܥܰܝܢܳܐ ܕܣܰܒܪܳܐ ܐܶܢ ܩܳܢܶܐ\nܡܨܶܐ ܚܙܳܐ ܠܳܗ̇ ܒܟܰܣܝܳܐ\nܠܗܳܝ ܫܶܢܬܶܗ ܕܡܰܘܬܳܐ\nܕܰܒܗܰܘ ܨܰܦܪܳܐ ܒܶܛܠܳܐ\nܦܪܰܚ ܪܺܝܚܶܗ ܬܡܺܝܗܳܐ\nܕܗܰܘ ܓܰܙܳܐ ܕܚܰܝ̈ܶܐ\nܒܦܰܓܪܳܐ ܒܰܝܬܳܗ̇ ܕܢܰܦܫܳܐ\nܕܢܶܦܩܰܬ ܡܶܢܶܗ ܘܶܐܬܢܕܶܕ\nܨܶܒ̈ܬܰܘܗ̱ܝ ܣܰܓܺܝ̈ܐܺܝܢ ܘܫܽܘܦܪ̈ܰܘܗ̱ܝ\n܀܀܀ ܕܗܰܝܟܰܠ ܚܽܘܒܰܐ ܗ̱ܘ ܕܪܽܘܚܳܐ\nܡܶܫܬܰܝܰܢ ܕܰܨܕܳܐ\nܘܰܗܘܳܐ ܡܰܫܟܶܢ ܫܠܳܡܳܐ\nܩܳܠ ܫܺܝܦܽܘܪܳܐ ܡܰܝܒܶܒ\nܠܟܶܢ̈ܫܶܐ ܫ̈ܠܰܝܳܐ\nܕܩܽܘܡܘ̱ ܙܰܡܰܪܘ̱ ܘܫܰܒܰܚܘ̱\nܩܕܳܡ ܚܰܬܢܳܐ ܒܩܳܠܳܐ\nܪܰܘܒܳܐ ܗ̱ܘܳܐ ܒܦܽܘܡ̈ܶܐ\nܕܡܶܬܦܰܬܚܺܝܢ ܩܰܒܪ̈ܶܐ\nܚܰܕ ܠܚܰܕ ܠܥܶܙ ܒܡ̈ܰܢܰܘܗ̱ܝ\nܫܽܘܒܚܳܐ ܝܰܗ̱ܒ ܒܩ̈ܳܠܰܘܗ̱ܝ\nܫܽܘܒܚܳܐ ܠܳܟ ܕܰܐܘܪܶܒܬ\nܠܳܐܕܳܡ ܟܰܕ ܕܟܶܐ ܗ̱ܘܳܐ\nܠܳܟ ܫܽܘܒܚܳܐ ܕܒܰܫܝܽܘܠ\nܡܰܟܶܟܬܳܝܗ̱ܝ ܕܶܐܬܬܪܺܝܡ\nܬܰܘܕܺܝ ܠܡܰܢ ܕܡܰܟܶܟ\nܘܬܰܘܕܺܝ ܠܡܰܢ ܕܢܰܚܶܡ\nܘܳܐܦ ܟܶܢܳܪܝ̱ ܢܫܰܒܰܚ\nܒܢܽܘܚܳܡܶܗ ܠܡܳܪܶܗ","english":"For his companion in his dream\nbeheld a vision of death\nand morning came and revealed it\nfrom the bitterness of the dream\nhow it resembles the future\nto him who lies sleeping\nand death resembles the dream\nalso resurrection resembles the morning\nLaugh at the truth\nin the likeness of a mirror in a dream\nand behold the likeness of death\nthat like a dream it is a fantasy\nFor the eye that sees is foolish\nan hour that has no morning\nand it thought concerning death\nthat the hour would endure forever\nThe eye of hope, if it stands,\ncan see in secret\nthat hour of death\nwhich in that morning is null\nThe wondrous fragrance flew forth\nof that treasure of life\nin the body, the house of the soul\nwhich went out from it and was adorned\nits many beauties and splendors\nOf the temple of love it is that of the spirit\nwhich drinks from the cup\nand it finds peace\nThe sound of the shofar resounds\nto the weary mourners\nArise, sing, and praise\nbefore the bridegroom with voice\nA tumult was in the mouths\nof those opening the graves\nOne to another for the feast with their members\nGlory he gave with his voice\nGlory to you who brought\nAdam when he was pure\nGlory to you that by the taking\nyou lowered his pride\nThanks to him who lowers\nand thanks to him who warms\nAnd also my lyre praised\nin its resurrection its Lord","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܺܝܦܽܘܪܳܐ","severity":"info","text":"The term šīpūrā (shofar) is a Syriac loanword from Hebrew, denoting a ram’s horn used in Jewish liturgy. Its appearance here evokes a call to resurrection, blending Jewish and Christian imagery.","cites":[{"key":"ed:dsc-324","label":"source edition: Nisibis 70","url":"https://syriaccorpus.org/324"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܳܐܕܳܡ ܟܰܕ ܕܟܶܐ ܗ̱ܘܳܐ","severity":"info","text":"The reference to Adam ‘when he was pure’ alludes to the prelapsarian state in Genesis 2–3, a common typology in Ephrem for the restoration of humanity through resurrection.","cites":[{"key":"ed:dsc-324","label":"source edition: Nisibis 70","url":"https://syriaccorpus.org/324"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܚܶܠܡܳܐ","severity":"info","text":"The extended comparison of death to a dream and resurrection to morning reflects a well-known theme in early Syriac literature, where sleep and awakening serve as metaphors for death and resurrection.","cites":[{"key":"ed:dsc-324","label":"source edition: Nisibis 70","url":"https://syriaccorpus.org/324"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܰܘܕܺܝ ܠܡܰܥ ܕܡܰܟܶܟ","severity":"info","text":"The passage shifts from a narrative of dream and death to a doxological conclusion, with repeated ‘Glory to you’ and ‘Thanks to him’—a liturgical turn typical of Ephrem’s madrāšē.","cites":[{"key":"ed:dsc-324","label":"source edition: Nisibis 70","url":"https://syriaccorpus.org/324"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܗܰܝܟܰܠ ܚܽܘܒܰܐ ܗ̱ܘ ܕܪܽܘܚܳܐ","severity":"info","text":"The phrase ‘temple of love … of the spirit’ echoes Pauline language of the body as a temple (1 Cor 3:16–17) and Ephrem’s own Hymns on Faith, where the spirit drinks from the cup of wisdom.","cites":[{"key":"ed:dsc-324","label":"source edition: Nisibis 70","url":"https://syriaccorpus.org/324"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܳܐܦ ܟܶܢܳܪܝ̱ ܢܫܰܒܰܚ","severity":"caution","text":"The final line ‘And also my lyre praised’ is textually uncertain: the Syriac verb ܢܫܰܒܰܚ may be a scribal error for ܢܫܰܒܰܚܬ (I praised), and the referent of ‘its resurrection’ is ambiguous—possibly the lyre or the soul.","cites":[{"key":"ed:dsc-324","label":"source edition: Nisibis 70","url":"https://syriaccorpus.org/324"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'his companion' in the opening line is unclear; it may refer to a fellow mourner or a symbolic figure.","The phrase 'the eye of hope' (ܥܰܝܢܳܐ ܕܣܰܒܪܳܐ) could be read as a personification or a metaphor for faith.","The final line's 'its resurrection' (ܒܢܽܘܚܳܡܶܗ) lacks a clear antecedent—possibly the lyre, the soul, or the body."],"confidence":"high","notes":[]}]}