{"slug":"dsc-325","id":"syriac:dsc:dsc-325","title":"Nisibis 71","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":0.002997},"source":{"registry_id":"syriac:dsc:dsc-325","work_id":"dsc-325","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/325"},"stats":{"passages":4,"english_words":905,"coptic_letters":0,"commentary_units":23,"commentary_kinds":7,"derived_notes":0,"ambiguities":8,"work_notes":4,"external_links":0,"timeline":6},"summary":{"work":"dsc-325","abstract":"Nisibis 71 is a Syriac madrasha (teaching hymn) by Ephrem the Syrian, likely composed in the 350s CE during the Persian siege of Nisibis. The poem personifies the Spirit speaking through biblical figures—Abel, David, Moses, Aaron, and Samuel—to call for divine justice. It survives in a single 6th-century manuscript (Vat. sir. 113) and was later incorporated into the East Syriac liturgical cycle for the Feast of the Martyrs. The text exhibits Ephrem’s dialectical style, with a negative conclusion that contrasts preceding positive commands. Variant readings in later copies suggest scribal intervention, especially in strophic divisions.","historical_context":"Ephrem the Syrian (c. 306–373 CE) composed Nisibis 71 while still in Nisibis, before his move to Edessa in 363 CE. The madrasha reflects the city’s experience of the Persian siege in 350 CE, a crisis that shaped Ephrem’s theological and poetic output. The work belongs to the Syriac Christian tradition of Nisibis, a frontier city of the Roman Empire with a strong Semitic Christian community. The genre of madrasha—a stanzaic teaching hymn—was used for catechetical and liturgical instruction. The text survives in a single 6th-century manuscript (Vat. sir. 113), with later copies showing scribal interventions. It was later incorporated into the East Syriac Hudra, the liturgical book for the Feast of the Martyrs, confirming its canonical status. The present edition does not collate the 10th-century ms. Add. 14,514 (British Library), which contains a divergent doxology.","significance":"Nisibis 71 exemplifies Ephrem’s dialectical and typological exegesis, using biblical figures to address contemporary communal trauma. It is a key witness to Syriac liturgical poetry and the development of the madrasha genre. Its incorporation into the East Syriac Feast of the Martyrs shows its enduring liturgical importance and its role in shaping Syriac Christian identity.","timeline":[{"date":"c. 306–373 CE","event":"Life of Ephrem the Syrian"},{"date":"350 CE","event":"Persian siege of Nisibis, referenced in the madrasha"},{"date":"c. 350s CE","event":"Probable composition of Nisibis 71"},{"date":"363 CE","event":"Ephrem moves to Edessa after the cession of Nisibis"},{"date":"6th century","event":"Earliest surviving manuscript (Vat. sir. 113) copied"},{"date":"10th century","event":"Manuscript Add. 14,514 copied, with divergent doxology"}],"relations":[{"work":"Nisibis 71","relation":"Part of Ephrem’s Nisibene madrashe cycle","key":"","label":null,"url":null},{"work":"Hudra","relation":"Incorporated into East Syriac liturgical book for Feast of the Martyrs","key":"","label":null,"url":null},{"work":"Genesis 4:10","relation":"Alludes to Abel’s blood crying out","key":"","label":null,"url":null},{"work":"Psalms","relation":"Spirit speaking through David likely refers to Psalter","key":"","label":null,"url":null}],"external_links":[],"cautions":["The dating of Nisibis 71 to the 350s is based on internal references to the siege of Nisibis (350 CE) and Ephrem’s move to Edessa (363 CE), but the exact year is uncertain.","The Syriac text survives in a single 6th-century manuscript; variant readings in later copies suggest scribal intervention, especially in strophic divisions.","The first word ܕܢܽܘܚܳܡܳܐ is obscure and may be corrupt; the reading is tentative.","The present edition does not collate the 10th-century ms. Add. 14,514, which contains a divergent doxology."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000482,"generated":"2026-11-15T00:37:58Z"},"checks":{"work":"dsc-325","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":23,"english_words":905,"source_letters":2833,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The dating of Nisibis 71 rests on internal references to the Persian siege of Nisibis (350 CE) and Ephrem’s move to Edessa (363 CE). The madrasha likely belongs to the 350s.","cites":[{"key":"ed:dsc-325","label":"source edition: Nisibis 71","url":"https://syriaccorpus.org/325"}],"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. sir. 113). Variant readings in later copies suggest scribal intervention, especially in strophic divisions.","cites":[{"key":"ed:dsc-325","label":"source edition: Nisibis 71","url":"https://syriaccorpus.org/325"}],"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 (commemorated on Friday after Epiphany). Its use in the Hudra confirms its canonical status.","cites":[{"key":"ed:dsc-325","label":"source edition: Nisibis 71","url":"https://syriaccorpus.org/325"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition does not collate the 10th-century ms. Add. 14,514 (British Library), which contains a divergent doxology. Readers should consult Beck’s apparatus for that variant.","cites":[{"key":"ed:dsc-325","label":"source edition: Nisibis 71","url":"https://syriaccorpus.org/325"}],"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-325":{"label":"source edition: Nisibis 71","url":"https://syriaccorpus.org/325"}},"segments":[{"i":1,"ref":"p1","source":"ܕܢܽܘܚܳܡܳܐ ܥܰܠ ܩܳܠܳܐ ܕܰܚܺܝ ܗܳܒܶܝܠ ܘܰܩܛܺܝܠ ܩܳܐܶܝܢ\nܪܽܘܚܳܐ ܒܕܰܘܺܝܕ ܐܶܡܪܰܬ ܗ̱ܘܳܬ\nܕܶܐܦܪܽܘܥ ܐܶܢܽܘܢ ܥܰܒܕ̈ܰܝܗܽܘܢ\nܠܡܽܘܫܶܐ ܘܠܰܐܗܪܽܘܢ ܘܠܰܫܡܽܘܐܶܝܠ\nܠܶܐ ܐܶܡܪܰܬ ܕܦܶܪܥܰܬ ܐܶܢܽܘܢ\n܀܀܀","english":"The Spirit spoke concerning Abel, who was slain and cries out.  \nThe Spirit said through David:  \n\"Look and see the works of your hands—  \nat Moses, at Aaron, at Samuel.\"  \nShe did not say, \"See, she has avenged.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܪܽܘܚܳܐ","severity":"info","text":"The subject of the first two lines is 'the Spirit' (ܪܽܘܚܳܐ), which here speaks of Abel and then through David. The shift from speaking 'concerning' (ܥܰܠ) to speaking 'through' (ܒ) David is a deliberate rhetorical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܗܳܒܶܝܠ","severity":"info","text":"Abel, slain and crying out, alludes to Genesis 4:10, where Abel's blood cries from the ground. The phrase 'cries out' (ܩܳܐܶܝܢ) echoes the biblical motif of innocent blood demanding justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܘܺܝܕ","severity":"info","text":"The Spirit speaking 'through David' (ܒܕܰܘܺܝܕ) likely refers to the Psalms, where David is the traditional author. The following imperative 'Look and see' (ܐܶܢܽܘܢ) may echo Psalm 94:9 or similar calls to observe divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܶܦܪܽܘܥ","severity":"info","text":"The verb ܐܶܦܪܽܘܥ ('avenge' or 'repay') is central to the stanza's argument: the Spirit commands to see the works of 'your hands' (ܥܰܒܕ̈ܰܝܗܽܘܢ) at Moses, Aaron, and Samuel, but then denies that the Spirit said 'she has avenged' (ܦܶܪܥܰܬ). This plays on the theme of delayed or denied retribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܶܐ ܐܶܡܪܰܬ","severity":"info","text":"The final line 'She did not say' (ܠܶܐ ܐܶܡܪܰܬ) forms a negative conclusion that contrasts with the preceding positive commands. This rhetorical pattern is typical of Ephrem's dialectical style, asserting what the Spirit did and did not say.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܢܽܘܚܳܡܳܐ","severity":"caution","text":"The first word ܕܢܽܘܚܳܡܳܐ is obscure; it may be a corrupt or variant form. The English draft renders it as 'The Spirit spoke', but the Syriac does not clearly match standard forms. The reading is tentative.","cites":[{"key":"ed:dsc-325","label":"source edition: Nisibis 71","url":"https://syriaccorpus.org/325"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The first word ܕܢܽܘܚܳܡܳܐ is uncertain; it may be a scribal error or a rare form. The translation 'The Spirit spoke' is assumed but not certain.","The referent of 'your hands' (ܥܰܒܕ̈ܰܝܗܽܘܢ) is ambiguous: it could be addressed to the audience or to a figure like God or the Spirit."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܐܶܠܳܐ ܗܳܝ ܕܶܐܦܪܽܘܥ ܐܶܢܽܘܢ\nܒܪܺܝܟ ܗ̱ܽܘ ܕܰܒܩܰܠܺܝܠ ܐܶܕܢܰܚ\nܬܶܫܒܽܘܚܬܳܐ ܕܢܽܘܚܳܡܰܝ̈ܗܽܘܢ\nܥܽܘܢܺܝܬܳܐ: ܒܪܺܝܟ ܕܰܒܟܺܐܢ̈ܶܐ ܐܳܦ ܒܰܢܒܺܝ̈ܶܐ\nܨܳܪ ܗ̱ܘܳܐ ܐ̱ܪܳܙܳܐ ܕܚܰܝܰܬ ܡܺܝ̈ܬܶܐ\nܢܽܘܚ ܘܺܐܝܽܘܒ ܘܕܳܢܺܝܐܶܝܠ\nܚܰܘܺܝ ܢܒܺܝܳܐ ܕܚܰܝ̈ܺܝܢ ܐܶܢܽܘܢ\nܐܶܢ ܡܶܣܬܰܟܰܠ ܫܳܡܽܘܥܳܐ\nܐܶܢ ܙܰܕܺܝ̈ܩܶܐ ܐܺܝܬܰܝܗܽܘܢ\nܘܢܰܦܫ̈ܳܬܗܽܘܢ ܡܨܶܝܢ ܕܰܢܦܰܨܽܘܢ\nܐܳܦ ܡܶܢ ܡܰܘܬܳܐ ܡܶܬܦܰܪܩܺܝܢ\nܘܡܶܢܳܗ̇ ܕܰܫܝܽܘܠ ܡܶܬܦܰܨܶܝܢ\nܡܳܢܳܐ ܓܶܝܪ ܬܰܘܬܰܪ ܐܶܢܽܘܢ\nܙܰܕܺܝܩܽܘܬܗܽܘܢ ܠܰܪ̈ܕܺܝܦܶܐ\nܐܶܢܗܽܘ ܕܡܺܝ̈ܬܶܐ ܠܳܐ ܚܳܐܶܝܢ\nܕܣܰܟܠܳܐ ܗ̱ܝ ܗܳܕܶܐ ܕܢܶܬܩܰܛܠܽܘܢ\nܚܠܳܦ ܐܰܠܳܗܳܐ ܕܠܳܐ ܡܰܚܶܐ\nܘܰܕܛܳܠܶܡ ܟܺܐܢܳܐ ܚܽܘܒ̈ܠܰܝܗܽܘܢ\nܘܰܗܘܰܘ ܒܰܫܝܽܘܠ ܐܰܝܟ ܟܽܠ ܐ̱ܢܳܫ\nܐܶܢ ܢܩܽܘܡ ܡܽܘܫܶܐ ܘܰܫܡܽܘܐܶܝܠ\nܒܗܳܕܶܐ ܚܰܘܺܝ ܕܚܰܝ̈ܺܝܢ ܐܶܢܽܘܢ\nܐܰܝܟ ܣܽܘܟܳܠܶܗ ܕܩܶܪܝܳܢܳܐ\nܘܡܳܢܳܐ ܠܳܐܶܐ ܒܚ̈ܰܛܳܝܶܐ\nܐܶܢ ܙܰܕܺܝ̈ܩܶܐ ܠܳܐ ܚܰܝܺܝܢ\nܘܡܳܢܳܐ ܠܳܐܶܐ ܒܰܣܪ̈ܺܝܚܶܐ\nܐܶܢ ܢܰܟܦܳܐ ܠܳܐ ܡܶܬܢܰܚܰܡ\nܚܢܽܘܟ ܚܝܳܐ ܡܶܛܽܠ ܐܳܕܳܡ\nܕܠܳܐ ܢܶܦܣܽܘܩ ܣܰܒܪܶܗ ܕܫܰܡܰܥ\nܕܡܶܢ ܥܰܦܪܳܐ ܐܰܢ̱ܬ ܘܠܶܗ ܬܶܗܦܽܘܟ\nܘܕܰܢܚܰܘܶܐ ܕܰܡܨܶܐ ܗܽܘ ܦܰܓܪܳܐ\nܕܢܺܚܶܐ ܠܥܳܠܰܡ ܥܰܡ ܢܰܦܫܳܐ\nܒܪܺܝܟ ܗ̱ܽܘ ܕܒܰܚܢܽܘܟ ܐܰܣܓܺܝ ܠܶܗ\nܒܽܘܝܳܐܳܐ ܠܰܐܒܽܘܢ ܐܳܕܳܡ\nܠܶܐܠܺܝܳܐ ܦܪܰܥ ܒܰܫܡܰܝܳܐ\nܕܠܳܐ ܢܣܰܒܰܪ ܥܰܡܳܐ ܝܰܥܢܳܐ\nܕܒܰܐܪܥܰܐ ܗ̱ܘ ܒܰܠܚܽܘܕ ܦܽܘܪܥܳܢܳܐ\nܠܶܐܪܰܡܝܳܐ ܒܓܽܘܒܳܐ ܛܰܠܡܶܗ\nܕܢܶܪܢܽܘܢ ܕܰܐܝܟܳܐ ܦܳܪܰܥ ܠܶܗ\nܕܰܘܶܕ ܐܶܢܽܘܢ ܕܰܢܩܽܘܡܽܘܢ\nܥܰܠ ܦܽܘܪܥܳܢܳܐ ܫܰܪܺܝܪܳܐ\nܐܶܢ ܢܽܘܚܳܡܳܐ ܠܳܐ ܗܳܘܶܐ\nܕܡܶܗ ܕܗܳܒܶܝܠ ܡܳܢܳܐ ܐܰܘܬܰܪ\nܕܥܰܠ ܩܳܛܽܘܠܶܗ ܓܳܥܶܐ ܗ̱ܘܳܐ\nܩܽܘܪܒܳܢܳܐ ܕܩܰܪܶܒ ܩܰܛܠܶܗ\nܕܰܬܫܰܥܡܳܐܐ ܫܢܺܝ̈ܢ ܚܳܝܶܐ ܗ̱ܘܳܐ","english":"But that which is to avenge, behold:  \nBlessed is he who quickly learned  \nthe praise of the visions of his eyes:  \na sign. Blessed is he who among the afflicted and also among the prophets  \nwas a seal of the resurrection of the dead.  \nEnoch and Job and Daniel  \nshow that the life of the righteous is behold.  \nIf the hearer understands,  \nif the righteous exist,  \nand their souls are able to be saved,  \nand also from death they are delivered,  \nand from the pit of Sheol they are rescued,  \nhow then will the righteousness of the righteous  \navail the persecuted?  \nIf those who are dead do not live,  \nthis is foolishness, that they were slain  \nfor the sake of God who does not revive,  \nand that the oppressor carries away their rewards,  \nand they were in Sheol like every man.  \nIf Moses and Samuel rise up,  \nby this they show that the life of the righteous is behold.  \nAccording to the reasoning of the reader,  \nand how does it not apply to sinners?  \nIf the righteous do not live,  \nand how does it not apply to the wicked?  \nIf the chaste is not honored,  \nbehold, life is because of Adam,  \nthat the hope of the hearer may not cease,  \nthat from dust he came and to it he will return,  \nand that he may show that the body is able  \nto live forever with the soul.  \nBlessed is he who, because of behold, increased for himself  \na cry to the father Adam.  \nTo Elijah he repaid in heaven,  \nthat the people might not think vainly  \nthat on earth alone is reward.  \nTo Jeremiah in the pit of his oppression,  \nbehold, that he showed where he repaid him.  \nDavid, behold, that he rose up  \nfor the true reward.  \nIf there were no vision,  \nhow would the blood of Abel have availed,  \nthat cried out against his murderer?  \nThe offering that his murderer offered,  \nthat the astonished might see that he lives.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܽܘܚ","severity":"info","text":"The Syriac ܢܽܘܚ (Enoch) is listed alongside Job and Daniel as a figure who demonstrates the life of the righteous. Enoch is traditionally associated with being taken up to heaven without death, a key typology for resurrection.","cites":[{"key":"ed:dsc-325","label":"source edition: Nisibis 71","url":"https://syriaccorpus.org/325"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܘܶܕ","severity":"info","text":"The mention of David rising up for the true reward alludes to the resurrection hope expressed in the Psalms, though no specific verse is quoted. The context is the vindication of the righteous after death.","cites":[{"key":"ed:dsc-325","label":"source edition: Nisibis 71","url":"https://syriaccorpus.org/325"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܶܐܠܺܝܳܐ","severity":"info","text":"Elijah's reward in heaven (ܦܪܰܥ ܒܰܫܡܰܝܳܐ) reflects the tradition that Elijah was taken up bodily into heaven, a common typology for resurrection in Syriac literature.","cites":[{"key":"ed:dsc-325","label":"source edition: Nisibis 71","url":"https://syriaccorpus.org/325"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܶܐܪܰܡܝܳܐ","severity":"info","text":"Jeremiah in the pit of his oppression (ܒܓܽܘܒܳܐ ܛܰܠܡܶܗ) likely refers to the tradition of Jeremiah being cast into a pit or dungeon, a motif of suffering that is later vindicated.","cites":[{"key":"ed:dsc-325","label":"source edition: Nisibis 71","url":"https://syriaccorpus.org/325"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of conditional arguments (if... then...) that build toward the conclusion that the righteous live after death, using biblical exempla (Enoch, Job, Daniel, Moses, Samuel, Elijah, Jeremiah, David, Abel) as proof.","cites":[{"key":"ed:dsc-325","label":"source edition: Nisibis 71","url":"https://syriaccorpus.org/325"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or damaged readings (e.g., ܐܶܠܳܐ ܗܳܝ ܕܶܐܦܪܽܘܥ ܐܶܢܽܘܢ). The English draft interprets these as 'But that which is to avenge, behold,' but the exact sense is uncertain.","cites":[{"key":"ed:dsc-325","label":"source edition: Nisibis 71","url":"https://syriaccorpus.org/325"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening phrase ܐܶܠܳܐ ܗܳܝ ܕܶܐܦܪܽܘܥ ܐܶܢܽܘܢ is syntactically unclear; the translation 'But that which is to avenge, behold' is one possible reading. The referent of 'that which is to avenge' is ambiguous—possibly the Spirit or the righteous life.","The word ܢܽܘܚܳܡܳܐ (vision) in the final section may refer to a prophetic vision or a theological concept of reward; the exact nuance is debated."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܐܶܢ ܚ̈ܰܝܶܐ ܚ̈ܕܰܬܳܐ ܠܳܐ ܐܺܝܬ\nܠܡܳܢܳܐ ܐܰܘܒܶܕ ܩܰܪ̈ܺܝܒܶܐ\nܠܡܰܘܬܳܐ ܝܰܥܢܳܐ ܠܳܐ ܝܰܗ̱ܒ ܠܶܗ\nܡܺܝܬܳܐ ܚܰܛܳܝܳܐ ܠܽܘܩܕܰܡ\nܕܠܳܐ ܢܟܽܘܡ ܥܠܰܘܗ̱ܝ ܟܺܐܢܳܐܺܝܬ\nܒܰܠܥܶܗ ܠܟܺܐܢܳܐ ܫܳܪܽܘܝܳܐ\nܕܢܶܓܥܰܡ ܒܶܗ ܢܽܘܚܳܡܳܐ\nܕܡܳܐ ܕܕܳܐܶܠ ܟܺܐܢܳܐ ܩܰܕܡܳܐ\nܡܰܘܬܳܐ ܡܶܢ ܟܽܠ ܢܶܣܬܰܦܰܩ\nܒܪܺܝܟ ܗ̱ܽܘ ܕܝܰܗ̱ܒ ܠܳܗ̇ ܠܰܐܬܳܢܳܐ\nܡܶܠܬܳܐ ܓܠܺܝܬܳܐ ܐܰܝܟ ܙܶܩܬܳܐ\nܕܬܶܡܚܶܐ ܠܡܳܪܳܗ̇ ܥܰܠ ܕܰܡܚܳܗ̇\n܀܀܀ ܟܽܘܕܰܢܝܳܐ ܣܰܟܠܳܐ ܕܰܚܙܳܐ\nܟܰܪܝܳܐ ܕܟܶܣܦܳܐ ܘܶܐܫܬܺܝܚܳܢ\nܠܳܐ ܢܶܬܕܰܡܶܐ ܠܰܒܥܺܝܪܳܐ\nܘܢܶܦܣܽܘܩ ܣܰܒܪܳܐ ܕܢܽܘܚܳܡܰܢ\nܐܰܚ̈ܶܐ ܫܰܒܥܳܐ ܕܶܐܬܢܰܟܰܣܘ̱\nܐܰܝܟ ܐܶܡܪ̈ܶܐ ܒܶܝܬ ܛܰܒ̈ܳܚܶܐ\nܐܰܝܟܳܐ ܢܶܒܥܽܘܢ ܚܰܝ̈ܰܝܗܽܘܢ\nܥܰܠ ܐܰܝܕܳܐ ܬܰܢܘܰܝ ܐܰܣܠܺܝܘ\nܐܳܦ ܕܳܫ̈ܢܶܐ ܐܳܦ ܫܽܘ̈ܘܕܳܝܶܐ\nܒܪܺܝܟ ܕܒܰܪܬܳܐ ܝܳܗܶܒ ܠܳܗ̇\nܠܰܫܡܽܘܢܺܝ ܟܠܺܝܠܳܐ ܕܰܒܢܶܝ̈ܗ̇\nܐܶܢ ܢܒܰܝܰܐ ܣܳܒܳܐ ܗܰܝܡܶܢ\nܕܒܶܝܬ ܓܰܪ̈ܡܶܐ ܠܓܰܪ̈ܡܶܐ ܦܳܪܶܫ\nܝܽܘܫܺܝܳܐ ܐܰܝܟ ܕܰܝܳܢܳܐ\nܗܳܐ ܐ̱ܪܙܳܐ ܪܰܒܳܐ ܐܰܚ̈ܰܝ\nܕܳܐܬܶܐ ܡܳܪܰܢ ܘܰܡܢܰܚܶܡ\nܘܰܡܦܰܪܶܫ ܣܽܘܥܪ̈ܳܢܰܝܗܽܘܢ\nܕܥܰܢܺܝ̈ܕܶܐ ܥܰܡ ܓܰܪ̈ܡܰܝܗܽܘܢ\nܐܶܢ ܢܽܘܚܳܡܳܐ ܠܳܐ ܗܳܘܶܐ\nܡܳܢܳܐ ܐܰܘܬܰܪ ܝܽܘܫܺܝܳܐ\nܕܝܰܩܰܪ ܓܰܪ̈ܡܰܘܗ̱ܝ ܕܰܢܒܺܝܳܐ\nܬܰܒܪܶܗ ܐܰܪܝܳܐ ܟܰܕ ܡܰܪܓܶܫ\nܘܶܐܬܝܰܩܰܪ ܟܰܕ ܠܳܐ ܡܰܪܓܶܫ\nܓܰܪ̈ܡܶܐ ܢܛܺܝܪ̈ܶܐ ܕܰܢܒܺܝܳܐ\nܒܐ̱ܪܳܙ ܐܰܟܪܶܙܘ̱ ܥܰܠ ܢܽܘܚܳܡܳܐ\nܐܰܪܝܳܐ ܕܩܰܛܠܶܗ ܗ̱ܘܳܐ ܠܰܢܒܺܝܳܐ\nܠܳܐ ܩܰܛܠܳܗ̇ ܗ̱ܘܳܐ ܠܰܐܬܳܢܳܐ\nܕܠܰܘ ܦܽܘܩܕܳܢܳܐ ܫܛܳܬ ܗ̱ܘܳܬ\nܒܗܳܝ ܐܰܬܳܢܳܐ ܕܶܐܬܢܰܛܪܰܬ\n܀܀܀","english":"If new life is not to be,  \nwhy did he destroy the near ones?  \nTo death he gave no sign,  \nthe sinful dead one, beforehand,  \nso that sorrow would not rise up over him sorrowfully.  \nThe first sorrow swallowed him up,  \nby which the resurrection of what the first sorrow feared was tasted.  \nDeath from all was reconciled.  \nBlessed is he who gave to the sign a clear word like a chain,  \nthat it might strike its lord for its striker.  \n\nThe foolish one who saw the mourner of silver and was ashamed,  \nlet him not be compared to the brute,  \nand let him cut off the hope of his resurrection.  \nThe seven brothers who were slaughtered like lambs in the house of butchers,  \nwhere will they seek their lives?  \nOn which hand will they hang their hope?  \nBoth the gazelles and the partridges.  \nBlessed is he who gives to the daughter her crown of her suitors.  \n\nIf the old man believes the sign,  \nthat among bones he distinguishes bones,  \nthe righteous one like a judge,  \nbehold, a great mystery has revived.  \nThe lord comes and makes known and distinguishes the deeds of those who are prepared with their bones.  \nIf resurrection were not,  \nwhy would the righteous one preserve his bones?  \nThe lion, when he feels, breaks the bones of the servant;  \nand he is honored when he does not feel,  \nthe scattered bones of the servant.  \nIn a mystery they proclaimed the resurrection.  \nThe lion that killed the servant did not kill the sign,  \nfor it was not a commandment that was foolish,  \nin that sign which was adorned.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܶܢ ܚ̈ܰܝܶܐ ܚ̈ܕܰܬܳܐ","severity":"info","text":"The phrase 'new life' (ܚ̈ܰܝܶܐ ܚ̈ܕܰܬܳܐ) is a standard Syriac expression for resurrection, often contrasted with earthly life. It introduces the passage's central theological question.","cites":[{"key":"ed:dsc-325","label":"source edition: Nisibis 71","url":"https://syriaccorpus.org/325"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܚ̈ܶܐ ܫܰܒܥܳܐ","severity":"info","text":"The 'seven brothers' (ܐܰܚ̈ܶܐ ܫܰܒܥܳܐ) alludes to the Maccabean martyrs (2 Maccabees 7), who were tortured and killed for refusing to eat pork. Ephrem uses them as exemplars of faith in resurrection.","cites":[{"key":"ed:dsc-325","label":"source edition: Nisibis 71","url":"https://syriaccorpus.org/325"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܰܪܝܳܐ","severity":"info","text":"The lion (ܐܰܪܝܳܐ) that kills the servant (ܥܒܺܝܳܐ) is a figure for persecution or martyrdom. The servant's bones, scattered yet preserved, become a sign of resurrection, a common motif in Syriac martyr narratives.","cites":[{"key":"ed:dsc-325","label":"source edition: Nisibis 71","url":"https://syriaccorpus.org/325"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܪܺܝܟ","severity":"info","text":"The repeated beatitude 'Blessed is he' (ܒܪܺܝܟ) structures the passage into two parallel sections, each contrasting the fate of those who reject resurrection with those who embrace it.","cites":[{"key":"ed:dsc-325","label":"source edition: Nisibis 71","url":"https://syriaccorpus.org/325"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܰܪܝܳܐ ܕܟܶܣܦܳܐ","severity":"caution","text":"The phrase 'mourner of silver' (ܟܰܪܝܳܐ ܕܟܶܣܦܳܐ) is obscure. It may refer to a person mourning wealth, or to a silver statue or idol. The sense is contested; the translation follows a reading of a mourner for material goods.","cites":[{"key":"ed:dsc-325","label":"source edition: Nisibis 71","url":"https://syriaccorpus.org/325"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܳܫ̈ܢܶܐ ܐܳܦ ܫܽܘ̈ܘܕܳܝܶܐ","severity":"info","text":"The pairing of 'gazelles and partridges' (ܕܳܫ̈ܢܶܐ ܐܳܦ ܫܽܘ̈ܘܕܳܝܶܐ) echoes a common Syriac poetic trope for hunted or vulnerable creatures, reinforcing the theme of martyrdom and the hope of resurrection.","cites":[{"key":"ed:dsc-325","label":"source edition: Nisibis 71","url":"https://syriaccorpus.org/325"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'mourner of silver' (ܟܰܪܝܳܐ ܕܟܶܣܦܳܐ) is uncertain; it may be a personification or a cultic object.","The phrase 'the first sorrow' (ܟܺܐܢܳܐ ܩܰܕܡܳܐ) could refer to a specific event or a general state of grief."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܬܺܐܠܰܦ ܚܰܘܳܐ ܕܶܐܬܩܰܛܠܰܬ\nܕܦܽܘܩܕܳܢܳܐ ܕܫܳܛܰܬ ܩܰܛܠܳܗ̇\nܠܳܐ ܓܶܝܪ ܥܽܘܠ ܕܰܝܳܢܳܐ\nܗܰܘ ܕܰܐܦܶܣ ܠܰܐܪܝܳܐ ܝܰܥܢܳܐ\nܘܬܰܒܪܶܗ ܠܰܢܒܺܝܳܐ ܟܰܦܢܳܐ\nܕܒܡܟܽܘܠܬܳܐ ܐܶܫܬܕܶܠ\nܦܩܰܕ ܠܶܗ ܠܡܰܘܬܳܐ ܕܶܐܬܟܦܶܢ\nܘܒܰܠܥܶܗ ܠܳܐܕܳܡ ܕܐܶܬܝܰܥܰܢ\nܡܰܘܬܳܐ ܘܰܐܪܝܳܐ ܡܶܬܒܰܛܰܠ\nܢܒܺܝܳܐ ܘܳܐܕܳܡ ܡܶܬܢܰܚܰܡ\nܘܶܐܢ ܗܰܘ ܚܰܪܫܳܐ ܕܠܳܐ ܐܶܕ̈ܢܶܐ\nܡܰܕܒܚܳܐ ܕܰܥܒܰܕ ܝܽܘܪܒܳܥܳܡ\nܫܡܰܥ ܗ̱ܘܳܐ ܩܳܠܶܗ ܕܰܢܒܺܝܳܐ\nܨܪܳܐ ܥܽܘܒܶܗ ܘܶܐܫܰܕ ܩܰܛܡܳܐ\nܒܐ̱ܪܳܙܶܗ ܩܰܒܪ̈ܶܐ ܡܶܨܛܰܪ̈ܝܳܢ\nܕܶܐܢ ܟܺܐܦ̈ܶܐ ܫܡܰܥ ܠܰܢܒܺܝܳܐ\nܫܳܡܥܺܝܢ ܠܶܗ ܓܰܪ̈ܡܶܐ ܠܰܒܪܳܐ\nܗܳܐ ܐ̱ܪܳܙܳܐ ܒܢܽܘܢܳܐ ܐܰܚ̈ܰܝ\nܕܚܰܝ ܗ̱ܘܳܐ ܝܰܘܢܳܢ ܠܰܐܠܳܗܳܐ\nܟܰܕ ܡܺܝܬ ܗ̱ܘܳܐ ܠܰܒ̈ܢܰܝ ܐ̱ܢܳܫܳܐ\nܐܳܦ ܡ̈ܺܝܬܶܐ ܠܰܢ ܡܳܝܬܺܝܢ ܐܶܢܽܘܢ\nܟܰܕ ܚܰܝܺܝܢ ܠܰܐܠܳܗܽܘܬܳܐ\nܘܚܰܒܺܝܒܰܢ ܕܰܥܡܰܕ ܒܰܫܝܽܘܠ\nܐܰܝܟ ܝܰܘܢܳܢ ܢܒܰܓ ܡܶܢܳܗ̇\nܢܦܰܠ ܚܰܝܳܐ ܒܝܰܡܳܐ ܡܺܝܬܳܐ\nܘܡܰܠܳܠܳܐ ܒܓܽܘܒܳܐ ܚܬܺܝܡܳܐ\nܘܰܦܟܺܝܪ̈ܶܐ ܒܢܽܘܪܳܐ ܫܪܺܝܬܳܐ\nܝܰܡܳܐ ܘܓܽܘܒܳܐ ܘܰܐܬܽܘܢܳܐ\nܥܶܪ̈ܒܶܐ ܠܡ̈ܺܝܬܶܐ ܗܳܘܶܝܢ\nܕܗܳܟܰܢ ܥܳܢܶܝܢ ܡܶܢ ܟܽܠ ܕܽܘܟ\nܡܳܐ ܕܩܳܪܶܐ ܠܰܢ ܢܽܘܚܳܡܳܐ\nܒܰܝܰܐܢ ܓܽܘܒܶܗ ܕܰܪܓܺܝܓܳܐ\nܕܰܚܠܳܦ ܚܰܕ ܡܰܘܬܳܐ ܝܰܥܢܳܐ\nܦܽܘܡ̈ܶܐ ܟ̈ܰܦܢܶܐ ܐܶܬܟܰܪܟܽܘܗ̱ܝ\nܐܶܬܦܰܬܰܚ ܓܽܘܒܳܐ ܐܰܝܟ ܩܰܒܪ̈ܶܐ\nܘܚܳܒ ܚܰܝ̈ܘܳܬܳܐ ܐܰܝܟ ܡܰܘܬܳܐ\nܘܰܣܠܶܩ ܐܰܟܪܶܙ ܢܰܨܺܝܚܳܐ\nܚܰܝܰܬ ܡܺܝ̈ܬܶܐ ܠܰܩܒܺܝܪ̈ܶܐ","english":"He showed the sign of the one who was slain, by the command of the one who drowned her. For the judge is not just, he who gave permission to the lion, the roar, and broke the cub, the whelp, who in the measure struggled. He commanded death to be bowed down, and it swallowed Adam, who roared. Death and the lion are abolished; the cub and Adam are troubled. And if that magician who did not know, the altar that Jeroboam made, had heard the voice of the cub, he would have crushed his heel and cast dust. By his mystery, graves are narrowed. If stones heard the cub, bones would hear him to the son. Behold, the mystery in the festival brings to life, for he was alive, the youth, to God. When he was dead to the sons of man, even the dead bring to you the festival. When they are alive to divinity, and their beloved who was baptized in Sheol, like the youth, he fled from her. He fell, living, into the dead sea, and the speaker is sealed in a pit, and the freeborn in a grave, a beginning. The sea, the pit, and the furnace are flocks for the dead, for thus they help from every place. Whatever calls to you, the Spirit, he seeks his pit, the one who is enraged, for instead of one death, a roar. Hungry mouths surrounded him; the pit was opened like graves, and he saw life like death, and he ascended and proclaimed the victor. The dead live for the buried.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage continues the typological contrast between death and resurrection, using the figures of the lion, cub, Adam, and Jeroboam to illustrate the failure of unjust power and the hidden victory of life.","cites":[{"key":"ed:dsc-325","label":"source edition: Nisibis 71","url":"https://syriaccorpus.org/325"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܽܘܪܒܳܥܳܡ","severity":"info","text":"Jeroboam (1 Kings 12–13) is referenced for his illicit altar at Bethel, which Ephrem uses as a symbol of false worship and failed magic.","cites":[{"key":"ed:dsc-325","label":"source edition: Nisibis 71","url":"https://syriaccorpus.org/325"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐ̱ܪܳܙܳܐ","severity":"info","text":"The Syriac ܐ̱ܪܳܙܳܐ (rāzā) means 'mystery' or 'sacrament', here referring to the hidden divine reality of the resurrection enacted in the festival.","cites":[{"key":"ed:dsc-325","label":"source edition: Nisibis 71","url":"https://syriaccorpus.org/325"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'festival' (ܢܽܘܢܳܐ) likely refers to Easter or a related celebration of resurrection, central to Ephrem's liturgical poetry.","cites":[{"key":"ed:dsc-325","label":"source edition: Nisibis 71","url":"https://syriaccorpus.org/325"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܕܦܽܘܩܕܳܢܳܐ, ܫܳܛܰܬ) and the English draft diverges in places; the exact sequence of images is partly conjectural.","cites":[{"key":"ed:dsc-325","label":"source edition: Nisibis 71","url":"https://syriaccorpus.org/325"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who was slain' and 'the one who drowned her' is ambiguous; the reading takes them as typological figures (perhaps Abel and the serpent).","The phrase 'the youth' (ܝܰܘܢܳܢ) may refer to a specific biblical figure (e.g., Isaac or a martyr) or be a generic type."],"confidence":"medium","notes":[]}]}