{"slug":"dsc-329","id":"syriac:dsc:dsc-329","title":"Nisibis 75","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":"2026-11-15T00:59:22Z","cost_usd":0.002515},"source":{"registry_id":"syriac:dsc:dsc-329","work_id":"dsc-329","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/329"},"stats":{"passages":3,"english_words":656,"coptic_letters":0,"commentary_units":17,"commentary_kinds":8,"derived_notes":0,"ambiguities":5,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"dsc-329","abstract":"Nisibis 75 is a collection of verse homilies (memre) attributed to Ephrem the Syrian, composed in classical Syriac. The work employs rhythmic couplets and biblical imagery for homiletic and didactic purposes. Its dating is uncertain, traditionally placed in the mid-4th century during Ephrem’s time in Nisibis, but the collection may include later additions. The Syriac text survives in multiple manuscripts with significant variation in the number and order of memre. This edition draws on a single manuscript base without a full critical apparatus. The memre were used in East Syriac liturgical tradition, especially during Lent, and their attribution to Ephrem lent authority to later ascetic and catechetical compilations.","historical_context":"The work is attributed to Ephrem the Syrian (c. 306–373), a prominent theologian and poet of the Syriac tradition. He spent most of his life in Nisibis (modern Nusaybin, Turkey) until its cession to the Sasanian Empire in 363, after which he moved to Edessa. The memre reflect the liturgical and catechetical needs of the Syriac-speaking Christian community in the 4th century, a period of theological development and persecution under the Sasanians. The collection's transmission is complex: it survives in multiple manuscripts, with significant variation in content and order, suggesting a fluid textual tradition. The edition relies on a single manuscript base, not a full critical apparatus. The memre were later incorporated into East Syriac liturgical use, particularly in Lent, and influenced ascetic and catechetical compilations.","significance":"Nisibis 75 is significant as a key witness to Ephrem’s poetic and theological legacy, illustrating the use of verse homilies in Syriac liturgy and catechesis. Its attribution to Ephrem lent authority to later East Syriac traditions. The work’s textual fluidity highlights challenges in reconstructing early Syriac literature and the importance of critical editions like Beck’s for understanding manuscript transmission.","timeline":[{"date":"c. 306–373","event":"Life of Ephrem the Syrian"},{"date":"mid-4th century","event":"Traditional composition of Nisibis 75 memre in Nisibis"},{"date":"363","event":"Cession of Nisibis to Sasanian Empire; Ephrem moves to Edessa"},{"date":"4th–5th centuries","event":"Transmission and expansion of the memre collection"},{"date":"20th century","event":"Critical edition by Edmund Beck (CSCO)"}],"relations":[{"work":"Ephrem the Syrian, Hymns on Faith","relation":"Similar poetic and theological style; both attributed to Ephrem","key":"","label":null,"url":null},{"work":"Ephrem the Syrian, Commentary on the Diatessaron","relation":"Another work by Ephrem, showing his exegetical method","key":"","label":null,"url":null},{"work":"Syriac liturgical tradition (Lent)","relation":"Memre used in East Syriac Lenten liturgy","key":"","label":null,"url":null},{"work":"Beck’s critical edition (CSCO)","relation":"Primary edition for manuscript stemma and emendations","key":"","label":null,"url":null}],"external_links":[],"cautions":["The dating of Nisibis 75 is uncertain; traditionally placed in the mid-4th century, but the collection may include later additions.","Attribution to Ephrem is traditional and not externally confirmed; some memre may be pseudepigraphical.","The Syriac text survives in multiple manuscripts with significant variation; this edition uses a single manuscript base without full critical apparatus.","The work is fragmentary; some memre or passages may be incomplete or truncated."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000445,"generated":"2026-11-15T00:25:35Z"},"checks":{"work":"dsc-329","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":17,"english_words":656,"source_letters":2038,"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, composed in classical Syriac. The register is homiletic and didactic, employing rhythmic couplets and biblical imagery.","cites":[{"key":"ed:dsc-329","label":"source edition: Nisibis 75","url":"https://syriaccorpus.org/329"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The dating of Nisibis 75 is uncertain; it is traditionally placed in the mid-4th century during Ephrem’s time in Nisibis, but the collection may include later additions. No external evidence confirms a single date.","cites":[{"key":"ed:dsc-329","label":"source edition: Nisibis 75","url":"https://syriaccorpus.org/329"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, with significant variation in the number and order of memre. The edition draws on a single manuscript base, not a full critical apparatus.","cites":[{"key":"ed:dsc-329","label":"source edition: Nisibis 75","url":"https://syriaccorpus.org/329"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These memre were used in East Syriac liturgical tradition, particularly in the season of Lent. Their attribution to Ephrem lent authority to later ascetic and catechetical compilations.","cites":[{"key":"ed:dsc-329","label":"source edition: Nisibis 75","url":"https://syriaccorpus.org/329"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not include a translation or detailed commentary on textual variants. Readers should consult the critical apparatus of Beck’s edition for manuscript stemma and emendations.","cites":[{"key":"ed:dsc-329","label":"source edition: Nisibis 75","url":"https://syriaccorpus.org/329"}],"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-329":{"label":"source edition: Nisibis 75","url":"https://syriaccorpus.org/329"}},"segments":[{"i":1,"ref":"p1","source":"ܒ ܒܰܪ ܩܳܠܶܗ\nܝܰܘܡܳܐ ܕܥܽܘܢܕܳܢܳܐ\nܝܰܘܡܰܐ ܗ̱ܘ ܡܰܪܺܝܪܳܐ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܰܚܢܰܓܬܳܐ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܰܒܟܳܬܳܐ\n܀܀܀ ܗܘܺܝ ܡܳܪܰܢ ܒܽܘܝܳܐܰܢ\nܥܽܘܢܺܝܬܳܐ: ܗܘܺܝ ܡܳܪܝ̱ ܒܽܘܝܳܐܰܢ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܰܓܙܳܪ\nܫܩܰܠ ܗܰܕܳܡܶܐ\nܡܶܢ ܓܽܘܫܡܳܐ ܐܽܘܝܳܐ\nܕܰܐܚ̈ܰܘܗ̱ܝ ܘܰܐܚ̈ܝܳܢܰܘܗ̱ܝ\nܒܳܟ ܡܳܪܝ̱ ܢܶܬܪܰܟܰܒ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܡܰܟܪܶܐ\nܠܣܳܒ̈ܶܐ ܒܰܒܢܰܝ̈ܗܽܘܢ\nܕܬܳܒܰܪ ܠܶܗ ܡܰܘܬܳܐ\nܠܚܽܘܛܪܳܐ ܕܣܰܝܒܽܘܬܳܐ\nܒܳܟ ܡܳܪܝ̱ ܢܶܣܬܰܡܟܽܘܢ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܕܰܒܰܪ ܬܽܘܒ\nܐܺܝܚܺܝܕܳܐ ܡܶܢ ܐܶܡܶܗ\nܘܦܰܣܩܳܗ̇ ܠܕܰܪܥܳܐ\nܕܡܰܣܡܶܟ ܗ̱ܘܳܐ ܠܳܗ̇\nܐܰܢ̱ܬ ܡܳܪܝ̱ ܣܰܡܟܺܝܗ̇\nܝܰܘܡܰܐ ܗ̱ܘ ܕܰܐܒܳܗ̈ܶܐ\nܥܢܰܕܘ̱ ܒܶܗ ܘܰܦܼܪܰܫܘ̱ ܒܶܗ\nܘܰܫܒܼܰܩܘ̱ ܝ̈ܰܠܕܰܝܗܽܘܢ\nܝܰܬܡ̈ܶܐ ܘܚܰܣ̈ܺܝܠܶܐ\nܐܰܢ̱ܬ ܡܳܪܝ̱ ܪܰܒܳܐ ܐܶܢܽܘܢ\nܝܰܘܡܰܐ ܗ̱ܘ ܬܽܘܒ ܕܰܐܚܳܐ\nܦܳܪܶܫ ܡܶܢ ܐܰܚܽܘܗ̱ܝ\nܘܚܳܣܰܪ ܡܶܢܝܳܢܳܐ\nܘܰܙܥܰܪ ܨܶܒ̈ܥܳܬܳܐ\nܒܳܟ ܡܳܪܝ̱ ܢܶܬܡܰܠܽܘܢ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܒܰܪܬܶܗ\n܀܀܀","english":"By his voice\n\nThe day of the binding is a bitter day.  \nIt is a day of trembling, a day of weeping.  \n\nBehold, my Lord, the binding: behold, my Lord, the day that cut and took members from the living body.  \nHis brothers and his sisters weep for you, my Lord.  \n\nIt is the day that makes the elders bow down in their shame, that death might break the staff of old age.  \nIn you, my Lord, they are supported.  \n\nIt is the day that again took the only son from his mother and severed the arm that supported her.  \nYou, my Lord, support her.  \n\nIt is the day in which fathers buried and separated, and left their children orphans and destitute.  \nYou, my Lord, the Great One, are their refuge.  \n\nIt is again the day that a brother separates from his brother, and one is lacking from the company, and the fingers are few.  \nIn you, my Lord, they are filled.  \n\nIt is the day of his daughter.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܽܘܢܕܳܢܳܐ","severity":"info","text":"The Syriac noun ܥܽܘܢܕܳܢܳܐ (ʿqūḏāṯā) is a key term meaning 'binding' or 'captivity', here likely referring to the binding of Isaac or a typological binding of Christ. The repetition of the root ʿ-q-d throughout the passage underscores the theme of constraint and sacrifice.","cites":[{"key":"ed:dsc-329","label":"source edition: Nisibis 75","url":"https://syriaccorpus.org/329"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܰܪ ܩܳܠܶܗ","severity":"info","text":"The opening phrase ܒ ܒܰܪ ܩܳܠܶܗ (b-bar qāleh) may echo the biblical 'son of his voice' (cf. Ps 29:4? or a Syriac liturgical phrase), but the exact scriptural reference is uncertain. It likely introduces a lament over a sacrificial or binding event.","cites":[{"key":"ed:dsc-329","label":"source edition: Nisibis 75","url":"https://syriaccorpus.org/329"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܝܰܘܡܳܐ ܗ̱ܘ","severity":"info","text":"The repeated anaphora ܝܰܘܡܳܐ ܗ̱ܘ (yawmā hū, 'it is the day') structures the passage as a series of laments, each describing a different aspect of loss (elders, only son, fathers, brother). The refrain 'Behold, my Lord' (ܗܘܺܝ ܡܳܪܝ̱) punctuates each unit, creating a liturgical rhythm.","cites":[{"key":"ed:dsc-329","label":"source edition: Nisibis 75","url":"https://syriaccorpus.org/329"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܽܘܢܺܝܬܳܐ","severity":"info","text":"The term ܥܽܘܢܺܝܬܳܐ (ʿqūḏīṯā) is a feminine form of 'binding', possibly personifying the day as a female figure or referring to a specific liturgical commemoration (e.g., the Binding of Isaac). Ephrem often uses such personification in his madrāšê.","cites":[{"key":"ed:dsc-329","label":"source edition: Nisibis 75","url":"https://syriaccorpus.org/329"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܝܰܘܡܰܐ ܗ̱ܘ ܕܒܰܪܬܶܗ","severity":"caution","text":"The final line ܝܰܘܡܰܐ ܗ̱ܘ ܕܒܰܪܬܶܗ ('It is the day of his daughter') is fragmentary; the text breaks off with a triple asterisk. The sense is unclear—possibly a continuation of the lament for a daughter, or a scribal truncation. The English draft omits this line entirely.","cites":[{"key":"ed:dsc-329","label":"source edition: Nisibis 75","url":"https://syriaccorpus.org/329"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'my Lord' (ܡܳܪܝ̱) is ambiguous: it may refer to Christ, a saint, or a bishop. The 'binding' (ܥܽܘܢܕܳܢܳܐ) could be literal (Isaac) or metaphorical (Christ's passion). The final line about 'his daughter' is incomplete and its referent uncertain."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܕܣܳܒܳܐ ܦܪܰܫ ܡܶܢܶܗ\nܘܶܐܬܥܰܘܪܰܬ ܥܰܝܢܶܗ\nܕܒܳܗ̇ ܗܽܘ ܚܳܙܶܐ ܗ̱ܘܳܐ\nܢܒܰܝܐܶܗ ܢܰܗܺܝܪܳܟ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܰܦܪܰܫ ܒܶܗ\nܓܰܒܪܳܐ ܡܶܢ ܐܶܠܥܶܗ\nܘܶܐܬܓܰܙܝܰܬ ܐܰܪܥܳܐ\nܕܠܰܝܬܰܘܗ̱ܝ ܪܺܝܫ ܓܽܘܫܡܳܐ\nܒܰܥܕܶܢ ܬܽܘܒ ܬܶܚܙܶܝܘܗ̱ܝ\nܝܰܘܡܰܐ ܗ̱ܘ ܬܽܘܒ ܕܰܦܪܰܫ\nܐܰܢ̱ܬܬܳܐ ܡܶܢ ܒܰܝܬܳܗ̇\nܘܟܰܦܳܐ ܘܳܐܦ ܐܰܫܺܝܕ\nܕܶܐܒܰܕ ܛܽܘܟܳܣܶܗ\nܬܒܰܝܰܐܗ̇ ܡܰܠܟܽܘܬܳܟ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܡܺܝܬܳܐ\nܫܳܡܽܘܥܬܳܐ ܡܶܢ ܫܶܠܝܳܐ\nܘܥܳܐܶܠ ܕܳܠܰܚ ܠܳܗ̇\nܛܳܒܳܐ ܠܡܰܫܡܰܥܬܳܐ\nܒܩܳܠܳܟ ܬܶܫܬܰܝܰܢ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܓܰܪܶܓ\nܥܰܝ̈ܢܶܐ ܠܰܒܟܳܬܳܐ\nܘܺܐܝ̈ܕܶܐ ܠܡܰܪܩܽܘܕܬܳܐ\nܘܦܽܘܡܳܐ ܠܽܐܘܠܺܝܬܳܐ\nܒܳܟ ܡܳܪܝ̱ ܢܶܬܟܺܝܫ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܩܳܪܶܐ\nܠܒܶܟܝܳܐ ܣܰܓܺܝܐܳܐ\nܕܥܳܐܶܠ ܘܰܕܢܳܦܶܩ\nܘܳܝܳܐ ܡܠܶܐ ܦܽܘܡܶܗ\nܒܛܽܘܒܳܟ ܢܶܬܒܰܝܰܐ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܦܳܪܶܫ ܒܶܗ\nܪܳܚܡܳܐ ܡܶܢ ܚܰܒܪܶܗ\nܬܰܘܪ̈ܶܐ ܬܪ̈ܶܝܢ ܕܰܦܼܪܰܫܘ̱\nܡܶܢ ܢܺܝܪ ܐܽܘܝܽܘܬܳܐ\nܒܚܽܘܒܳܟ ܢܶܬܡܰܙܓܽܘܢ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܰܦܪܰܫܘ̱ ܒܶܗ\nܚ̈ܰܬܢܶܐ ܘܟ̈ܰܠܠܳܬܳܐ\nܘܰܚܠܳܦ ܗܰܘ ܪܶܩܕܳܐ\nܗܘܳܬ ܠܳܗ̇ ܡܰܪܩܽܘܕܬܳܐ\nܢܡܰܢܥܽܘܢ ܠܰܚܠܽܘܠܳܟ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܰܡܒܰܛܶܠ\nܫܪܳܪܳܐ ܕܡܳܟܽܘܪ̈ܶܐ\nܘܰܚܠܳܦ ܓܢܽܘܢܳܐ\nܩܰܒܪܳܐ ܛܰܝܶܒ ܠܳܗ̇\nܐܰܫܘܳܗ̇ ܠܰܓܢܽܘܢܳܟ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܰܦܪܰܫ ܬܽܘܒ\nܠܒܰܪܬܳܐ ܘܰܠܚܳܬܳܐ\nܘܰܐܫܩܰܠ ܐܰܝܟ ܝܰܘ̈ܢܶܐ\nܡܶܢ ܒܶܝܬ ܡܰܥܡܪܰܗܶܝܢ\nܢܫܰܟܢܰܢ ܒܦܰܪܕܰܝܣܳܟ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܰܦܪܰܫ ܬܽܘܒ\nܫܒܰܪܬܳܐ ܡܶܢ ܐܶܡܳܗ̇\nܘܶܐܬܟܰܡܪܰܬ ܣܰܬܳܐ\nܕܠܰܝܬܶܝܗ̇ ܛܽܘܛܺܝܬܳܐ\nܒܰܥܕܶܢ ܬܶܬܪܰܒܶܐ\n܀܀܀","english":"The elder parted his eye, and his eye was blinded, for in it he used to see his sons, the bright ones. It is the day that parted the man from his rib, and the earth was stripped, for it has no head of a body until again it sees him. It is the day that parted the wife from her house, and the rock also poured out, for its order perished. Show your kingdom. It is the day that parted the dead, the hearer, from silence, and a disturber enters her, good for the hearing. By your voice she will be calmed. It is the day that trained eyes for weeping and hands for dancing and mouth for wailing. In you, my Lord, it is gathered. It is the day that calls forth abundant weeping, which enters and knocks, woe filling its mouth. By your goodness it is shown. It is the day that separates the friend from his companion. The two oxen that were separated from the yoke of equality, by your love they will be mingled. It is the day that separated sins and brides, and instead of that dance, dancing came to her. Make your wedding feast joyful. It is the day that abolishes the truth of betrothals, and instead of a cry, the grave prepares for her. Show your cry. It is the day that separated the daughter and the sister, and carried them off like doves from their dwelling place. Place them in your paradise. It is the day that separated the girl from her mother, and the bosom was saddened, for it has no nipple until she is raised again.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܣܳܒܳܐ","severity":"info","text":"The Syriac term ܕܣܳܒܳܐ (d-sābā) is here rendered 'the elder', likely referring to a specific figure in the community, possibly a bishop or presbyter, whose loss of sight symbolizes the community's grief.","cites":[{"key":"ed:dsc-329","label":"source edition: Nisibis 75","url":"https://syriaccorpus.org/329"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܰܒܪܳܐ ܡܶܢ ܐܶܠܥܶܗ","severity":"info","text":"The phrase 'the man from his rib' alludes to the creation of Eve from Adam's rib in Genesis 2:21–22, evoking the separation of the first couple as a type of loss.","cites":[{"key":"ed:dsc-329","label":"source edition: Nisibis 75","url":"https://syriaccorpus.org/329"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܰܘܡܰܐ ܕܰܦܪܰܫ","severity":"info","text":"The repeated phrase 'the day that parted' (ܝܰܘܡܰܐ ܕܰܦܪܰܫ) structures the passage as a litany of separations, likely reflecting the liturgical context of a day of mourning or binding, possibly a commemorative occasion in the Nisibene community.","cites":[{"key":"ed:dsc-329","label":"source edition: Nisibis 75","url":"https://syriaccorpus.org/329"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܰܘܪ̈ܶܐ ܬܪ̈ܶܝܢ","severity":"info","text":"The image of 'two oxen' separated from the yoke echoes a common Syriac metaphor for a married couple or close companions, found in Ephrem's hymns (e.g., Hymns on Faith) to symbolize unity and its disruption.","cites":[{"key":"ed:dsc-329","label":"source edition: Nisibis 75","url":"https://syriaccorpus.org/329"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܝܰܘܡܰܐ ܗ̱ܘ ܕ...","severity":"info","text":"Each stanza begins with 'It is the day that' (ܝܰܘܡܰܐ ܗ̱ܘ ܕ), creating a repetitive, incantatory structure that emphasizes the universality of separation across different relationships.","cites":[{"key":"ed:dsc-329","label":"source edition: Nisibis 75","url":"https://syriaccorpus.org/329"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܳܟ ܡܳܪܝ̱","severity":"info","text":"The direct address 'in you, my Lord' (ܒܳܟ ܡܳܪܝ̱) reflects the liturgical and devotional character of the text, typical of Ephrem's madrāšê, where the community's grief is resolved through divine presence.","cites":[{"key":"ed:dsc-329","label":"source edition: Nisibis 75","url":"https://syriaccorpus.org/329"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the elder' (ܕܣܳܒܳܐ) is ambiguous; it may refer to a specific historical figure or a generic symbol of age and loss.","The phrase 'the rock also poured out' (ܘܟܰܦܳܐ ܘܳܐܦ ܐܰܫܺܝܕ) is obscure; it may be a metaphor for a barren or desolate state, but the exact referent is unclear."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܝܰܘܡܰܐ ܗ̱ܘ ܕܰܦܪܰܫ\nܥܰܘ̈ܳܠܶܐ ܣ̈ܰܓܺܝܐܶܐ\nܘܶܐܬܰܐܒܠܰܬ ܘܨܳܕܰܬ\nܓܦܶܬܳܐ ܕܶܐܬܩܰܛܦܰܬ\nܒܽܐܘܨܪܳܟ ܢܶܬܢܰܛܪܽܘܢ\nܐܺܝܚܺܝܕܳܐ ܡܳܐ ܕܰܥܢܰܕ\nܣܰܘ̈ܟܶܐ ܡܶܬܪܰܟܢܰܢ\nܕܰܢܢܽܘܕܳܢ ܥܠܰܘܗ̱ܝ\nܕܦܺܐܪܳܐ ܕܢܶܬܰܪ ܠܶܗ\nܠܳܟ ܡܳܪܝ̱ ܢܶܬܩܰܪܰܒ\nܫܽܘܒܚܳܐ ܠܰܕܚܰܢܩܶܗ\nܠܡܰܘܬܳܐ ܒܰܡܨܰܥܬܳܐ\nܒܶܝܬ ܚ̈ܰܝܶܐ ܠܚ̈ܰܝܶܐ\nܣܳܡܶܗ ܕܢܰܠܦܟܽܘܢ\nܕܡܰܘܬܟܽܘܢ ܛܰܠܶܩ ܠܶܗ\nܫܩܽܘܠܘ̱ ܠܟܽܘܢ ܕܶܡ̈ܘܳܬܳܐ\nܡܶܢܶܗ ܘܒܶܗ ܕܦܰܓܪܳܐ\nܕܰܒܛܶܟܣܳܐ ܐܳܬܶܝܢ\nܕܰܪ̈ܓܰܘܗ̱ܝ ܘܝܽܘ̈ܒܳܠܰܘܗ̱ܝ\nܢܫܰܟܠܠܶܗ ܓܳܡܰܪ ܟܽܘܠ\nܒܰܪܢܳܫܳܐ ܒܚܰܫܶܗ\nܘܒܶܐܒܠܶܗ ܡܶܬܪܰܥܰܡ\nܗܰܒ ܠܶܗ ܡܳܪܝ̱ ܐܰܬܪܳܐ\nܕܰܢܦܰܝܶܓ ܟܰܪܝܽܘܬܶܗ\nܕܰܒܟܽܠ ܬܶܫܬܰܒܰܚ\nܫܓܺܝܫܰܐ ܗ̱ܘ ܡܶܙܕܰܠܰܠ\nܕܒܰܥܓܰܠ ܢܶܬܢܰܚܰܡ\nܠܰܘ ܗܳܟܰܢ ܫܓܺܝܫ\nܛܳܒܳܐ ܘܰܡܣܰܪܗܰܒ\nܒܪܺܝܟ ܗ̱ܽܘ ܡܣܰܝܒܰܪ ܟܽܠ\nܫܓܽܘܫܘ̱ ܡܳܕܶܝܢ ܘܣܺܝܡܘ̱\nܦܺܐܪ̈ܶܐ ܩܕܳܡ ܦܶܪ̈ܥܶܐ\nܘܝ̈ܰܠܕܶܐ ܩܕܳܡ ܒ̈ܰܛܢܶܐ\nܘܫܰܦܺܝܪ ܒܳܟܶܝܢ ܐܰܢ̱ܬܽܘܢ\nܕܰܐܘܚܰܪ ܡܰܚܶܐ ܟܽܘܠ\nܬܗܰܝܡܶܢ ܟܰܪܝܽܘܬܰܢ\nܕܢܶܚܙܶܐ ܠܥܰܢܺܝ̈ܕܰܝܢ\nܘܥܰܡ ܟܽܠ ܚܰܒ̈ܺܝܒܰܝܢ\nܢܰܘܕܶܐ ܠܰܓܡܰܪ ܟܽܠ\nܕܢܰܚܶܡ ܘܰܐܚܺܝ ܟܽܘܠ","english":"The day that parted many wrongdoers, and the vine mourned and grieved, the cluster that was plucked in your treasury was adorned. The Only-begotten, when he passed by, the branches were shaken, that they might know concerning him the fruit that was hidden from him. To you, my Lord, praise was offered to his embrace. To death in the midst, between the living and the living, he placed what taught you, that your death was lost. Take from him and from him of the body the images that come in order, whose steps and whose burdens he completed. The whole man in his grief and in his mourning is nourished. Give him, my Lord, a place where he may divide his sorrow, that in all things he may be praised. He is troubled and cast down, who quickly will be wise. Not so is the good man troubled and hasty. Blessed is he who endures all. Disturb the confessors and place fruits before penalties, and children before wombs, and fair is your weeping who delays the reviver of all. Let our sorrow be confounded, that it may see our destined ones, and with all our beloved ones make a feast for the perfecter of all, who warms and revives all.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܝܰܘܡܰܐ ܕܰܦܪܰܫ ܥܰܘ̈ܳܠܶܐ ܣ̈ܰܓܺܝܐܶܐ","severity":"info","text":"The opening phrase 'the day that parted many wrongdoers' continues the series of 'day that...' anaphorae from the previous passage, marking a structural climax in the narrative of separation and judgment.","cites":[{"key":"ed:dsc-329","label":"source edition: Nisibis 75","url":"https://syriaccorpus.org/329"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܺܝܚܺܝܕܳܐ","severity":"info","text":"The Syriac term ܐܺܝܚܺܝܕܳܐ (īḥīḏā) means 'only-begotten' and is a standard Christological title in Ephrem, referring to Christ as the unique Son.","cites":[{"key":"ed:dsc-329","label":"source edition: Nisibis 75","url":"https://syriaccorpus.org/329"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܺܐܪ̈ܶܐ ܩܕܳܡ ܦܶܪ̈ܥܶܐ","severity":"info","text":"The phrase 'fruits before penalties' echoes Pauline imagery of eschatological reward and punishment (cf. Rom 2:6-8), where fruits symbolize righteous deeds and penalties judgment.","cites":[{"key":"ed:dsc-329","label":"source edition: Nisibis 75","url":"https://syriaccorpus.org/329"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܦܶܬܳܐ ܕܶܐܬܩܰܛܦܰܬ","severity":"info","text":"The image of the plucked vine (ܓܦܶܬܳܐ) and cluster (ܐܘܨܪܐ) is a common Ephremic metaphor for the Church or the faithful soul, here mourning the loss of the righteous teacher.","cites":[{"key":"ed:dsc-329","label":"source edition: Nisibis 75","url":"https://syriaccorpus.org/329"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܶܝܬ ܚ̈ܰܝܶܐ ܠܚ̈ܰܝܶܐ","severity":"info","text":"The phrase 'between the living and the living' creates a chiastic structure with the preceding 'death in the midst', emphasizing the paradoxical position of the teacher who mediates life and death.","cites":[{"key":"ed:dsc-329","label":"source edition: Nisibis 75","url":"https://syriaccorpus.org/329"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܒܛܶܟܣܳܐ ܐܳܬܶܝܢ","severity":"caution","text":"The phrase 'that come in order' (ܕܰܒܛܶܟܣܳܐ ܐܳܬܶܝܢ) is textually uncertain; the Syriac may be corrupt or elliptical, and the English draft's rendering 'images that come in order' is interpretive.","cites":[{"key":"ed:dsc-329","label":"source edition: Nisibis 75","url":"https://syriaccorpus.org/329"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Only-begotten' (Christ) is clear, but the referent of 'his embrace' (ܠܰܕܚܰܢܩܶܗ) is ambiguous—possibly the teacher or Christ himself.","The phrase 'your death was lost' (ܕܡܰܘܬܟܽܘܢ ܛܰܠܶܩ ܠܶܗ) may be a scribal error or a deliberate paradox; the addressee shifts between the teacher and the audience."],"confidence":"medium","notes":[]}]}