{"slug":"dsc-330","id":"syriac:dsc:dsc-330","title":"Nisibis 76","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":0.002481},"source":{"registry_id":"syriac:dsc:dsc-330","work_id":"dsc-330","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/330"},"stats":{"passages":3,"english_words":715,"coptic_letters":0,"commentary_units":17,"commentary_kinds":7,"derived_notes":0,"ambiguities":4,"work_notes":5,"external_links":3,"timeline":5},"summary":{"work":"dsc-330","abstract":"Nisibis 76 is a memrā (metrical homily) attributed to Ephrem the Syrian, part of the Nisibene cycle. It reflects the liturgical and theological concerns of the 4th-century Syriac-speaking church, likely composed amid the Persian-Roman conflicts. The text contrasts humble devotion with vain wisdom, using imagery of servitude, freedom, and death as a paradoxical wedding. It survives in late manuscripts, with the earliest witness from the 6th century, and was used in East Syriac Lenten liturgy. The English translation does not preserve the original isosyllabic and rhymed structure.","historical_context":"The work is attributed to Ephrem the Syrian (c. 306–373 CE), a prominent theologian and poet of the Syriac tradition. It belongs to the Nisibene cycle, traditionally linked to Ephrem’s exile from Nisibis in 363 CE after the city’s cession to the Sasanian Empire. The memrā reflects the ascetic and martyrdom ideals of early Syriac Christianity, shaped by the Persian-Roman conflicts. The Syriac text survives in multiple manuscripts, the earliest from the 6th century, but the tradition is late, and some stanzas may be later accretions. It was used in the East Syriac liturgical tradition, especially during Lent, and cited in later Syriac exegetical works as a model of theological poetry. The binary structure and eschatological imagery (e.g., Sheol, house of the living/dead) draw on Jewish and Christian biblical language.","significance":"Nisibis 76 exemplifies Ephrem’s poetic theology, blending ascetic ideals with vivid eschatological imagery. It is a key witness to the development of Syriac liturgical poetry and the Nisibene cycle, influencing later East Syriac tradition. Its contrast between servitude and freedom, and death as a bridal chamber, offers insight into 4th-century Christian responses to persecution and mortality.","timeline":[{"date":"c. 306–373 CE","event":"Life of Ephrem the Syrian, to whom the work is attributed."},{"date":"363 CE","event":"Traditional date of Ephrem’s exile from Nisibis, linked to the Nisibene cycle."},{"date":"4th century","event":"Probable composition of Nisibis 76 amid Persian-Roman conflicts."},{"date":"6th century","event":"Earliest surviving manuscript witness of the Syriac text."},{"date":"Medieval period","event":"Use of the memrā in East Syriac Lenten liturgy and citation in exegetical works."}],"relations":[{"work":"Nisibene cycle (Ephrem)","relation":"Part of the same cycle of memrē and madrāšē attributed to Ephrem.","key":"","label":null,"url":null},{"work":"Syriac Bible (Peshitta)","relation":"Echoes biblical language (e.g., Ps 115:18, Eph 5:14) without direct citation.","key":"","label":null,"url":null},{"work":"Ephrem’s Hymns on Paradise","relation":"Shares eschatological imagery and poetic structure.","key":"","label":null,"url":null},{"work":"Aphrahat’s Demonstrations","relation":"Contemporary Syriac ascetic literature with similar themes of servitude and freedom.","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":"Provides background on the author and his historical context."},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Contextualizes the liturgical and theological tradition."},{"key":"wikipedia:Nisibis","label":"Nisibis","url":"https://en.wikipedia.org/wiki/Nusaybin","reason":"Historical setting of the Nisibene cycle and Ephrem’s exile."}],"cautions":["Attribution to Ephrem is traditional but not certain; the manuscript tradition is late (6th century at earliest).","Some stanzas may be later accretions; the edition lacks a full critical apparatus.","The English translation does not preserve the original metrical structure (isosyllabism and rhyme).","Dating to the mid-4th century is inferred from the Nisibene cycle and historical events, but not directly attested."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000473,"generated":"2026-11-15T00:25:09Z"},"checks":{"work":"dsc-330","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":17,"english_words":715,"source_letters":1984,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a memrā (metrical homily) attributed to Ephrem, forming part of the Nisibene cycle. It reflects the liturgical and theological concerns of the Syriac-speaking church in the 4th century.","cites":[{"key":"ed:dsc-330","label":"source edition: Nisibis 76","url":"https://syriaccorpus.org/330"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The dating of Nisibis 76 rests on its association with the Nisibene cycle, traditionally linked to Ephrem’s exile in 363 CE. However, the manuscript tradition is late, and some stanzas may be later accretions.","cites":[{"key":"ed:dsc-330","label":"source edition: Nisibis 76","url":"https://syriaccorpus.org/330"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, with the earliest witness dating from the 6th century. The edition collates several witnesses but does not provide a full critical apparatus.","cites":[{"key":"ed:dsc-330","label":"source edition: Nisibis 76","url":"https://syriaccorpus.org/330"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memrā was used in the East Syriac liturgical tradition, particularly during the season of Lent, and is cited in later Syriac exegetical works as a model of theological poetry.","cites":[{"key":"ed:dsc-330","label":"source edition: Nisibis 76","url":"https://syriaccorpus.org/330"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The English draft provided is a working translation; it does not reflect the metrical structure of the Syriac original. Readers should consult the Syriac for poetic features such as isosyllabism and rhyme.","cites":[{"key":"ed:dsc-330","label":"source edition: Nisibis 76","url":"https://syriaccorpus.org/330"}],"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-330":{"label":"source edition: Nisibis 76","url":"https://syriaccorpus.org/330"}},"segments":[{"i":1,"ref":"p1","source":"ܓ ܒܰܪ ܩܳܠܶܗ\nܡܰܢܽܘ ܕܰܠܨܶܒܬܳܟ\nܢܶܬܝܰܐܰܒ ܦܰܓܪܳܐ\nܡܰܢܽܘ ܕܰܠܫܽܘܦܪܳܟ\nܢܶܦܠܽܘܚ ܥܰܒܕܽܘܬܳܐ\nܒܳܟ ܡܳܪܝ̱ ܢܶܬܚܰܪܰܪ\nܥܽܘܢܺܝܬܳܐ: ܒܳܟ ܡܳܪܝ̱ ܢܶܬܚܰܪܰܪ\nܐܰܝܢܳܐ ܕܒܶܝܬ ܚ̈ܰܝܶܐ\nܫܽܘܦܪܳܟ ܫܒܳܐ ܠܶܗ\nܚܙܺܝܟ ܒܶܝܬ ܡܺܝ̈ܬܶܐ\nܒܰܫܝܽܘܠ ܡܢܳܕ ܠܶܗ\nܠܳܟ ܡܳܪܝ̱ ܢܶܬܝܰܐܰܒ\nܣܟܰܠ ܗܽܘ ܚܰܟܺܝܡܳܐ\nܕܠܳܐܶܐ ܕܠܳܟ ܢܶܫܦܰܪ\nܣܩܰܠ ܐܳܦ ܡܰܡܠܳܠܶܗ\nܕܡܶܢܳܟ ܢܶܬܩܰܠܰܣ\nܚܙܺܝ ܡܳܪܝ̱ ܫܽܘܥܒܳܕܰܢ\nܕܠܳܐ ܐܰܠܳܗ ܐܺܝܬܰܘܗ̱ܝ\nܐܰܝܢܳܐ ܕܠܳܟ ܦܳܠܰܚ\nܒܥܽܘܢܕܳܢܳܟ ܢܶܒܗܰܬ\nܕܰܠܡܰܢ ܫܳܦܰܪ ܗ̱ܘܳܐ\nܠܰܐܒܽܘܟ ܒܳܟ ܢܶܫܦܰܪ\nܡܰܘܬܰܐ ܗ̱ܘ ܬܰܒܰܪ ܠܶܗ\nܠܓܶܦܳܟ ܩܰܠܺܝܠܳܐ\nܕܠܳܐܶܐ ܘܠܳܐ ܫܰܟܶܢ\nܐܶܠܳܐ ܨܶܝܕ ܕܰܗܒܳܐ\nܠܘܳܬܳܟ ܡܳܪܝ̱ ܢܶܦܪܰܚ\nܢܶܫܪ̈ܶܐ ܨܶܝܕ ܒܶܣܪܳܐ\nܘܐ̱ܢܳܫܳܐ ܨܶܝܕ ܟܶܣܦܳܐ\nܒܪܺܝܟ ܗ̱ܽܘ ܕܠܰܝܬ ܕܰܡܨܶܐ\nܠܡܶܐܟܰܠ ܡܶܢ ܕܰܗܒܳܐ\nܦܰܓܪܳܟ ܣܳܡ ܚ̈ܰܝܰܐ ܗ̱ܘ\nܟܰܕ ܠܰܝܬ ܕܶܐܟܰܠ ܠܶܗ\nܠܰܝܬ ܕܣܰܒܰܥ ܡܶܢܶܗ\nܟܰܕ ܠܰܘ ܡܶܐܟܽܘܠܬܰܐ ܗ̱ܘ\nܠܶܗ ܗܽܘ ܟܦܶܢ ܟܽܠ ܐ̱ܢܳܫ\nܠܰܠܚܡܳܟ ܢܶܬܝܰܐܰܒ\n܀܀܀","english":"The man who subdues his voice,  \nhumble for the sake of your truth,  \nhis body is given;  \nhumble for the sake of your beauty,  \nhe performs servitude.  \nIn you, my Lord, he is freed  \nfrom bondage; in you, my Lord, he is freed,  \nthe place of the living.  \nYour beauty has captivated him;  \nhe has seen you in the house of the dead.  \nBy the taking of a pledge he is given to you, my Lord.  \nFoolish is the wise man  \nwho wearies that he might please you;  \nfoolish also is his speech,  \nwhich from you is reviled.  \nSee, my Lord, the perversity  \nof him who is without God,  \nthe place that serves you.  \nIn your service he is ashamed  \nthat he might have been pleasing  \nto your father; in you he is pleasing.  \nDeath has broken him,  \nthe light wing of him who wearies and does not rest,  \nbut for the sake of gold  \nflies to you, my Lord;  \nhe alights for the sake of flesh,  \nand thirsts for the sake of silver.  \nBlessed is he who has no one who can  \neat from gold.  \nYour body is life,  \nwhile there is no one who eats it;  \nthere is no one who is sated from it,  \nwhile it is not food.  \nFor him, every man hungers;  \nfor your bread he is given.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the humble servant who is freed from bondage through devotion with the foolish wise man who exhausts himself in vain pursuit of divine favor. The imagery of gold, flesh, and silver critiques material desire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܳܪܝ̱","severity":"info","text":"The Syriac term ܡܳܪܝ̱ (Mār(y)) is a title of respect meaning 'my Lord,' used here in direct address to God. It is a standard Christological title in Syriac literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܶܝܬ ܚ̈ܰܝܶܐ / ܒܶܝܬ ܡܺܝ̈ܬܶܐ","severity":"info","text":"The phrases 'house of the living' and 'house of the dead' may echo biblical language contrasting the realm of the righteous with the realm of the dead, e.g., Ps 115:18 or Eph 5:14, though no direct citation is marked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Ephrem's Nisibis hymns (madrāšē) were composed in the 4th century amid the Persian-Roman conflicts. The imagery of servitude and freedom reflects the ascetic and martyrdom ideals of early Syriac Christianity.","cites":[{"key":"ed:dsc-330","label":"source edition: Nisibis 76","url":"https://syriaccorpus.org/330"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between a series of conditional or participial clauses describing the humble servant and a contrasting series on the foolish wise man, culminating in a beatitude. This binary structure is typical of Ephrem's didactic poetry.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'your father' (ܠܰܐܒܽܘܟ) is ambiguous: it may refer to God the Father or to a human spiritual father.","The phrase 'the light wing' (ܓܶܦܳܟ ܩܰܠܺܝܠܳܐ) is obscure; it may be a metaphor for fleeting life or for the soul's aspiration."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܥܳܠܡܳܐ ܩܳܪܶܐ ܠܳܟ ܬܳܐ ܦܽܘܩ ܠܰܬܥܳܫܳܐ\nܩܰܒܪܳܐ ܩܳܪܶܐ ܠܳܟ ܬܳܐ ܢܽܘܚ ܚܰܠܳܫܳܐ\nܢܶܬܢܺܝܚ ܒܰܠܡܺܐܢܳܟ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܰܠܩܰܒܪܳܐ\nܡܨܰܒܰܬ ܓܰܕܽܘ̈ܕܶܐ\nܒܬܽܘ̈ܠܳܬܳܐ ܡܟܰܠܶܠ\nܡܫܰܕܰܪ ܠܳܗ̇ ܠܰܫܝܽܘܠ\nܢܶܚܕܽܘܢ ܥܰܡ ܥܰܠܡ̈ܰܝܟ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܡܰܥܡܶܛ\nܒܰܝܬܳܐ ܒܰܒܟܳܬܳܐ\nܘܦܳܪܶܣ ܥܰܠ ܐܶܣ̈ܰܘܗ̱ܝ\nܚܶܫܟܳܐ ܘܕܰܐܘܢܳܐ\nܢܪܰܕܦܶܗ ܒܽܘܝܳܐܳܟ\nܟܐܺܝ ܡܳܪܝ̱ ܒܡܰܘܬܳܐ\nܝܰܥܢܳܐ ܕܪܳܥܶܐ ܠܰܢ\nܚܰܝܰܬ ܒܳܠܰܥ ܠܰܢ\nܒܟܰܪܣܶܗ ܩܒܰܪ ܠܰܢ\nܢܰܨܪܺܝܘܗ̱ܝ ܫܺܝܦܽܘܪܳܟ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܡܰܫܠܰܚ\nܣܰܩܠܳܐ ܕܥܰܪ̈ܣܳܬܳܐ\nܘܰܚܠܳܦ ܣܩ̈ܳܠܰܝܗܶܝܢ\nܒܣܰܩ̈ܶܐ ܡܶܬܟܰܡܪ̈ܳܢ\nܝܰܘܡܳܟ ܢܰܦܨܰܚ ܠܰܢ\nܐܰܢ̱ܬܬܳܐ ܡܶܢ ܗܶܕܪܶܗ\nܕܥܽܘܡܪܳܗ̇ ܡܰܦܶܩ ܠܳܗ̇\nܟܰܦܳܐ ܘܰܐܫܺܝܕ ܘܒܰܠܺܝܠ\nܕܶܐܒܰܕܘ̱ ܛܽܘ̈ܟܣܰܘܗ̱ܝ\nܢܛܰܟܶܣ ܢܰܦܫ̈ܳܬܰܢ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܡܰܪܟܶܢ\nܘܟܳܐܶܦ ܩܰܘܡ̈ܳܬܳܐ\nܘܡܶܬܪܰܟܢܺܝܢ ܐ̱ܪ̈ܳܙܶܐ\nܥܰܠ ܐ̱ܪ̈ܳܙܶܐ ܕܰܢܦܼܰܠܘ̱\nܒܳܟ ܬܽܘܒ ܡܳܪܝ̱ ܢܶܫܼܘܰܚ\nܦܰܓܪܳܐ ܡܶܬܚܰܒܰܠ\nܕܢܶܦܩܰܬ ܠܳܗ̇ ܢܰܦܫܳܐ\nܡܰܠܳܚܳܐ ܘܚܰܝܽܘܬܳܐ\nܕܪ̈ܶܓܫܶܐ ܘܗ̈ܶܕܳܡܶܐ\nܒܳܗ̇ ܬܽܘܒ ܢܶܨܛܰܒܰܬ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܰܒ̈ܓܙܰܘܗ̱ܝ\nܚܳܐܰܪ ܥܰܬܺܝܪܳܐ\nܘܚܳܙܶܐ ܕܠܳܐ ܠܳܘܶܝܢ\nܠܡܳܪܗܽܘܢ ܩ̈ܶܢܝܳܢܶܐ\nܢܶܥܬܪܳܢ ܒܶܝܬ ܓܰܙܳܟ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܟܺܐܢ̈ܶܐ\nܒܰܠܚܽܘܕ ܚܳܕܶܝܢ ܒܶܗ\nܕܩܳܢܶܝܢ ܘܡܰܩܕܶܝܢ\nܙܘ̈ܳܕܶܐ ܕܙܶܕܩ̈ܳܬܳܐ\nܢܙܽܘܕܳܢ ܚܽܘܦܛܳܟ\nܡܶܫܬܰܠܰܚ ܡܶܫܟܳܐ\nܕܰܩܪܺܝܡ ܥܰܠ ܐܰܦ̈ܶܐ\nܘܗܳܘܶܐ ܥܰܪܛܶܠܝ̱\nܘܰܫܟܺܝܪ ܦܰܪܨܽܘܦܳܐ\nܢܨܰܒܬܶܗ ܢܽܘܚܳܡܳܟ\n܀܀܀","english":"The world calls to you, \"Come, go out to the feast.\"  \nThe grave calls to you, \"Come, enter the bridal chamber.\"  \nYour limbs are loosened.  \nIt is the day that for the grave  \nit arrays the troops,  \nit crowns with virgins,  \nit sends off to Sheol.  \nRejoice with your youths.  \nIt is the day that constricts  \nthe house with lamentations,  \nand spreads over its members  \ndarkness and light.  \nPursue with your victory.  \nFor my Lord, in death,  \nthe worm that grazes on you,  \nthe beast that swallows you,  \nin its belly it buried you.  \nHis bones are your flute.  \nIt is the day that strips  \nthe stone of bridal chambers,  \nand instead of their stoles  \nwith sackcloths they are clothed.  \nYour day makes you rejoice.  \nThe wife from the bridal chamber  \nof her dwelling is brought out,  \nstone and ashes and night.  \nHer orders have perished.  \nHe orders your souls.  \nIt is the day that mixes  \nand heaps up standings,  \nand mysteries are mingled  \nupon the mysteries of the fallen.  \nIn you again, my Lord, I am ashamed.  \nThe body is corrupted,  \nfrom which the soul departed,  \nsalt and life,  \nof senses and members.  \nIn it again it was fashioned.  \nIt is the day that in his treasures  \nthe rich man looks,  \nand sees that they do not accompany  \nto the Lord of the tombs.  \nYour treasure is in the house of your treasure.  \nIt is the day that the afflicted  \nalone rejoice in it,  \nthat they stand and kindle  \nprovisions of righteousness.  \nYour provision is your victory.  \nThe skin is stripped  \nthat was stretched over the face,  \nand it becomes a skull,  \nand the person is drunk.  \nHis beauty is your victory.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܥܳܠܡܳܐ ܩܳܪܶܐ ܠܳܟ ܬܳܐ ܦܽܘܩ ܠܰܬܥܳܫܳܐ","severity":"info","text":"The world and the grave issue competing invitations: the world to a feast (ܬܥܳܫܳܐ), the grave to a bridal chamber (ܚܰܠܳܫܳܐ). This antithesis frames the passage's meditation on death as a paradoxical wedding.","cites":[{"key":"ed:dsc-330","label":"source edition: Nisibis 76","url":"https://syriaccorpus.org/330"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܝܽܘܠ","severity":"info","text":"Sheol (ܫܝܽܘܠ) is the Hebrew-derived term for the underworld, used here as the destination of the dead, consistent with Syriac Christian appropriation of Jewish eschatological vocabulary.","cites":[{"key":"ed:dsc-330","label":"source edition: Nisibis 76","url":"https://syriaccorpus.org/330"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܶܫܟܳܐ ܘܕܰܐܘܢܳܐ","severity":"info","text":"The pairing 'darkness and light' (ܚܶܫܟܳܐ ܘܕܰܐܘܢܳܐ) over the house of mourning may reflect the liturgical practice of alternating black and white vestments or the cosmic ambiguity of death in Ephrem's theology.","cites":[{"key":"ed:dsc-330","label":"source edition: Nisibis 76","url":"https://syriaccorpus.org/330"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܰܝܰܬ ܒܳܠܰܥ ܠܰܥ","severity":"info","text":"The image of a beast swallowing the body echoes the fate of Jonah (cf. Jonah 2:1), a typological figure of death and resurrection in Syriac tradition. The worm and beast together intensify the physical horror of decay.","cites":[{"key":"ed:dsc-330","label":"source edition: Nisibis 76","url":"https://syriaccorpus.org/330"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܝܰܘܡܰܐ ܗ̱ܘ ܕ...","severity":"info","text":"The refrain 'It is the day that' (ܝܰܘܡܰܐ ܗ̱ܘ ܕ...) recurs five times, structuring the passage as a series of vignettes on the day of death or judgment, each developing a different aspect of bodily dissolution and spiritual reversal.","cites":[{"key":"ed:dsc-330","label":"source edition: Nisibis 76","url":"https://syriaccorpus.org/330"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܶܚܕܽܘܢ ܥܰܡ ܥܰܠܡ̈ܰܝܟ","severity":"caution","text":"The phrase 'Rejoice with your youths' (ܢܶܚܕܽܘܢ ܥܰܡ ܥܰܠܡ̈ܰܝܟ) is textually uncertain; the verb form may be corrupt or a rare imperative. The reading follows the English draft's interpretation as an exhortation to the deceased.","cites":[{"key":"ed:dsc-330","label":"source edition: Nisibis 76","url":"https://syriaccorpus.org/330"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the addressee shifts between 'you' (the reader or the soul) and 'my Lord' (Christ). The refrain 'It is the day that' may refer to the day of death, judgment, or a specific liturgical commemoration. The phrase 'Rejoice with your youths' is textually uncertain."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܐܶܕ̈ܢܶܐ ܗܘܺܝ ܢܶܩ̈ܥܶܐ\nܠܗܰܘ ܪܰܚܫܳܐ ܕܰܫܝܽܘܠ\nܘܥܰܝ̈ܢܶܐ ܗ̈ܘܰܝ ܩ̈ܢܶܐ\nܠܪܳܡܬܳܐ ܕܰܒܩܰܒܪ̈ܶܐ\nܚܙܺܝ ܡܳܪܝ̱ ܡܽܘܟܳܟܰܢ\nܓܒ̈ܺܝܠܶܐ ܕܡܶܢ ܛܺܝܢܳܐ\nܬܳܚܘ̱ ܘܰܗܘܰܘ ܒܰܫܝܽܘܠ\nܟܬܳܐ ܕܣܰܝܢܳܐ\nܫ̈ܰܦܠܶܐ ܕܫܰܦܺܝܪ̈ܶܐ\nܚܙܺܝ ܡܳܪܝ̱ ܚܽܘܒܠܰܢ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܰܥܢܰܕܘ̱ ܒܶܗ\nܡܰܠܟ̈ܶܐ ܒܟܰܪܝܽܘܬܳܐ\nܘܰܫܪܰܘ ܬܳܓܰܝ̈ܗܽܘܢ\nܘܰܢܚܶܬܘ̱ ܠܳܗ̇ ܠܰܫܝܽܘܠ\nܡܰܠܟܰܢ ܒܰܫܡܰܝܰܐ ܗ̱ܘ\nܡܰܘܬܳܐ ܡܫܰܦܶܠ ܟܽܠ\nܡܰܘܬܳܐ ܡܡܰܣܟܶܢ ܟܽܠ\nܡܰܘܬܳܐ ܡܰܚܪܶܒ ܟܽܠ\nܡܰܘܬܳܐ ܪܳܥܶܐ ܟܽܠ\nܢܶܪܕܦܺܝܘܗ̱ܝ ܢܽܘܚܳܡܳܟ\nܝܰܘܡܳܐ ܕܥܽܘܢܕܳܢܳܐ\nܝܰܘܡܰܐ ܗ̱ܘ ܡܰܪܺܝܪܳܐ\nܝܰܘܡܰܐ ܗ̱ܘ ܡܒܰܟܶܐ ܟܽܠ\nܝܰܘܡܰܐ ܗ̱ܘ ܡܰܟܡܰܪ ܟܽܠ\nܢܶܙܟܶܝܘܗ̱ܝ ܡܳܪܝ̱ ܝܰܘܡܳܟ\nܝܰܘܡܳܐ ܕܢܽܘܚܳܡܳܐ\nܗܽܘܝܽܘ ܡܚܰܠܶܛ ܟܽܠ\nܗܽܘܝܽܘ ܡܒܰܝܰܐ ܟܽܠ\nܗܽܘܝܽܘ ܡܰܦܨܰܚ ܟܽܠ\nܢܶܕܪܟܰܢ ܡܳܪܝ̱ ܝܰܘܡܳܟ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܰܐܒܳܗ̈ܶܐ\nܚܳܙܶܝܢ ܠܰܒܢܰܝ̈ܗܽܘܢ\nܝܰܘܡܰܐ ܗ̱ܘ ܬܽܘܒ ܕܰܐܚ̈ܶܐ\nܚܳܙܶܝܢ ܠܰܐܚ̈ܰܝܗܽܘܢ\nܫܽܘܒܚܳܐ ܠܡܰܚܶܐ ܟܽܠ","english":"The world calls to you, \"Come, go out to the feast.\" The grave calls to you, \"Come, enter the bridal chamber.\" Your limbs are loosened. It is the day that for the grave it arrays the troops, it crowns with virgins, it seizes the young men, it brings forth the old men. See, my lord, your crushed ones, the twisted ones of the clay, they fell and were in Sheol, the writing of the helper, the lowly ones of the beautiful ones. See, my lord, your destroyed ones. It is the day that in it kings in their crowns and they removed their crowns and went down to Sheol. The king in heaven is he. Death lowers all. Death impoverishes all. Death lays waste all. Death pastures all. Pursue it, my lord, your day of resurrection. It is the bitter day. It is the day that makes all weep. It is the day that makes all mourn. Conquer it, my lord, your day. The day of resurrection. Life confuses all. Life clarifies all. Life gladdens all. Attain it, my lord, your day. It is the day that fathers see their sons. It is the day again that brothers see their brothers. Glory to the giver of life to all.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܝܽܘܠ","severity":"info","text":"Sheol is the Hebrew-derived term for the underworld, used here as a synonym for death's realm. Ephrem contrasts it with the resurrection day.","cites":[{"key":"ed:dsc-330","label":"source edition: Nisibis 76","url":"https://syriaccorpus.org/330"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܰܠܟ̈ܶܐ ܒܟܰܪܝܽܘܬܳܐ","severity":"info","text":"The image of kings removing their crowns and descending to Sheol echoes the biblical motif of earthly power humbled by death, as in Isaiah 14:9–11 and Psalm 49.","cites":[{"key":"ed:dsc-330","label":"source edition: Nisibis 76","url":"https://syriaccorpus.org/330"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܰܘܬܳܐ ... ܟܽܠ","severity":"info","text":"A fourfold anaphora on 'Death ... all' (ܡܰܘܬܳܐ ... ܟܽܠ) creates a rhythmic litany of death's universal power, followed by a contrasting threefold anaphora on 'Life ... all' (ܗܽܘܝܽܘ ... ܟܽܠ).","cites":[{"key":"ed:dsc-330","label":"source edition: Nisibis 76","url":"https://syriaccorpus.org/330"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܝܰܘܡܳܐ ܕܥܽܘܢܕܳܢܳܐ","severity":"info","text":"The 'day of resurrection' (ܝܰܘܡܳܐ ܕܥܽܘܢܕܳܢܳܐ) is a central eschatological theme in Ephrem's hymns, often linked to the defeat of death and the restoration of life.","cites":[{"key":"ed:dsc-330","label":"source edition: Nisibis 76","url":"https://syriaccorpus.org/330"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܙܺܝ ܡܳܪܝ̱","severity":"info","text":"The repeated address 'See, my lord' (ܚܙܺܝ ܡܳܪܝ̱) parallels the earlier passage's direct address to the soul, creating a dialogic structure between the preacher and the listener.","cites":[{"key":"ed:dsc-330","label":"source edition: Nisibis 76","url":"https://syriaccorpus.org/330"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܬܳܐ ܕܣܰܝܢܳܐ","severity":"caution","text":"The phrase 'writing of the helper' (ܟܬܳܐ ܕܣܰܝܢܳܐ) is obscure; it may refer to a funerary inscription or a divine decree. The reading is uncertain.","cites":[{"key":"ed:dsc-330","label":"source edition: Nisibis 76","url":"https://syriaccorpus.org/330"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'writing of the helper' (ܟܬܳܐ ܕܣܰܝܢܳܐ) is ambiguous; it may denote an epitaph or a scriptural reference. The reading taken follows the sense of a record of the dead."],"confidence":"high","notes":[]}]}