{"slug":"dsc-331","id":"syriac:dsc:dsc-331","title":"Nisibis 77","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":0.002268},"source":{"registry_id":"syriac:dsc:dsc-331","work_id":"dsc-331","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/331"},"stats":{"passages":3,"english_words":538,"coptic_letters":0,"commentary_units":17,"commentary_kinds":8,"derived_notes":0,"ambiguities":7,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"dsc-331","abstract":"Nisibis 77 is a memrā (metrical homily) attributed to Ephrem the Syrian, composed in isosyllabic couplets typical of the Nisibene corpus. The work is traditionally dated to the 360s CE, during or shortly after the Persian sieges of Nisibis, though the attribution relies on later manuscript colophons. The Syriac text survives in a single 6th-century manuscript (BL Add. 12170) with lacunae and marginal corrections. The memrā was later excerpted in Byzantine and West Syriac liturgical books for the Feast of the 40 Martyrs, though it was not part of the original Nisibene cycle. The edition lacks a critical apparatus for the many Syriac hapax legomena; readers should consult Beck’s CSCO edition for lexical notes.","historical_context":"The memrā is attributed to Ephrem the Syrian (c. 306–373 CE), a prominent theologian and poet of the Syriac Christian tradition. It belongs to the Nisibene corpus, a collection of metrical homilies composed in Nisibis (modern Nusaybin, Turkey) during the mid-4th century, a period of conflict between the Roman and Sasanian empires. The work reflects the community's experience of Persian sieges and eschatological themes. The text survives in a single 6th-century manuscript (BL Add. 12170), indicating limited transmission. Its later liturgical use for the Feast of the 40 Martyrs suggests adaptation in Byzantine and West Syriac contexts, but the original setting remains the Syriac-speaking Christian community of Nisibis. The attribution to Ephrem is traditional but not securely documented, as it depends on later colophons.","significance":"Nisibis 77 is significant as a witness to Ephrem's poetic and theological style, particularly his use of isosyllabic couplets and anaphoric rhetoric. Its survival in a single manuscript highlights the fragility of Syriac literary transmission. The work's later liturgical excerpting demonstrates its enduring influence in Byzantine and West Syriac traditions, linking it to the cult of the 40 Martyrs. The presence of hapax legomena underscores the need for careful lexical study, making Beck's edition essential for scholars.","timeline":[{"date":"mid-4th century","event":"Composition of Nisibis 77, attributed to Ephrem the Syrian, during the Persian sieges of Nisibis."},{"date":"6th century","event":"Earliest surviving manuscript (BL Add. 12170) copied, with lacunae and marginal corrections."},{"date":"4th–5th centuries","event":"Possible later liturgical excerpting for the Feast of the 40 Martyrs in Byzantine and West Syriac traditions."},{"date":"20th century","event":"Modern edition published without critical apparatus for hapax legomena; Beck's CSCO edition provides lexical notes."}],"relations":[{"work":"Ephrem the Syrian's Nisibene corpus","relation":"Part of the same metrical homily cycle, sharing isosyllabic structure and thematic concerns.","key":"","label":null,"url":null},{"work":"Feast of the 40 Martyrs","relation":"Excerpted in liturgical books for this feast, though not originally part of the Nisibene cycle.","key":"","label":null,"url":null},{"work":"Beck's CSCO edition","relation":"Provides lexical notes for hapax legomena absent from the current edition.","key":"","label":null,"url":null},{"work":"BL Add. 12170","relation":"The sole surviving manuscript, containing the Syriac text with lacunae and corrections.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Ephrem rests on later manuscript colophons and is not securely documented.","The dating to the 360s CE is traditional and based on the Nisibene corpus context, not explicit internal evidence.","The text survives in a single 6th-century manuscript with lacunae and marginal corrections, limiting textual certainty.","The edition lacks a critical apparatus for hapax legomena; lexical analysis requires Beck's CSCO edition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00049,"generated":"2026-11-15T00:20:38Z"},"checks":{"work":"dsc-331","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":17,"english_words":538,"source_letters":1677,"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 memrā (metrical homily) attributed to Ephrem, composed in isosyllabic couplets typical of the Nisibene corpus.","cites":[{"key":"ed:dsc-331","label":"source edition: Nisibis 77","url":"https://syriaccorpus.org/331"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The Nisibis memrē are traditionally dated to the 360s CE, during or shortly after the Persian sieges of Nisibis, but the attribution rests on later manuscript colophons.","cites":[{"key":"ed:dsc-331","label":"source edition: Nisibis 77","url":"https://syriaccorpus.org/331"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in a single 6th-century manuscript (BL Add. 12170), with lacunae and marginal corrections by later hands.","cites":[{"key":"ed:dsc-331","label":"source edition: Nisibis 77","url":"https://syriaccorpus.org/331"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memrā was excerpted in Byzantine and West Syriac liturgical books for the Feast of the 40 Martyrs, though not part of the original Nisibene cycle.","cites":[{"key":"ed:dsc-331","label":"source edition: Nisibis 77","url":"https://syriaccorpus.org/331"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a critical apparatus for the many Syriac hapax legomena; readers should consult Beck’s CSCO edition for lexical notes.","cites":[{"key":"ed:dsc-331","label":"source edition: Nisibis 77","url":"https://syriaccorpus.org/331"}],"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-331":{"label":"source edition: Nisibis 77","url":"https://syriaccorpus.org/331"}},"segments":[{"i":1,"ref":"p1","source":"ܕ ܒܰܪ ܩܳܠܶܗ\nܒܥܰܢܺܝܕܳܐ ܢܶܚܙܶܝܘܗ̱ܝ ܠܥܽܘܡܪܰܢ ܕܰܐܝܟ ܚܶܠܡܰܐ ܗ̱ܘ\nܐܶܢ ܓܶܝܪ ܩܰܢܝܳܐ\nܗܳܐ ܛܠܶܩ ܐܰܝܟ ܚܶܙܘܳܐ\nܚܰܕ ܟܡܳܐ ܩܶܢܝܳܢܶܗ\nܥܽܘܢܺܝܬܳܐ: ܐܰܢ̱ܬ ܡܳܪܝ̱ ܢܰܚܡܳܝܗ̱ܝ\nܒܗܳܢܳܐ ܟܺܝܬ ܝܰܘܡܳܐ\nܕܒܰܛܶܠ ܪܽܘܟܳܒܰܢ\nܬܰܘ ܢܶܒܛܶܠ ܢܶܚܙܶܝܘܗ̱ܝ\nܠܥܳܠܡܳܐ ܕܰܒܛܶܠ ܠܶܗ\nܠܡܳܪܰܢ ܬܰܘ ܢܶܦܠܽܘܚ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܰܡܫܰܬܶܩ\nܠܦܽܘܡܳܐ ܘܠܳܐ ܢܨܳܪ\nܕܓܳܙ ܡܰܒܽܘܥ ܡ̈ܶܠܰܘܗ̱ܝ\nܘܰܡܥܶܝܢ ܦܶܬܓܳܡ̈ܰܘܗ̱ܝ\nܒܡܶܠܬܳܟ ܢܶܬܒܰܝܰܐ\n܀܀܀","english":"Of his voice\n\nIn the accustomed manner, they saw the monk as if in a dream.\n\nFor if the cry were harsh,\n\nBehold, it vanished like a vision.\n\nA little of his cry,\n\nThe cry of the church: You, my Lord, hide it.\n\nOn this very day\n\nWhen the chariot ceased,\n\nCome, let us see him\n\nIn the world that has ceased for him.\n\nTo the Lord, come, let us serve.\n\nThat day which silences\n\nThe mouth and does not cry out,\n\nThat his fountain of words may be hidden\n\nAnd his utterances be obscured.\n\nBy your word, let it be revealed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܰܪ ܩܳܠܶܗ","severity":"info","text":"The opening phrase 'Of his voice' may function as a title or thematic heading, detached from the following narrative line.","cites":[{"key":"ed:dsc-331","label":"source edition: Nisibis 77","url":"https://syriaccorpus.org/331"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܽܘܡܪܰܢ","severity":"info","text":"The term 'monk' (ʿummārā) is a technical designation for a solitary ascetic, central to Ephrem's monastic context.","cites":[{"key":"ed:dsc-331","label":"source edition: Nisibis 77","url":"https://syriaccorpus.org/331"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a visionary encounter ('as if in a dream') to a liturgical or eschatological call ('Come, let us see him'), marked by the repeated imperative 'Come'.","cites":[{"key":"ed:dsc-331","label":"source edition: Nisibis 77","url":"https://syriaccorpus.org/331"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The reference to the 'chariot' ceasing may allude to the cessation of the Roman imperial chariot races, a symbol of worldly activity, in the context of Ephrem's Nisibis hymns.","cites":[{"key":"ed:dsc-331","label":"source edition: Nisibis 77","url":"https://syriaccorpus.org/331"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܽܘܢܺܝܬܳܐ","severity":"caution","text":"The phrase 'cry of the church' is ambiguous: it may refer to a liturgical chant or to a lament, and the following address 'You, my Lord, hide it' could be a prayer or a directive to the reader.","cites":[{"key":"ed:dsc-331","label":"source edition: Nisibis 77","url":"https://syriaccorpus.org/331"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'him' in 'they saw the monk' and 'let us see him' is unclear: possibly a deceased monk or Christ.","The final line 'By your word, let it be revealed' may be addressed to God or to the reader, and its relation to the preceding silence is ambiguous."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܝܰܘܡܰܐ ܗ̱ܘ ܕܣܳܟܰܪ\nܐܶܕ̈ܢܶܐ ܦܬܺܝܚ̈ܳܬܳܐ\nܕܫܳܥ ܐܶܢܶܝܢ ܡܰܘܬܳܐ\nܘܰܗ̈ܘܰܝ ܚܰܪ̈ܫܳܬܳܐ\nܒܩܳܠܳܟ ܢܶܬܦܰܬܚܳܢ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܡܰܥܡܶܨ\nܥܰܝ̈ܢܶܐ ܦܰܐܝ̈ܳܬܳܐ\nܫܪ̈ܳܓܶܐ ܘܠܰܡܦܺܐܕ̈ܶܐ\nܕܗܰܝܟܰܠ ܢܰܦܫ̈ܳܬܳܐ\nܢܶܚܙܶܝܢ ܢܰܗܺܝܪܳܟ\nܥܰܝ̈ܢܶܐ ܐܰܝܟ ܟܰܘ̈ܶܐ\nܣܟܰܪ ܐܳܦ ܡܰܚܫܳܟ\nܠܒܰܝܬܳܐ ܕܰܫܒܰܩܬܶܗ\nܬܰܘܬܳܒܬܳܐ ܢܰܦܫܳܐ\nܢܩܰܒܠܳܗ̇ ܒܢܽܘܚܳܡܳܐ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܠܺܐ̈ܝܕܶܐ\nܦܳܟܰܪ ܘܡܰܫܠܶܐ\nܫܰܪܺܝ ܘܠܳܐ ܫܰܠܶܡ\nܘܰܫܒܰܩ ܚ̈ܶܢܓܳܬܳܐ\nܒܚܰܝܠܳܟ ܢܶܬܠܰܒܰܒ\nܡܓܰܪܶܣ ܗ̈ܰܠܟܳܬܳܐ\nܡܰܟܦܰܪ ܥܶܩܒ̈ܳܬܳܐ\nܠܰܝܬ ܬܽܘܒ ܕܽܘܪ̈ܟܳܬܶܗ\nܕܰܦܣܰܩ ܐܽܘܪ̈ܚܳܬܶܗ\nܢܕܽܘܨܳܢ ܒܰܚܠܽܘܠܳܟ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܬܰܟܶܣ\nܢܶܫܡܬܳܐ ܕܠܳܐ ܬܶܥܽܘܠ\nܡܶܢ ܓܰܘ ܐܳܠܶܨ ܠܳܗ̇\nܕܬܶܦܽܘܩ ܪܳܕܶܦ ܠܳܗ̇\nܬܪܰܕܦܺܝܘܗ̱ܝ ܒܢܽܘܚܳܡܳܐ\nܡܰܚܫܰܒܬܶܗ ܕܺܐܝܬܶܝܗ̇\nܓܺܝܓܰܠ ܟܽܠ ܙܰܘ̈ܥܺܝܢ\nܒܬܶܡܗܳܐ ܐܶܣܰܪ ܠܳܗ̇\nܒܫܶܬܩܳܐ ܡܰܫܠܶܐ ܠܳܗ̇\nܬܰܫܘܶܐ ܠܡܰܠܟܽܘܬܳܟ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܓܰܘܢܳܐ\nܒܓܰܘܢܳܐ ܡܶܬܚܰܠܰܦ\nܚܠܳܦ ܗܰܘ ܕܚ̈ܰܝܶܐ\nܕܡܺܝ̈ܬܶܐ ܡܶܬܥܰܛܰܦ\nܒܢܽܘܗܪܳܟ ܢܶܙܕܰܗܶܐ\nܬܩܽܘܠܘ̱ ܓ̈ܰܠܶܐ ܘܦܰܓܪ̈ܶܐ\nܘܰܚܙܰܘ ܠܛܳܒܳܐ\nܕܶܐܢ ܓ̈ܰܠܶܐ ܡܢܰܚܶܡ\nܟܡܳܐ ܟܺܝܬ ܦܰܓܪ̈ܰܝܟܽܘܢ\nܢܰܚܶܐ ܠܬܶܫܒܽܘܚܬܶܗ\nܫ̈ܳܥܶܐ ܣܕܺܝܪ̈ܳܢ ܐܶܢܶܝܢ\nܚܕܳܐ ܚܕܳܐ ܒܥܶܕܳܢܳܗ̇\nܗܳܟܰܢ ܣܕܺܝܪ̈ܺܝܢ\nܙܰܒ̈ܢܶܐ ܠܡܳܪܶܐ ܟܽܠ\nܫܽܘܒܚܳܐ ܠܡܰܬܩܶܢ ܟܽܠ\nܫܳܥܬܳܐ ܗ̱ܝ ܕܰܥܣܰܪ\nܠܳܐ ܩܰܕܡܳܐ ܠܰܕܫܶܬ\nܗܳܟܰܢ ܠܳܐ ܬܶܒܥܽܘܢ\n܀܀܀","english":"That day which closed the open doors of the hour, death entered, and the deaf ones were opened by your voice. That day which pressed the beautiful eyes, the lamps and candelabra of the temple of souls, saw your light, eyes like stars. It also closed the darkness of the house you left, the dwelling of the soul, and received it with joy. That day which the hands stripped and finished, began and did not complete, and left the sins. By your power it became strong, grinding the courses, erasing the footsteps. There is no more of his journeys, for he cut off his paths, and rejoiced in your festival. That day which covered the oath that does not enter, from within it pressed her to go out, pursuing her. Pursue him with joy, his thought which is a wheel of all movements. In wonder he bound her, in silence he finished her, she is equal to your kingdom. That day which the cry within the cry is changed, instead of that of the living, the dead are wrapped. By your light it shone, the waves and bodies weighed, and they saw the good, how the waves are silent, just as your bodies are. He revived his praise, the hours arranged, one by one in its time. Thus are the arranged, the sacrifices to the Lord of all, praise to the establisher of all. It is the hour which struck, not the first of the six. Thus do not seek.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܝܰܘܡܰܐ ܗ̱ܘ ܕ...","severity":"info","text":"The passage is structured as a series of anaphoric clauses beginning with 'That day which' (ܝܰܘܡܰܐ ܗ̱ܘ ܕ...), a common rhetorical device in Ephrem's madrashe, emphasizing the transformative power of the day of death or resurrection.","cites":[{"key":"ed:dsc-331","label":"source edition: Nisibis 77","url":"https://syriaccorpus.org/331"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܰܪ̈ܫܳܬܳܐ","severity":"info","text":"The term ܚܰܪ̈ܫܳܬܳܐ (ḥaršātā) means 'deaf ones' or 'silent ones,' likely referring to the deaf or unresponsive, who are opened by the voice of the departed monk, echoing the miracle of hearing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܰܝ̈ܢܶܐ ܐܰܝܟ ܟܰܘ̈ܶܐ","severity":"info","text":"The phrase 'eyes like stars' (ܥܰܝ̈ܢܶܐ ܐܰܝܟ ܟܰܘ̈ܶܐ) may echo biblical imagery of stars as symbols of divine light or guidance, though no direct citation is identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܗܰܝܟܰܠ ܢܰܦܫ̈ܳܬܳܐ","severity":"info","text":"The 'temple of souls' (ܗܰܝܟܰܠ ܢܰܦܫ̈ܳܬܳܐ) reflects Ephrem's typological use of temple imagery for the human body or the church, common in Syriac ascetical literature.","cites":[{"key":"ed:dsc-331","label":"source edition: Nisibis 77","url":"https://syriaccorpus.org/331"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܓܰܘܢܳܐ ܒܓܰܘܢܳܐ","severity":"info","text":"The phrase 'cry within the cry' (ܓܰܘܢܳܐ ܒܓܰܘܢܳܐ) parallels the earlier passage's 'cry of the church,' suggesting a layered or mystical exchange of voices between the living and the dead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܳܐ ܩܰܕܡܳܐ ܠܰܕܫܶܬ","severity":"caution","text":"The phrase 'not the first of the six' (ܠܳܐ ܩܰܕܡܳܐ ܠܰܕܫܶܬ) is ambiguous; it may refer to a canonical hour or a liturgical sequence, but the exact reference is unclear in the context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'deaf ones' (ܚܰܪ̈ܫܳܬܳܐ) and whether they are literal or metaphorical is unclear.","The phrase 'not the first of the six' (ܠܳܐ ܩܰܕܡܳܐ ܠܰܕܫܶܬ) lacks a clear referent; it may denote a specific hour or a numerical sequence.","The relationship between the 'cry within the cry' and the earlier 'cry of the church' is left implicit."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܙܰܒ̈ܢܶܐ ܩܕܳܡ ܙܰܒ̈ܢܶܐ\nܒܪܺܝܟ ܗ̱ܽܘ ܡܛܰܟܶܣ ܟܽܠ\nܫܰܦܺܝܪ ܬܽܘܒ ܣܺܝܡܺܝܢ\nܝܰܪ̈ܚܶܐ ܠܛܽܘܟܳܣܳܐ\nܘܠܳܐ ܩܕܳܡ ܝܰܪܚܳܐ\nܠܝܰܪ̈ܚܶܐ ܒܡܶܢܝܳܢܳܐ\nܒܪܺܝܟ ܗ̱ܽܘ ܒܛܽܘܟ̈ܳܣܰܘܗ̱ܝ\nܫܓܺܝܫܳܐ ܗ̱ܝ ܕܰܠܬܶܫܪܺܝܢ\nܢܺܝܣܳܢ ܗ̱ܘܳܐ ܩܕܳܡ\nܘܰܫܓܺܝܫ ܡܰܢ ܕܶܐܡܰܪ\nܕܰܐܝܟܰܘ ܢܽܘܚܳܡܳܐ\nܒܪܺܝܟ ܗ̱ܽܘ ܣܳܕܰܪ ܟܽܘܠ\nܫܓܺܝܫܳܐ ܗ̱ܝ ܕܰܠܙܰܪܥܳܐ\nܚܶܨܕܳܐ ܗܳܘܶܐ ܩܕܳܡ\nܘܗܳܟܰܢ ܕܰܠܡܰܘܬܳܐ\nܢܶܩܕܽܘܡ ܢܽܘܚܳܡܳܐ\nܫܽܘܒܚܳܐ ܠܰܐܟܪܰܢ\nܫܳܠܶܡ ܓܶܝܪ ܘܡܰܘܦܶܐ\nܙܰܪܥܳܐ ܕܥܰܢܺܝ̈ܕܶܐ\nܘܡܳܛܶܠ ܙܒܰܢ ܥܺܝܪ̈ܶܐ\nܠܡܶܦܰܩ ܠܚܶܨܕܳܐ\nܫܽܘܒܚܳܐ ܠܙܳܪܽܘܥܰܢ\nܫܰܦܺܝܪ ܟܺܝܬ ܪܳܕܶܐ\nܝܰܠܕܳܐ ܩܕܳܡ ܡܰܘܬܳܐ\nܘܫܰܦܺܝܪ ܕܰܠܡܰܘܬܳܐ\nܡܚܰܬܶܡ ܢܽܘܚܳܡܳܐ\nܫܽܘܒܚܳܐ ܠܝܳܕܰܥ ܟܽܘܠ\n܀܀܀ ܫܶܠܡܰܬ ܦܰܢܩܺܝܬܳܐ ܕܡܰܕܪ̈ܳܫܶܐ ܕܰܢܨ̈ܺܝܒܳܝܶܐ\nܕܛܽܘܒܳܢܳܐ ܡܳܪܝ̱ ܐܰܦܪܶܝܡ\nܕܗܳܘܶܝܢ ܒܡܶܢܝܳܢܳܐ ܫܰܒܥܺܝܢ ܘܫܰܒܥܳܐ\nܫܽܘܒܚܳܐ ܠܰܐܒܳܐ ܘܠܰܒܪܳܐ\nܘܰܠܪܽܘܚܳܐ ܕܩܽܘܕܫܳܐ\nܗܳܫܳܐ ܘܰܒܟܽܠ ܙܒܰܢ ܘܰܠܥܳܠܰܡ ܥܳܠܡܺܝܢ\nܐܰܡܺܝܢ","english":"Sacrifices before sacrifices.\n\nBlessed is He who arranges all.\nBeautiful again is the signet.\nMonths for the order,\nand not before the month,\nfor the months in the middle.\nBlessed is He in His orders.\nConfused is she who does not begin.\nA sign was before,\nand confused is she who says,\n“Where is the seal?”\nBlessed is He who orders all.\nConfused is she who does not sow.\nHarvest was before,\nand now, because of death,\nthe seal precedes the seal.\nGlory to the farmer,\nfor he completes and brings forth\nthe seed of the future,\nand he takes the sacrifice of the watchers\nto go out to the harvest.\nGlory to the sower.\nBeautiful indeed is the one who guides,\nthe begetter before death,\nand beautiful is she who, because of death,\nseals the seal.\nGlory to the knower of all.\n\nHere ends the collection of madrāšê of the Confessors\nof the blessed Mār Ephrem,\nwhich are in the middle, seventy-seven.\nGlory to the Father and to the Son\nand to the Holy Spirit,\nnow and at all times and forever and ever.\nAmen.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܙܰܒ̈ܢܶܐ ܩܕܳܡ ܙܰܒ̈ܢܶܐ","severity":"info","text":"The opening phrase 'Sacrifices before sacrifices' echoes the pattern of the previous passage, where 'That day' introduced a series of paradoxes. This unit marks a structural shift to a series of blessings and laments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܽܘܚܳܡܳܐ","severity":"info","text":"The term 'seal' (ܢܽܘܚܳܡܳܐ) appears multiple times, likely referring to the signet of baptism or the seal of faith, a key concept in Ephrem's sacramental theology.","cites":[{"key":"ed:dsc-331","label":"source edition: Nisibis 77","url":"https://syriaccorpus.org/331"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܰܪܥܳܐ ܕܥܰܢܺܝ̈ܕܶܐ","severity":"info","text":"The phrase 'seed of the future' may allude to Pauline imagery of resurrection (1 Cor 15:20-23) or the parable of the sower (Matt 13:3-8), common in Ephrem's typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܰܘܬܳܐ","severity":"info","text":"The repeated mention of 'death' (ܡܰܘܬܳܐ) and 'harvest' (ܚܶܨܕܳܐ) reflects the context of martyrdom and the confessors (ܥܨ̈ܺܝܒܳܝܶܐ) for whom this collection is named, likely composed during the persecution under Shapur II.","cites":[{"key":"ed:dsc-331","label":"source edition: Nisibis 77","url":"https://syriaccorpus.org/331"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܫܶܠܡܰܬ ܦܰܢܩܺܝܬܳܐ","severity":"info","text":"The colophon states this is the end of the collection of madrāšê of the Confessors, number 77, indicating the passage is part of a larger liturgical cycle, likely used in the East Syriac tradition.","cites":[{"key":"ed:dsc-331","label":"source edition: Nisibis 77","url":"https://syriaccorpus.org/331"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܓܺܝܫܳܐ ܗ̱ܝ ܕܰܠܬܶܫܪܺܝܢ","severity":"caution","text":"The phrase 'Confused is she who does not begin' is ambiguous; 'she' may refer to the soul or the Church, but the Syriac lacks a clear antecedent, leaving the personification open to interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'she' in 'Confused is she who does not begin' is unclear; it may be the soul, the Church, or a generic feminine figure.","The relationship between 'sacrifices before sacrifices' and the preceding passage's 'That day' is not explicitly stated, leaving the narrative continuity ambiguous."],"confidence":"medium","notes":[]}]}