{"slug":"dsc-535","id":"syriac:dsc:dsc-535","title":"On Virginity","author":"Ephrem the Syrian","genre":"other","date":"Mid-4th century CE","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":"2026-11-15T04:53:44Z","cost_usd":0.008932},"source":{"registry_id":"syriac:dsc:dsc-535","work_id":"dsc-535","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/535"},"stats":{"passages":13,"english_words":3853,"coptic_letters":0,"commentary_units":73,"commentary_kinds":7,"derived_notes":0,"ambiguities":28,"work_notes":5,"external_links":3,"timeline":5},"summary":{"work":"dsc-535","abstract":"On Virginity is a prose exhortation on ascetic virginity attributed to Ephrem the Syrian (d. 373). Written in Syriac, it is parenetic and scripturally dense, reflecting Ephrem's catechetical style. The work survives in a single 6th- or 7th-century manuscript (BL Add. 14,517) and is quoted in later West Syrian monastic florilegia as a model of ascetic teaching. Attribution to Ephrem is traditional but unconfirmed before the 6th century, and the text may contain later monastic redaction. It was not translated into Greek or Armenian.","historical_context":"The work is traditionally dated to the mid-4th century CE, during Ephrem's activity in Nisibis and later Edessa (modern-day Turkey/Syria). It reflects the early Syriac ascetic milieu, where virginity and bodily renunciation were central to Christian identity. The community was Syriac-speaking, with strong ties to Jewish-Christian and Mesopotamian traditions. The text survives in a single 6th- or 7th-century manuscript (BL Add. 14,517), indicating limited circulation. Its transmission in West Syrian monastic circles suggests use in liturgical or instructional settings. The lack of Greek or Armenian translations points to a primarily Syriac readership. Scribal errors and marginal corrections in the manuscript hint at a complex textual history, possibly involving later redaction.","significance":"On Virginity is a key witness to early Syriac ascetic theology, emphasizing the body as a temple and the struggle against fleshly desire. Its scriptural density and parenetic register exemplify Ephrem's catechetical method. The work's survival in a single manuscript and its use in later florilegia highlight its importance for understanding the transmission of ascetic literature in the Syriac tradition.","timeline":[{"date":"Mid-4th c.","event":"Traditional composition by Ephrem the Syrian in Nisibis or Edessa."},{"date":"6th-7th c.","event":"Earliest surviving manuscript (BL Add. 14,517) copied."},{"date":"6th-7th c.","event":"Quoted in West Syrian monastic florilegia as ascetic model."},{"date":"Post-4th c.","event":"Possible monastic redaction of the text."},{"date":"Undated","event":"No Greek or Armenian translation produced."}],"relations":[{"work":"Ephrem the Syrian","relation":"Attributed author; similar ascetic themes in his corpus","key":"wikipedia:Ephrem the Syrian","label":null,"url":null},{"work":"On Virginity (Pseudo-Ephrem)","relation":"Possibly later redaction; compare for textual variants","key":"","label":null,"url":null},{"work":"Syriac monastic florilegia","relation":"Quoted as ascetic model in West Syrian circles","key":"","label":null,"url":null},{"work":"Pauline epistles","relation":"Influences body-temple imagery and ascetic theology","key":"","label":null,"url":null},{"work":"Job 41; Psalm 74:14 (LXX)","relation":"Leviathan allusion for fleshly desire","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":"Author attribution and historical context"},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Community and linguistic background"},{"key":"wikipedia:Asceticism","label":"Asceticism","url":"https://en.wikipedia.org/wiki/Asceticism","reason":"Thematic context of virginity and renunciation"}],"cautions":["Attribution to Ephrem is traditional but unconfirmed before the 6th century; the work may reflect later monastic redaction.","Survives in a single 6th- or 7th-century manuscript with scribal errors and marginal corrections.","Date of composition is uncertain; mid-4th century is traditional but not securely attested.","No critical edition with variant readings exists; consult manuscript facsimile for paleographic details."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000447,"generated":"2026-11-15T01:45:52Z"},"checks":{"work":"dsc-535","status":"pass","blocking":[],"warnings":[],"stats":{"passages":13,"translated":13,"commentary_passages":13,"commentary_units":73,"english_words":3853,"source_letters":11931,"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 prose exhortation on ascetic virginity, not a metrical homily. Its register is parenetic and scripturally dense, typical of Ephrem’s catechetical style.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attribution to Ephrem (d. 373) is traditional but unconfirmed by external witnesses before the 6th century. The work may reflect later monastic redaction.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"Survives in a single 6th- or 7th-century manuscript (BL Add. 14,517). The Syriac text shows occasional scribal errors and marginal corrections.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Quoted in later Syriac monastic florilegia, especially in West Syrian circles, as a model of ascetic teaching. Not translated into Greek or Armenian.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition lacks a critical apparatus for variant readings. Readers must consult the manuscript facsimile for paleographic details.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"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: 13 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":13},"term_index":[],"citations":{"ed:dsc-535":{"label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}},"segments":[{"i":1,"ref":"p1","source":"ܡܺܐܡܪܳܐ ܕܡܳܪܝ̱ ܐܰܦܪܶܝܡ ܕܥܰܠ ܒܬܽܘܠܽܘܬܳܐ\nܫܠܽܘܚܳܝܗ̱ܝ ܐܰܘ ܦܰܓܪܳܐ ܠܒܰܪ ܐ̱ܢܳܫܰܐ ܗ̱ܘ ܥܰܬܺܝܩܳܐ ܕܰܣܢܰܐ ܗ̱ܘ ܟܽܠܶܗ ܕܠܳܐ ܢܶܒܠܶܝܗ ܠܚܰܕܬܽܘܬܳܐ ܕܥܶܒܪܰܬ ܘܠܶܒܫܰܬ ܗܦܰܟܝ̱ ܗܽܘ ܓܶܝܪ ܦܽܘܪܥܳܢ ܚܽܘܒܳܠܶܗ ܨܶܝܕ ܠܒܽܘܫ̈ܰܘܗ̱ܝ ܕܶܐܢ ܐܶܬܚܰܕܰܬ ܢܶܬܗܦܰܟ ܢܶܒܠܶܝܟ ܦܰܓܪܳܐ ܫܡܰܥ ܡܶܠܟܰܝ̈. ܫܠܽܘܚܳܝܗ̱ܝ ܒܕܽܘܒܳܪ̈ܶܐ ܕܠܳܐ ܢܰܠܒܫܳܟ ܗܽܘ ܠܳܟ ܒܰܥܝ̈ܳܕܶܐ܀ ܗܳܐ ܓܶܝܪ ܡܳܪܰܢ ܠܳܟ ܐܰܘ ܦܰܓܪܳܐ ܒܡܰܝ̈ܳܐ ܚܰܕܬܳܐ ܥܰܒܕܳܟ ܘܰܒܢܶܗ ܠܥܰܬܺܝܩܽܘܬܳܟ ܐܰܪܕܶܟܠ ܚܰܝ̈ܶܐ ܕܒܰܕܡܶܗ ܗܽܘ ܓܒܰܠ ܘܰܒܢܳܐ ܠܶܗ ܢܰܘܣܳܐ ܠܥܽܘܡܪܶܗ. ܠܳܐ ܬܶܥܡܰܪ ܚܠܳܦܰܘܗ̱ܝ ܠܒܰܪ ܐ̱ܢܳܫܳܐ ܗܰܘ ܥܰܬܺܝܩܳܐ ܒܢܰܘܣܳܐ ܕܰܚܕܰܬ ܦܰܓܪܳܐ ܐܶܢ ܬܶܫܪܶܐ ܒܢܰܘܣܳܟ ܠܰܐܠܳܗܳܐ ܐܳܦ ܐܰܢ̱ܬ ܬܶܗܘܶܐ ܗܰܝܟܰܠ ܡܰܠܟܽܘܬܶܗ ܘܟܰܗܶܢ ܕܶܒܚܬܶܗ܀ ܡܟܰܣܶܝܢ ܐܶܢܽܘܢ ܠܶܗ ܓܶܝܪ ܠܗܳܢܳܐ ܒܰܪܢܳܫܳܐ ܥܰܬܺܝܩܳܐ ܟܝܳܢܳܐ ܕܡܰܠܶܦ ܘܰܟܬܳܒܳܐ ܕܡܰܟܪܶܙ. ܣܝܳܡܳܐ ܗ̱ܝ ܓܶܝܪ ܥܰܘܠܽܘܬܶܗ ܒܶܝܬ ܬܪ̈ܶܝܢ ܟܺܐܢܺܝ̈ܢ ܕܶܐܢܗܽܘ ܕܡܶܚܛܳܐ ܠܰܕܠܳܐ ܢܳܡܽܘܣ ܢܰܟܣܶܗ ܟܝܳܢܶܗ. ܘܶܐܢ ܡܶܚܛܳܐ ܠܰܕܢܳܡܽܘܣܳܐ ܢܰܟܣܶܗ ܟܬܳܒܳܐ. ܗܳܐ ܗܽܘ ܡܶܡܚܳܐ ܘܗܶܢܽܘܢ ܡܰܐܣܶܝܢ. ܒܥܶܩܒܶܗ ܕܥܰܘܠܳܐ ܡܰܥܠܶܝܢ ܬܳܘܬܳܐ. ܕܒܶܗ ܢܶܬܰܐܣܶܐ ܐܰܝܢܳܐ ܕܰܚܛܳܐ܀ ܕܰܡܪܰܕ ܫܛܰܘ̈ܗ̱ܝ ܘܰܕܬܳܒ ܥܰܨܒܽܘܗ̱ܝ ܡܙܰܕܩܺܝܢ ܠܕܺܝܢܳܐ. ܡܟ̈ܰܣܝܳܢ ܠܡܳܪ̈ܽܘܕܶܐ ܚܳܢܶܝܢ ܘܡܰܐܣܶܝܢ ܠܬܰܝ̈ܳܒܶܐ. ܝܺܕܺܝܥܳܢ ܐܶܢܽܘܢ ܓܶܝܪ ܕܢܶܬܡܰܬܚܽܘܢ ܥܰܡ ܚܰܕ ܒܺܝܫܳܐ ܕܰܠܟܽܠ ܡܶܟܳܐ ܕܛܰܠܳܐ ܒܟܽܠ ܕܳܪ ܘܰܠܘܶܐ ܠܟܽܠܢܳܫ. ܘܡܶܟܳܐ ܒܟܽܠ ܫܳܥ ܐܳܦ ܗܶܢܽܘܢ ܠܶܘܝܳܢ ܠܟܽܠܢܳܫܳܐ ܘܛܰܠܝ̈ܳܢ ܒܟܽܠ ܕܳܪ ܘܰܫܟܺܝ̈ܚܺܝܢ ܒܟܽܠ ܫܳܥ܀","english":"A Memra of Mar Ephrem on Virginity\n\nHis apostles, or the body, are for the son of man, that old one who labored all the while that he might not destroy the newness that passed over and clothed itself, for that is the repayment of his debt. He hunted for his garments, that he might be renewed, be transformed, and destroy you, O body. Hear my counsels. His apostles, by manners that do not clothe you, are for you in customs. Behold, for your master, O body, with new waters, your maker, and through him he cast down your old age, the life that in his blood he created, and he sought a physician for his dwelling. Do not dwell in place of that son of man, the old one, in the physician who renewed the body. If you dwell in your physician for God, you also will be a temple of his kingdom and a priest of his sacrifice. He heals, for he looks to this old son of man, the nature that teaches and the book that proclaims. For his iniquity is a sign between two sick ones, that if he sins against the lawless one, he covers his nature; and if he sins against the lawful one, he covers the book. Behold, he strikes, and the physician heals. In the track of iniquity, they bring in a sign, by which the one who sinned may be healed. They justify the one who rebelled against his madness and the one who repented of his wrath. They heal the rebellious ones, they live, and they heal the repentant ones. It is known, for they will be stretched out with one evil one who is in every place, who slays in every generation and accompanies every man. And in every place, at every hour, also the Levite accompanies every man, and youths in every generation, and they are found at every hour.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܺܐܡܪܳܐ","severity":"info","text":"The work is titled a memra, a metrical homily or discourse typical of Ephrem's corpus, here opening with a direct address to the body.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܬܽܘܠܽܘܬܳܐ","severity":"info","text":"The Syriac term btuluta (virginity) is central to the work's theme, often associated with ascetic renunciation and spiritual purity in Syriac tradition.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܰܪ ܐ̱ܢܳܫܰܐ","severity":"info","text":"The phrase 'son of man' (bar nasha) echoes biblical usage, particularly in the New Testament, where it refers to Christ or humanity; here it is applied to the 'old one' laboring against renewal.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܰܬܺܝܩܳܐ","severity":"info","text":"The 'old one' (ʿattiqa) likely alludes to the Old Adam or sinful human nature, contrasted with the 'newness' (ḥadtuta) of spiritual rebirth, a common theme in Ephrem's ascetic theology.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܗܰܝܟܰܠ ܡܰܠܟܽܘܬܶܗ ܘܟܰܗܶܢ ܕܶܒܚܬܶܗ","severity":"info","text":"The image of the body as a 'temple of his kingdom and priest of his sacrifice' parallels Pauline and early Syriac notions of the body as a dwelling place for the divine, especially in ascetic contexts.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܣܝܳܡܳܐ","severity":"caution","text":"The term 'sign' (syama) is ambiguous: it may refer to a mark of iniquity or a medical sign; the passage's medical imagery (physician, healing) suggests the latter, but the text's corruption in places complicates interpretation.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'old son of man' is ambiguous: it may refer to Adam, the old self, or a typological figure; the reading taken is the old Adamic nature.","The phrase 'he heals, for he looks to this old son of man' is syntactically unclear; the reading taken is that the physician (Christ or the ascetic guide) heals by attending to the old nature."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܫܡܰܥ ܠܰܟܝܳܢܳܐ ܘܰܠܢܳܡܽܘܣܳܐ ܟܰܕ ܡܶܫܬܰܥܶܝܢ ܚܽܘܒ̈ܳܠܰܘܗ̱ܝ ܒܺܝ̈ܫܶܐ ܥܰܡܳܐ ܓܶܝܪ ܕܰܒܢܳܡܽܘܣܳܐ ܓܰܪܘ̱ ܘܰܙܢܺܝܘ ܕܠܳܐ ܒܢܳܡܽܘܣܳܐ ܥܰܡ̈ܡܶܐ ܚܠܳܦܘ̱ ܟܝܳܢܗܽܘܢ ܘܰܕܠܳܐ ܒܰܟܝܳܢܗܽܘܢ ܐܶܬܚܰܫܰܚܘ̱. ܟܝܳܢܳܐ ܘܢܳܡܽܘܣܳܐ ܒܓܰܢܘ̱ ܥܠܰܘܗ̱ܝ. ܕܰܚܒܳܠ ܫܓܽܘܫܳܐ ܛܽܘܟܣܰܘܗ̱ܝ܀ ܓܢܶܒܘ̱ ܫ̈ܰܦܠܶܐ ܡܶܢ ܙܽܘܘܳܓܳܐ ܒܫܶܡ ܬܽܘܠܡܳܕܳܐ ܘܡܳܐ ܕܶܐܬܡܨܰܥܘ̱ ܣܳܡ ܒܶܣܬܰܪܗܽܘܢ ܒܶܗܬܰܬ ܟܶܫܠܳܐ. ܘܰܩܕܳܡܰܝܗܽܘܢ ܪܶܓܬܳܐ ܣܢܺܝܬܳܐ ܒܰܕܒܳܗܬܶܝܢ ܠܡܶܥܛܰܦ ܠܙܽܘܘܳܓܳܐ. ܢܳܦܠܺܝܢ ܘܡܶܬܬܰܚܕܺܝܢ ܒܓܰܘ ܦܰܚ̈ܶܐ܀ ܟܡܳܐ ܩܰܠܺܝܠܺܝܢ ܓܶܦܰܝ̈ܟܝ̱ ܐܰܘ ܒܬܽܘܠܽܘܬܳܐ ܕܰܓܕܰܠܘ̱ ܘܰܣܠܶܩܘ̱ ܥܕܰܡܳܐ ܠܰܐܝܟܳܐ ܕܝܳܬܶܒ ܡܟܺܝܪܶܟܝ̱ ܥܰܠ ܝܰܡܺܝܢܶܗ ܕܡܳܪܗܽܘܢ ܕܪ̈ܰܘܡܶܐ. ܥܪ̈ܽܘܩܝ̱ ܡܶܢ ܡܶܠܟܶܗ ܕܢܳܟܽܘܠܳܐ ܕܰܡܦܰܠܶܓ ܬܽܘܟܳܐ ܠܫܰܒܪ̈ܶܐ ܡܠܽܘܐܶܗ ܡܰܓܳܢ ܡܥܳܕ ܪܳܡܳܐ ܠܚܽܘܣܪܳܢ ܬܰܓܳܪ̈ܶܐ܀ ܓܙܰܘ̈ܗ̱ܝ ܡܣܰܟܶܢ ܕܳܐܕܳܡ ܪܰܒܳܐ ܕܰܒܟܶܣܦܶܗ ܐܶܬܬܰܓܰܪ ܗܘܳܐ ܡܰܘܒܠܳܐ ܕܬܽܘܟܳܐ. ܦܰܓܪܳܐ ܠܳܐ ܬܺܐܙܶܦ ܡܶܢܶܗ. ܕܠܳܐ ܬܳܒܰܥ ܡܳܐ ܕܰܐܘܙܶܦ ܕܶܐܢ ܒܦܶܪܥܺܝܘܗ̱ܝ ܟܶܣܦܶܗ ܡܣܰܟܢܰܬ ܗܺܝ܀ ܠܶܘܝܳܢ ܐܶܢܽܘܢ ܓܶܝܪ ܠܰܐܪ̈ܓܺܝܓܳܬܶܗ ܩܶܢܛܳܐ ܘܦܽܘܫܳܟܳܐ ܘܒܽܘܣܪܳܢܳܐ ܥܰܡ ܟܽܘܐܳܪܳܐ. ܘܡܰܟܪ̈ܶܝܢ ܘܰܡܥܺܝܩܺܝܢ ܠܥܳܒܽܘ̈ܕܰܝܗܶܝܢ. ܘܰܐܦ̈ܶܐ ܗܽܘ ܒܰܠܚܽܘܕ ܓܰܠܝ̈ܳܢ ܘܕ̈ܰܟܝܳܢ. ܕܢ̈ܰܟܦܶܐ ܕܫܰܠܚܽܘܗ̱ܝ. ܠܳܐ ܬܶܬܚܰܕ ܦܰܓܪܳܐ ܒܪܶܚܡܬܳܐ ܣܢܺܝܬܳܐ. ܕܟܰܕ ܛܳܒ ܥܰܒܕܳܗܿ ܡܺܝܬ ܚܰܝ ܗܽܘ ܪܶܢܝܳܗܿ ܟܰܣܝܳܐܺܝܬ܀ ܩܰܛܺܝܢ ܘܰܨܢܺܝܥ ܬܽܘܠܡܳܕ ܕܥܰܡ ܟܽܠ ܟܽܠ ܢܶܗܘܶܐ ܡܫܰܦܰܥ ܡܰܘܗܰܒܬܶܗ ܥܰܠ ܛܳܒ̈ܶܐ. ܦܽܘܡ ܡܰܟ̈ܣܳܢܶܐ ܒܠܰܚܡܶܗ ܣܟܰܪ. ܒܫܳܪܽܘܬܳܐ ܕܡܰܓܳܢ. ܒ̈ܢܰܝ ܚܺܐܪ̈ܶܐ ܠܰܥܒܳܕܘ̱ ܙܒܰܢ.","english":"Hear the nature and the law when his passions are stirred with evils, for the people of the law grew old and aged that without law the peoples might change their nature and without their nature they might be in need. Nature and law rose up against him, for the confusion of his order feared corruption. The lowly chose from the yoke in the name of the disciple, and when they were diminished, he placed in their secret a stumbling block of shame. And before them, a foul desire to turn the yoke aside. He falls and is caught within snares. How few are your wings, or in the virginity that they grew and ascended up to where your seller sits on the right hand of their Lord of heights. Flee from the counsel of the devourer who distributes profit to children, his fullness a wound from a high place to the loss of merchants. His treasures Adam the great squanders, who with his silver was trading the merchandise of profit. Let not the body be added to him, lest it demand what was added, for in his payments his silver was squandering. For Leviathan, look at his intestines, a fragment and remainder and foreskin with a cucumber, and those who hire and oppress their workers. And the faces are only revealed and pure, of the nails that sent him. Let not the body be joined to foul affection, for when its doer is good, its shepherd dies alive secretly. The disciple is cut and pressed, who with every all will be interceding his gift for the good. A mouth of coverings with his bread he closed, in the beginning of a wound. Free men bought him for their service.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܝܳܢܳܐ","severity":"info","text":"The Syriac term ܟܝܳܢܳܐ (kyānā) means 'nature' or 'natural order'. In this passage it is paired with ܢܳܡܽܘܣܳܐ (nāmōsā, 'law') as a binary that governs human conduct.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܠܶܘܝܳܢ","severity":"info","text":"The name ܠܶܘܝܳܢ (Lēwyāṯān) refers to the biblical Leviathan, a sea monster symbolising chaos or evil. Here it is used as a figure for corrupting worldly power.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܶܘܝܳܢ","severity":"info","text":"The mention of Leviathan alludes to Job 41 and Psalm 74:14 (LXX), where the creature represents untamable evil. Ephrem adapts it to warn against fleshly desire.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The pairing of 'nature' and 'law' reflects a common Syriac ascetic trope: the natural state is fallen, and the law (often monastic rule) is needed to restrain it. Ephrem contrasts the 'people of the law' (the old covenant) with those who transcend law through virginity.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a general warning (nature and law) to a specific image of the disciple ensnared by desire, then to a series of metaphors (wings, seller, devourer, Leviathan) that illustrate the dangers of worldly attachment.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'a fragment and remainder and foreskin with a cucumber' (ܩܶܥܛܳܐ ܘܦܽܘܫܳܟܳܐ ܘܒܽܘܣܪܳܢܳܐ ܥܰܡ ܟܽܘܐܳܪܳܐ) is obscure; it may be a corrupt or deliberately grotesque list of worthless things, possibly a scribal error or a lost idiom.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the seller' (ܡܟܺܝܪܶܟܝ̱) is unclear: possibly a figure for the devil or a worldly master.","The phrase 'a mouth of coverings with his bread he closed' (ܦܽܘܡ ܡܰܟ̈ܣܳܢܶܐ ܒܠܰܚܡܶܗ ܣܟܰܪ) is syntactically ambiguous; it may mean the disciple seals his mouth with bread (i.e., refuses to speak) or that the devourer stops mouths with bread."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܠܟܰܪܣܳܐ ܫܚܰܕ ܘܶܐܫܬܰܚܕܰܬ ܠܶܗ. ܥܰܝܢܳܐ ܕܬܳܗܡܳܐ ܘܦܽܘܡܳܐ ܕܢܶܫܠܳܐ. ܘܶܐܕܢܳܐ ܬܶܥܒܶܕ ܛܳܒܰܘ̈ܗ̱ܝ ܣ̈ܢܰܝܳܐ. ܚܰܡܪܶܗ ܫܰܬܺܝܩܳܐ ܡܠܺܝܠ ܗܽܘ ܒܶܫ̈ܬܺܝܘܗ̱ܝ ܠܳܥܶܙ ܒܩܳܠܰܝܗܽܘܢ ܚܠܳܦ ܡܳܪܶܗ܀ ܨܢܺܝܥ ܗܽܘ ܓܶܝܪ ܕܠܽܘܩܕܰܡ ܪܳܡܳܐ ܥܰܠ ܦܽܘܡ ܦܰܚܶܗ ܐܽܘܟܳܠܳܐ ܠܨܰܝܳܕܳܐ. ܩܕܳܡ ܗܰܘ ܚܽܘܒܶܗ ܠܚܽܘܒܳܠܶܗ. ܐܰܝܟ ܕܺܝܗܽܘܕܳܐ ܕܢܰܫܶܩ ܘܰܩܛܰܠ ܢܫܰܩ ܕܰܟܝܳܐ ܠܛܰܡܳܐܐ. ܕܢܰܠܶܦ ܕܢܽܘܫ̈ܩܳܬܶܗ ܡܳܪܬܳܐ ܘܡܰܘܬܳܐ ܓܒܺܝܠ ܒܗܶܝܢ ܟܰܣܝܳܐܺܝܬ. ܗܳܢܳܐ ܗܰܘ ܕܶܐܢ ܬܩܺܝܡܺܝܘܗ̱ܝ ܡܰܦܽܘܠܬܳܐ ܗܽܘ ܦܪܰܥ ܠܳܟ ܗܽܘ. ܕܡܳܐ ܕܩܳܡ ܢܰܕܡܶܝܟ ܕܪܶܓܬܶܗ ܡܺܝܬܳܐ ܗ̱ܝ. ܘܒܶܣܪܳܟ ܗܰܘ ܕܺܝܠܳܟ ܡܰܚܶܐ ܘܰܡܢܰܚܶܡ ܠܶܗ. ܘܡܳܐ ܕܰܚܺܝܬ ܒܶܗ ܗܶܦܟܰܬ ܩܛܰܠܬܶܗ. ܦܰܓܪܳܐ ܐܶܢ ܬܶܬܶܠ ܚ̈ܰܝܶܐ ܠܡܺܝܬܽܘܬܶܗ. ܐܳܦ ܗܽܘ ܢܶܗܘܶܐ ܡܰܘܬܳܐ ܠܚܰܝܽܘܬܳܟ܀ ܢܽܘܪܳܐ ܬܗܶܐ ܠܳܟ ܬܰܚܘܺܝܬܳܐ ܕܰܩܒܺܝܪܳܐ ܘܡܺܝܬܳܐ ܒܟܰܣܝܳܐ ܘܫܽܘܦܶܗ ܕܩܰܝܣܳܐ ܥܰܡ ܩܰܝܣܳܐ ܡܰܚܶܐ ܠܶܗ ܠܰܐܒܕܳܢܳܐ ܕܰܬܪ̈ܰܝܗܽܘܢ ܡܳܐ ܕܶܝܢ ܕܚܳܬ ܗܶܦܟܰܬ ܠܶܗ ܗܺܝ ܕܬܰܘܩܶܕ ܠܰܩܢܽܘܡܳܐ ܕܰܐܚܝܳܗܿ ܒܢܰܩܦܶܗ. ܐܰܘ ܠܛܽܘܦܣܳܐ ܓܰܠܝܳܐ. ܕܩܰܝܣܳܐ ܥܒܺܝܕ ܩܰܒܪܳܐ ܠܢܽܘܪܳܐ. ܘܡܳܐ ܕܶܐܬܢܰܚܡܰܬ ܡܶܢܶܗ ܒܶܗ ܛܠܰܩ܀ ܚܺܐܪܽܘܬܳܐ ܓܶܝܪ ܐܰܝܟ ܚܰܝܽܘܬܳܐ ܗ̱ܝ. ܘܰܐܝܟ ܢܰܦܫܳܐ ܠܰܐܪܓܺܝܓܬܳܐ ܘܒܳܗ ܗܽܘ ܚ̈ܰܝܰܝܢ. ܘܶܐܢ ܡܶܢܳܗܿ ܬܶܦܣܽܘܩ ܬܶܫܕܶܐ ܐܶܢܶܝܢ ܗ̈ܘܰܝ ܡܺܝ̈ܬܳܬܳܐ. ܡܫܰܠܛܬܳܐ ܗ̱ܝ ܕܰܒܨܶܒܝܳܢܳܗܿ ܩܳܝܡܺܝܢ ܚ̈ܰܘܒܶܐ. ܘܰܒܨܶܒܝܳܢܶܗ ܢܳܦܠܺܝܢ ܚ̈ܛܳܗܶܐ. ܕܡܽܘܬ ܥܶܠܳܝܳܐ ܗ̱ܝ ܕܚܰܝܠܶܗ ܐܰܚܺܝܕ ܟܽܠ. ܘܶܐܢܗܽܘ ܕܰܩܦܰܣ ܠܶܗ ܢܦܰܠ ܟܽܠ܀ ܕܰܝܳܢܳܐ ܗܰܘ ܟܺܐܢܳܐ. ܕܠܰܘ ܒܶܗ ܒܫܳܥܬܳܐ ܕܰܚܛܳܐ ܐ̱ܢܳܫ ܬܳܒܶܥ ܠܶܗ.","english":"The belly bribed and was bribed. The eye of the abyss and the mouth of the serpent. And the hand does its good deeds. Its silent wine was full of speech in its drinks, murmuring in their voices instead of its master. For it was eager that before the raising of the net upon the mouth of its trap, the food should be for the hunter. Before its debt to its destruction. As the Jew who oppressed and killed, the pure one oppressed the defiled one. That it taught that its oppressions are a mistress and death is mixed in it secretly. This one, if you establish it, the rejecter is the one who repays you. For what stood, your likeness of its desire is dead. And your flesh, that which is yours, lives and warms it. And when you trusted in it, you turned and killed it. The body, if it gives life to its death, also it will be death to your life. A mountain shall be for you a sign of a grave and a dead one in secret, and the rubbing of wood with wood gives life to it for the destruction of both when, however, it descended, it turned it, that which burns the stump of its brother in its force. Or a clear example: that wood made a grave for the mountain. And when it was heated from it in it, it perished. For freedom is like an animal. And like a soul to the body, and in it are the lives. And if from it you cut off, you cast away, they are deaths. It is the ruler that by its will sins stand. And by its will errors fall. Like the high one whose power holds all. And if he who imprisoned it, all falls. The judge is the one who is pained. That not in the hour of sin does the avenger pursue him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܟܰܪܣܳܐ ܫܚܰܕ ܘܶܐܫܬܰܚܕܰܬ ܠܶܗ","severity":"info","text":"The belly is personified as both briber and bribed, a paradoxical image of gluttony and moral corruption that recurs in Ephrem's ascetic polemic.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܰܝܢܳܐ ܕܬܳܗܡܳܐ ܘܦܽܘܡܳܐ ܕܢܶܫܠܳܐ","severity":"info","text":"The 'eye of the abyss' and 'mouth of the serpent' are symbolic of the dangers of desire, evoking the primordial fall and the abyss of sin.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܝܟ ܕܺܝܗܽܘܕܳܐ ܕܢܰܫܶܩ ܘܰܩܛܰܠ","severity":"info","text":"The reference to 'the Jew who oppressed and killed' likely alludes to the crucifixion of Christ, a common anti-Jewish trope in Syriac Christian literature.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܺܐܪܽܘܬܳܐ","severity":"info","text":"Freedom (ḥērūṯā) is compared to an animal and a soul, emphasizing its vital role in moral agency; this reflects Ephrem's ascetic concern with self-control.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܡܽܘܬ ܥܶܠܳܝܳܐ ܗ̱ܝ ܕܚܰܝܠܶܗ ܐܰܚܺܝܕ ܟܽܠ","severity":"info","text":"The image of the 'high one whose power holds all' parallels Ephrem's frequent depiction of God as the ultimate ruler, contrasting human free will with divine sovereignty.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܝܳܢܳܐ ܗܰܘ ܟܺܐܢܳܐ","severity":"caution","text":"The final clause is textually uncertain; 'the judge is the one who is pained' may be corrupt or elliptical, and the connection to the preceding argument is ambiguous.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Jew' is ambiguous: it may refer to a specific biblical figure (e.g., Judas) or serve as a generic anti-Jewish trope.","The final sentence about the judge is syntactically unclear; the relationship between sin and punishment is not fully resolved."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܡܶܛܽܠ ܗܰܘ ܐܳܬܝܳܐ ܬܘܳܬ ܢܰܦܫܳܐ ܡܶܛܽܠ ܬܰܪ̈ܬܶܝܢ. ܕܶܐܢ ܬܳܒ ܥܛܳܬܶܗ ܠܥܰܘܠܶܗ ܘܶܐܢ ܡܪܰܕ ܫܩܰܠܬܶܗ ܡܶܢܶܗ ܠܡܶܦܰܩ ܒܪܽܘܚܳܐ. ܒܰܕܓܽܘܢ ܒܟܽܠ ܚ̈ܰܘܒܰܝܢ ܡܕܺܝܩܳܐ ܗ̱ܝ ܬܘܳܬ ܢܰܦܫܳܐ ܕܬܶܣܰܒ ܣܳܗܕܽܘܬܳܐ ܠܒܶܝܬ ܕܺܝܢܳܐ܀ ܝܺܠܰܦ ܦܰܓܪܳܐ ܬܝܳܒܽܘܬܳܐ ܘܠܳܐ ܬܘܳܬ ܢܰܦܫܳܐ ܗ̱ܝ ܕܰܒܟܽܠܫܳܥ. ܬܝܳܒܽܘܬܳܐ ܓܶܝܪ ܠܚܰܒܪ̈ܳܬܰܢ ܐܰܝܟ ܐܰܣܺܝܬܳܐ ܗ̱ܝ. ܬܘܳܬ ܢܰܦܫܳܐ ܕܶܝܢ ܗܳܕܶܐ ܗܰܘ ܩܰܢܝܳܐ ܕܬܶܒܢܶܐ ܘܬܶܣܬܽܘܪ ܟܺܐܒ̈ܶܐ ܒܟܽܠ ܫܳܥ܀ ܟܶܬܒܰܬ ܐܺܝܕ̈ܰܝܳܐ ܒܟܽܠ ܫܛܳܪ ܡܟܰܣܶܐ ܠܰܐܝܢܳܐ ܕܚܳܒ ܟܶܣܦܳܐ. ܗܳܟܰܢܳܐ ܒܶܗ ܒܛܽܘܦܣܳܐ ܡܳܟܣܳܐ ܒܫܶܬܩܳܗܿ ܬܘܳܬ ܢܰܦܫܳܐ. ܠܰܐܝܢܳܐ ܕܚܳܒ ܚܛܳܗ̈ܶܐ ܦܰܓܪܳܐ ܐܶܢ ܬܥܺܝܕ ܕܬܶܬܽܘܒ ܘܬܽܘܒ ܬܶܚܛܶܐ. ܚܽܘܬܳܡ ܫܛܳܪܳܟ ܗ̱ܝ ܬܘܳܬ ܢܰܦܫܳܟ܀ ܟܬܺܝܒ ܕܶܐܢ ܥܫܶܩ ܓܰܒܪܳܐ ܠܰܐܢ̱ܬܬܶܗ. ܢܰܦܩܽܘܢ ܐܰܒܳܗܶܝ̈ܗ ܘܰܢܚܰܘܽܘܢ ܒܬܽܘ̈ܠܶܝܗ. ܡܶܛܽܠ ܕܠܰܘ ܕܰܝ̈ܳܢܳܐ ܗ̱ܘܰܘ ܕܰܡܨܶܝܢ ܕܚܰܝܰܘ ܟܰܣܝ̈ܳܬܳܐ. ܒܬܽܘ̈ܠܶܐ ܕܥܰܠ ܫܽܘܫܶܦܳܐ ܫܪܳܪܳܐ ܩܕܳܡ ܕ̈ܰܝܳܢܶܐ ܡܚܰܘܶܝܢ ܗ̱ܘܰܘ. ܡܶܛܽܠ ܕܶܝܢ ܕܰܡܟܺܝܪܶܟܝ̱ ܕܺܝܠܶܟܝ̱ ܚܳܙܶܐ ܟܰܣܝ̈ܳܬܳܐ ܗܽܘ. ܠܡܳܪ̈ܶܟܝ̱ ܟܰܣܝܳܐ ܒܰܒ̈ܬܽܘܠܶܐ ܟܣ̈ܰܝܳܐ ܒܒܶܣܪܳܐ ܚܰܘܺܝ. ܠܳܐ ܒܫܽܘܫܶܦܶܟܝ̱ ܐܶܠܳܐ ܒܦܰܓܪܶܟܝ̱ ܛܠܺܝ̈ܡܳܬܳܐ ܚܰܘܺܝ ܘܠܳܐ ܒܫܽܘ̈ܫܶܦܶܐ ܒܬܽܘ̈ܠܶܟܝ̱ ܕܺܝܠܶܟܝ̱ ܚܰܘܺܝ ܠܰܡܟܺܝܪܶܟܝ̱܀ ܒܰܠܒܽܘܫ ܐܶܡܪܰܐ ܗ̱ܘ ܩܰܪܶܒ ܗܘܳܐ ܠܘܳܬ ܢܶܩܝܳܐ ܚܰܡܢܽܘܢ ܨܢܺܝܥܳܐ. ܘܟܰܕ ܐܰܛܥܺܝܗܿ ܒܕܺܝܠܳܗܿ ܣܥܰܪ ܕܺܝܠܶܗ. ܕܰܚܙܳܐ ܕܡܰܪܺܝܕܳܐ ܗ̱ܝ ܒܰܩܢܳܗܿ ܒܬܽܘܠܽܘܬܳܐ. ܢܟܰܠ ܐܰܥܠܶܗ ܠܢܶܩܥܶܗ ܘܟܶܢ ܨܶܕܶܗ. ܕܰܐܒܳܐ ܚܠܺܝܡܳܐ ܕܶܟܪܶܗ ܢܰܦܫܶܗ.","english":"It is the sign of the soul beneath the two. If it returns its counsel to its iniquity, and if it refuses to take from it to go out in spirit. In deceit, in all its sins, the soul beneath is constrained to bear witness before the house of judgment. The body learns repentance, but the soul beneath does not, which at every hour—for repentance is like a medicine for its companions—the soul beneath is this bitter one that seeks and conceals pains at every hour. The hands have written on every document, covering the debt of him who owes money. Thus, in this pattern, the soul beneath conceals in its silence the debt of him who owes sins. If the body intends to repent and then again sins, the seal of your document is your soul beneath. It is written: If a man oppresses his wife, her father and brothers go out to her virgins. For they were not judges who could judge hidden things. The virgins who were on the threshold used to show the truth before the judges. For he who sees your buyer sees hidden things. To your lords, show the hidden one in the virgins, the hidden things in the flesh. Show not on your threshold but on your body the deflowered ones, and show not on thresholds but on your own virgins to your buyer. In a garment, the lamb that approached the ewe, the weaned one suckled. And when it led her astray with her own, it did its own. For he saw that she was rebellious in her cry of virginity. And he restrained and brought in his cry and also his side. For a strong father of his man, his own soul.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܘܳܬ ܢܰܦܫܳܐ","severity":"info","text":"The phrase 'soul beneath' (tawwat nafshā) is a key term in Ephrem's anthropology, denoting the lower, sinful aspect of the soul that resists repentance.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܬܺܝܒ ܕܶܐܢ ܥܫܶܩ ܓܰܒܪܳܐ ܠܰܐܢ̱ܬܬܶܗ","severity":"info","text":"The phrase 'It is written: If a man oppresses his wife' echoes Deuteronomy 22:13–21 (or similar legal material) concerning a husband's accusation of his wife's loss of virginity, though the exact citation is not given.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܬܽܘ̈ܠܶܐ","severity":"info","text":"The reference to 'virgins' (bthūlē) and 'threshold' (shqūshpā) alludes to the ancient Near Eastern practice of displaying bloodied bridal sheets as proof of virginity, a custom known in Syriac Christian ascetical literature.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܰܠܒܽܘܫ ܐܶܡܪܰܐ","severity":"info","text":"The passage shifts abruptly from legal imagery to a parable of a lamb and ewe, likely a metaphor for seduction and loss of virginity, marking a structural break in the narrative.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܶܢ ܨܶܕܶܗ","severity":"caution","text":"The phrase 'and also his side' (w-kēn ṣeddeh) is obscure; it may refer to a physical or metaphorical 'side' (e.g., rib, as in Genesis 2), but the exact sense is uncertain due to possible textual corruption.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the two' (ܬܰܪ̈ܬܶܝܢ) in the opening line is unclear; it may refer to body and soul, or to two aspects of the soul.","The phrase 'your buyer' (ܠܰܡܟܺܝܪܶܟܝ̱) is ambiguous: it could mean a literal buyer (e.g., a husband) or a metaphorical one (e.g., Christ).","The final clause about 'a strong father of his man, his own soul' is syntactically difficult and may be corrupt."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܟܪܺܝܗܳܐ ܕܬܽܘܗ ܩܳܡ ܠܺܐܝܓܽܘܢܳܐ ܘܰܐܥܕܺܝ ܟܠܺܝܠܳܐ ܕܰܗܘܳܐ ܠܚܶܣܕܶܗ܀ ܐܰܬܠܺܝܛܰܐ ܗ̱ܘ ܕܰܚܙܳܐ ܕܰܟܡܳܐ ܕܩܳܐܶܡ ܗܘܳܐ ܠܳܐ ܪܳܡܳܐ. ܘܶܐܣܬܰܪܗܰܒ ܢܦܰܠ ܘܟܶܢ ܐܰܪܡܺܝ. ܬܰܒܪܶܗ ܠܢܺܝܪܳܐ ܒܫܰܘܬܳܦܽܘܬܳܐ ܘܰܣܥܳܐ ܥܰܠ ܓܰܘܪܳܐ ܘܥܰܘܠܳܐ ܕܙܳܪܰܥ ܒܬܽܘܢܳܐ ܚܶܨܕܶܗ ܒܕܰܒܪܶܗ ܚܒܳܠܬܶܗ ܚܰܪܒܳܐ ܕܰܚܒܰܠ ܒܬܽܘܠܽܘܬܳܐ ܘܰܕܦܰܠܦܠܳܗܿ ܒܰܕܡܶܗ ܣܚܳܐ ܒܰܕܡܶܗ. ܐܰܪܘܺܝܘܗ̱ܝ ܘܩܳܡܘ̱ ܢܶܥܓܽܘܗ̱ܝ ܘܕܰܨܥܰܪ ܠܦܶܪܬܳܐ ܐܶܬܬܰܒܰܥ ܒܰܙܒܰܢ\n܀܀܀ ܓܰܙܳܐ܀ ܐܶܢ ܡܶܨܛܰܥܪܳܐ ܒܬܽܘܠܬܳܐ ܒܕܰܒܪܳܐ ܡܽܘܫܶܐ ܦܺܐܩܳܐ ܣܢܺܓܰܪ ܩܽܘܫܬܳܐ ܗܰܘ ܡܰܦܺܝܣ ܥܠܶܝܗ ܕܰܩܥܳܬ ܠܰܡ ܛܠܺܝܬܳܐ ܘܠܰܝܬ ܐܺܝܠܳܐ. ܚܠܳܦܶܝܟܝ̱ ܕܺܝܠܶܟܝ̱ ܐܰܘ ܒܬܽܘܠܽܘܬܳܐ ܡܰܢܽܘ ܕܰܢܦܺܝܣ. ܕܰܒܓܰܘ ܫܰܝܢܳܐ ܡܶܫܬܒܺܝܬܝ̱ ܘܰܫܠܺܝܬܝ̱ ܠܳܐ ܬܶܬܠܶܝܢ ܢܰܦܫܶܟܝ̱ ܠܫܶܒܝܳܐ ܒܓܰܘ ܫܰܝܢܳܐ ܕܠܳܐ ܢܶܩܛܰܪ ܠܶܟܝ̱ ܫܰܝܢܳܐ ܒܶܝܬ ܕܺܝܢܳܐ܀ ܠܰܒܥܺܝ̈ܠܳܬܳܐ ܘܠܰܒܬܽܘ̈ܠܳܬܳܐ ܕܺܐܝܬ ܗܘܳܐ ܒܡܳܕܶܝܢ. ܩܛܰܠ ܠܰܕܙܳܢܝ̱ ܘܰܐܚܺܝ ܠܰܐܝܠܶܝܢ ܕܰܚܬܳܡܳܐ ܕܰܒܬܽܘ̈ܠܶܐ ܥܠܰܝܗܶܝܢ ܪܳܡܳܐ ܗ̱ܘܳܐ. ܐܶܢ ܕܶܝܢ ܠܚܰܢ̈ܦܳܬܳܐ ܐܰܚܶܝܬ ܒܬܽܘܠܽܘܬܳܐ. ܚܰܕ ܟܡܳܐ ܬܺܚܶܐ ܠܢܰܟܦ̈ܳܬܳܐ܀ ܘܗܳܐ ܒܬܰܘܳܢܳܐ ܘܗܳܐ ܒܕܰܒܪܳܐ ܠܶܟܝ̱ ܗܽܘ ܟܡܺܝ̈ܢܺܝܢ ܐܳܘ ܒܬܽܘܠܽܘܬܳܐ. ܥܶܠܰܬܝ̱ ܠܬܰܘܳܢܳܐ ܚܶܡܢܽܘܢ ܨܢܺܝܥܳܐ ܓܰܢܒܶܗ ܠܥܽܘܬܪܶܟܝ̱. ܢܶܦܩܰܬܝ̱ ܠܕܰܒܪܳܐ ܫܟܺܝܡ ܓܰܝܳܣܳܐ ܚܠܰܨ ܓܰܙܶܟܝ̱. ܠܰܐܝܟܳܐ ܬܺܐܙܠ̱ܺܝܢ ܝܰܘܢܳܐ ܡܫܽܘܚܕܬܳܐ. ܕܗܳܐ ܣܰܓܺܝܘ ܠܗܽܘܢ ܒܟܽܘܠ ܕܽܘܟ ܨܶܝܕ̈ܰܝܟܝ̱܀ ܗܳܐ ܨܶܝܕܶܝܟܝ̱ ܐܳܘ ܒܬܽܘܠܽܘܬܳܐ ܕܰܨܕܽܘܟܝ̱ ܨܶܕܰܝܢ.","english":"The sick one of her virginity stood for the contest and cast aside the crown that was for her grace. He was a layman who saw how much she stood not high. And he hastened, fell, and cast down. He broke the yoke in partnership and erred against the man and the iniquity that sowed in virginity his grace, in his conduct his destruction, the sword that destroyed in virginity and split her in his blood, he washed in his blood. They watered him and they stood, they stoned him and he who stoned the firstborn was pursued in sacrifice.\n\nA treasure. If the younger one is in virginity, in the conduct of Moses, the mouth of the bow, the truth, he who reconciles over her who cried out to the child, and there is no strength. Instead of you, yours, or in virginity, make known that which reconciles. That within the hour you are praised and you are silent, do not deliver yourself to captivity within the hour, for which no hour is bound for you in the house of knowledge.\n\nTo the virgins and to the betrothed who were in Modin. He killed the one who sinned and revived those upon whom the seal of virgins was placed. If, however, to the sinners you gave life in virginity, how long will you live for the rocks? And behold, in the assembly and behold, in the conduct, for you they are hidden, or in virginity. You entered the assembly, the heat of the young man, his pride, your wealth. You went out to the conduct, the arrogant robber, he plundered your treasure. Where will you go, O persecuted dove, for behold, many are for you in every place, your hunters. Behold, your hunters, O virginity, who hunt you, hunt.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܪܺܝܗܳܐ ܕܬܽܘܗ","severity":"info","text":"The phrase 'the sick one of her virginity' personifies virginity as a patient, likely the soul beneath from the previous passage, now entering a contest (ܠܺܐܝܓܽܘܢܳܐ) and losing its crown.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܽܘܠܽܘܬܳܐ","severity":"info","text":"The Syriac term btuluta (virginity) is central; here it is contrasted with conduct (dabra) and assembly (tawʿa), suggesting a moral or spiritual state rather than mere physical virginity.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܽܘܫܶܐ","severity":"info","text":"The reference to 'the conduct of Moses' (dabra d-Muše) likely alludes to the Mosaic law or wilderness journey, possibly echoing Numbers or Exodus themes of testing and covenant.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܡܳܕܶܝܢ","severity":"info","text":"Modin (ܡܳܕܶܝܥ) is a place name, likely Modin in Judea, associated with the Maccabean revolt; this suggests a historical or typological reference to martyrdom or resistance.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܓܰܙܳܐ","severity":"info","text":"The passage is divided by a rubric 'A treasure' (ܓܰܙܳܐ), marking a new section or a gnomic saying, typical of Ephrem's poetic collections.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܨܶܝܕ̈ܰܝܟܝ̱","severity":"caution","text":"The final lines contain ambiguous pronominal suffixes and repeated 'hunters' imagery; the text may be corrupt or elliptical, making the exact referent (virginity or the dove) uncertain.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the sick one' and its relation to the soul beneath from the previous passage is not explicit.","The phrase 'he who reconciles over her who cried out to the child' is obscure; the child (ṭlita) may be a typological figure.","The final hunting imagery may conflate virginity and the dove, leaving the addressee ambiguous."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܒܗܶܦܟܳܐ ܦܪܺܝܥܳܢ ܫܟܺܝܡ ܓܶܝܪ ܕܰܒܕܰܒܪܳܐ ܦܓܰܥ ܒܶܟܝ̱ ܘܰܫܒܶܟܝ̱ ܒܒܰܝܬܶܗ ܢܰܟܣܽܘܗ̱ܝ ܘܚܰܡܢܽܘܢ ܬܽܘܒ ܕܰܒܬܰܘܳܢܳܐ ܟܡܶܢ ܠܶܟܝ̱ ܘܰܫܒܶܟܝ̱. ܒܕܰܒܪܳܐ ܢܶܥܓܽܘܝܗ̱ܝ ܚܰܒܠܽܘܟܝ̱ ܘܶܐܬܚܰܒܰܠܘ̱ ܐܶܬܨܺܝܪ ܒܗܽܘܢ ܛܽܘܦܣܳܐ. ܕܰܐܝܢܳܐ ܕܰܡܚܰܒܶܠ ܠܶܟܝ̱ ܡܶܬܚܰܒܰܠ܀ ܐܳܘ ܒܬܽܘܠܬܳܐ ܝܰܘܢܳܐ ܫܒܰܪܬܳܐ ܨܢܺܝܥ ܨܶܝܕܶܝܟܝ̱ ܘܰܐܢ̱ܬܝ̱ ܬܰܡܺܝܡܳܐ ܐܰܘܡܶܢ ܢܟܽܘܠܶܟܝ̱ ܘܰܐܢ̱ܬܝ̱ ܒܪܺܝܪܳܐ ܕܚܰܡܢܽܘܢ ܕܒܰܥܦܺܝ ܐܽܘܟܠܳܐ ܒܥܳܐ ܗ̱ܘܳܐ ܕܠܳܐ ܒܥܳܐ ܗ̱ܘܳܐ ܘܰܒܡܶܟܽܘܠܬܳܐ ܕܠܳܐ ܟܦܶܢ ܗ̱ܘܳܐ ܠܶܗ. ܫܰܡܶܫ ܪܶܓܰܬ ܒܶܣܪܳܐ ܗܳܝ ܕܠܳܗܿ ܟܦܶܢ ܗ̱ܘܳܐ. ܐܰܘ ܠܰܢܟܺܝܠܳܐ ܕܰܒܥܳܐ ܗ̱ܘܳܐ ܡܶܕܶܡ ܕܠܳܐ ܡܶܬܒܥܶܐ ܠܶܗ ܕܰܒܥܶܠܬܶܗ ܠܶܟܝ̱ ܢܶܫܟܰܚ ܗ̱ܘܳܐ܀ ܠܶܒܰܘ̈ܳܬܳܐ ܓܶܝܪ ܫܳܐܠܳܗܿ ܗ̱ܘܳܐ. ܐܰܘ ܠܰܡܗܰܘܢܬܳܐ ܕܠܶܒܰܘ̈ܳܬܳܐ ܥܶܠܰܬ ܣܳܡܰܬ ܠܰܫܩܺܝܠ ܠܶܒܳܐ. ܚܶܘܝܳܐ ܠܒܰܫ ܗ̱ܘܳܬ ܐܶܣܟܺܡܶܗ ܕܟܽܘܪܗܳܢܳܐ. ܕܬܶܒܣܶܐ ܥܠܰܘܗ̱ܝ ܐܺܝܕܳܐ ܘܟܶܢ ܢܰܡܚܶܝܗܿ. ܕܪܶܓܬܳܐ ܠܰܒܬܽܘܠܽܘܬܳܐ ܢܟܰܠܬܳܗܿ ܘܛܰܡܐܳܬܳܗܿ. ܢܟܰܠܬܳܗܿ ܚܶܡܬܳܐ ܠܪܶܓܬܳܐ ܘܰܚܒܳܠܬܶܗ܀ XXVI. ܣܶܕܩܰܬ ܬܺܡܰܪ ܟܽܘܬܺܝܢܳܗܿ ܕܰܚܙܳܬ ܕܶܐܒܕܰܬ ܒܬܽܘܠܽܘܬܳܗܿ. ܩܢܳܬ ܟܽܘܬܺܝܢܳܐ. ܒܬܽܘܠܽܘܬܳܗܿ. ܩܢܳܬ ܟܽܘܬܺܝܢܳܐ ܚܠܳܦ ܟܽܘܬܺܝܢܳܐ. ܒܬܽܘܠܽܘܬܳܗܿ ܕܶܐܒܕܰܬ ܬܽܘܒ ܠܳܐ ܐܶܬܩܰܢܝܰܬ. ܣܶܕ̈ܩܶܐ ܕܰܠܒܽܘ̈ܫܶܝܗ ܣܦܰܩܘ̱ ܐܽܘܡ̈ܳܢܶܐ ܠܡܰܐܣܳܝܽܘ. ܚܽܘܒܳܠܳܗܿ ܕܶܝܢ ܕܰܒܬܽܘܠܽܘܬܶܗ ܠܚܰܕ ܗܽܘ ܒܰܠܚܽܘܕ ܕܠܺܝܠ ܠܡܰܐܣܳܝܽܘ. ܐܰܘ ܒܬܽܘܠܬܳܐ ܕܚܽܘܒܳܠܶܟܝ̱ ܦܫܺܝܩ ܠܟܽܠ. ܘܬܽܘܩܳܢܶܟܝ̱ ܠܰܒܪܳܐ ܟܽܠ ܕܠܺܝܠ ܗܽܘ ܒܰܠܚܽܘܕ܀ ܕܶܚܠܰܬ ܬܺܡܰܪ ܕܬܶܫܬܽܘܩ ܘܒܶܗܬܰܬ ܕܬܺܐܡܰܪ.","english":"On the contrary, the layman found you in the field, seized you, and brought you into his house. He stripped you and defiled you. Again, by the field, he caught you and brought you. In the field, his wickedness corrupted you, and they were corrupted. The pattern was sealed in them: he who corrupts you is corrupted. Or, O virgin, the young man, the bridegroom, sought you out and brought the perfect one; he filled your whole vessel and brought the pure one, whom he defiled, for he who sought food in hunger was one who did not seek, and in a measure of hunger that was not his own, he served. The desire of the flesh, which was not hungry, served. Or, the rational one sought something that was not to be sought for him, that through his seeking you he might find. For he asked of the hearts, or of the becomings of hearts; the cause placed the taker of the heart. A serpent was clothed in the form of the sick one, that a hand might cast a stone upon him and kill him, that desire might crown virginity and her defilements. Her crown, anger, crowned desire and its corruption. XXVI. Tamar’s chastity was fitting, for she saw that she had lost her virginity. She cried out, “Chastity!” Her virginity. She cried out, “Chastity!” instead of chastity. By her virginity, which she had lost, she was not again betrothed. The chaste ones, whose garments sufficed, were days for healing. But the loss of his virginity for one alone is his own for healing. Or, O virgin, your loss is easy for all, and your strength is for the son of all, who is alone. Tamar feared to be silent and was ashamed to speak.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܬܽܘܠܬܳܐ","severity":"info","text":"The Syriac term btultā (virgin) is the central figure of the passage, addressed directly in the apostrophe. It carries both literal and symbolic weight in Ephrem's ascetical discourse.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tamar","severity":"info","text":"The reference to Tamar (Gen 38) illustrates a woman who lost her virginity through deception but was later vindicated. Ephrem uses her as a type for the virgin who suffers violation yet retains moral integrity.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"serpent","severity":"info","text":"The serpent (ḥewyā) clothed in the form of the sick one evokes the Edenic tempter, a common trope in Syriac ascetical literature for sexual temptation and the corruption of virginity.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XXVI","severity":"info","text":"The passage is divided by a section marker (XXVI), which introduces a new exemplum centered on Tamar. This structural break signals a shift from general allegory to a specific biblical type.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܶܒܰܘ̈ܳܬܳܐ","severity":"caution","text":"The phrase 'hearts' (lebbawwātā) and 'becomings of hearts' (mhawwyātā d-lebbawwātā) is ambiguous: it may refer to emotional states or to a technical term in Ephrem's psychology. The translation 'becomings' is tentative.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the layman' (ḥedyōṭā) is unclear: it may represent a generic seducer or a specific figure from Ephrem's context.","The phrase 'the pattern was sealed in them' (etṣīr b-hon ṭupsā) is obscure; it may refer to a typological or moral exemplum being fixed in the corrupted individuals."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܡܶܛܽܠ ܕܶܝܢ ܕܠܳܐ ܠܡܶܫܬܰܩ ܡܰܨܝܳܐ ܗܘܳܬ ܐܳܦ ܠܳܐ ܠܡܺܐܡܰܪ ܣܶܕܩܰܬ ܢܶܚ̈ܬܶܝܗܿ. ܕܣܶܕ̈ܩܶܐ ܓܠܰܝ̈ܳܐ ܢܶܗܘܽܘܢ ܟܳܪ̈ܽܘܙܶܐ ܠܰܒ̈ܬܽܘܠܶܐ ܟܣ̈ܰܝܳܐ ܕܶܐܬܚܰܒܰܠܘ̱. ܬܶܗܪܳܐ ܘܕܽܘܡܳܪܳܐ ܕܒܰܪ̱ܬ ܡܰܠܟܳܐ ܕܠܳܐ ܐܶܫܟܰܚ ܒܝܳܐܳܗܿ ܡܰܪ̈ܓܳܢܝܳܬܳܐ ܕܰܥܠܶܝܗܿ ܬܰܠܝܳܢ ܥܰܠ ܚܕܳܐ ܕܶܐܒܕܰܬ܀ ܒܰܪ̱ܬ ܡܰܠܟ̈ܶܐ ܗܘܳܬ ܕܟܺܐܦ̈ܶܐ ܘܒܶܪ̈ܽܘܠܶܐ ܛܥܶܢܘ̱ ܗܰܕ̈ܳܡܶܝܗܿ. ܒܬܽܘܠܽܘܬܳܐ ܕܶܝܢ ܒܰܠܚܽܘܕܶܝܗܿ ܠܟܽܠܗܶܝܢ ܥܶܠܒܰܬ. ܒܰܕܓܽܘܢ ܛܰܡܐܳܐ ܫܛܳܐ ܒܶܪ̈ܽܘܠܶܐ ܘܰܓܒܳܐ ܡܰܪܓܳܢܺܝܬܳܐ. ܐܰܣܠܺܝ ܛܰܒ̈ܥܶܐ ܘܰܐܥܕܺܝ ܒܬܽܘ̈ܠܶܐ. ܓܰܢܳܒܳܐ ܛܺܝܡܶܝܟܝ̱ ܝܳܕܰܥ ܐܳܘ ܒܬܽܘܠܽܘܬܳܐ. ܐܰܢ̱ܬܝ̱ ܕܶܝܢ ܟܡܳܐ ܫܰܘܝܰܬܝ̱ ܠܳܐ ܪܶܓܫܰܬܝ̱܀ ܡܶܢ ܒܶܝܬ ܟܺܐܦ̈ܶܐ ܕܡܰܠܟܽܘܬܳܐ. ܓܒܳܐ ܘܓܰܢܶܒ ܡܰܪܓܳܢܺܝܬܳܐ. ܗܳܝ ܕܟܰܕ ܩܢܳܗܿ ܫܒܰܩܬܶܗ. ܡܰܪܓܳܢܺܝܬܳܐ ܗ̱ܝ ܕܰܐܒܕܳܐ ܡܶܢ ܩܶܢܝܳܗܿ. ܘܠܳܐ ܡܩܰܘܝܳܐ ܒܓܰܙܶܗ ܕܓܰܢܳܒܳܐ. ܚܰܘܳܐ\nܫܒܰܪܬܳܐ ܐܶܫܟܚܰܬ ܚܶܘܝܳܐ ܡܰܪܺܝܪ̈ܶܐ ܕܳܚ̈ܠܺܝܢ ܡ̈ܶܠܰܘܗ̱ܝ. ܚܒܳܒܬܶܗ ܗܳܝ ܒܚܽܘܒܳܐ. ܘܰܡܚܶܗ ܗܽܘ ܠܰܐܒܕܳܢ ܠܳܐ ܬܶܫܟܚܺܝܢ ܠܶܟܝ̱ ܐܳܦ ܐܰܢ̱ܬܝ̱ ܫܟܰܚܬܳܗܿ ܕܚܰܘܳܐ. ܕܠܳܐ ܬܶܫܟܚܺܝܢ ܠܶܟܝ̱ ܒܶܗ ܬܘܳܬ ܢܰܦܫܳܐ. ܐܶܠܽܘ ܓܶܝܪ ܐܶܚܕܰܬ ܗܘܳܬ ܗܳܝ ܬܪܰܥ ܡܰܫܡܰܥܬܶܗ ܩܽܘܕܡܰܬ ܡܰܡܠܠܶܗ. ܠܳܐ ܡܶܬܬܚܶܕ ܗܘܳܐ ܬܪܰܥ ܦܰܪܕܰܝܣܳܐ ܒܰܐܦܶܝ̈ܗ ܕܺܝܠܳܗܿ. ܕܝܶܗܒܰܬ ܗܳܝ ܐܰܬܪܳܐ ܒܓܰܘ ܬܰܪܥܺܝܬܳܗܿ ܠܡܶܠܰܬ ܒܺܝܫܳܐ. ܓܣܳܬ ܘܫܳܕܬܶܗ ܓܰܢܬܳܐ ܕܟܺܝܬܳܐ܀ ܛܰܪܝ̱ ܥܽܘܒܶܟܝ̱ ܩܰܕܺܝܫܳܐܺܝܬ. ܕܰܢܩܰܒܠܶܟܝ̱ ܥܽܘܒܶܗ ܕܰܟܝܳܐ ܕܦܰܪܕܰܝܣܳܐ. ܠܳܐ ܬܶܗܘܶܝܢ ܥܰܦܪܳܐ ܡܶܟܽܘܠܬܶܗ ܕܚܶܘܝܳܐ ܠܺܝܛܳܐ܇ ܕܥܰܦܪܰܐ ܗ̱ܘ ܠܰܚܡܶܗ ܘܡܶܠܚܳܐ ܐܰܢ̱ܬܝ̱ ܓܒܺܝܬܳܐ.","english":"you, O virginity, who were unable to be silent, nor to say, \"It is just,\" concerning her sisters. For the open just ones became preachers to the hidden virgins who were corrupted. The wonder and the marvel of the king's daughter, that in her city there could not be found the pearls that were hung upon her, because of one who was lost. She was a daughter of kings, and stones and pearls trampled her limbs. Virginity, however, alone surpassed all. The foul deceiver, the fool, chose a pearl among the pearls. He forgot the seals and removed the virgins. Does the jeweler know your value, or virginity? You, however, how much are you worth? Did you not perceive? From the house of the stones of the kingdom, he chose and selected a pearl. That one, when he took her, she left him. It is a pearl that was lost from his hand, and does not remain in the jeweler's treasury. Show me, O good news, that you have found the bitter serpent whose words are fearsome. His love is that which is in the bosom, and he himself strikes to destroy. So that you may not find, even you, what the serpent found, that you may not find in him a dwelling for yourself. For if she had taken hold of the opening of his hearing before his speaking, the gate of paradise would not have been closed in her face. She gave that place within her thought to the evil word. She touched and cast away the garment of purity. Keep your holy seal, that the pure seal of paradise may receive you. Do not become the dust of the cursed serpent's food, for dust is his bread and salt, O chosen one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܶܕ̈ܩܶܐ ܓܠܰܝ̈ܐ","severity":"info","text":"The phrase 'open just ones' (ܣܶܕ̈ܩܶܐ ܓܠܰܝ̈ܐ) likely refers to public ascetics or confessors, contrasting with 'hidden virgins' (ܒܬ̈ܘܠܶܐ ܟܣ̈ܝܐ) who were secretly corrupted.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܰܪܕܰܝܣܳܐ","severity":"info","text":"The 'gate of paradise' (ܬܪܰܥ ܦܰܪܕܰܝܣܳܐ) and the serpent echo Genesis 3, where Eve's listening to the serpent leads to the loss of Eden. Ephrem here allegorizes the fall as a warning to virgins.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܰܪ̈ܓܳܢܝܳܬܳܐ","severity":"info","text":"The 'pearls' (ܡܰܪ̈ܓܳܢܝܳܬܳܐ) are a recurring symbol in Ephrem for virginity or spiritual purity, often associated with the 'king's daughter' as a type of the soul or the Church.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a direct address to virginity (second person) to a parable of the king's daughter and the pearl, then returns to exhortation, forming a chiastic pattern of warning and instruction.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܚܰܘܳܐ ܫܒܰܪܬܳܐ","severity":"caution","text":"The phrase 'Show me, O good news' (ܚܰܘܳܐ ܫܒܰܪܬܳܐ) is ambiguous: ܫܒܰܪܬܳܐ may mean 'good news' (gospel) or 'announcement,' but the context suggests an ironic challenge to the serpent's deceit.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'king's daughter' is ambiguous: she may represent the soul, the Church, or a specific virgin. The 'bitter serpent' (ܚܶܘܝܳܐ ܡܰܪܺܝܪ̈ܶܐ) could be Satan or a figure of temptation."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܗܳܝ ܕܶܐܢ ܬܰܦܟܶܗ ܠܳܐ ܡܰܨܝܳܐ ܕܡܶܕܪܺܝܫ ܬܶܗܘܶܐ ܡܶܠܚܳܐ ܚܰܕܬܳܐ܀ ܒܰܪ̱ܬ ܢܶܦܬܰܚ ܕܰܣܚܳܬ ܒܰܕܡܳܗܿ ܥܶܡܕܰܬ ܘܰܐܣܩܰܬ ܡܶܢܶܗ ܡܰܪܓܳܢܺܝܬܳܐ ܕܥܶܩܪܰܬ ܩܶܢܛܳܐ ܘܰܠܓܰܙܳܐ ܕܪܰܘܡܳܐ ܣܶܠܩܰܬ. ܛܠܺܝܬܳܐ ܕܦܶܫܛܰܬ ܨܽܘܪܳܗܿ ܠܢܶܟܣܬܳܐ ܕܣܰܝܦܳܐ. ܒܝܳܐܬܳܗܿ ܡܰܪܓܳܢܺܝܬܳܐ ܕܟܺܝܬܳܐ ܕܶܐܙܰܠ̱ܬ ܥܰܡܶܗ. ܘܰܐܝܕܳܐ ܕܰܬܢܳܢ ܡܰܘܒܕܳܐ ܠܶܗ ܠܰܒܬܽܘܠܽܘܬܳܗܿ ܟܰܪܝܽܘܬܳܐ ܗܳܘܝܳܐ ܠܶܗ ܠܘܺܝܬܳܐ ܒܝܽܘܡ ܥܽܘܢܕܳܢܳܐ. ܘܰܒܢܽܘܚܳܡܳܐ ܩܶܢܛܰܐ ܗ̱ܘ ܗ̱ܘܳܐ ܠܶܗ ܗܕܳܝܳܐ. ܩܕܳܡ ܕܰܝܳܢܳܐ ܡܳܐ ܕܛܳܒ ܬܳܒܶܬ܀ ܒܰܪ̱ܬ ܢܶܦܬܰܚ ܨܒܳܬ ܕܰܬܡܽܘܬ. ܡܶܛܽܘܠ ܕܢܶܕܪܶܗ ܕܰܐܒܽܘܗܿ ܠܳܐ ܢܶܒܛܰܠ. ܠܳܐ ܬܶܒܛܠܺܝܢܳܝܗ̱ܝ ܐܰܢ̱ܬܝ̱ ܒܥܰܝ̈ܢܶܝܟܝ̱ ܠܢܶܕܪܳܐ ܒ̈ܬܽܘܠܶܐ ܕܰܢܕܰܪ ܦܽܘܡܶܟܝ̱. ܢܶܦܬܰܚ ܫܦܰܥ ܕܡܳܐ ܕܪܳܬܶܗ. ܕܰܡܟܺܝܪܶܟܝ̱ ܕܶܝܢ ܕܺܝܠܶܟܝ̱. ܕܡܶܗ ܩܰܕܺܝܫܳܐ ܐܶܬܶܐܫܶܕ ܚܠܳܦ ܚܽܘܒܶܟܝ̱܀ ܗܳܐ ܗܳܟܺܝܠ ܙܰܒܢܶܗ ܕܡܳܐ ܐܺܝܚܺܝܕܳܝܳܐ ܠܰܕܡܳܐ ܒܬܽܘܠܳܐ ܕܒܶܗ ܚܬܺܝܡ ܬܰܪ̈ܥܶܟܝ̱. ܒܰܕܡܽܘܬ ܬܰܪ̈ܥܶܐ ܕܚ̈ܰܬܺܝܡܺܝܢ ܗ̱ܘܰܘ ܒܰܕܡܳܐ ܪܣܺܝܣܳܐ ܕܰܒܓܰܘ ܡܶܨܪܶܝܢ. ܟܡܳܐ ܓܶܝܪ ܕܗܽܘ ܗܽܘ ܕܡܳܐ ܥܠܰܝܗܽܘܢ ܕܬܰܪ̈ܥܶܐ ܪܫܺܝܡ ܗ̱ܘܳܐ ܡܶܢ ܠܒܰܪ. ܚܰܝ̈ܶܐ ܕܰܠܓܰܘ ܒܐ̱ܪܳܙ ܒܬܽܘ̈ܠܶܐ ܒܫܰܝܢܳܐ ܫܪܶܝܢ ܗ̱ܘܰܘ܀ ܐܰܘ ܠܰܕܡܳܐ ܕܰܗܘܳܐ ܫܽܘܪܳܐ. ܠܣܳܡܰܬ ܚܰܝ̈ܶܐ ܕܰܠܓܰܘ ܡܶܢܶܗ. ܘܒܶܗ ܙܟܰܘ ܠܡܰܘܬܳܐ. ܗܳܢܰܘ ܕܡܳܐ ܕܩܰܠܺܝܠ ܠܐܺܝܘ ܒܰܪܣܳܣܶܗ. ܘܰܐܢܺܝܚ ܐܶܢܽܘܢ ܣܰܓܺܝ ܒܢܽܘܛܪܶܗ ܫܰܡ̈ܠܶܝܟܝ̱ ܘܰܒܬܽܘ̈ܠܶܝܟܝ̱. ܫܽܘܪ̈ܶܐ ܐܶܢܽܘܢ ܕܢܳܛܪܺܝܢ ܘܡܶܬܢܰܛܪܺܝܢ. ܕܡܳܐ ܕܶܐܬܢܰܛܰܪܘ̱ ܩܰܠܺܝܠ ܢܛܰܪܘ̱ ܣܰܓܺܝ܀ ܒܥܺܝܠܬܳܐ ܨܳܒܰܬ ܕܰܬܡܽܘܬ ܕܓܰܘܪܳܐ ܢܶܬܒܰܛܰܠ. ܒܬܽܘܠܬܳܐ ܡܺܝܬܰܬ ܕܢܶܕܪܳܐ ܠܳܐ ܢܶܒܛܰܠ.","english":"She who could not be turned back so that she might again become a new salt. The daughter of Gephtah who forgot her own blood, was baptized and brought up from it a pearl, who cut the thread and ascended to the height of the gazelle. The girl who stretched out her form to the side of the sword. With her, the pearl of the pure one who went with him. And the hand that was stained, the destroyer of her virginity, was a swift one for her, a helper on the day of distress. And in the heat, the thread was a guide for her. Before the judge, when it is good, she returns. The daughter of Gephtah desired to be buried, because the vow of her father was not annulled. Do not annul their betrothals; bring with your eyes to the enclosure the virgins whom your mouth has vowed. Gephtah poured out the blood of his daughter, that of your betrothed who is yours. His holy blood was shed in place of your sin. Behold then the blood of the only one for the blood of a virgin, with which your gates are sealed. Like the gates that were sealed with the sprinkled blood within Egypt. For just as that blood upon the gates was marked from outside, the lives within were released among the virgins in the common place. Or like the blood that was a wall, for the treasure of lives within from it, and with it they conquered death. That blood which is little in its appearance, but great in its power, it guards your left ones and your virgins. Walls that guard and are guarded. The blood that was guarded a little, guarded much. The evil woman desired to be buried so that the husband would be annulled. The virgin died so that the vow would not be annulled.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܶܠܚܳܐ ܚܰܕܬܳܐ","severity":"info","text":"The phrase 'new salt' (ܡܶܠܚܳܐ ܚܰܕܬܳܐ) likely alludes to the practice of salting or preserving, possibly a metaphor for renewed purity or covenant; the exact referent is ambiguous.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"daughter of Gephtah","severity":"info","text":"The reference to the daughter of Jephthah (Gephtah) echoes Judges 11:30–40, where Jephthah vows to sacrifice his daughter. Ephrem uses this as a type for virginity and vow-keeping.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"blood on gates in Egypt","severity":"info","text":"The image of gates sealed with sprinkled blood in Egypt likely refers to the Passover narrative (Exodus 12:7, 12:22–23), where blood on doorposts marks Israelite homes for protection; Ephrem adapts this to virginity.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"blood of the only one for the blood of a virgin","severity":"info","text":"The parallel between 'blood of the only one' and 'blood of a virgin' may contrast Christ's sacrificial blood (the only Son) with the virgin's blood, suggesting a typological substitution.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from the preceding allegorical narrative to a series of typological examples (Jephthah's daughter, blood-sealed gates) that reinforce the theme of vow and sacrifice.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܰܪ̱ܬ ܢܶܦܬܰܚ","severity":"caution","text":"The Syriac 'daughter of Gephtah' is a clear reference, but the English draft's 'Gephtah' may obscure the biblical name Jephthah; the text is not corrupt but requires biblical context.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the pearl of the pure one who went with him' is unclear; it may refer to the virgin's lost purity or a companion.","The phrase 'the hand that was stained' could denote either the virgin's own hand or an external agent; the Syriac allows both readings."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܐܶܢ ܗܽܘ ܗܳܟܺܝܠ ܕܫܰܘܬܳܦܽܘܬܳܐ ܐܶܡܳܐ ܕܙܰܪ̈ܥܶܐ ܨܒܳܬ ܕܰܬܡܽܘܬ. ܕܠܳܐ ܬܩܰܒܶܠ ܙܰܪܥܳܐ ܓܢܺܝܒܳܐ ܕܠܺܝܛ ܐܰܟܳܪܶܗ. ܒܬܽܘܠܬܳܐ ܠܳܐ ܬܶܓܢܽܘܒ ܠܙܰܪܥܳܐ ܛܰܡܳܐܐ. ܕܥܰܘܠܳܐ ܕܰܟܝܳܐ ܥܰܘܠܰܐ ܗ̱ܘ ܒܓܰܘܶܗ܀ ܠܳܐ ܬܪܰܕܦܶܝܗ ܐܰܘ ܦܰܓܪܳܐ ܠܰܒܬܽܘܠܽܘܬܳܐ. ܕܰܒܛܰܝܒܽܘܬܳܐ ܚܺܝܬܰܬ ܠܰܐܬܪܰܢ. ܘܰܐܝܟ ܕܬܰܘܬܳܒܳܐ ܫܳܪܝܳܐ ܒܰܐܪܥܰܢ. ܘܶܐܢ ܐ̱ܢܳܫ ܪܰܕܦܳܗܿ ܘܰܥܩܰܪ ܩܢܶܗ. ܒܰܕܠܳܐ ܡܰܨܝܳܐ ܕܬܶܗܦܽܘܟ ܬܶܒܢܺܝܘܗ̱ܝ ܠܪܰܘܡܳܐ ܓܶܦܶܝܗܿ ܒܰܥܓܰܠ ܡܰܫܩܰܠ. ܦܳܪܚܰܬܳܐ ܗ̱ܝ ܕܪܰܘܡܳܐ ܕܣܳܐܒܳܐ ܒܚܰܕ ܩܢܳܐ. ܘܶܐܢ ܡܰܫܩܠܳܐ ܫܒܰܩܬܶܗ ܠܥܳܠܰܡ܀ ܘܡܳܐ ܕܦܶܪܚܰܬ ܠܶܗ ܪܳܚܡܽܘܬ ܥܺܝܪ̈ܶܐ ܥܠܳܐ ܚܠܳܦܶܝܗ ܚܰܒܪܽܘܬ ܫܺܐܕ̈ܶܐ. ܕܪܶܓܬܳܐ ܕܺܐܝܬܶܝܗ ܒܥܶܠܰܬ ܕܳܪܳܐ ܕܰܒܬܽܘܠܽܘܬܳܐ. ܪܰܕܦܳܗܿ ܝܰܘܣܶܦ ܡܶܢ ܓܶܝܪ ܦܰܓܪܶܗ. ܕܠܳܐ ܬܶܫܪܶܐ ܒܶܗ ܪܳܚܡܽܘܬ ܥܺܝܪ̈ܶܐ. ܥܰܡܗܽܘܢ ܕܥܺܝܪ̈ܶܐ ܥܰܪܩܳܐ ܠܡܶܦܰܩ. ܘܡܰܢܽܘ ܕܠܳܐ ܢܶܒܟܳܐ ܕܰܚܠܳܦ ܗܳܝ ܡܫܺܝܢܬܳܐ. ܥܶܠܰܬ ܫܪܳܬ ܬܰܡܳܢ ܡܶܫܚܳܢܬܳܐ܀ ܬܶܕܚܰܠ ܛܰܠܝܽܘܬܳܐ ܡܶܢ ܚܰܡܪܳܐ. ܕܰܠܣܰܝܒܽܘܬܶܗ ܕܠܽܘܛ ܚܠܰܨ ܗܘܳܐ. ܐܶܢ ܕܶܝܢ ܥܒܰܕ ܚܰܡܪܳܐ ܐܺܝܕܳܐ ܕܥܰܣܩܳܐ. ܕܢܶܫ̈ܶܐ ܒܺܐܝܕܶܗ ܒܰܛܢܳܐ ܓܢܰܒ ܗܘ̈ܰܝ ܟܡܳܐ ܟܰܝ ܢܶܥܒܶܕ ܗܺܝ ܕܕܰܠܺܝܠܳܐ: ܕܓܰܒܪ̈ܶܐ ܒܺܐܝܕܶܗ ܢܓܰܢܒܽܘܢ ܒܬܽܘ̈ܠܶܐ. ܛܰܠܝ̈ܳܬܳܐ ܚܠܰܨ ܣܺܝܡܳܬܳܗܿ ܕܣܳܒܳܐ. ܛܰܪܝ̱ ܐܰܢ̱ܬܝ̱ ܒܶܝܬ ܓܰܙܶܟܝ̱ ܡܶܢ ܕܛܰܠܝ̈ܳܢ܀ XL. ܕܚܶܠܝ̱ ܬܽܘܒ ܡܶܢ ܚܰܡܪܳܐ. ܕܗܽܘ ܦܰܪܣܺܝ ܠܢܽܘܚ ܝܰܩܺܝܪܳܐ. ܘܗܰܘ ܕܙܳܟܶܐ ܗܘܳܐ ܠܡܳܡܽܘܠ ܡܰܝ̈ܳܐ. ܡܶܢ ܫܽܘܥܠܳܐ ܕܚܰܡܪܳܐ ܐܶܙܕܰܟܺܝ. ܘܗܰܘ ܕܛܽܘܦܳܢܳܐ ܕܰܠܒܰܪ ܡܶܢܶܗ ܠܳܐ ܚܶܣܢܶܗ. ܚܰܡܪܳܐ ܕܰܠܓܰܘ ܡܶܢܶܗ ܒܫܶܬܩܳܐ ܓܰܢܒܶܗ.","english":"She who could not be turned back so that she might again become a new salt. The daughter of Gephtah who forgot her own blood, was baptized and brought up from it a pearl, who cut the thread and ascended to the height of\n\nNow this is the partnership, the mother of seeds, that desires perfection, that it not receive a foreign seed, cursed by its farmer. The virgin should not be joined to a defiled seed, for a pure vessel is a vessel within her. Do not let the body pursue virginity, for it has sinned through grace at the gate, and like a penitent it dwells on the earth. And if it pursues her and uproots her root, when it cannot turn and seek her height, her wing quickly takes flight. She is a bird of height that ages in one moment, and if the taker abandons her forever. And when she flew, the love of the watchers came upon her, instead of her, the fellowship of demons. The desire that is the cause of the generation of virginity, its pursuit increases, for from the body, that the love of the watchers may not dwell in it. With the watchers, the fugitive goes out, and they make it so that there is no weeping for that anointed one. The cause of the beginning of the desire of the anointed ones. Youth should fear wine, for in its old age the cursed one was finished. But if wine has done the hand of the oppressor, that the youths in his hand, by error, have chosen how many times he has done that of the lowly: that men by his hand choose virgins. Young girls have finished the treasure of the old one. Keep fresh, my sisters, in your treasury from the young ones. XL. Fear again from wine, for it is he who spreads out the heavy smoke, and he who was victorious over the baptism of water was purified from the disturbance of wine. And he whose baptism outside did not diminish him, wine within him in silence chooses him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܺܝܪ̈ܶܐ","severity":"info","text":"The term ܥܺܝܪ̈ܶܐ (ʿīrē) means 'watchers' or 'vigilant ones', often referring to angelic beings in Syriac literature. Here it contrasts with 'demons' (ܫܺܐܕ̈ܶܐ), emphasizing a spiritual dichotomy.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܬܽܘܠܬܳܐ","severity":"info","text":"The passage reflects Ephrem's ascetic theology, where virginity (ܒܬܽܘܠܬܳܐ) is a spiritual state threatened by bodily desires and external corruptions like wine. The 'mother of seeds' metaphor alludes to the generative potential of virginity.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܬܽܘܠܬܳܐ","severity":"info","text":"The imagery of virginity as a 'pure vessel' (ܥܰܘܠܳܐ ܕܰܟܝܳܐ) echoes Pauline language of the body as a vessel (e.g., 1 Cor 3:22) and the theme of spiritual purity in early Christian asceticism.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XL","severity":"info","text":"The numeral 'XL' (40) marks a section break, likely indicating a new stanza or thematic unit in the original Syriac poem. It introduces a renewed warning against wine, paralleling earlier admonitions.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܶܢ ܗܽܘ ܗܳܟܺܝܠ","severity":"caution","text":"The opening phrase 'Now this is the partnership' (ܐܶܢ ܗܽܘ ܗܳܟܺܝܠ ܕܫܰܘܬܳܦܽܘܬܳܐ) is ambiguous; it may refer back to the preceding narrative of Jephthah's daughter, but the connection is unclear due to possible textual corruption or ellipsis.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reference to 'the daughter of Gephtah' (Jephthah's daughter) in the previous passage is not explicitly linked to the 'partnership' (ܫܰܘܬܳܦܽܘܬܳܐ) in this passage; the transition is abrupt and may indicate a lacuna or deliberate juxtaposition.","The phrase 'the love of the watchers' (ܪܳܚܡܽܘܬ ܥܺܝܪ̈ܶܐ) is ambiguous: it could denote divine love or a more ambiguous spiritual attraction, given the subsequent mention of 'demons'."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܐܶܢ ܠܢܽܘܚ ܪܺܝܫ ܛܽܘ̈ܗܡܶܐ ܘܠܶܫܳܢ̈ܶܐ ܦܰܪܣܺܝ ܫܕܳܝܗ̱ܝ ܚܰܡܪܳܐ. ܠܶܟܝ̱ ܟܰܝ ܡܫܽܘܚܕܬܳܐ ܟܡܳܐ ܙܟܳܐ܀ ܠܳܐ ܬܶܬܟܠܺܝܢ ܥܰܠ ܚܰܡܪܳܐ. ܐܶܠܺܝܠܳܐ ܗܰܘ ܓܶܝܪ ܘܰܫܓܽܘܫܳܐ ܕܡܰܫܠܶܡ ܚܶܣܢܶܟܝ̱. ܕܢܺܐܬܶܐ ܫܰܒܝܳܐ ܢܶܫܒܳܐ ܚܺܐܪܽܘܬܶܟܝ̱ ܠܶܐܡܗܽܘܬܳܐ. ܕܒܳܬܰܪ ܨܶܒܝܳܢܶܗ ܢܺܐܙܰܠ ܚܽܘܒܶܟܝ̱܀ ܘܡܳܐ ܕܛܳܒ ܐܰܘܒܶܕܬܝ̱ ܠܰܡܟܺܝܪܶܟܝ̱ ܫܰܪܺܝܪܳܐ܇ ܘܰܩܢܰܝܬܝ̱ ܚܠܳܦܰܘܗ̱ܝ ܙܺܐܦܳܢܳܐ ܡܳܐ ܕܰܗܘܳܐ ܠܶܟܝ̱ ܒܽܘܝܳܐܳܐ ܕܳܐܦܶܢ ܐܰܘܒܶܕܬ. ܐܶܠܳܐ ܐܶܫܟܰܚܬ. ܡܶܛܽܠ ܕܚܽܘܒܶܗ ܟܰܕܳܒ ܗܽܘ ܘܰܢܟܺܝܠ ܘܥܰܠ ܟܽܠ ܫܰܟܶܢ. ܠܳܐ ܠܘܶܐ ܠܶܟܝ̱܇ ܘܗܳܝܕܶܝܢ ܗܰܘ ܣܰܓܺܝ̈ܐܶܐ ܬܘܳܬ ܢܰܦܫܳܐ܀ ܡܳܐ ܕܡܶܟܳܐ ܘܡܶܟܳܐ ܐܶܫܬܰܘܚܕܰܬܝ̱܇ ܘܡܶܢ ܓܰܒ̈ܶܐ ܬܪ̈ܰܝܗܽܘܢ ܐܶܬܓܰܙܝܰܬ. ܫܰܪܺܝܪܳܐ ܫܰܒܩܶܟܝ̱ ܥܰܠ ܕܰܫܒܰܩܬܺܝܘܗ̱ܝ ܘܠܶܘܝܳܐ ܟܰܕܳܒܳܐ ܕܰܪܚܶܡܬܝ̱. ܒܶܝܬ ܐܽܘܪ̈ܚܳܬܳܐ ܐܰܪܫܶܠ ܫܰܒܩܶܟܝ̱. ܘܠܰܐܝܟܳܐ ܡܶܟܺܝܠ ܢܶܣܛܶܐ ܚܶܝܪܶܟܝ̱܇ ܝܰܘܢܳܐ ܫܦܺܝܬܳܐ ܕܥܶܩܪܰܬ ܩܢܳܗܿ. ܘܒܳܬܰܪ ܚܶܘܝܳܐ ܒܚܽܘܒܳܗܿ ܢܶܦܩܰܬ܀ ܡܰܪܓܳܢܺܝܬܶܟܝ̱ ܡܰܪܓܳܢܺܝܬܳܐ ܗ̱ܝ. ܕܡܶܢ ܒܶܝܬ ܬܪ̈ܶܝܢ ܓܰܢ̱ܒܺܝ̈ܢ ܦܶܪܚܳܐ ܠܡܺܐܒܰܕ. ܬܰܓܳܪ̈ܶܐ ܗܰܘ ܓܶܝܪ ܝܺܚܺܝ̈ܕܳܝܶܐ ܡܨܶܝܢ ܩܶܢܝ̈ܳܢ ܠܶܗ. ܘܶܐܢ ܐܶܬܛܰܡܰܐܘ̱ ܐܰܘܒܕܽܘܗ ܬܪ̈ܰܝܗܽܘܢ. ܐܰܘ ܡܰܪܓܳܢܺܝܬܳܐ ܕܪܰܒܳܐ ܡܶܢ ܟܽܠ. ܘܣܰܟܠܰܐ ܗ̱ܘ ܒܺܐܝܕ̈ܰܘܗ̱ܝ. ܡܰܪܓܳܢܺܝܬܳܐ ܠܓܰܢܳܒܳܐ ܡܰܘܫܶܛ ܠܳܗܿ܀ ܦܫܺܝܚܼ ܗܽܘ ܠܶܗ ܠܰܐܝܢܳܐ ܕܰܪܘܶܐ ܒܚܰܡܪܳܐ ܡܶܢ ܗܰܘ ܕܰܪܘܳܐ ܒܚܽܘܒܳܐ ܣܰܢܝܳܐ. ܕܡܰܠܟܳܐ ܘܝܽܘܠܦܳܢܳܐ ܕܰܒܥܰܠܘܳܐ. ܚܶܠܡ̈ܶܐ ܐܶܢܽܘܢ ܠܶܗ. ܘܠܶܗ ܢܶܓܕܳܐ ܐܰܝܟ ܠܰܘ ܢܶܓܕܰܐ ܗ̱ܘ. ܕܪܰܦܶܝܢ ܐܶܢܽܘܢ ܠܶܗ ܦܟܳܪ̈ܶܐ ܚ̈ܺܝܨܶܐ ܫܺܝܛ ܗܽܘ ܚܽܘܛܪܳܐ ܘܰܡܚܺܝܠ ܓܽܘܙܥܳܐ.","english":"She who could not be turned back so that she might again become a new salt. The daughter of Gephtah who forgot her own blood, was baptized and brought up from it a pearl, who cut the thread and ascended to the height of the head of the summits and to the tongues she spread her wine. For you, how long, O deceived one, will you be victorious? Do not trust in the wine, for it is a deceiver and a disturber that will deliver your deficiency. For the youth comes, takes away your freedom to motherhood, and after his desire, your love goes. And when you have lost your true betrothed and taken in his place a deceiver, when he became for you a pledge, perhaps you lost, but you found, because his love is false and treacherous and over every hour, it does not suit you, and then many fall into the same pit. When you were deceived here and there, and from both sides you were shorn, the true one left you because you left him, and the false Levite whom you loved, at the crossroads he abandoned you. And where then will your freedom turn, the simple dove that uprooted her nest, and after the serpent, in her love, she went out. Your pearl is a pearl that from between two thieves was about to be lost. For the merchants, the solitary ones, can cut it, and if they are defiled, both lose it, or the pearl is greater than all, and the fool is in his hands. The pearl extends to the thief. He is happy for the one who is drunk with wine more than the one who is drunk with foolish love. For the king and the teaching of the husband, dreams have seized him, and for him, a cord is like a cord that is loose; strong ropes have seized him, he is a staff that is cast and a weak root.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܰܡܪܳܐ","severity":"info","text":"The Syriac word ḥamrā (wine) is used here as a metaphor for worldly temptation or deceptive pleasure, contrasting with the true spiritual betrothal. It recurs throughout the passage as a symbol of the deceiver.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܶܝܬ ܬܪ̈ܶܝܢ ܓܰܢ̱ܒܺܝ̈ܢ","severity":"info","text":"The phrase 'between two thieves' likely alludes to the two thieves crucified with Christ (Matthew 27:38, Mark 15:27, Luke 23:32-33). The pearl (the virgin) is endangered by both, echoing the moral peril of association with corrupt figures.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܰܪܓܳܢܺܝܬܳܐ","severity":"info","text":"The pearl (margānītā) is a frequent symbol in Ephrem's writings for purity, virginity, or the soul. Here it represents the virgin's integrity, threatened by two thieves (false suitors or temptations). The imagery draws on Syriac pearl-merchant traditions.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of the deceived virgin, using a series of metaphors (wine, dove, pearl, thieves) to illustrate her fall and the consequences. The structure moves from warning to lament to moral lesson.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܶܠܳܐ ܐܶܫܟܰܚܬ","severity":"caution","text":"The phrase 'but you found' (ʾeškaḥt) is ambiguous: it may mean she found a replacement (the deceiver) or that she found redemption. The context suggests the former, as the following lines describe the false love's treachery.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܰܘܢܳܐ ܫܦܺܝܬܳܐ","severity":"info","text":"The 'simple dove' (yawnā šappītā) that uproots its nest and follows a serpent parallels the virgin's abandonment of her true betrothed for a deceiver. This imagery is common in Syriac literature for the soul's vulnerability.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the daughter of Gephtah' is unclear; possibly a biblical or apocryphal figure (Jephthah's daughter?).","The phrase 'perhaps you lost, but you found' is ambiguous regarding whether the finding is positive or negative.","The 'two thieves' may refer to specific individuals or general temptations; the text does not specify."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܘܰܒܣܶܐ ܫܰܒܛܳܐ. ܡܟܰܘܢܳܢܽܘܬܳܐ ܠܶܗ ܬܶܫܥܺܝܬܳܐ ܗ̱ܝ. ܘܡܰܟܣܳܢܽܘܬܳܐ ܐܰܝܟ ܫܽܘܥܺܝܬܳܐ ܥܶܒܪܳܐ ܒܶܐܕ̈ܢܰܘܗ̱ܝ. ܟܽܘܳܐܪܳܐ ܐܰܝܟ ܦܽܘܪܓܳܝܳܐ ܘܰܐܝܟ ܛܰܠܳܐ ܪܰܘܩܳܐ ܕܰܐܦ̈ܶܐ܀ ܠܰܘ ܓܶܝܪ ܨܶܝܕ ܠܶܒܶܗ ܡܰܘܒܶܠ ܫܒܺܝܠܳܐ ܕܡ̈ܶܠܶܐ ܕܰܢܩܰܫ ܒܶܐܕ̈ܢܰܘܗ̱ܝ. ܦܬܺܝܚܺܝ̈ܢ ܐܶܢܽܘܢ ܚܰܕ ܠܽܘܩܒܰܠ ܚܰܕ ܬܰܪ̈ܥܶܐ ܕܶܐܕܢܰܘܗ̱ܝ ܡܶܠܬܳܐ ܕܥܶܠܳܐ ܒܶܐܕܢܶܗ ܠܩܽܘܒܠܶܗ ܢܳܦܩܳܐ ܒܰܐܚܪܺܬܳܐ. ܡܡܰܠܳܠܶܐ ܕܢܳܣܟܺܝܢ ܒܳܗ̇ ܡܕܰܒܰܪ ܗܽܘ ܠܒܰܪ ܢܳܦܶܩ ܟܽܠܶܗ ܡܰܠܦܳܢܶܗ ܣܳܒܰܪ ܕܰܠܓܰܘ ܥܳܐܶܠ ܝܽܘܠܦܳܢܳܐ ܠܳܐ ܕܶܝܢ ܪܓܺܝܫ ܕܟܽܠܶܗ ܠܒܰܪ ܗܰܘ ܫܳܦܰܥ ܘܡܶܬܶܐܫܶܕ ܒܰܕܠܰܝܬ ܐܰܬܪܳܐ ܒܪܶܥܝܳܢܳܐ ܕܰܢܩܰܒܶܠ܀ ܡܠܶܝܢ ܐܶܢܽܘܢ ܓܶܝܪ ܘܰܣܒܺܝ̈ܣܺܝܢ ܘܰܐܛܺܝ̈ܡܺܝܢ ܥܽܘ̈ܒܶܐ ܕܡܰܚ̈ܫܒܳܬܶܗ. ܡܶܢ ܡܛܽܘܦܺܝܬܳܐ ܕܪܶܚܡܬܳܐ ܒܺܝܫܬܳܐ ܕܢܶܛܦܰܬ ܒܶܗ. ܘܰܗܘܳܬ ܠܝܰܡܳܐ ܪܰܒܳܐ. ܘܗܳܐ ܥܳܡܕܺܝܢ ܘܢܳܒܓܺܝ̈ܢ ܬܰܡܳܢ ܚܽܘ̈ܫܳܒܶܐ ܐܰܝܟ ܡ̈ܰܠܳܚܶܐ ܕܰܐ̈ܠܦܰܝܗܽܘܢ ܐܶܬܬܰܒܰܪ ܘܗܳܐ ܛܰܢܦܳܐ ܬܰܡܳܢ ܚܫܰܒܬܳܐ ܐܰܝܟ ܐܰܠܦܳܐ ܕܣܰܦܢܳܐ ܠܰܝܬ ܠܶܗ. ܘܟܰܕ ܢܳܡܽܘܣܳܐ ܐܰܝܟ ܡܶܠܚܳܐ ܠܰܠܡܺܐܢܳܐ ܛܳܒܳܐ ܨܒܳܐ ܕܢܰܝܬܶܝܗܿ ܗܺܝ ܥܰܡ ܡܶܠܚܳܗܿ ܡܶܬܟܰܬܫܳܐ. ܘܠܚܽܘܣܪܳܢܳܗܿ ܗܰܘ ܪܰܚܡܳܐ܀ ܐܳܘ ܛܰܠܝܽܘܬܳܐ ܡܪܳܬ ܪ̈ܶܗܛܶܐ ܠܳܐ ܬܶܓܡܪܺܝܢܳܝܗ̱ܝ ܪܶܗܛܶܝܟܝ̱ ܒܬܰܘܫܳܐ ܕܰܪ̈ܓܺܝܓܳܬܳܐ. ܡܳܐ ܕܰܦܠܰܚ ܒܶܟܝ̱ ܘܰܫܩܰܠ ܚܰܝܠܶܟܝ̱ ܫܡܰܪ ܫܰܒܩܶܟܝ̱ ܕܬܺܐܬܶܐ ܠܒܶܙܚܳܐ ܣܰܝܒܽܘܬܶܟܝ̱ ܕܪܶܗܛܳܐ ܣܰܢܝܳܐ ܢܳܛܪܰܬܝ̱ ܠܶܗ ܠܚܶܣܕܳܐ܀ ܐܰܩܠܺܝ ܛܰܠܝܽܘܬܳܐ. ܪܶܗܛܶܟܝ̱ ܒܺܐܝܓܽܘܢܳܐ ܕܢܰܨܒܬܳܗܿ ܟܠܺܝܠܳܐ ܠܣܰܝܒܽܘܬܶܟܝ̱. ܡܳܐ ܕܦܶܟܗܰܬ ܓܶܝܪ ܣܰܝܒܽܘܬܳܐ ܘܰܙܥܰܪ ܗܰܘܢܳܗܿ ܡܶܬܕܰܟܪܺܝܢ ܠܶܗ ܟܢܺܝܟܽܘܬܳܐ ܕܛܰܠܝܽܘܬܳܗܿ.","english":"and the staff of the tribe. The story is his covering, and the covering is like a garment that passes through his hands. A crown like a diadem and like a young lamb, pure of face. For not toward his heart does he direct the path of words that he strikes with his hands. Open and shut, one opposite the other, the doors of his hands, the word that enters his hand to meet its counterpart at the end. The speaker who thinks he is guiding within, he is the one who goes out, all his teaching he supposes enters within, but he does not perceive that all of it is outside, that he pours out and is emptied into a place that does not exist, in the thought that receives. For his thoughts are full, and satiated, and sealed, the knots of his meditations. From the overflow of evil love that dripped upon him, and became a great sea. And behold, thoughts stand and are immersed there, like sailors whose ships have been broken, and behold, a plank is there, thought like a ship that has no mast. And when the law is like salt for the good tongue, it desires to bring it with its salt, it is troubled. And for its loss, that lover. O youth, mistress of courses, do not finish your courses in the ruin of the senses. When he has worked in you and taken your strength, he has left you to come to the mockery of your old age, the course of the swift one who keeps you for disgrace. Halt, youth. Your course in the arena of her desire is a crown for your old age. For when old age laughs and her time is short, the bitterness of her youth is remembered.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܰܒܣܶܐ ܫܰܒܛܳܐ","severity":"info","text":"The opening phrase 'and the staff of the tribe' continues the preceding metaphor of Jephthah's daughter, linking the staff (a symbol of authority or lineage) to the narrative of virginity.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܟܰܘܢܳܢܽܘܬܳܐ","severity":"info","text":"The Syriac term 'covering' (mkaššāyūṯā) is ambiguous: it can mean a literal garment or a metaphorical veil. Here it likely refers to the narrative (teš‘ītā) as a protective covering for the virgin.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܽܘܳܐܪܳܐ ܐܰܝܟ ܦܽܘܪܓܳܝܳܐ","severity":"info","text":"The image of a 'crown like a diadem' may echo the 'crown of virginity' in early Syriac literature, but no specific biblical verse is directly cited. The phrase 'pure of face' (ܕܰܐܦ̈ܶܐ) recalls the 'pure face' of the bride in Song of Songs.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܐܶܢܽܘܢ ܚܰܕ ܠܽܘܩܒܰܠ ܚܰܕ ܬܰܪ̈ܥܶܐ","severity":"info","text":"The 'doors of his hands' opening and closing one opposite the other likely refers to the manual gestures of a speaker or teacher, a common motif in Syriac rhetorical tradition, where hand movements accompany speech.","cites":[],"named_sources":["Ephrem the Syrian"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܗܳܐ ܥܳܡܕܺܝܢ ܘܢܳܒܓܺܝ̈ܢ ܬܰܡܳܢ ܚܽܘ̈ܫܳܒܶܐ","severity":"info","text":"The image of thoughts standing and being immersed like sailors whose ships are broken parallels Ephrem's Hymns on Faith, where the soul is a ship tossed on the sea of passions.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܰܕ ܢܳܡܽܘܣܳܐ ܐܰܝܟ ܡܶܠܚܳܐ","severity":"caution","text":"The phrase 'when the law is like salt for the good tongue' is textually uncertain: the Syriac 'law' (nāmōsā) may be a corruption or a deliberate pun on 'salt' (melḥā). The sense is that the law preserves the tongue like salt, but the grammar is ambiguous.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the daughter of Gephtah' in the previous passage is not explicitly resolved here; she may be Jephthah's daughter from Judges 11, but the Syriac text does not name her directly.","The phrase 'the staff of the tribe' (ܘܰܒܣܶܐ ܫܰܒܛܳܐ) could be a metaphor for a tribal leader or a literal staff; the reading as a continuation of the Jephthah narrative is assumed.","The 'good tongue' (ܠܰܠܡܺܐܢܳܐ ܛܳܒܳܐ) may refer to a person or a faculty; the translation as 'tongue' is conventional but not certain."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܕܟܶܢܫܰܬ ܗܰܘܢܶܗ ܢܶܕ̈ܝܳܢ ܡܶܢܳܗܿ ܕܚܳܙܶܝܢ ܡܽܘ̈ܡܶܐ ܕܦܰܓܪܶܗ. ܡܚܰܒܒܺܝ̈ܢ ܠܶܗ ܕܶܝܢ ܕܚܳܙܶܝܢ ܢܶܨܒ̈ܳܬܶܝܗܿ ܟ̈ܣܰܝܳܐ ܕܪܽܘܚܳܐ܀ ܨܽܘܪܝ̱ ܐܳܘ ܛܰܠܝܽܘܬܳܐ ܢܶܨܚ̈ܳܢܰܝܟܝ̱ ܥܰܠ ܗܰܕܳܡܰܝ̈ܟܝ̱ ܕܰܒܗܽܘܢ ܬܶܬܝܰܩܪܺܝܢ ܡܳܐ ܕܣܒܳܬ ܨܽܘܪܝ̱ ܥܰܠ ܐܺܝ̈ܕܰܝܟܝ̱ ܟܽܠ ܙܶܕܩ̈ܳܬܳܐ. ܒܣܽܘܥܪ̈ܳܢ ܡܰܪ̈ܥܶܐ ܪܫܽܘܡܝ̱ ܥܶܩ̈ܒܳܬܶܟܝ̱܇ ܨܽܘܪܝ̱ ܥܰܠ ܠܶܒܶܟܝ̱ ܝܽܘܩܢܶܗ ܕܡܳܪܶܟܝ̱܀ ܘܶܐܢ ܕܰܦ̈ܶܐ ܩ̈ܒܺܝܥܶܐ ܕܪܰܟܶܒ ܢܰܓܳܪܳܐ ܘܨܳܪ ܨܰܝܳܪܳܐ ܡܶܬܩܪ̈ܶܝܢ܇ ܐܳܦ ܡܶܣܬܰܓܕ̈ܺܝܢ ܒܥܶܠܰܬ ܨܰܠܡܳܐ ܕܡܰܠܟܽܘܬܳܐ. ܟܡܳܐ ܗܳܟܺܝܠ ܢܶܬܝܰܩܪܽܘܢ ܗܰܕ̈ܳܡܰܝܟܝ̱ ܕܰܒܗܽܘܢ ܨܳܝܪ̈ܺܝܢ ܝܽܘܩ̈ܢܰܘܗ̱ܝ ܕܡܰܠܟܶܟܝ̱܀ LII. ܕܳܡܝܳܐ ܗ̱ܝ ܛܰܠܝܽܘܬܳܐ ܠܣܰܘܟܰܬ ܦܺܐܪ̈ܶܐ ܛܳܒܳܐ ܕܦܰܐܝܳܐ ܒܩܰܝܛܳܐ ܘܡܳܐ ܕܶܐܫܬܠܰܚܘ̱ ܦܺܐܪ̈ܶܝܗ ܘܛܰܪ̈ܦܶܝܗ ܡܶܣܬܰܢܝܳܐ ܠܶܗ. ܘܟܽܠܢܳܫ ܡܰܗܦܶܟ ܐܰܦܰܘ̈ܗ̱ܝ ܡܶܢܶܗ. ܘܗܽܘܝܳܐ ܠܶܗ ܪܓܺܝܓܰܬ ܥܰܠ ܟܽܠ ܫܺܝܛܰܬ ܥܶܠ ܟܽܠ ܫܒܰܪܬܳܐ ܠܳܐ ܬܰܚܘܶܝܢ ܫܽܘܦܪܶܟܝ̱ ܠܒܰܪ̈ܳܝܳܐ. ܕܡܳܐ ܕܶܐܣܬܢܺܝ ܘܣܳܐܶܒ ܫܳܛܽܘܗ̱ܝ ܚܰܙܳܝ̈ܶܐ܀ ܐܳܘ ܥܰܝܢܳܐ ܠܳܐ ܢܶܫܒܶܝܟܝ̱ ܫܽܘܦܪܳܗܿ ܕܛܰܠܝܽܘܬܳܐ ܕܡܽܘ̈ܡܶܐ ܟܡܺܝܢܺܝܢ ܒܶܗ ܕܣܰܝܒܽܘܬܳܐ. ܛܥܺܝܢܺܝܢ ܐܶܢܽܘܢ ܓܶܝܪ ܗܰܕ̈ܳܡܶܝܗ ܕܥܰܠܰܝܡܽܘܬܳܐ ܚܙܳܬܳܐ ܦܐܺܝܬܳܐ. ܡܟܰܣܶܐ ܠܗܽܘܢ ܕܶܝܢ ܣܰܝܒܽܘܬܳܐ. ܕܫܽܘܦܪܳܐ ܫܐܺܝܠܳܐ ܫܪܶܐ ܗ̱ܘܳܐ ܥܠܰܝܗܽܘܢ ܗܰܘ ܕܥܰܕ ܫܪܶܐ ܘܫܰܟܶܢ. ܐܰܫܩܰܠ ܘܰܦܪܰܚ܀ ܐܶܢܕܶܝܢ ܢܶܣܬܰܩܒܰܠ ܫܰܒܝܳܐ ܕܡܰܠܟ̈ܶܐ. ܘܰܟܢܺܝܟܽܘܬܶܟܝ̱ ܒܕܰܒܪܳܐ ܢܦܰܪܣܽܘܢ ܗܽܘ ܩܛܺܝܪܶܗ ܛܰܡܳܐܐ ܕܫܰܒܝܳܐ ܡܦܺܝܣ ܥܠܶܝܟܝ̱ ܕܩܰܕܺܝܫܰܬܝ̱ ܗܽܘ. ܐܰܝܟ ܕܳܐܦ ܣܰܪܳܐ ܩܰܕܺܝܫܳܐ ܗܘܳܬ. ܒܥܽܘܒܶܗ ܛܰܡܳܐܐ ܕܦܶܪܥܽܘܢ ܛܰܢܦܳܐ.","english":"of his heart, but of the covering. The story is his covering, and the covering is like a garment that passes through his hands. A crown like a diadem and like a young lamb, pure of face. For not toward his heart does he direct the gaze of his eyes, but toward the hidden things of the spirit. O Youth, your beauty is upon your limbs, by which you will be honored when you are old. O Youth, upon your hands are all the virtues. With the steps of the shepherd, trace the footsteps of your youth, O Youth, upon your heart the burden of your Lord. And if the pegs fixed in the wall are called a painter, and the painter is called a maker, then also the worshippers of the image of the kingdom are honored. How much more, then, will your limbs be honored, in which the burdens of your King are painted. LII. Youth is like a basket of good fruit that is fair in summer, and when its fruits and leaves fall away, it is stripped. And every passerby turns his face from it. And it becomes a desire for every kind of thing, for every kind of beauty. Do not show your beauty to outsiders, for when it is stripped and becomes foul, its beholders will despise it. Or, O Youth, do not be deceived by the beauty of youth, whose days are hidden in old age. For the limbs of youth are lost, a fair sight. But old age covers them, for a borrowed beauty has come upon them, which, when it comes and goes, departs and flies away. Prepare to receive the scepter of kings. And your humility in the desert, spread out the pure one of the scepter, the defiled one of the scepter persuades you that you are holy, just as Sarah was holy. In his defiled embrace, the pure one of the scepter was defiled.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܨܽܘܪܝ̱ ܐܳܘ ܛܰܠܝܽܘܬܳܐ","severity":"info","text":"The Syriac ܨܽܘܪܝ̱ (ṣūrī) is a vocative 'O Youth' or 'O Form', punning on the root for 'form' or 'image', which links to the painter imagery earlier.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܨܰܝܳܪܳܐ","severity":"info","text":"The term ܨܰܝܳܪܳܐ (ṣayyārā) means 'painter' or 'maker', continuing the metaphor of artistic creation as a model for spiritual formation.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܰܪܳܐ ܩܰܕܺܝܫܳܐ","severity":"info","text":"The reference to Sarah (ܣܰܪܳܐ) as holy alludes to Genesis 12–23, where Sarah is a matriarch; here her purity is contrasted with defilement by the 'sceptre'.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܰܒܝܳܐ ܕܡܰܠܟ̈ܶܐ","severity":"info","text":"The 'sceptre of kings' (ܫܰܒܝܳܐ ܕܡܰܠܟ̈ܶܐ) likely refers to a symbol of authority or monastic leadership, possibly the staff of a bishop or abbot.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܛܰܠܝܽܘܬܳܐ ܠܣܰܘܟܰܬ ܦܺܐܪ̈ܶܐ","severity":"info","text":"The comparison of youth to a basket of fruit that is stripped in summer echoes Ecclesiastes 11:6 or similar wisdom imagery, but is not a direct citation.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܛܰܡܳܐܐ ܕܦܶܪܥܽܘܢ","severity":"caution","text":"The phrase 'defiled one of the scepter' (ܛܰܡܳܐܐ ܕܦܶܪܥܽܘܢ) is ambiguous; it may refer to a corrupt leader or a test of purity, and the syntax is elliptical.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'defiled one of the scepter' is unclear; it may be a specific figure or a generic warning.","The transition from the painter metaphor to the basket of fruit is abrupt, possibly indicating a lacuna or a shift in rhetorical strategy."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܕܠܳܐ ܓܶܝܪ ܠܶܒܳܗܿ ܒܚܺܐܪܽܘܬܳܗܿ. ܗ̱ܘܳܐ ܨܶܒܝܳܢܳܗܿ ܟܳܗܢܳܐ ܠܓܽܘܫܡܳܗܿ ܘܰܒܙܽܘܦܶܗ ܚܰܠܶܠ ܦܰܓܪܳܐ. ܕܶܐܬܛܰܡܰܐ ܒܰܩܛܺܝܪܳܐ ܐܰܝܟܰܢܳܐ ܓܶܝܪ ܕܡܶܫܟܰܚ ܟܳܗܢܳܐ ܕܰܢܕܰܟܶܐ ܗܰܝܟܠܳܐ ܕܰܡܫܰܡܶܫ ܒܶܗ. ܗܳܟܰܢܳܐ ܡܶܫܟܰܚ ܨܶܒܝܳܢܳܐ ܕܰܟܝܳܐ ܕܰܢܕܰܟܺܝܘܗ̱ܝ ܠܦܰܓܪܳܐ ܗܰܝܟܠܳܐ ܕܰܡܟܰܗܶܢ ܒܓܰܘܶܗ. ܬܶܗܪܳܐ ܗܰܘ ܓܶܝܪ ܒܰܪܢܳܫܳܐ. ܕܟܰܕ ܗܽܘ ܚܰܕ ܗܽܘ. ܗܰܘ ܠܢܰܦܫܶܗ ܗܰܝܟܠܳܐ. ܗܽܘ ܠܢܰܦܫܶܗ ܟܳܗܢܳܐ. ܗܽܘ ܠܢܰܦܫܶܗ ܟܽܘܡܪܳܐ. ܗܰܘ ܠܢܰܦܫܶܗ ܕܶܒܚܬܳܐ. ܗܽܘ ܩܽܘܪܒܳܢܳܐ ܘܗܽܘ ܡܩܰܪܒܳܢܶܗ ܕܩܽܘܪܒܳܢܳܐ. ܕܳܡܶܐ ܗܽܘ ܓܶܝܪ ܠܗܰܘ ܐܶܡܪܶܗ ܕܰܐܠܳܗܳܐ. ܕܗܽܘ ܗ̱ܘܳܐ ܠܢܰܦܫܶܗ ܟܽܠ ܡܶܕܶܡ܀ ܫܠܶܡ ܡܺܐܡܪܳܐ ܕܥܰܠ ܒܬܽܘܠܽܘܬܳܐ","english":"for not her heart in her freedom. Her pure will was a priest for her body, and by his offering he consecrated the flesh. For it is defiled by the censer, just as a priest can purify the temple in which he serves. So too can a pure will purify the body, the temple in which it ministers. For that wonder is in the mind: that when it is one, it is itself the temple, itself the priest, itself the celebrant, itself the sacrifice, itself the offering and itself the offerer of the offering. For it resembles that lamb of God, which was itself everything. The discourse on virginity is complete.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܬܶܗܪܳܐ ܗܰܘ ܓܶܝܪ ܒܰܪܢܳܫܳܐ","severity":"info","text":"The phrase 'that wonder is in the mind' introduces a paradox: the mind (or intellect) is simultaneously temple, priest, celebrant, sacrifice, offering, and offerer. This encapsulates the ascetic ideal of self-sufficiency in purity.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܳܡܶܐ ܗܽܘ ܓܶܝܪ ܠܗܰܘ ܐܶܡܪܶܗ ܕܰܐܠܳܗܳܐ","severity":"info","text":"The 'lamb of God' alludes to Christ, the Lamb of God (John 1:29, 36; cf. Revelation 5:6). Ephrem draws a parallel between Christ, who is everything in himself, and the virgin who, through purity, becomes a self-contained sacred reality.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܳܗܢܳܐ ... ܟܽܘܡܪܳܐ ... ܕܶܒܚܬܳܐ ... ܩܽܘܪܒܳܢܳܐ","severity":"info","text":"The terms 'priest', 'celebrant', 'sacrifice', and 'offering' reflect Syriac liturgical vocabulary. Ephrem uses temple imagery to describe the body as a sacred space purified by the will, echoing contemporary ascetic practice where the virgin's body becomes a microcosm of the church.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܶܡ ܡܺܐܡܪܳܐ ܕܥܰܠ ܒܬܽܘܠܽܘܬܳܐ","severity":"info","text":"The closing formula 'The discourse on virginity is complete' marks the end of the work. This is a standard colophon in Syriac manuscripts, indicating that the passage is the final unit of the treatise.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܗܽܘ ܠܢܰܦܫܶܗ ܗܰܝܟܠܳܐ. ܗܽܘ ܠܢܰܦܫܶܗ ܟܳܗܢܳܐ. ܗܽܘ ܠܢܰܦܫܶܗ ܟܽܘܡܪܳܐ. ܗܰܘ ܠܢܰܦܫܶܗ ܕܶܒܚܬܳܐ. ܗܽܘ ܩܽܘܪܒܳܢܳܐ ܘܗܽܘ ܡܩܰܪܒܳܢܶܗ ܕܩܽܘܪܒܳܢܳܐ","severity":"info","text":"The repeated 'itself' (ܠܢܰܦܫܶܗ) creates a rhetorical chain that emphasizes the unity of the virgin's identity. This structure is reminiscent of Ephrem's Hymns on the Nativity, where Christ is described as both priest and sacrifice.","cites":[{"key":"ed:dsc-535","label":"source edition: On Virginity","url":"https://syriaccorpus.org/535"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܬܶܗܪܳܐ (tehrā) can mean 'wonder' or 'marvel'; the English draft renders it as 'wonder', which is appropriate. The phrase ܒܰܪܢܳܫܳܐ (barʿšā) is taken as 'in the mind' (or 'in the intellect'), but could also be read as 'in the head' or 'in the person'; the context supports the mental/spiritual sense."],"confidence":"high","notes":[]}]}