{"slug":"dsc-552","id":"syriac:dsc:dsc-552","title":"Nativity 4","author":"Ephrem the Syrian","genre":"other","date":"mid-4th century","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:45Z","cost_usd":0.008981},"source":{"registry_id":"syriac:dsc:dsc-552","work_id":"dsc-552","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/552"},"stats":{"passages":13,"english_words":3887,"coptic_letters":0,"commentary_units":76,"commentary_kinds":8,"derived_notes":6,"ambiguities":25,"work_notes":4,"external_links":6,"timeline":5},"summary":{"work":"dsc-552","abstract":"Nativity 4 is a madrāšâ (metrical hymn) by Ephrem the Syrian, composed for liturgical performance in the mid-4th century. The hymn celebrates the feast of the Nativity, employing typological exegesis and refrain-like repetition to link the birth of Christ with themes of mercy, martyrdom, and divine love. It survives in Syriac manuscripts from the 5th–6th centuries and was incorporated into the East Syriac liturgical season of Subara (Annunciation) and the Feast of the Nativity. The text reflects Ephrem's mature theological style and his use of personification and sapiential epithets.","historical_context":"Ephrem the Syrian (ca. 306–373 CE) composed his madrāšê for liturgical use in Nisibis and later Edessa, communities within the Syriac Christian tradition of the Roman-Persian borderlands. The exact date of Nativity 4 is unknown but belongs to his mature period (mid-4th century). The hymn was part of a cycle for the Nativity feast, which in the East Syriac tradition was celebrated in close connection with the Feast of the Holy Innocents. The Syriac text survives in multiple manuscripts, with the earliest witnesses from the 5th–6th centuries, indicating a stable transmission within East Syriac liturgical circles. Ephrem's hymns were influential on later Syriac hymnography and were incorporated into the liturgical calendar of the Church of the East.","significance":"Nativity 4 exemplifies Ephrem's typological and poetic theology, where the feast day itself becomes a mediator between Christ and the believer. Its use of the epithet 'lover of mankind' (raḥem ʾenāšâ) reflects engagement with Greek philosophical and sapiential traditions. The hymn's survival and liturgical use demonstrate the enduring influence of Ephrem's madrāšê on Syriac Christian worship and hymnody.","timeline":[{"date":"ca. 306–373 CE","event":"Life of Ephrem the Syrian"},{"date":"mid-4th century","event":"Composition of Nativity 4 (undated within this period)"},{"date":"5th–6th centuries","event":"Earliest surviving Syriac manuscripts of Nativity 4"},{"date":"4th–5th centuries","event":"Incorporation into East Syriac liturgical tradition (Subara and Nativity feast)"},{"date":"4th–5th centuries","event":"Influence on later Syriac hymnography"}],"relations":[{"work":"Nativity cycle of Ephrem","relation":"Part of a larger set of madrāšê for the Nativity feast","key":"","label":null,"url":null},{"work":"Matthew 2:16–18","relation":"Allusion to the Holy Innocents","key":"","label":null,"url":null},{"work":"Wisdom of Solomon 7:23","relation":"Possible sapiential background for 'lover of mankind'","key":"","label":null,"url":null},{"work":"Greek φιλάνθρωπος","relation":"Echo of a divine epithet in Syriac hymnody","key":"","label":null,"url":null},{"work":"East Syriac liturgical tradition","relation":"Used in the season of Subara and Feast of the Nativity","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":"Biographical and historical context for the author"},{"key":"wikipedia:Madrasha","label":"Madrasha (genre)","url":"https://en.wikipedia.org/wiki/Madrasa","reason":"Explanation of the poetic-liturgical genre"},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Liturgical tradition that preserved the hymn"},{"key":"wikipedia:Nativity of Jesus","label":"Nativity of Jesus","url":"https://en.wikipedia.org/wiki/Nativity_of_Jesus","reason":"Feast celebrated in the hymn"},{"key":"wikipedia:Holy Innocents","label":"Holy Innocents","url":"https://en.wikipedia.org/wiki/Massacre_of_the_Innocents","reason":"Allusion in the hymn"},{"key":"ed:dsc-552","label":"Source edition for Nativity 4","url":"https://syriaccorpus.org/552","reason":"Critical text and manuscript basis"}],"cautions":["The exact date of composition within the mid-4th century is unknown.","The final line of the hymn is textually uncertain; the Syriac may be corrupt or elliptical.","The attribution to Ephrem is traditional and widely accepted, but not all madrāšê in his name are certainly authentic."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00048,"generated":"2026-11-15T01:45:22Z"},"checks":{"work":"dsc-552","status":"pass","blocking":[],"warnings":[],"stats":{"passages":13,"translated":13,"commentary_passages":13,"commentary_units":76,"english_words":3887,"source_letters":11947,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Ephrem the Syrian (ca. 306–373 CE) composed his madrāšê for liturgical performance in Nisibis and later Edessa. The exact date of Nativity 4 is unknown, but it belongs to his mature period.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text of Nativity 4 survives in multiple manuscripts, with the earliest witnesses dating from the 5th–6th centuries. The present edition is based on the critical text established by the sources cited.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Ephrem's Nativity hymns were incorporated into the East Syriac liturgical tradition, used during the season of Subara (Annunciation) and the Feast of the Nativity. They influenced later Syriac hymnography.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not include a full apparatus of manuscript variants or a detailed commentary on the theological vocabulary. Readers should consult the source edition for such critical apparatus.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily 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":"caution","severity":"caution","text":"6 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":13},"term_index":[],"citations":{"ed:dsc-552":{"label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}},"segments":[{"i":1,"ref":"p1","source":"ܬܽܘܒ ܕܒܶܝܬ ܝܰܠܕܳܐ\nܥܰܠ ܩܳܠܳܐ ܕܐܶܬܟܰܢܰܫܘ ܢܶܥܒܶܕ ܒܺܝܪܰܚ ܢܺܝܣܳܢ\nܒܪܺܝܟ ܗܽܘ ܡܳܪܝ ܝܰܘܡܳܟ ܗܰܘ ܩܰܕܡܳܝܳܐ\nܕܒܶܗ ܗܽܘ ܪܫܺܝܡ ܗܳܢܳܐ ܝܽܘܡ ܥܰܕܥܺܕܳܟ\n[ܥܽܘܢܺܝܬܳܐ : ܒܪܺܝܟ ܗܽܘ ܕܝܰܗܒܳܟ ܠܰܢ ܟܰܕ ܠܳܐ ܫܰܐܶܠܢܳܟ\nܕܒܳܟ ܢܰܘܕܶܐ ܠܐܰܒܽܘܟ ܥܰܠ ܡܰܘܗܰܒܬܶܗ]\nܝܰܘܡܳܟ ܠܳܟ ܕܳܡܶܐ ܕܪܳܚܶܡ ܐ̱ܢܳܫܰܐ ܗ̱ܘ\nܕܡܶܬܝܰܒܰܠ ܘܐܳܬܶܐ ܥܰܡ ܟܽܠ ܕܳܪ̈ܺܝܢ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܡܰܫܠܶܡ ܥܰܡ ܩܰܫܺܝ̈ܫܶܐ\nܘܗܳܦܶܟ ܕܢܶܫܪܶܐ ܥܰܡ ܝܰܠܽܘܕ̈ܶܐ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܰܒܚܽܘܒܶܗ ܡܚܰܕܶܬ ܢܰܦܫܶܗ\nܕܰܢܚܰܕܶܬ ܚܰܝܠܶܗ ܥܰܬܺܝܩܽܘܬܰܢ\nܝܰܘܡܳܟ ܡܳܐ ܕܰܣܥܰܪܢ ܘܰܥܒܰܪ ܘܐܶܙܰܠ\nܒܰܚܢܳܢܶܗ ܦܳܢܶܐ ܘܬܽܘܒ ܣܳܥܰܪ ܠܰܢ\nܝܳܕܰܥ ܕܰܣܢܺܝܩܳܐ ܗ̱ܝ ܐܢܳܫܽܘܬܳܐ\nܟܽܠܶܗ ܠܳܟ ܕܳܡܶܐ ܟܰܕ ܫܳܐܶܠ ܠܳܗܿ\nܣܢܺܝܩܳܐ ܗ̱ܝ ܒܪܺܝܬܳܐ ܥܰܠ ܡܰܒܽܘܥܶܗ\nܘܠܶܗ ܡܳܪܝ ܐܰܝܟ ܕܐܳܦ [ܠܳܟ] ܨܰܗܝܳܐ ܟܽܠܳܗܿ\nܝܰܘܡܰܐ ܗ̱ܘ ܕܥܰܠ ܙܰܒ̈ܢܶܐ ܡܰܡܠܶܟ [ܢܺܝܪܶܗ]\nܘܢܽܘܓܪܳܐ ܙܳܟܶܐ ܟܽܠ ܠܳܐ [ܡܰܥܒܰܪ ܠܶܗ]\n[ܥܒܰܪܘ ܓܶܝܪ ܐܳܦ ܡܰܠܟ̈ܶܐ ܥܰܡ ܝܽܘܩܢܰܝ̈ܗܽܘܢ\nܘܰܒܛܶܠܘ] ܥܰܕܺܥ̈ܕܶܐ ܕܕܽܘܟܪ̈ܳܢܰܝܗܽܘܢ\nܫܽܘܠܛܳܢܶܗ ܕܝܰܘܡܳܟ ܐܰܝܟ ܕܺܝܠܳܟ ܗܽܘ\nܕܰܡܬܺܝܚ ܥܰܠ ܕܳܪ̈ܶܐ ܕܐܶܬܰܘ ܘܐܳܬܶܝܢ\nܝܰܘܡܳܟ ܠܳܟ ܕܳܡܶܐ ܕܟܰܕ ܗܽܘ ܚܰܕ ܗܽܘ\nܣܰܪܥܶܦ ܘܰܣܓܺܝ ܠܶܗ ܕܢܶܕܰܡܶܐ ܒܳܟ\nܒܗܳܢܳܐ ܡܳܪܝ ܝܰܘܡܳܟ ܕܠܰܢ ܩܰܪܺܝܒܰܐ ܗ̱ܘ\nܚܙܰܝܢܳܝܗܝ ܠܝܰܠܕܳܟ ܗܰܘ ܪܰܚܺܝܩܳܐ\nܐܰܟܘܳܬܳܟ ܝܰܘܡܳܟ ܢܶܗܘܶܐ ܠܰܢ ܡܳܪܝ\nܢܶܗܘܶܐ ܡܶܨܥܳܝܳܐ ܘܥܳܪܶܒ ܫܰܝܢܳܐ\nܝܰܘܡܳܟ ܗܽܘ ܪܰܥܺܝ ܫܡܰܝܳܐ ܘܐܰܪܥܳܐ\nܕܒܶܗ ܢܚܶܬ ܥܶܠܳܝܳܐ ܨܶܝܕ ܬܰܚ̈ܬܳܝܶܐ\nܝܰܘܡܳܟ ܗܽܘ ܡܶܫܟܰܚ ܠܰܡܪܰܥܳܝܽܘ\nܠܗܰܘ ܟܺܐܢܳܐ ܕܰܪܓܶܙ ܥܰܠ ܚܰܘ̈ܒܳܬܰܢ\nܗܳܐ ܪ̈ܶܒܽܘ ܚܰܘܒܺܝ̈ܢ ܫܒܰܩ ܠܰܢ ܝܰܘܡܳܟ","english":"Again the day of the Nativity\nAt the sound of the cry of the children in the month of Kānūn,\nBlessed is your day, my Lord, that first day\nOn which this day of your feast is marked.\n[Refrain: Blessed is the one who gave you to me without my asking you,\nThat through you I might confess to your Father for his gift.]\nYour day is like a lover of mankind,\nWho is carried and comes with every generation.\nIt is the day that makes peace with the aged\nAnd turns to dwell with the young.\nIt is the day that renews itself through its love,\nThat it might renew its strength through its antiquity.\nYour day, when it has grown old and passed and gone,\nThrough its renewal it returns and grows old again for you.\nIt knows that humanity is in need;\nAll of it is like you when it asks of her.\nCreation is in need of its source,\nAnd to him, my Lord, as also to you, all of it is thirsty.\nIt is the day that rules over the sacrifices of [its] flock,\nAnd the burden conquers all, [not passing it by].\n[For even kings passed by with their burdens,\nAnd the memorials of their names ceased.]\nThe authority of your day is as your own,\nWhich is extended over the generations that have come and will come.\nYour day is like you, that though it is one,\nIt multiplies and becomes many, that it might be like you.\nOn this, my Lord, your day that is near to me,\nShow me your son, that distant one.\nLike you, may your day be for me, my Lord;\nMay it be a mediator and a guarantor of peace.\nYour day is the shepherd of heaven and earth,\nThrough which the Most High descended to the lower ones.\nYour day is able to reconcile\nThat angry one who is wrathful over our sins.\nBehold, our sins have increased; your day has forgiven you.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܽܘܒ ܕܒܶܝܬ ܝܰܠܕܳܐ","severity":"info","text":"The opening phrase 'Again the day of the Nativity' signals a new stanza in a cycle of madrāšē, with 'again' (tub) marking a refrain-like return to the feast theme.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܺܝܪܰܚ ܢܺܝܣܳܢ","severity":"info","text":"The phrase 'in the month of Kānūn' refers to December (Kānūn I) in the Syriac calendar, anchoring the Nativity feast in the liturgical year.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܰܠ ܩܳܠܳܐ ܕܐܶܬܟܰܢܰܫܘ ܢܶܥܒܶܕ","severity":"info","text":"The 'cry of the children' likely alludes to the Holy Innocents (Matthew 2:16–18), whose feast follows Christmas in Syriac tradition, linking the Nativity to martyrdom.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܪܳܚܶܡ ܐ̱ܢܳܫܰܐ","severity":"info","text":"The phrase 'lover of mankind' (raḥem ʾenāšā) echoes the Greek φιλάνθρωπος, a divine epithet in Syriac hymnody, and may reflect Wisdom of Solomon 7:23 or similar sapiential themes.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܰܘܡܳܟ ܠܳܟ ܕܳܡܶܐ","severity":"info","text":"The repeated comparison 'Your day is like you' (yawmāḵ lāḵ dāmē) is a hallmark of Ephrem's typological exegesis, personifying the feast as a mediator between Christ and the believer.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܗܳܐ ܪ̈ܶܒܽܘ ܚܰܘܒܺܝ̈ܢ ܫܒܰܩ ܠܰܢ ܝܰܘܡܳܟ","severity":"caution","text":"The final line 'your day has forgiven you' is textually uncertain; the Syriac may be corrupt or elliptical, possibly meaning 'your day has forgiven us' or 'has been forgiven by you'.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the children' (ܢܶܥܒܶܕ) is ambiguous: it may refer to the Holy Innocents or to a liturgical choir; the reading as Holy Innocents is adopted.","The final verb 'forgiven' (ܫܒܰܩ) lacks a clear subject; the translation assumes the day as subject, but the Syriac could also be read as passive."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":2,"ref":"p2","source":"ܕܒܶܗ ܗܰܘ ܕܢܰܚܘ ܪ̈ܰܚܡܶܐ ܥܰܠ ܚܰܝ̈ܳܒܶܐ\nܪܰܒ ܗܽܘ ܡܳܪܝ ܝܰܘܡܳܟ ܠܳܐ ܢܶܙܥܰܪ ܒܰܢ\nܢܶܪܚܰܡ ܒܰܥܝܳܕܶܗ ܥܰܠ ܣܰܟܠܽܘܬܰܢ\nܘܐܶܢܗܽܘ ܕܟܽܠ ܝܽܘܡ ܡܳܪܝ ܫܦܺܝܥ ܫܽܘܒܩܳܢܳܟ\nܟܡܳܐ ܝܰܬܺܝܪ ܢܶܣܓܶܐ ܒܗܳܢܳܐ ܝܰܘܡܳܐ\nܟܽܠܗܽܘܢ ܝܰܘܡ̈ܳܬܳܐ ܡܶܢ ܓܰܙܶܗ ܗܽܘ\nܕܝܰܘܡܳܟ ܢܰܨܺܝܚܳܐ ܩܢܰܘ ܛܳܒ̈ܳܬܳܐ\nܟܽܠܗܽܘܢ ܥܰܕܥܺܕ̈ܶܐ ܡܶܢ ܣܺܝܡ̈ܳܬܶܗ\nܕܗܳܢܳܐ ܥܰܕܥܺܕܳܐ ܫܦܰܪܘ ܘܐܶܨܛܰܒܰܬܘ\nܪ̈ܰܚܡܰܝܟ ܒܝܰܘܡܳܟ ܐܰܫܦܰܥ ܠܰܢ ܡܳܪܝ\nܐܰܘܕܰܥ ܠܰܢ ܝܰܘܡܳܟ ܡܶܢ ܟܽܘܠ ܝܰܘܡܺܝ̈ܢ\nܕܪܰܒ ܗܽܘ ܒܶܝܬ ܓܰܙܶܗ ܕܝܽܘܡ ܡܰܘܠܳܕܳܟ\nܢܶܗܘܶܐ ܦܳܪܽܘܥܳܐ ܚܠܳܦ ܚܰܝ̈ܳܒܶܐ\nܪܰܒ ܗܽܘ ܗܳܢ ܝܰܘܡܳܐ ܡܶܢ ܝܰܘܡܺܝ̈ܢ\nܕܒܶܗ ܢܦܰܩ ܚܰܢܳܢܳܐ ܨܶܝܕ ܚܰܛܳܝ̈ܶܐ\nܣܺܝܡܰܬ ܣܰܡ̈ܡܳܢܶܐ ܗ̱ܘ ܝܰܘܡܳܟ ܪܰܒܳܐ\nܕܒܶܗ ܕܢܰܚ ܣܰܡ ܚ̈ܰܝܶܐ ܠܰܡܡܰܚܰܝ̈ܳܐ\nܐܰܘܨܰܪ ܥܽܘܕܪ̈ܳܢܶܐ ܗ̱ܘ ܝܰܘܡܳܐ ܗܳܢܳܐ\nܕܒܶܗ ܐܰܙܠܶܓ ܢܽܘܗܪܳܐ ܥܰܠ ܣܰܡܝܽܘܬܰܢ\nܟܶܐܡܰܬ ܐܳܦ ܟܰܦܳܐ ܛܥܺܝܢ ܠܰܢ ܘܐܳܬܶܐ\nܕܡܶܢܳܗܿ ܪܕܳܐ ܣܶܒܥܳܐ ܥܰܠ ܟܰܦܢܽܘܬܰܢ\nܣܓܽܘܠܰܐ ܗ̱ܘ ܫܳܪܽܘܝܳܐ ܝܰܘܡܳܐ ܗܳܢܳܐ\nܕܟܳܣܳܐ ܕܦܽܘܪܩܳܢܳܐ ܡܛܰܫܰܝ ܗܘܳܐ ܒܶܗ\nܥܺܐܕܰܐ ܗ̱ܘ ܒܰܟܳܪܳܐ ܝܰܘܡܳܐ ܗܳܢܳܐ\nܕܡܰܒܟܰܪ ܙܳܟܶܐ ܠܟܽܠ ܥܰܕܥܺܕ̈ܺܝܢ\nܒܣܰܬܘܳܐ ܕܰܡܓܰܙܶܐ ܦܺܐܪ̈ܰܝ ܣܰܘ̈ܟܶܐ\nܡܶܢ ܣܰܬܳܐ ܥܩܰܪܬܳܐ ܦܺܐܪܳܐ ܕܢܰܚ ܠܰܢ\nܒܩܽܘܪܳܫܳܐ ܕܡܰܫܠܰܚ ܟܽܠ ܐܺܝܠܳܢܺܝ̈ܢ\nܢܽܘܪܒܳܐ ܐܰܦܪܰܥ ܠܰܢ ܡܶܢ ܒܶܝܬ ܐܺܝܫܰܝ\nܒܟܳܢܽܘܢ ܕܛܳܫܶܐ ܙܰܪܥܳܐ ܒܐܰܪܥܳܐ\nܫܶܘܚܰܬ ܡܶܢ ܟܰܪܣܳܐ ܫܒܶܠ ܚܰܝ̈ܶܐ\nܒܢܺܝܣܳܢ ܕܫܳܘܰܚ ܙܰܪܥܳܐ ܒܐܳܐܰܪ\nܒܶܗ ܙܶܪܥܰܬ ܢܰܦܫܶܗ ܟܰܦܳܐ ܒܐܰܪܥܳܐ\nܚܶܨܕܳܗܿ ܐܳܦ ܐܰܟܠܳܗܿ ܡܰܘܬܳܐ ܒܰܫܝܽܘܠ\nܘܰܨܪܳܝܗܝ ܣܰܡ ܚܰܝ̈ܶܐ ܕܰܟܣܶܐ ܗܘܳܐ ܒܶܗ\nܒܢܺܝܣܳܢ ܓܶܝܪ ܕܐܶܡܪ̈ܶܐ ܒܕܰܒܪܳܐ ܦܳܥܶܝ̈ܢ","english":"In it that mercy smiled upon the guilty. Great is your day, my Lord, it is not small; have mercy in its feast upon my foolishness. And I have seen that every day, my Lord, your forgiveness is abundant; how much more does it increase on this day. All the days are from its treasury, that your day is victorious, it sets up good things. All the feasts are from its stores, that this feast has been adorned and prepared. Your mercy on your day, pour out for me, my Lord; make known to me your day from all my days, that great is the treasury of the day of your birth. It will be a redeemer in place of the guilty. Great is this day from my days, in which the guilty one went out to hunt sinners. A store of remedies is your great day, in which the medicine of life smiled upon the dead. A treasury of powers is this day, in which light dawned upon my blindness. When will the rock that has gone astray come to you, so that from it the abundance of grace may drive out my stony heart? A beginning is this day, the firstborn, in which the cup of salvation was mixed. A first feast is this day, which first brings victory to all my feasts. In the winter of treasuries, the fruits of the branches; from the barren winter, the fruit that smiled upon you. In the cold that strips all trees, a shoot has borne fruit for you from the house of Jesse. In the mud that hides the seed in the earth, a stalk of life has sprouted from the womb. In the mire that leaves the seed in the air, in it the rock sowed itself in the earth. Its harvest also Death ate in Sheol, and its shoot set the life that was hidden in it. For in the mire of the lambs that labor in the wilderness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The opening line 'In it that mercy smiled upon the guilty' refers to the Nativity day as the occasion when divine mercy was shown to sinners, a theme developed throughout the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪ̈ܰܚܡܶܐ","severity":"info","text":"The Syriac term ܪ̈ܰܚܡܶܐ (raḥmē) means 'mercy' or 'compassion', a key theological concept in Ephrem's works, often associated with divine forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'the cup of salvation was mixed' echoes Eucharistic and soteriological imagery, possibly alluding to the mixing of wine and water in the liturgy, symbolizing Christ's saving act.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to 'the house of Jesse' (Beth Jesse) is a standard messianic genealogy in Syriac tradition, linking Christ to Davidic lineage, as in Isaiah 11:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between direct address to God ('my Lord') and metaphorical descriptions of the day, creating a liturgical rhythm typical of Ephrem's madrāšê.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The final line 'For in the mire of the lambs that labor in the wilderness' is obscure; 'lambs' may be a metaphor for believers or a textual corruption. The sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the rock that has gone astray' is ambiguous; it may refer to a hardened sinner or a specific biblical figure (e.g., Peter). The reading taken is a generic symbol of obstinacy.","The phrase 'in the mire of the lambs' is syntactically unclear; it may be a scribal error or a deliberate paradox."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܠܟܰܪܣܳܐ ܥܰܠ ܗܘܳܐ ܒܶܗ ܐܶܡܰܪ ܦܶܨܚܳܐ\nܢܰܗܪܳܐ ܕܡܶܢܶܗ ܗܽܘ ܣܠܶܩܘ ܨܰܝܳܕ̈ܶܐ\nܡܶܢܶܗ ܥܡܰܕ ܘܰܣܠܶܩ ܨܳܐܶܕ ܟܽܘܠܳܐ\nܢܰܗܪܳܐ ܕܨܳܐܶܕ ܗܘܳܐ ܫܡܶܥܽܘܢ ܢܽܘܢܰܘ̈ܗܝ\nܡܶܢܶܗ ܣܠܶܩ ܨܳܕܶܗ ܨܳܐܶܕ ܐܢܳܫ̈ܳܐ\nܙܩܺܝܦܳܐ ܕܗܽܘ ܨܳܐܶܕ ܟܽܠ ܓܰܝܳܣܺܝ̈ܢ\nܒܶܗ ܨܳܕܶܗ ܠܚܰܝ̈ܶܐ ܠܗܰܘ ܓܰܝܳܣܳܐ\nܚܰܝܳܐ ܒܝܰܕ ܡܰܘܬܶܗ ܣܰܪܩܳܗܿ ܠܰܫܝܽܘܠ\nܨܳܪܳܗܿ ܘܐܰܦܪܰܚ ܡܶܢܳܗܿ ܟܶܢܫ̈ܶܐ ܫܶܠܡ̈ܶܐ\nܡܳܟܣ̈ܶܐ ܘܙܰܢܳܝ̈ܳܬܳܐ ܦܰܚ̈ܶܐ ܛܰܡ̈ܐܶܐ\nܠܦܰܚܰܘ̈ܗܝ ܕܰܢܟܺܝܠܳܐ ܨܳܕ ܩܰܕܺܝܫܳܐ\nܚܛܺܝܬܳܐ ܕܰܗܘܳܬ ܦܰܚܳܐ ܠܓܰܒܪ̈ܶܐ\nܥܰܒܕܳܗܿ ܡܰܚܙܺܝܬܳܐ ܠܬܰܝ̈ܳܒܳܬܳܐ\nܬܺܬܶܐ ܡܚܰܒܰܠܬܳܐ ܕܛܠܶܡܰܬ ܦܺܐܪ̈ܶܐ\nܠܙܰܟܰܝ ܐܰܝܟ ܦܺܐܪܳܐ ܩܰܪܶܒܬܶܗ ܗܘܳܬ\nܦܺܐܪܳܐ ܕܰܟܝܳܢܳܗܿ ܠܳܐ ܝܶܗܒܰܬ ܗܘܳܬ\nܝܶܗܒܰܬ ܕܶܝܢ ܦܺܐܪܳܐ ܚܰܕ ܡܰܠܳܠܳܐ\nܨܠܳܐ ܡܳܪܰܢ ܨܰܗܝܶܗ ܠܥܶܠ ܡܶܢ ܒܪܳܐ\nܘܨܳܕܳܗܿ ܠܰܨܗܺܝܬܳܐ ܒܡܰܝ̈ܳܐ ܕܫܰܐܶܠ\nܨܳܕ ܗܘܳܐ ܚܕܳܐ ܢܰܦܫܳܐ ܡܶܢ ܡܰܒܽܘܥܳܐ\nܘܰܗܦܰܟ ܨܳܕ ܒܳܗܿ ܗܽܘ ܠܟܽܠܶܗ ܟܰܪܟܳܐ\nܬܪ̈ܶܥܣܰܪ ܨܰܝܳܕܺܝܢ ܨܳܕ ܩܰܕܺܝܫܳܐ\nܘܰܗܦܰܟ ܨܳܕ ܒܗܽܘܢ ܠܟܽܠܳܗܿ ܒܪܺܝܬܳܐ\nܣܩܰܪܝܽܘܛܰܐ ܗ̱ܘ ܕܰܦܠܰܛ ܡܶܢ ܒܶܝܬ ܢܶܫܒܰܘ̈ܗܝ\nܘܢܶܦܠܰܬ ܠܳܗܿ ܒܨܰܘܪܶܗ ܡܰܚܢܽܘܩܺܝܬܳܐ\nܢܶܫܒܶܗ ܕܡܰܚܶܐ ܟܽܘܠ ܠܚܰܝ̈ܶܐ ܨܳܐܶܕ\nܘܰܕܦܳܠܶܛ ܡܶܢܶܗ ܦܳܠܶܛ ܡܶܢ ܚܰܝ̈ܶܐ\nܘܡܰܢܽܘ ܡܰܘܦܶܐ ܠܺܝ ܠܰܡܬܰܢܳܝܽܘ\nܥܽܘܕܪ̈ܳܢܶܐ ܦܪ̈ܺܝܫܶܐ ܕܰܟܣܶܝܢ ܒܳܟ ܡܳܪܝ\nܟܡܳܐ ܡܶܫܟܰܚ ܠܳܐܰܥ ܦܽܘܡܳܐ ܨܰܗܝܳܐ\nܡܶܢ ܓܰܘ ܡܰܒܽܘܥܳܗܿ ܕܐܰܠܳܗܽܘܬܳܐ\nܦܰܢܳܐ ܠܰܢ ܝܰܘܡܳܢ ܩܳܠ ܒܳܥܽܘܬܰܢ\nܨܠܽܘܬܰܢ ܕܰܒܡ̈ܶܠܶܐ ܬܶܗܘܶܐ ܒܰܥܒܳܕ̈ܶܐ\nܐܰܫܳܐ ܠܰܢ ܪܰܒܽܘܢܝ ܟܽܘܠ ܡܳܐ ܕܰܚܙܰܝܢ\nܥܰܕܥܺܕܳܟ ܢܶܥܒܰܪ ܛܳܒܳܐ ܕܰܫܡܰܥܢ\nܦܗܳܐ ܠܶܗ ܪܶܥܝܳܢܰܢ ܒܰܝܢܳܬ ܩ̈ܳܠܶܐ","english":"to the belly came, in it he said \"Passover.\"  \nThe hunter of the sea, he is the one who went up, the fishermen.  \nHe went down into the sea and went up, hunting the whole.  \nThe hunter of the sea, he was, they heard, his nets.  \nHe went down into the sea, his hunt, hunting the living.  \nThe crucified one, he is the one who hunts all the proud.  \nIn his hunt, for life, for that proud one.  \nLiving by his death, he emptied Sheol.  \nHe distressed her and made flee from her the perfect arrows.  \nTaxes and burdens, traps, unclean ones.  \nFor the traps of the cunning one, the holy one hunts.  \nThe sin that was a trap for men,  \nhe made it a spectacle for the penitents.  \nThe destructive fig tree that harmed the fruits,  \nfor the pure one, like a fruit, his approach was.  \nA fruit that she did not give her purity,  \nbut she gave a fruit, a talkative one.  \nHe prayed, his thirst injured, upward from the well,  \nand his hunt for the thirsty one in the waters that he asked.  \nHe was hunting one soul from the spring,  \nand he turned his hunt in her for the whole circle.  \nTwelve fishermen hunt the holy one,  \nand he turned his hunt in them for the whole creation.  \nThe Iscariot is the one who went out from the house of his nets,  \nand she fell in his form, the strangler.  \nHis net that revives all, for life, hunts,  \nand that which goes out from him goes out from life.  \nAnd make me worthy of the end for my wonder.  \nDistinct orders that are hidden in you, my Lord.  \nHow much can a thirsty mouth find  \nfrom within the spring of divinity?  \nOpen for me today the voice of my request.  \nMy prayer, that in words it may be in deeds.  \nShow me, my Lord, all that I have seen.  \nUntil your goodness that you have heard passes.  \nTurn your thought to me, the maker of sounds.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܶܨܚܳܐ","severity":"info","text":"The Syriac term pɛṣḥā (Passover) here refers to the paschal mystery, linking the feast to the hunter imagery that follows.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܨܰܝܳܕ̈ܶܐ","severity":"info","text":"The 'twelve fishermen' (line 25) alludes to the twelve apostles, a common typology in Syriac exegesis, echoing the calling of the disciples as fishers of men.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܩܰܪܝܽܘܛܰܐ","severity":"info","text":"Iscariot (line 27) is identified as the betrayer who 'went out from the house of his nets,' a metaphor for his apostasy and role in the passion narrative.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܨܳܐܶܕ","severity":"info","text":"The repeated hunting imagery (e.g., 'hunts all the proud,' 'hunts the holy one') parallels Ephrem's Hymns on the Nativity, where Christ is the divine hunter redeeming souls.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܪ̈ܶܥܣܰܪ ܨܰܝܳܕܺܝܢ","severity":"info","text":"The shift from individual hunter to 'twelve fishermen' marks a structural pivot, expanding the metaphor from Christ to the apostolic mission.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܺܐܪ̈ܶܐ","severity":"caution","text":"The 'fig tree' (line 15) is ambiguous: it may refer to the barren fig tree of the Gospels or a symbol of sin; the text's reading as 'destructive' suggests the latter.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'hunter of the sea' (line 2) is ambiguous: it could be Christ or a generic figure; the reading takes it as Christ based on the crucifixion reference.","The 'perfect arrows' (line 9) may refer to the righteous or to Christ's salvific acts; the text leaves this open."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܐܳܘ ܩܳܠܶܗ ܕܐܰܒܽܘܗܝ ܫܰܝܶܢ ܩ̈ܳܠܶܐ\nܪܰܒܰܬ ܠܳܗܿ ܬܺܒܶܝܠ ܒܳܟ ܬܶܫܬܠܶܐ\nܕܒܳܟ ܗܽܘ ܫܠܺܝ ܝܰܡܳܐ ܡܶܢ ܡܰܚ̈ܫܽܘܠܰܘܗܝ\nܚܕܺܝܽܘ ܫܺܐܕ̈ܶܐ ܕܰܫܡܰܥܘ ܩܳܠ ܓܽܘܕܳܦܳܐ\nܥܺܝܪ̈ܶܐ ܢܶܚܕܽܘܢ ܒܰܢ ܐܰܝܟ ܕܰܡܥܳـ[ـܕܺܝܢ]\nܡܶܢ ܓܰܘ ܡܰܪܥܺܝܬܳܟ ܩܳܠ ܟܰܪܝܽܘܬܳܐ\nܒܳܟ ܗܽܘ ܡܚܰܕܶܐ ܟܽܠ ܬܶܚܕܶܐ ܥܳܢܳܟ\nܪܽܘܥܳܡܰܢ ܪܰܒܽܘܢܝ ܠܳܐ ܬܶܩܰܨ ܠܰܢ\nܡܶܬܪܰܥܰܡ ܦܽܘܡܰܢ ܟܰܕ ܗܽܘ ܚܰܛܳܝ\nܝܰܘܡܳܟ ܡܳܪܝ ܢܶܬܶܠ ܟܽܘܠ ܚܰܕ̈ܘܳܬܳܐ\nܒܗܰܒ̈ܳܒܰܝ ܫܰܝܢܳܐ ܢܶܥܒܶܕ ܦܶܨܚܳܟ\nܝܰܘܡܳܐ ܕܣܽܘܠܳܩܳܟ ܒܶܗ ܢܶܬܪܰܡܪܰܡ\nܥܰܡ ܠܰܚܡܳܐ ܚܰܕܬܳܐ ܢܶܗܘܶܐ ܕܽܘܟܪܳܢܶܗ\nܡܳܪܰܢ ܐܰܣܓܳܐ ܠܰܢ ܫܰܝܢܳܐ ܕܢܶܥܒܶܕ\nܬܠܳܬܳܐ ܥܰܕܥܺܕ̈ܶܝܗܿ ܕܐܰܠܳܗܽܘܬܳܐ\nܪܰܒ ܗܽܘ ܡܳܪܝ ܝܰܘܡܳܟ ܠܳܐ ܢܶܬܒܰܙܰܚ\nܡܝܰܩܰܪ ܗܽܘ ܟܽܠ ܐܢܳܫ ܝܽܘܡ ܡܰܘܠܳܕܳܟ\nܟܺܐܢܳܐ ܟܰܪ ܝܰܩܰܪ ܝܽܘܡ ܡܰܘܠܳܕܳܟ\nܕܗܶܪܽܘܕܶܣ ܝܰܩܰܪ ܝܽܘܡ ܡܰܘܠܳܕܶܗ\nܪܰܩܕܳܐ ܕܛܰܡܐܽܘܬܳܐ ܒܣܶܡ ܠܛܳܪܽܘܢܳܐ\nܠܳܟ ܡܳܪܝ ܢܶܒܣܰܡ ܠܳܟ ܩܳܠ ܢܰܟܦ̈ܳܬܳܐ\nܠܳܟ ܡܳܪܝ ܢܪܰܥܶܐ ܩܳܠ ܢܰܟ̈ܦܳܬܳܐ\nܕܬܶܛܰܪ ܦܰܓܪ̈ܰܝܗܶܝܢ ܩܰܕܺܝܫܳܐܺܝܬ\nܝܰܘܡܶܗ ܕܗܶܪܽܘܕܶܣ ܠܶܗ ܗܽܘ ܕܳܡܶܐ\nܐܳܦ ܝܰܘܡܳܟ ܕܺܝܠܳܟ ܠܳܟ ܗܽܘ ܕܳܡܶܐ\nܝܰܘܡܶܗ ܕܰܕܠܺܝܚܳܐ ܕܠܺܝܚ ܒܰܚܛܺܝܬܳܐ\nܘܰܫܦܶܐ ܐܰܟܘܳܬܳܟ ܝܰܘܡܳܟ ܫܰܦܝܳܐ\nܥܺܐܕܶܗ ܕܰܛܪܽܘܢܳܐ ܩܛܰܠ ܟܳܪܽܘܙܳܐ\nܒܥܰܕܥܺܕܳܟ ܟܽܠܢܳܫ ܫܽܘܒܚܳܐ ܡܰܟܪܶܙ\nܒܝܰܘܡܶܗ ܕܩܳܛܽܘܠܳܐ ܩܳܠܳܐ ܫܬܶܩ ܗܘܳܐ\nܒܝܰܘܡܳܟ ܕܶܝܢ ܕܺܝܠܳܟ ܩ̈ܳܠܶܐ ܕܥܺܐܕܳܐ\nܛܰܡܐܳܐ ܒܥܰܕܺܥܕܶܗ ܫܪܳܓܳܐ ܐܶܕܥܳܟ\nܕܰܢܛܰܫܶܐ ܚܶܫܟܳܐ ܥܰܠ ܓܰܝܳܪ̈ܶܐ\nܥܶܕܳܢ ܩܰܕܺܝܫܳܐ ܫܪ̈ܳܓܶܐ ܣܳܕܰܪ\nܕܢܶܥܪܽܘܩ ܚܶܫܽܘܟܳܐ ܥܰܡ ܟܰܣܝ̈ܳܬܶܗ\n70 ܝܰܘܡܶܗ ܕܗܰܘ ܬܰܥܠܳܐ ܙܦܰܪ ܐܰܟܘܳܬܶܗ\nܘܩܰܕܺܝܫ ܥܰܕܥܺܕܶܗ ܕܐܶܡܰܪ ܩܽܘܫܬܳܐ","english":"The voice of his father scattered voices.  \nThe world grew great in you, it will be planted.  \nFor in you the sea was stilled from its disturbances.  \nThe demons rejoiced when they heard the sound of the thunderbolt.  \nThe watchers rejoiced in you, as if [they were] [pierced].  \nFrom within your pasture, the voice of the proclamation.  \nIn you he rejoices all; your feast will rejoice.  \nMy Lord, do not cut off my shepherd;  \nthe mouth is filled when he is the sinner.  \nYour day, my Lord, will give all joys.  \nIn the feasts of the scatterer, he will make your Passover.  \nThe day of your ascension, in it he will be exalted.  \nWith the new bread, it will be his memorial.  \nMy Lord, the scatterer has increased for you what he will do.  \nThe three feasts of the divinity.  \nGreat is your day, my Lord; it will not be despised.  \nPrecious is every man; the day of your birth is precious.  \nThe mourner is precious; the day of your birth is precious.  \nHerod's day of birth is precious.  \nThe dance of impurity pleased the tyrant.  \nFor you, my Lord, the voice of the palms pleased you.  \nFor you, my Lord, the voice of the palms will tend.  \nThat it may guard their bodies in a holy manner.  \nHerod's day is like him;  \nalso your day, which is yours, is like you.  \nHis day is disturbed, disturbed by sin;  \nand your day is pure, like you.  \nThe tyrant's feast killed the herald;  \nin your feast every man proclaims praise.  \nOn the day of the murderer, the voice was silent;  \non your day, however, the voices of the feast.  \nThe impure one in his feast extinguished the lamp,  \nthat darkness might cover the proud.  \nThe holy feast arranges lamps,  \nthat darkness may flee with its coverings.  \nThe day of that fox, he laughed like him;  \nand holy is the feast of the one who spoke the truth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܰܝܶܥ ܩ̈ܳܠܶܐ","severity":"info","text":"The phrase 'the voice of his father scattered voices' likely refers to the proclamation of John the Baptist (the father's voice) dispersing the demonic or false voices, a theme of spiritual authority.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܰܡܳܐ ܡܶܢ ܡܰܚ̈ܫܽܘܠܰܘܗܝ","severity":"info","text":"The stilling of the sea from its disturbances echoes the biblical motif of God calming chaos (cf. Psalm 89:9-10, Isaiah 51:10), applied here to Christ's nativity bringing peace.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܗܶܪܽܘܕܶܣ","severity":"info","text":"Herod the Great is contrasted with Christ: his birthday is 'precious' in a worldly sense, but associated with impurity and tyranny, while Christ's is pure and holy, reflecting early Christian polemic against Herod.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܠܳܬܳܐ ܥܰܕܥܺܕ̈ܶܝܗܿ ܕܐܰܠܳܗܽܘܬܳܐ","severity":"info","text":"The 'three feasts of the divinity' likely refer to Nativity, Epiphany, and Resurrection (or Ascension), a triadic structure common in Syriac liturgical theology, paralleling Ephrem's Hymns on Nativity.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܝܰܘܡܳܟ ܡܳܪܝ","severity":"info","text":"The repeated address 'your day, my Lord' structures the passage as a series of contrasts between Christ's feast and Herod's, building a typological opposition between sacred and profane time.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܰܝܟ ܕܰܡܥܳـ[ـܕܺܝܢ]","severity":"caution","text":"The phrase 'as if [they were] [pierced]' contains a lacuna or uncertain reading in the Syriac (ܕܰܡܥܳـ[ـܕܺܝܢ]), making the exact sense of the watchers' rejoicing ambiguous; the translation follows a conjectural restoration.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'as if [they were] [pierced]' (ܐܰܝܟ ܕܰܡܥܳـ[ـܕܺܝܢ]) is textually uncertain; the reading assumes a verb of piercing, but the lacuna may allow other interpretations.","The identity of 'the scatterer' (ܫܰܝܢܳܐ) is ambiguous: it may refer to Herod (as a disperser of evil) or to a figure like John the Baptist; the context suggests Herod due to the contrast with Christ's feast."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":5,"ref":"p5","source":"ܝܰܘܡܶܗ ܕܥܳܒܽܘܪܳܐ ܥܒܰܪ ܐܰܟܘܳܬܶܗ\nܘܝܰܘܡܳܟ ܐܰܟܘܳܬܳܟ ܠܥܳܠܰܡ ܩܰـ[ـܝܳܡ]\nܝܰܘܡܶܗ ܕܰܛܪܽܘܢܳܐ ܦܩܰܪ ܐܰܟܘܳܬܶܗ\nܕܫܶܠܝܶܗ ܒܰܩܛܺܝܪܶܗ ܩܳܠܳܐ ܟܺܐܢܳܐ\nܥܺܐܕܶܗ ܕܡܰܟܺܝܟܳܐ ܢܝܳܚܳܐ ܐܰܟܘܳܬܶܗ\nܕܰܕܢܺܝܚ ܗܽܘ ܫܶܡܫܶܗ ܥܰܠ ܥܳܫܽܘܩܰܘ̈ܗܝ\nܝܳܕܰܥ ܗܘܳܐ ܛܪܽܘܢܳܐ ܕܠܰܘ ܡܰܠܟܳܐ ܗܘܳܐ\nܒܰܕܓܽܘܢ ܝܰܗܒ ܐܰܬܪܳܐ ܠܰܡܠܶܟ ܡܰܠܟ̈ܶܐ\nܝܰܘܡܳܐ ܡܳܪܝ ܟܽܠܶܗ ܠܳܐ ܣܳܦܶܩ ܠܺܝ\nܕܐܶܬܩܽܘܠ ܩܽܘܠܳܣܳܟ ܥܰܡ ܩܽܘܠܩܳܠܶܗ\nܝܰܘܡܳܟ ܚܰܢܳܢܳܐ ܢܰܥܒܰܪ ܣܰܟܠܽܘܬܝ\nܕܥܰܡ ܝܰܘܡܳܐ ܛܰܡܐܳܐ ܬܰܩܶܠܬ ܝܰܘܡܳܟ\nܪܰܒ ܗܽܘ ܓܶܝܪ ܝܰܘܡܳܟ ܡܶܢ ܦܽܘܚܳܡܳܐ\nܘܠܳܐ ܡܨܶܐ ܡܶܬܦܰܚܰܡ ܥܰܡ ܝܰܘܡ̈ܳܬܰܢ\nܝܰܘܡܶܗ ܕܒܰܪ ܐܢܳܫܳܐ ܐܰܝܟ ܕܐܰܪܥܳܢܳܐ\nܘܝܰܘܡܶܗ ܕܐܰܠܳܗܳܐ ܐܰܝܟ ܕܐܰܠܳܗܳܐ\nܝܰܘܡܳܟ ܪܰܒ ܗܽܘ ܡܳܪܝ ܡܶܢ ܕܰܢܒܺܝ̈ܶܐ\nܘܰܫܩܰܠܬ ܩܰܪܶܒܬܶܗ ܠܰܕܩܳܛܽܘܠܳܐ\nܝܳܕܰܥ ܐܰܢ̱ܬ ܗܽܘ ܡܳܪܝ ܐܰܝܟ ܝܳܕܰܥ ܟܽܠ\nܕܬܶܫܡܰܥ ܦܽܘܚ̈ܳܡܶܐ ܕܦܰܚܶܡ ܠܶܫܳܢܝ\nܝܰܘܡܳܟ ܢܶܬܶܠ ܠܰܢ ܫܶܐܠܰܬ [ܚ̈ܰـ]ـܝܶܐ\nܕܝܰܘܡܶܗ ܕܗܰܘ ܝܳܗܶܒ ܫܶܐܠܰܬ ܡܰܘܬܳܐ\nܝܺܡܳܐ ܒܥܰܕܥܺܕܶܗ ܡܰܠܟܳܐ ܣܢܺܝܩܳܐ\nܕܦܶܠܓܳܗܿ ܕܡܰܠܟܽܘܬܶܗ ܬܗܶܐ ܐܰܓܰܪ ܪܰܩܕܳܐ\nܥܺܐܕܳܟ ܕܶܝܢ ܕܺܝܠܳܟ ܐܳܘ ܡܰܥܬܰܪ ܟܽܘܠ\nܢܶܬܪܳܐ ܕܦܰܪܟܽܘܟܳܐ ܒܙܶܕܩܳܐ ܢܶܫܕܶܐ\nܡܶܢ ܐܰܪܥܳܐ ܨܗܺܝܬܳܐ ܓܣܳܐ ܡܰܒܽܘܥܳܐ\nܕܗܽܘ ܣܦܰܩ ܕܰܢܣܰܒܰܥ ܨܰܗܝܳܐ ܕܥܰܡ̈ܡܶܐ\nܡܶܢ ܥܽܘܒܳܐ ܒܬܽܘܠܳܐ ܐܰܝܟ ܡܶܢ ܫܽܘܥܳܐ\nܫܘܰܚ ܙܰܪܥܳܐ ܕܡܶܢܶܗ ܗܘܰܝ̈ ܥ̈ܠܠܳܬܳܐ\nܐܰܘܨܪ̈ܶܐ ܕܠܳܐ ܡܶܢܝܳܢ ܡܠܳܐ ܗܘܳܐ ܝܰܘܣܶܦ\nܘܐܶܣܬܰܦܰܩܘ ܘܐܰܘܦܺܝܘ ܒܰܫ̈ܢܰܝ ܟܰܦܢܳܐ\nܚܕܳܐ ܫܒܶܠ ܩܽܘܫܬܳܐ ܝܶܗܒܰܬ ܠܰܚܡܳܐ\nܠܰܚܡܳܐ ܫܡܰܝܳܢܳܐ ܕܠܳܐ ܡܶܣܬܰܝܰܟ\nܠܰܚܡܳܐ ܕܰܩܨܳܐ ܗܘܳܐ ܒܽܘܟܪܳܐ ܒܕܰܒܪܳܐ\nܐܰܘܦܺܝ ܠܶܗ ܘܰܥܒܰܪ ܟܰܕ ܛܳܒ ܣܓܺܝ","english":"The day of the violent one passed like him, and your day like you stands forever. The day of the persecutor stripped like him, whose silence in his knot is a bitter voice. The feast of the humble is a respite like him, whose sun was clear upon his oppressors. The persecutor knew that he was not a king; in deceit he gave the land to the king of kings. My Lord, the whole day is not enough for me to weigh your praise with his clamor. Your holy day passed my folly, that with the defiled day your day was weighed. For your day is great beyond comparison, and it cannot be compared with other days. The day of a son of man is like the earth, and the day of God is like God. Your day is great, my Lord, beyond the prophets, and you took the offering of the little one to the slayer. You know, my Lord, as all know, that you will hear the comparisons that compare your praise. Your day gave life to the one who asked for life, while the day of that one gave death to the one who asked. The sea in its time, the king in need, that half of his kingdom might be the reward of a dancer. Your feast, then, is yours, or it enriches all. The treasure of the pardoning one is poured out in righteousness. From the parched earth a spring gushed forth, which sufficed to satisfy the thirsty of the peoples. From the virgin a shoot, as from a channel, cast forth seed, from which came causes. Treasures without end filled Joseph, and they were sufficient and overflowed for the needy. One path of truth gave bread, heavenly bread that does not run out, bread that was cut with a knife in the desert. He brought it and passed by, for it was good and abundant.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܝܰܘܡܶܗ ܕܥܳܒܽܘܪܳܐ ܥܒܰܪ ܐܰܟܘܳܬܶܗ","severity":"info","text":"The opening contrasts the transient day of the 'violent one' (likely a persecutor) with the eternal day of Christ, establishing a typological opposition between temporal power and divine permanence.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܪܽܘܢܳܐ","severity":"info","text":"The Syriac term 'ṭarʿā' (persecutor) likely refers to a historical or typological figure, possibly Julian the Apostate or a generic oppressor, consistent with Ephrem's anti-heretical and anti-pagan polemics.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܰܠܟܳܐ ܕܡܰܠܟ̈ܶܐ","severity":"info","text":"The phrase 'king of kings' echoes biblical titles for God (e.g., Dan 2:37, 1 Tim 6:15), reinforcing Christ's sovereignty over earthly rulers.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܶܠܓܳܗܿ ܕܡܰܠܟܽܘܬܶܗ ܬܗܶܐ ܐܰܓܰܪ ܪܰܩܕܳܐ","severity":"info","text":"The image of a king offering half his kingdom as a dancer's reward may allude to Herod Antipas's promise to Salome, a common patristic trope for worldly vanity.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܝܰܘܡܳܟ ܪܰܒ ܗܽܘ ܡܳܪܝ ܡܶܢ ܕܰܢܒܺܝ̈ܶܐ","severity":"info","text":"The repeated 'your day' (yawmāk) forms a structural refrain contrasting Christ's feast with human days, culminating in the eucharistic imagery of bread from the virgin.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܠܰܚܡܳܐ ܫܡܰܝܳܢܳܐ","severity":"info","text":"The 'heavenly bread' anticipates later Syriac liturgical and eucharistic theology, where Christ's birth is linked to the sacrament, as seen in Ephrem's madrāšē.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'violent one' and 'persecutor' is not specified; they may be generic types or refer to specific historical figures (e.g., Julian).","The phrase 'whose silence in his knot is a bitter voice' is obscure; 'knot' (ܩܛܺܝܪܶܗ) may be a metaphor for a noose or binding, but the exact sense is uncertain."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":6,"ref":"p6","source":"ܗܦܰܟ ܬܽܘܒ ܘܰܩܨܳܐ ܗܘܳܐ ܠܰܚܡܳܐ ܚܰܕܬܳܐ\nܕܕܳܪ̈ܶܐ ܘܫܰܪ̈ܒܳܬܳܐ ܠܳܐ ܡܰܘܦܶܝܢ ܠܶܗ\nܐܰܘܦܺܝܘ ܕܶܝܢ ܫܰܒܥܳܐ ܠܰܚܡܺܝ̈ܢ ܕܰܩܨܳܐ\nܘܰܓܡܰܪܘ ܐܳܦ ܚܰܡܫܳܐ ܠܰܚ̈ܡܺܝܢ ܕܐܰܣܓܺܝ\nܚܰܕ ܠܰܚܡܳܐ ܕܰܩܨܳܐ ܙܟܳܗܿ ܠܰܒܪܺܝܬܳܐ\nܕܰܟܡܳܐ ܕܡܶܬܦܰܠܰܓ ܡܶܣܓܳܐ ܣܳܓܶܐ\nܡܠܳܐ ܬܽܘܒ ܐܰܓܳܢ̈ܶܐ ܚܰܡܪܳܐ ܪܰܒܳܐ\nܙܰܠܥܽܘܗܝ ܗܘܰܘ ܘܐܰܘܦܺܝ ܟܰܕ ܣܰܓܺܝܰܐܐ ܗ̱ܘ\nܟܰܕ ܟܳܣܳܐ ܕܝܰܗܒ ܙܥܽܘܪ ܗܘܳܐ ܫܶܩܝܶܗ\nܪܰܒ ܗܽܘ ܛܳܒ ܚܰܝܠܶܗ ܕܠܳܐ ܡܶܣܬܰܝܰܟ\nܟܳܣܳܐ ܕܰܡܩܰܒܶܠ ܟܽܠ ܚܰܡܪ̈ܳܢܺܝܢ\nܘܐܪܳܙܳܐ ܕܰܒܓܰܘܶܗ ܗܽܘܝܽܘ ܟܰܕ ܗܽܘ\nܚܰܕ ܠܰܚܡܳܐ ܕܰܩܨܳܐ ܠܳܐ ܡܶܬܬܰܚܰܡ\nܘܚܰܕ ܟܳܣܳܐ ܕܰܡܙܰܓ ܠܳܐ ܡܶܣܬܰܝܰܟ\nܚܶܛܬܳܐ ܕܐܶܙܕܰܪܥܰܬ ܠܝܰܘܡ̈ܶܐ ܬܠܳܬܳܐ\nܣܶܠܩܰܬ ܘܰܡܠܳܬܶܗ ܠܐܰܘܨܰܪ ܚ̈ܰܝܶܐ\nܠܰܝܚܡܰܐ ܗ̱ܘ ܪܽܘܚܳܢܳܐ ܐܰܝܟ ܝܳܗܽܘܒܶܗ\nܠܪ̈ܽܘܚܳܢܶܐ ܗܽܘ ܡܰܚܶܐ ܪܽܘܚܳܢܳܐܺܝܬ\nܘܐܰܝܢܳܐ ܕܢܳܣܶܒ ܠܶܗ ܦܰܓܪܳܢܳܐܺܝܬ\nܫܺܝܥܳܐܺܝܬ ܢܳܣܶܒ ܠܶܗ ܦܰܓܪܳܢܳܐܺܝܬ\nܠܰܚܡܰܐ ܗ̱ܘ ܕܰܚܢܳܢܳܐ ܦܰܪܽܘܫܳܐܺܝܬ\nܢܳܣܶܒ ܠܶܗ ܗܰܘܢܳܐ ܐܰܝܟ ܣܰܡ ܚ̈ܰܝܶܐ\nܐܶܢ ܕܶܒܚ̈ܶܐ ܕܡܺܝ̈ܬܶܐ ܒܰܫܡܳܐ ܕܫܺܐܕ̈ܶܐ\nܒܐܪܳܙܰܐ ܗ̱ܘ ܡܶܬܕܰܒܚܺܝܢ ܐܳܦ ܡܶܬܐܰܟܠܺܝܢ\nܠܩܽܘܕܫܳܐ ܕܦܽܘܪܫܳܢܳܐ ܟܡܳܐ ܙܳܕܶܩ ܠܰܢ\nܕܐܪܳܙܶܗ ܙܰܗܝܳܐܺܝܬ ܢܶܫܬܰܡܰܫ ܒܰܢ\nܕܐܳܟܶܠ ܡܶܢ ܕܶܒܚܳܐ ܒܰܫܡܳܐ ܕܫܺܐܕ̈ܶܐ\nܫܺܐܕܳܢܰܐ ܗܳܘܶܐ ܕܠܳܐ ܚܶܪܝܳܢܳܐ\nܕܐܳܟܶܠ ܡܶܢ ܠܰܚܡܶܗ ܕܰܫܡܰܝܳܢܳܐ\nܫܡܰܝܳܢܳܐ ܗܳܘܶܐ ܕܠܳܐ ܦܽܘܠܳܓܳܐ\nܡܰܠܶܦ ܠܰܢ ܚܰܡܪܳܐ ܕܐܰܟܘܳܬܶܗ ܗܽܘ\nܥܳܒܶܕ ܠܶܗ ܠܐܰܝܢܳܐ ܕܡܶܬ[ܚܶܝܢ] ܒܶܗ\nܣܳܢܶܐ ܓܶܝܪ ܣܰܓܺܝ ܠܰܕܪܳܚܶܡ ܠܶܗ\nܕܡܰܪܘܶܐ ܘܰܡܫܰܢܶܐ ܠܶܗ ܘܰܡܒܰܙܰܚ ܒܶܗ\nܡܰܠܶܦ ܠܰܢ ܢܽܘܗܪܳܐ ܕܐܰܟܘܳܬܶܗ ܗܽܘ\nܥܳܒܶܕ ܠܳܗܿ ܠܥܰܝܢܳܐ ܒܰܪܬ ܢܰܗܺܝܪܳܐ","english":"He turned again and became the end, a new bread\nof generations and lineages that does not cease.\nHe added seven to the loaves of the end,\nand they completed also five to the loaves of the one who increased.\nOne loaf of the end conquered creation,\nfor the more it is divided, the more it increases.\nAgain he filled large basins with wine;\nthey poured it out and he added when it was plentiful.\nWhen the cup that he gave was small, his portion was great;\ngreat is the power of the one that is not exhausted.\nA cup that receives all wines,\nand the mystery within it is as it is.\nOne loaf of the end that is not broken,\nand one cup that is mixed and not exhausted.\nThe sin that was sown for three days\nascended and filled the storehouse of life with its word.\nIt is the bread of the Spirit, like Jacob;\nit gives life to spirits spiritually.\nAnd whoever takes it bodily\ntakes it bodily in a figurative way.\nIt is the bread of life, separately;\nhe takes it as a living being, like the medicine of life.\nIf the sacrifices of the dead in the name of demons\nare offered and eaten in a mystery,\nhow much more fitting is it for you, regarding the holiness of the separation,\nthat its mystery be used openly by you?\nHe who eats from a sacrifice in the name of demons\nis a demon without shame.\nHe who eats from the bread of the heavenly one\nis heavenly without dispute.\nThe wine teaches you that it is like him;\nit makes the one who lives by it like itself.\nFor it leads greatly to those who love it,\nmaking them drunk, amusing them, and mocking them.\nThe light teaches you that it is like him;\nit makes the dark eye into a bright one.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܰܚܡܳܐ ܕܰܩܨܳܐ","severity":"info","text":"The phrase 'bread of the end' (or 'loaf of the end') is a key symbol in this passage, likely referring to the Eucharistic bread as eschatological or eternal.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܪܳܙܳܐ","severity":"info","text":"The Syriac term 'rāzā' (mystery/sacrament) is central; it denotes the hidden, sacramental reality of the Eucharist, as distinct from pagan mysteries.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܶܒܚ̈ܶܐ ܕܡܺܝ̈ܬܶܐ ܒܰܫܡܳܐ ܕܫܺܐܕ̈ܶܐ","severity":"info","text":"Ephrem contrasts Christian Eucharist with pagan sacrifices to demons, a common polemic in Syriac Christianity against lingering pagan practices.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܠܰܚܡܳܐ ܕܰܩܨܳܐ ܠܳܐ ܡܶܬܬܰܚܰܡ","severity":"info","text":"The image of the loaf that is not broken and the cup that is not exhausted parallels earlier Syriac Eucharistic theology, e.g., in the Acts of Thomas.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܳܗܽܘܒܶܗ","severity":"info","text":"The reference to Jacob (Israel) as 'bread of the Spirit' alludes to the patriarch's vision of the ladder (Gen 28:12-15) and his role as a type of Christ in Syriac exegesis.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܶܬ[ܚܶܝܢ]","severity":"caution","text":"The Syriac text has a lacuna or uncertain reading at 'ܡܶܬ[ܚܶܝܢ]'; the English draft supplies 'lives by it', but the exact verb is conjectural.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he' in the opening lines is ambiguous; it may refer to Christ, the Eucharist, or a typological figure.","The phrase 'bread of the end' could be read as eschatological or as referring to the final loaf in a series."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":7,"ref":"p7","source":"ܥܰܝܢܳܐ ܒܝܰܕ ܢܽܘܗܪܳܐ ܚܙܳܬ ܦܽܘܪܣܳܝܳܐ\nܘܪܶܗܛܰܬ ܢܰܟܦܬܶܗ ܠܓܰܒܪܳܐ ܢܰܟܦܳܐ\nܗܽܘ ܗܰܘ ܦܽܘܪܣܳܝܳܐ ܚܰܡܰܪܐ ܗ̱ܘ ܥܰܒܕܶܗ\nܕܐܳܦ ܠܳܐ ܥܰܠ ܢܰܟ̈ܦܶܐ ܝܺܕܰܥ ܕܢܶܚܽܘܣ\nܙܰܝܢܶܗ ܕܰܢܟܺܝܠܳܐ ܠܰܒܫܶܗ ܒܽܘܟܪܳܐ\nܕܰܒܙܰܝܢܳܐ ܕܰܩܛܰܠ ܢܶܗܦܽܘܟ ܢܺܚܳܐ\nܒܩܰܝܣܳܐ ܕܩܰܛܠܰܢ ܒܶܗ ܒܶܗ ܐܶܬܦܰܨܺܝܢ\nܒܚܰܡܪܳܐ ܕܰܡܫܰܢܶܐ ܠܰܢ ܒܶܗ ܐܬܶܿܢܰܟܰܦܢ\nܒܐܶܠܥܳܐ ܕܡܶܢ ܐܳܕܳܡ ܐܶܫܬܰܡܛܰܬ ܗܘܳܬ\nܒܳܗܿ ܫܰܡܛܶܗ ܒܺܝܫܳܐ ܠܶܒܶܗ ܕܐܳܕܳܡ\nܕܢܰܚ ܡܶܢܳܗܿ ܕܐܶܠܥܳܐ ܚܰܝܠܳܐ ܟܰܣܝܳܐ\nܕܦܰܣܩܶܗ ܠܣܳܛܳܢܳܐ ܐܰܝܟ ܕܠܰܕܓܽܘܢ\nܒܗܳܝ ܓܶܝܪ ܩܺܒܽܘܬܳܐ ܣܶܦܪܳܐ ܟܣܳܐ ܒܳܗܿ\nܕܩܳܥܶܐ ܘܡܰܟܪܶܙ ܗܘܳܐ ܥܰܠ ܙܰܟܳܝܳܐ\nܗܘܳܐ ܕܶܝܢ ܐܳܦ ܬܰܡܳܢ ܐܪܳܙܳܐ ܓܰܠܝܳܐ\nܕܐܶܫܬܰܦܰܠ ܕܓܰܘܳܢ ܒܓܰܘ ܒܶܝܬ ܓܰܘܣܶܗ\nܐܶܬܳܐ ܠܶܗ ܫܽܘܡܠܳܝܳܐ ܒܳܬܰܪ ܐܪܳܙܳܐ\nܕܐܶܫܬܰܦܰܠ ܒܺܝܫܳܐ ܒܶܝܬ ܬܽܘܟܠܳܢܶܗ\nܒܪܺܝܟ ܗܽܘ ܗܰܘ ܕܐܶܬܳܐ ܘܫܰܠܶܡܘ ܗܘܰܘ ܒܶܗ\nܐܪܳ̈ܙܶܐ ܕܣܶܡܳܠܳܐ ܘܰܕܝܰܡܺܝܢܳܐ\nܓܰܡܪܶܗ ܠܗܰܘ ܐܪܳܙܳܐ ܕܰܗܘܳܐ ܒܐܶܡܪܳܐ\nܘܓܰܡܪܶܗ ܠܗܰܘ ܛܽܘܦܣܳܐ ܕܰܗܘܳܐ ܒܰܕܓܽܘܢ\nܒܪܺܝܟ ܗܽܘ ܕܒܐܶܡܪܳܐ ܕܩܽܘܫܬܳܐ ܦܰܪܩܰܢ\nܘܣܰܚܦܶܗ ܠܣܳܚܽܘܦܰܢ ܐܰܝܟ ܕܠܰܕܓܽܘܢ\nܒܟܳܢܽܘܢ ܕܐܰܪ̈ܺܝܟܺܝܢ ܠܰܝܠܰܘ̈ܳܬܳܐ\nܕܢܰܚ ܠܰܢ ܐܺܝܡܳܡܳܐ ܕܠܳܐ ܡܶܣܬܰܝܰܟ\nܒܣܰܬܘܳܐ ܕܰܟܡܺܝܪܳܐ ܒܪܺܝܬܳܐ ܟܽܠܳܗܿ\nܢܦܰܩ ܫܽܘܦܪܳܐ ܕܐܰܦܨܰܚ ܟܽܠ ܒܶܪ̈ܝܳܬܳܐ\nܣܰܬܘܳܐ ܕܥܳܒܶܕ ܠܳܗܿ ܠܐܰܪܥܳܐ ܥܩܰܪܬܳܐ\nܒܬܽܘܠܽܘܬܳܐ ܒܶܗ ܗܽܘ ܝܶܠܦܰܬ ܝܰܠܕܳܐ\nܟܳܢܽܘܢ ܕܰܡܫܰܠܐ ܚܶܒܠܶܝ̈ܗܿ ܕܐܰܪܥܳܐ\nܒܶܗ ܗܽܘ ܗܘܰܘ ܚܶܒ̈ܠܶܐ ܠܰܒܬܽܘܠܽܘܬܳܐ\nܐܶܡܪܳܐ ܫܳܪܽܘܝܳܐ ܠܳܐ ܐܢܳܫ ܠܽܘܩܕܰܡ\nܚܳܙܶܐ ܠܶܗ ܐܶܠܳܐ ܪ̈ܳܥܰܘܳܬܳܐ\nܐܳܦ ܐܶܡܰܪ ܩܽܘܫܬܳܐ ܒܰܥܕܶܢ ܝܰܠܕܶܗ\nܪܶܗܛܰܬ ܠܳܗܿ ܣܒܰܪܬܶܗ ܠܪ̈ܳܥܰܘܳܬܳܐ","english":"The sign by means of the light saw the divider, and it ran to the hunger of the hungry man. That divider made it wine, which does not even know how to be hungry for hungers. The food of the eater put on the firstborn, in the food that killed, it turned and became alive. By the wood that killed, by it he was redeemed. By the wine that makes drunk, by it he became hungry. By the rib that came from Adam, it was drawn out; in it the evil one drew out the heart of Adam, that a power hidden from the rib might go out, which cut off the Satan as it did the liar. For in that tomb a book was hidden in it, which cried out and proclaimed concerning the victor. But also the revealed mystery became complete, that the one who deceived in the midst of his own company was humbled. Completion came to him after the mystery that the evil one was humbled in the midst of his trusts. Blessed is he who came, and the mysteries of the left and of the right were fulfilled in him. He completed that mystery which was in the lamb, and he completed that type which was in the liar. Blessed is he who by the lamb of truth redeemed and overthrew the oppressor as he did the liar. In the winter of the lengthened nights, a day that does not end went out to them. In the winter that is dark, the whole creation went out to the beauty that makes all creatures glad. The winter that makes the barren earth bear, by it she learned to bear a child through virginity. In the winter that dissolves the pains of the earth, by him were the pains for virginity. The first lamb did not delay the beginning; the thoughts see him, and also truth said after his birth, \"His tidings ran to the thoughts.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܽܘܪܣܳܝܳܐ","severity":"info","text":"The Syriac term porsāyā (divider) likely refers to the Eucharistic bread, which is divided. This aligns with the preceding passage's imagery of loaves and wine.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܠܥܳܐ ܕܡܶܢ ܐܳܕܳܡ","severity":"info","text":"The 'rib from Adam' alludes to Genesis 2:21-22, where Eve is created from Adam's rib. Ephrem uses this to contrast the evil one's extraction of Adam's heart with the hidden power that defeats Satan.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܳܛܳܢܳܐ","severity":"info","text":"Satan (sāṭānā) is a standard Syriac term for the adversary. Ephrem's typology links the lamb (Christ) and the liar (the devil) as opposing types, a common theme in Syriac patristic literature.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܪܺܝܟ ܗܽܘ","severity":"info","text":"The repeated phrase 'Blessed is he' (brik hū) marks a doxological refrain, structuring the passage as a series of acclamations. This is characteristic of Ephrem's madrāšē (teaching hymns).","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܰܬܘܳܐ","severity":"info","text":"The 'winter' (satwā) imagery parallels the preceding passage's seasonal and agricultural metaphors. Ephrem contrasts winter's darkness and barrenness with the birth of light and life, echoing the Nativity theme.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܳܢܽܘܢ","severity":"caution","text":"The Syriac term kāʿyūṯ (winter) is ambiguous; it may also connote 'storm' or 'tempest'. The translation as 'winter' is conventional but the metaphorical range includes both seasonal and spiritual desolation.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the divider' (porsāyā) is ambiguous: it may refer to the Eucharistic bread, a liturgical role, or a symbolic figure. The reading as bread is supported by the context of loaves and wine.","The phrase 'the first lamb' (emrā šārūyā) could refer to the Passover lamb or to Christ as the prototypical lamb; the translation opts for the latter, consistent with Ephrem's typology."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܐܰܟܒܰܪ ܐܳܦ ܬܰܡܳܢ ܥܳܦ ܕܽܘܡܳܪܳܐ\nܕܐܶܡܪܳܐ ܕܠܳܐ ܒܝܰܪܚܶܗ ܡܰܠܶܠ ܘܰܢܦܰܩ\nܕܐܶܡܪܳܐ ܕܠܳܐ ܒܙܰܒܢܶܗ ܢܗܶܐ ܟܳܪܽܘܙܳܐ\nܠܗܰܘ ܐܶܡܪܳܐ ܕܒܰܛܢܶܗ ܠܰܘ ܕܰܟܝܳܢܰܐ ܗ̱ܘ\nܚܙܳܝܗܝ ܕܺܐܒܳܐ ܣܳܒܳܐ ܠܐܶܡܰܪ ܚܰܠܒܳܐ\nܘܐܰܩܢܶܛ ܡܶܢܶܗ ܕܰܡܫܰܓܢܰܝ ܗܘܳܐ\nܕܰܠܒܼܶܫ ܓܶܝܪ ܕܺܐܒܳܐ ܠܒܽܘܫܳܐ ܕܥܶܪܒܳܐ\nܗܘܳܐ ܠܶܗ ܪܳܥܶܐ ܟܽܠ ܐܶܡܪܳܐ ܒܥܳܢܳܐ\nܕܡܳܐ ܕܰܣܥܳܐ ܝܰܥܢܳܐ ܥܰܠ ܡܰܟܺܝܟܳܐ\nܢܰܨܪܝܘܗܝ ܥܰܙܺܝܙܳܐ ܠܗܰܘ ܒܳܠܽܘܥܳܐ\nܩܽܘܕܳܫܳܐ ܫܪܳܐ ܒܟܰܪܣܳܐ ܦܰܓܪܳܢܳܐܺܝܬ\nܘܗܳܐ ܫܪܳܐ ܒܬܰܪܥܺܝܬܳܐ ܪܽܘܚܳܢܳܐܺܝܬ\nܡܰܪܝܰܡ ܕܰܒܛܰܢܬܶܗ ܣܢܳܬ ܙܽܘܘܳܓܳܐ\nܠܳܐ ܬܶܙܢܶܐ ܢܰܦܫܳܐ ܕܰܫܪܳܐ ܒܓܰܘܳܗܿ\nܕܰܪܓܰܫܬܳܗܿ ܒܶܗ ܡܰܪܝܰܡ ܡܟܺܝܪܳܗܿ ܫܶܒܩܰܬ\nܗܳܐ ܫܪܳܐ ܒܢܰܟܦ̈ܳܬܳܐ ܐܶܢ ܐܰܪܓܶܫ ܒܶܗ\nܠܳܐ ܡܰܪܓܶܫ ܚܰܪܫܳܐ ܒܪܰܥܡܳܐ ܪܰܒܳܐ\nܐܳܦ ܠܳܐ ܡܰܪܳܚܳܐ ܒܩܳܠ ܦܽܘܩܕܳܢܳܐ\nܒܗܺܝܠ ܗܽܘ ܓܶܝܪ ܚܰܫܳܐ ܒܰܥܕܶܢ ܦܰܩܚܳܐ\nܘܰܒܗܺܝܠ ܡܰܪܳܚܳܐ ܒܩܳܠ ܙܽܘܗܳܪܳܐ\nܠܚܰܪܫܳܐ ܐܶܢ ܓܰܢܚܶܗ ܪܰܥܡܳܐ ܕܚܺܝܠܳܐ\nܠܛܰܡܐܳܐ ܐܶܢ ܬܰܟܒܶܗ ܪܽܘܓܙܳܐ ܕܚܺܝܠܳܐ\nܚܰܪܫܳܐ ܕܠܳܐ ܫܳܡܰܥ ܠܰܘ ܡܰܪܫܽܘܬܳܐ ܗ̱ܝ\nܐܰܝܢܳܐ ܕܡܕܳܫ ܕܶܝܢ ܡܰܪܳܚܽܘܬܳܐ ܗ̱ܝ\nܡܶܢ ܙܒܰܢ ܕܶܝܢ ܠܰܙܒܰܢ ܗܳܘܶܐ ܪܰܥܡܳܐ\nܩܳܠܶܗ ܕܢܳܡܽܘܣܳܐ ܟܽܠܝܽܘܡ ܪܳܥܶܡ\nܠܳܐ ܢܶܣܟܰܪ ܐܶܕܢܰܝ̈ܢ ܕܰܡܩܰܛܪܶܓ ܠܰܢ\nܦܬܳܚ̈ܶܐ ܕܰܦܬܺܝܚܺܝܢ ܘܠܳܐ ܡܶܬܬܰܚܕܶܝܢ\nܬܰܪܥܳܐ ܕܡܰܫܡܰܥܬܳܐ ܦܬܺܝܚ ܒܰܟܝܳܢܳܐ\nܕܒܰܩܛܺܝܪܶܗ ܢܟܰܣ ܡܰܪܳܚܽܘܬܰܢ\nܬܰܪ̈ܥܶܐ [ܕܒܳܒ̈ܳܬܳܐ] ܘܰܬܪܰܥ ܦܽܘܡܳܐ\nܡܶܫܟܰܚ ܨܶܒܝܳܢܳܐ ܦܳܬܰܚ ܘܐܳܚܶܕ\nܢܶܚܙܶܐ - ܝܰܗܒ ܠܰܢ ܛܳܿܒܳܐ ܕܢܶܫܡܰܥ\n-- ܕܢܶܬܬܰܚܕܽܘܢ ----\n------ ----\n--- ܙܰܘ̈ܥܶܝܗܿ ܡܶܢ ܨܶܒܝܳܢܰܢ\nܫܽܘܒܚܳܐ ܠܗܰܘ ܩܳܠܳܐ ܕܰܗܘܳܐ ܓܽܘܫܡܳܐ","english":"The wolf also tasted the lamb, the lamb that spoke out of season and came forth, the lamb that came out of season and became a herald to that lamb which in its belly was not pure. The old wolf saw it, a lamb of milk, and cut off from it what was disturbing it, for the wolf had put on the garment of a sheep; it became a shepherd for every lamb in the flock. When the wolf climbed upon the meek one, the strong one crushed that biter. Holiness dwelt in a bodily womb, and behold it dwelt in a spiritual perception. Mary, in whose womb the union dwelt, did not feel the self that dwelt within her; Mary left her perception with her seller. Behold it dwelt in the palms—if she perceived it, the deaf one does not perceive the great thunder, nor the leper the sound of the command. For the deaf one is quick to pain after pleasure, and the leper is quick to the sound of warning. To the deaf one, the thunder of power is its shout; to the leper, the anger of power is its victory. The deaf one who does not hear is not a hearing; the leper who is not sprinkled is not a leprosy. From the time of the sacrifice, the thunder becomes the voice of the law, thundering every day. It does not block the ears of the one who accuses you; the openings that are opened and not closed, the door of hearing is open in the pure one, which with its short one covered your leprosy. The doors [of the fathers] and the door of the mouth can open and close the will. See—give you the good one who hears—that you may be held. Her movements from your will. Glory to that voice which became a body.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܰܟܒܰܪ ܐܳܦ ܬܰܡܳܢ ܥܳܦ ܕܽܘܡܳܪܳܐ","severity":"info","text":"The wolf tasting the lamb alludes to the incarnation: the 'wolf' (the divine, predatory aspect) consumes the 'lamb' (Christ) to become a shepherd, a paradox of salvation.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܽܘܡܳܪܳܐ","severity":"info","text":"The Syriac term ܕܽܘܡܳܪܳܐ (dumārā) means 'lamb' and is used here as a type of Christ, the sacrificial victim, echoing the Paschal lamb.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܐܶܡܪܳܐ ܕܠܳܐ ܒܝܰܪܚܶܗ ܡܰܠܶܠ","severity":"info","text":"The lamb speaking 'out of season' may allude to the prophetic voice of Christ before his time, possibly referencing John the Baptist as forerunner (cf. John 1:29).","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܰܪܝܰܡ ܕܰܒܛܰܢܬܶܗ ܣܢܳܬ ܙܽܘܘܳܓܳܐ","severity":"info","text":"Mary's womb as the site of a 'union' (ܙܽܘܘܳܓܳא) reflects Ephrem's Christology: the divine and human natures are united in her, yet she does not fully perceive the divine self within.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܚܰܪܫܳܐ ܐܶܢ ܓܰܥܚܶܗ ܪܰܥܡܳܐ ܕܚܺܝܠܳܐ","severity":"info","text":"The passage shifts from the wolf-lamb allegory to a series of antitheses (deaf/thunder, leper/command) that illustrate the paradox of divine presence being both overwhelming and imperceptible.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܰܪ̈ܥܶܐ [ܕܒܳܒ̈ܳܬܳܐ]","severity":"caution","text":"The phrase 'doors of the fathers' is bracketed in the Syriac, indicating a textual uncertainty; the English draft omits it, but it may refer to patriarchal authority or to the senses.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'wolf' and 'lamb' is ambiguous: the wolf may represent divine power or a type of Satan, and the lamb may be Christ or a type of the Eucharist.","The phrase 'doors of the fathers' is textually uncertain; its meaning in context is unclear."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":9,"ref":"p9","source":"ܘܰܠܡܶܠܰܬ ܪܳܡܳܐ ܕܰܗܘܳܬ ܦܰܓܪܳܐ\nܫܰܡܥܶܝ̈ܗܝ ܐܳܦ ܐܶܕ̈ܢܶܐ ܚ̈ܙܰܝܳܝܗܝ ܥܰܝ̈ܢܶܐ\nܡܳܫܳܝ̈ܗܝ ܐܳܦ ܐܺܝ̈ܕܶܐ ܘܐܰܟܠܶܗ ܦܽܘܡܳܐ\nܗܰܕܳܡ̈ܶܐ ܘܪ̈ܶܓܫܶܐ ܗܰܒܘ ܬܰܘܕܺܝܬܳܐ\nܠܗܰܘ ܕܐܶܬܳܐ ܘܐܰܚܺܝ ܟܽܠܶܗ ܓܽܘܫܡܳܐ\nܛܥܺܝܢܳܐ ܗܘܳܬ ܡܰܪܝܰܡ ܥܽܘܠܳܐ ܫܰܠܝܳܐ\nܟܰܕ ܒܶܗ ܗܽܘ ܟܣܶܝܢ ܗܘܰܘ ܟܽܠ ܠܶܫܳܢܺܝ̈ܢ\nܛܥܺܝܢ ܗܘܳܐ ܠܶܗ ܝܰܘܣܶܦ ܘܟܣܐ ܗܘܐ ܒܗ\nܟܝܳܢܳܐ ܫܰܬܺܝܩܳܐ ܕܡܶܢ ܟܽܠ ܩܰܫܺܝܫ\nܪܳܡܳܐ ܗܘܳܐ ܐܰܝܟ ܫܰܒܪܳܐ ܘܰܟܣܶܐ ܗܘܳܐ ܒܶܗ\nܓܰܙܳܐ ܕܚܶܟܡ̈ܳܬܳܐ ܕܰܠܟܽܠ ܣܳܦܶܩ\nܪܳܡܶܐ ܗܘܳܐ ܘܝܳܢܶܩ ܗܘܳܐ ܚܰܠܒܳܗܿ ܕܡܰܪܝܰܡ\nܘܝ̈ܳܢܩܳܢ ܡܶܢ ܛܽܘܒܶܗ ܟܽܘܠ ܒܶܪ̈ܝܳܬܳܐ\nܗܽܘܝܽܘ ܬܕܳܐ ܚܰܝܳܐ ܕܣܰܘܩܳܐ ܚܰܝܳܐ\nܐܰܝܢܶܩܘ ܡܶܢ ܚܰܝ̈ܰܘܗܝ ܡܺܝ̈ܬܶܐ ܘܰܚܝܰܘ\nܕܠܳܐ ܣܰܘܩܳܐ ܕܐܳܐܰܪ ܠܳܐ ܐܢܳܫ ܚܳܝܶܐ\nܕܠܳܐ ܚܰܝܠܶܗ ܕܰܒܪܳܐ ܠܳܐ ܐܢܳܫ ܩܳܐܶܡ\nܒܣܰܘܩܶܗ ܗܽܘ ܚܰܝܳܐ ܕܗܰܘ ܡܰܚܶܐ ܟܽܠ\nܬܰܠܝ̈ܳܢ ܢܶܫܡ̈ܳܬܳܐ ܕܰܠܥܶܠ ܘܕܰܠܬܰܚܬ\nܟܰܕ ܟܺܝܬ ܝܺܢܶܩ ܗܘܳܐ ܚܰܠܒܳܗܿ ܕܡܰܪܝܰܡ\nܗܽܘܝܽܘ ܡܰܝܢܶܩ ܗܘܳܐ ܚܰܝ̈ܶܐ ܠܟܽܘܠܳܐ\nܟܰܕ ܬܽܘܒ ܫܪܳܐ ܗܘܳܐ ܒܥܽܘܒܳܐ ܕܐܶܡܶܗ\nܒܥܽܘܒܶܗ ܫܰܪ̈ܝܳܢ ܗܘܰܝ̈ ܟܽܘܠ ܒܶܪ̈ܝܳܬܳܐ\nܫܠܳܐ ܗܘܳܐ ܐܰܝܟ ܥܽܘܠܳܐ ܘܗܽܘ ܦܳܩܶܕ ܗܘܳܐ\nܠܟܽܠܗܶܝܢ ܒܶܪ̈ܝܳܬܳܐ ܟܽܠ ܦܽܘܩܕ̈ܳܢܰܘܗܝ\nܒܶܠܥܳܕ ܓܶܝܪ ܒܽܘܟܪܳܐ ܠܳܐ ܐܢܳܫ ܡܶܫܟܰܚ\nܩܰܪܶܒ ܠܐܺܝܬܽܘܬܳܐ ܕܗܽܘ ܣܳܦܶܩ ܠܳܗܿ\nܬܠܳܬܺܝܢ ܟܺܝܬ ܫ̈ܢܺܝܢ ܕܰܗܘܳܐ ܒܐܰܪܥܳܐ\nܡܰܢܽܘ ܡܕܰܒܰܪ ܗܘܳܐ ܟܽܠ ܒܶܪ̈ܝܳܬܳܐ\nܡܰܢܽܘ ܡܩܰܒܶܠ ܗܘܳܐ ܟܽܘܠ ܩܽܘܪ̈ܒܳܢܺܝܢ\nܫܽܘܒܚܳܐ ܕܥܶܠܳܝ̈ܶܐ ܘܰܕܬܰܚ̈ܬܳܝܶܐ\nܟܽܠܶܗ ܒܥܽܘܡܩܳܐ ܗܘܳܐ ܘܟܽܠܶܗ ܒܪܰܘܡܳܐ\nܟܽܠܶܗ ܨܶܝܕ ܟܽܠ ܗܘܳܐ ܘܟܽܠܶܗ ܨܶܝܕ ܚܰܕ\nܦܰܓܪܶܗ ܒܓܰܘ ܟܰܪܣܶܗ ܟܰܕ ܡܶܨܛܰܝܰܪ","english":"The high Word that was flesh: the ears heard it, the eyes saw it, the hands touched it, and the mouth consumed it. The limbs and senses gave thanks to the one who came and revived the whole body. Mary was a lost simpleton, a quiet one, while in him all the eloquent were hidden. Joseph was lost to him and hidden in him, the silent nature that is older than all. He was high like a child and hidden in him, the treasure of wisdoms that suffices for all. He was high, and Mary’s milk was pressed, and from his goodness all creatures were pressed. They became a living thanks for a living ascent. They pressed from his life the dead and they lived, without ascent, that the air might not harm the living; without his strength, that the son might not harm the one who stands. In his ascent is the life of that one who revives all. The hanging names, of the upper and the lower, while indeed her milk was pressed from Mary, they became as if life were pressed for all. When again he rested in his mother’s womb, in his womb all creatures were loosened. He rested like a simpleton, and he commanded all creatures all his commands. For without the firstborn, the son cannot approach the being of that one who suffices for her. Thirty years indeed he was on earth, how did he govern all creatures? How did he receive all offerings? The praise of the upper and the lower, all was in the depth and all in the height, all was the hunt of all and all the hunt of one. His body within his belly while it was being formed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܶܠܰܬ ܪܳܡܳܐ","severity":"info","text":"The phrase 'high Word' (ܡܶܠܰܬ ܪܳܡܳܐ) echoes the Johannine Logos, but here it is explicitly 'flesh' (ܦܰܓܪܳܐ), alluding to the incarnation. The term 'Word' is a key Christological title in Ephrem's theology.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܰܠܡܶܠܰܬ ܪܳܡܳܐ ܕܰܗܘܳܬ ܦܰܓܪܳܐ","severity":"info","text":"The opening line alludes to John 1:14, 'And the Word became flesh,' a central proof-text for incarnational theology. Ephrem adapts it to emphasize sensory perception of the divine.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܥܺܝܢܳܐ ܗܘܳܬ ܡܰܪܝܰܡ","severity":"info","text":"Ephrem's characterization of Mary as 'lost simpleton' (ܛܥܺܝܢܳܐ) and 'quiet one' (ܫܰܠܝܳܐ) reflects a paradoxical humility: her apparent ignorance conceals the divine Word. This aligns with Syriac traditions of Mary as a type of the Church or wisdom figure.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܳܬܺܝܢ ܫ̈ܢܺܝܢ","severity":"info","text":"The reference to 'thirty years' (ܬܠܳܬܺܝܢ ܫ̈ܢܺܝܥ) marks a chronological pivot, likely alluding to Christ's age at his public ministry. This unit contrasts the hiddenness of the incarnation with the later public revelation.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܰܕ ܟܺܝܬ ܝܺܥܶܩ ܗܘܳܐ ܚܰܠܒܳܗܿ ܕܡܰܪܝܰܡ","severity":"caution","text":"The phrase 'while indeed her milk was pressed from Mary' is ambiguous: it may refer to the physical act of nursing or metaphorically to the extraction of spiritual nourishment. The Syriac allows both a literal and allegorical reading.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܥܽܘܒܶܗ ܫܰܪ̈ܝܳܥ ܗܘܰܝ̈ ܟܽܘܠ ܒܶܪ̈ܝܳܬܳܐ","severity":"info","text":"The image of Christ resting in the womb while 'all creatures were loosened' in his womb parallels Ephrem's Hymn on the Nativity 1, where the infant Christ contains the cosmos. This reflects the Syriac theme of the 'great in the small.'","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the hanging names' (ܬܰܠܝ̈ܳܥ ܥ̈ܫܡ̈ܳܬܳܐ) is obscure; it may refer to titles of Christ or to the names of the upper and lower orders. The reading taken is that it denotes appellations of the divine and earthly realms.","The final clause 'his body within his belly while it was being formed' is syntactically ambiguous: it could refer to Christ's body in Mary's womb or to a cosmic body being formed. The reading taken is the former, consistent with the incarnation theme."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܚܰܝܠܶܗ ܡܪܰܟܶܒ ܗܘܳܐ ܟܽܠ ܗܰܕܳܡܺܝ̈ܢ\nܟܰܕ ܡܶܬܨܺܝܪ ܒܰܛܢܳܐ ܕܰܒܪܳܐ ܒܟܰܪܣܳܐ\nܗܽܘܝܽܘ ܨܳܐܶܪ ܗܘܳܐ ܥܽܘ̈ܠܶܐ ܒܟܰܪܣܳܐ\nܟܰܕ ܡܶܬܨܺܝܪ ܒܰܛܢܳܐ ܕܰܒܪܳܐ ܒܟܰܪܣܳܐ\nܗܽܘܝܽܘ ܨܳܐܶܪ ܗܘܳܐ ܥܽܘ̈ܠܶܐ ܒܟܰܪܣܳܐ\nܠܰܘ ܬܽܘܒ ܐܰܝܟ ܕܰܡܚܺܝܠ ܦܰܓܪܶܗ ܒܩܰܝܣܳܐ\nܗܳܟܰܢܳܐ ܡܚܺܝܠ ܗܘܳܐ ܚܰܝܠܶܗ ܒܩܰܝܣܳܐ\nܟܰܕ ܓܶܝܪ ܥܰܠ ܩܰܝܣܳܐ ܗܽܘ ܡܺܝ̈ܬܶܐ ܐܰܚܺܝ\nܦܰܓܪܶܗ ܐܰܚܺܝ ܐܶܢܽܘܢ ܐܳܘ ܨܶܒܝܳܢܶܗ\nܗܳܟܰܢ ܟܰܕ ܟܽܠܶܗ ܫܪܳܐ ܗܘܳܐ ܒܟܰܪܣܳܐ\nܨܶܒܝܳܢܶܗ ܟܰܣܝܳܐ ܟܽܠ ܣܳܥܰܪ ܗܘܳܐ\nܚܙܺܝ ܓܶܝܪ ܕܟܽܘܠܶܗ ܒܩܰܝܣܳܐ ܬܠܶܐ ܗܘܳܐ\nܚܰܝܠܶܗ ܕܶܝܢ ܐܰܙܺܝܥ ܟܽܠ ܒܶܪ̈ܝܳܬܳܐ\nܐܰܚܫܶܟ ܓܶܝܪ ܫܶܡܫܳܐ ܘܐܰܙܺܝܥ ܐܰܪܥܳܐ\nܨܰܪܺܝ ܗܘܳܐ ܩܰܒܪ̈ܶܐ ܘܐܰܦܶܩ ܡܺܝ̈ܬܶܐ\nܚܙܺܝ ܟܺܝܬ ܕܟܽܠܶܗ ܒܰܙܩܺܝܦܳܐ ܗܘܳܐ\nܟܰܕ ܬܽܘܒ ܐܺܝܬܰܘܗܝ ܗܘܳܐ ܟܽܘܠܶܗ ܨܶܝܕ ܟܽܘܠ\nܗܳܟܰܢ ܐܺܝܬܰܘܗܝ ܗܘܳܐ ܟܽܘܠܶܗ ܒܟܰܪܣܳܐ\nܟܰܕ ܬܽܘܒ ܐܺܝܬܰܘܗܝ ܗܘܳܐ ܟܽܠܶܗ ܒܟܽܘܠܳܐ\nܟܰܕ ܟܺܝܬ ܒܰܙܩܺܝܦܰܐ ܗ̱ܘ ܡܺܝ̈ܬܶܐ ܐܰܚܺܝ\nܗܳܟܰܢ ܟܰܕ ܥܽܘܠܰܐ ܗ̱ܘ ܨܳܐܰܪ ܥ̈ܘܠܶܐ ܗ̱ܘ\nܟܰܕ ܗܽܘ ܩܛܺܝܠܳܐ ܗܘܳܐ ܩܰܒܪ̈ܶܐ ܦܳܬܰܚ\nܟܰܕ ܗܽܘ ܒܟܰܪܣܳܐ ܗܘܳܐ ܦܬܰܚ ܟܰܪ̈ܣܳܬܳܐ\nܬܰܘ ܫܡܰܥܘ ܚܰܒܪ̈ܰܝ ܥܰܠ ܒܰܪ ܟܰܣܝܳܐ\nܕܰܓܳܠܳܐ ܗܘܳܐ ܒܦܰܓܪܶܗ ܘܰܟܣܶܐ ܚܰܝܠܶܗ\nܚܰܝܠܶܗ ܓܶܝܪ ܕܰܒܪܳܐ ܚܰܝܠܰܐ ܗ̱ܘ ܫܰܪܝܳܐ\nܠܳܐ ܚܒܰܫܬܶܗ ܟܰܪܣܳܐ ܐܰܝܟ ܕܰܠܦܰܓܪܳܐ\nܟܰܕ ܗܽܘ ܓܶܝܪ ܚܰܝܠܳܐ ܫܪܳܐ ܗܘܳܐ ܒܟܰܪܣܳܐ\nܗܽܘܝܽܘ ܨܳܐܰܪ ܗܘܳܐ ܥܽܘ̈ܠܶܐ ܒܟܰܪܣܳܐ\nܚܰܝܠܶܗ ܥܰܦܺܝܩ ܗܘܳܐ ܠܳܗܿ ܠܗܳܝ ܕܥܰܦܶܩܬܶܗ\nܕܐܶܢ ܩܳܦܶܣ ܚܰܝܠܶܗ ܢܳܦܶܠ ܠܶܗ ܟܽܠ\nܚܰܝܠܳܐ ܟܺܝܬ ܕܐܰܚܺܝܕ ܟܽܠ ܒܶܪ̈ܝܳܬܳܐ\nܟܰܕ ܗܽܘ ܒܓܰܘ ܟܰܪܣܳܐ ܗܽܘ ܠܳܐ ܐܰܪܦܺܝ ܟܽܠ\nܨܳܪ ܗܘܳܐ ܠܰܩܢܽܘܡܶܗ ܨܰܠܡܳܐ ܒܟܰܪܣܳܐ","english":"His power was composed in all his members, while he was being formed in the womb of the Son in the belly. He was a fetus growing in the belly, while he was being formed in the womb of the Son in the belly. He was a fetus growing in the belly. Not again, as his body was weak on the wood, so his power was weak on the wood. For when he went up on the wood, he revived the dead; his body revived, or his will? So, when he was entirely placed in the belly, his will, hidden, accomplished everything. For he saw that he was entirely suspended on the wood. His power, however, moved all creatures. For he darkened the sun and moved the earth; he broke open the tombs and brought out the dead. For he saw that he was entirely on the cross, while again he was entirely with everyone. So he was entirely in the belly, while again he was entirely in everything. For when he was on the cross, he revived the dead; so, when he was a fetus, he caused the fetuses to grow. When he was killed, he opened tombs; when he was in the belly, he opened wombs. Come, hear, my friends, about the hidden Son: he was a deceiver in his body and concealed his power. For the power of the Son is a power that is loosed; the belly did not confine it as it does a body. For when that power was placed in the belly, he was a fetus growing in the belly. His power went out to her who brought him forth, so that if his power were to leap, it would destroy everything. For the power that holds all creatures, when it was inside the belly, it did not let go of everything. He formed an image of his stature in the belly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܰܛܢܳܐ ܕܰܒܪܳܐ","severity":"info","text":"The phrase 'womb of the Son' (b-ṭʿā d-ḇrā) is a distinctive Syriac theological expression, likely referring to Mary as the womb that bears the Son, or typologically to the womb of the Church. It recurs in the passage and is central to Ephrem's paradox of Christ's hidden power.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܰܙܩܺܝܦܳܐ","severity":"info","text":"The reference to the cross (bzqīpā) and the resurrection of the dead (e.g., 'he broke open the tombs and brought out the dead') echoes Matthew 27:52–53, where tombs open after Christ's death. Ephrem uses this to parallel Christ's power in the womb and on the cross.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܰܓܳܠܳܐ","severity":"info","text":"Ephrem calls Christ a 'deceiver' (daggālā) in his body, a paradoxical term drawn from Syriac tradition where Christ's hidden divinity 'deceives' death and the world. This is not pejorative but a rhetorical device to highlight the incarnation's mystery.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܰܕ ܬܽܘܒ ... ܟܰܕ ܬܽܘܒ","severity":"info","text":"The repeated phrase 'while again' (kad tūb) structures the passage as a series of parallel contrasts between Christ's actions on the cross and in the womb, emphasizing the simultaneity of his divine power and human limitation.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܨܳܐܰܪ ܗܘܳܐ ܥܽܘ̈ܠܶܐ","severity":"info","text":"The line 'he caused the fetuses to grow' (ṣāʿar hwā ʿawlē) parallels the earlier 'he was a fetus growing' (hwykw ṣāʿar hwā ʿawlē), creating a chiastic link between Christ as fetus and as agent of fetal growth, underscoring his active power even in passivity.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܚܰܝܠܶܗ ܕܶܝܢ ܐܰܙܺܝܥ ܟܽܠ ܒܶܪ̈ܝܳܬܳܐ","severity":"info","text":"The phrase 'his power moved all creatures' may be ambiguous: 'moved' (ʾazīʿ) could mean 'set in motion' or 'shook'. The context of cosmic upheaval (darkened sun, moved earth) suggests a physical disturbance, but the theological sense of divine agency is primary.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'womb of the Son' (b-ṭʿā d-ḇrā) could refer to Mary or to a typological womb; the reading taken is that it refers to Mary as the bearer of the Son.","The term 'deceiver' (daggālā) is ambiguous in tone; the reading taken is that it is a positive paradox, not a negative accusation."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܘܨܳܪ ܗܘܳܐ ܒܟܽܠ ܟܰܪ̈ܣܳܢ ܟܽܠ ܦܰܪ̈ܨܽܘܦܺܝܢ\nܟܰܕ ܗܽܘ ܡܶܬܪܰܒܶܐ ܒܶܝܬ ܡܶܣ̈ܟܺܢܶܐ\nܡܶܢ ܐܰܘܨܰܪ ܣܰܒܥܳܐ ܠܟܽܠ ܙܳܐܶܢ ܗܘܳܐ\nܟܰܕ ܬܽܘܒ ܡܫܰܚܬܶܗ ܗܳܝ ܕܰܡܫܰܚܬܶܗ\nܒܰܛܠܶܗ ܘܰܒܡܶܛܪܶܗ ܠܟܽܠ ܡܳܫܰܚ ܗܘܳܐ\nܡܓܽܘ̈ܫܶܐ ܩܰܪܶܒܘ ܗܘܰܘ ܡܽܘܪܳܐ ܘܕܰܗܒܳܐ\nܟܰܕ ܒܶܗ ܟܣܶܐ ܗܘܳܬ ܣܺܝܡܰܬ ܥܽܘܬܪܳܐ\nܡܽܘܪܳܐ ܘܗܶܪ̈ܽܘܡܶܐ ܕܐܰܟܺܝܢ ܘܰܒܪܳܐ\nܩܰܪܶܒܘ ܠܶܗ ܡܓܽܘ̈ܫܶܐ ܠܶܗ ܡܶܢ ܕܺܝܠܶܗ\nܒܚܰܝܠܰܐ ܗ̱ܘ ܕܡܶܢܶܗ ܣܶܦܩܰܬ ܡܰܪܝܰܡ\nܕܢܶܛܥܰܢ ܗܘܳܐ ܥܽܘܒܳܗܿ ܠܗܰܘ ܕܰܛܥܺܝܢ ܟܽܠ\nܡܶܢ ܓܰܙܳܐ ܪܰܒܳܐ ܕܟܽܠ ܒܶܪ̈ܝܳܬܳܐ\nܝܶܗܒܰܬ ܠܶܗ ܡܰܪܝܰܡ ܟܽܠ ܡܳܐ ܕܝܶܗܒܰܬ\nܝܶܗܒܰܬ ܠܶܗ ܚܰܠܒܳܐ ܡܶܢ ܗܰܘ ܕܐܰܟܝܰܢ\nܝܶܗܒܰܬ ܠܶܗ ܐܽܘܟܠܳܐ ܡܶܢ ܗܰܘ ܕܰܒܪܳܐ\nܝܰܗܒ ܚܰܠܒܳܐ ܠܡܰܪܝܰܡ ܐܰܝܟ ܐܰܠܳܗܳܐ\nܗܦܰܟ ܝܰܢܩܶܗ ܡܶܢܳܗܿ ܐܰܝܟ ܒܰܪ ܐܢܳܫܳܐ\nܛܰܥܢܳܝܗܝ ܗ̈ܘܰܝ ܐܺܝܕ̈ܶܝܗܿ ܕܐܰܩܶܠ ܥܽܘܙܶܗ\nܘܥܰܦܶܩܬܶܗ ܟܰܢܦܳܗܿ ܕܐܰܙܥܰܪ ܢܰܦܫܶܗ\nܡܶܬܚܳܐ ܕܪܰܒܽܘܬܶܗ ܡܰܢ ܡܶܫܟܰܚ ܗܘܳܐ\nܟܪܺܝ ܡܽܘܫ̈ܚܳܬܶܗ ܨܶܝܕ ܬܰܟܣܺܝܬܳܐ\nܙܶܩܪܰܬ ܘܐܰܠܒܶܫܬܶܗ ܕܫܰܠܰܚ ܫܽܘܒܚܶܗ\nܡܶܫܚܰܬ ܙܶܩܪܰܬ ܠܶܗ ܕܟܪܺܝ ܢܰܦܫܶܗ\nܝܰܡܳܐ ܛܰܥܢܶܗ ܗܘܳܐ ܫܠܺܝ ܘܐܶܫܬܰܗܺܝ\nܘܐܰܝܟܰܢ ܟܰܝ ܛܰܥܢܶܗ ܥܽܘܒܶܗ ܕܝܰܘܣܶܦ\nܒܛܰܢܬܶܗ ܘܐܶܨܛܰܪܝܰܬ ܟܰܪܣܳܗܿ ܕܰܫܝܽܘܠ\nܘܐܰܝܟܰܢ ܣܰܝܒܰܪܬܶܗ ܟܰܪܣܳܗܿ ܕܡܰܪܝܰܡ\nܟܺܐܦ̈ܶܐ ܕܥܰܠ ܩܰܒܪ̈ܶܐ ܒܩܳܠܶܗ ܨܪܺܝ\nܘܐܰܝܟܰܢ ܣܰܝܒܰܪܬܶܗ ܟܶܢܦܳܐ ܕܡܰܪܝܰܡ\nܐܶܬܺܝܬ ܠܡܽܘܟܳܟܳܐ ܕܰܠܟܽܠ ܬܺܚܶܐ\nܫܽܘܒܚܳܐ ܠܳܟ ܡܶܢ ܟܽܠ ܕܰܚܝܰܘ ܒܺܐܝܕܳܟ\nܡܰܢܽܘ ܡܨܶܐ ܕܢܺܐܡܰܪ ܥܰܠ ܒܰܪ ܟܰܣܝܳܐ\nܕܰܢܚܶܬ ܘܐܶܬܥܰܛܰܦ ܦܰܓܪܳܐ ܒܟܰܪܣܳܐ\nܢܦܰܩ ܗܘܳܐ ܘܐܰܝܟ ܥܽܘܠܳܐ ܐܰܝܢܶܩ ܚܰܠܒܳܐ\nܘܒܶܝܬ ܫܰܒܪ̈ܶܐ ܫܳܦܶܦ ܒܰܪ ܡܳܪܶܐ ܟܽܠ","english":"He was forming in all wombs all persons, while he was being reared in the house of the poor. With the treasure of the seven he was providing for all, while again his anointing, that anointing of his, he was annulling and with his rain he was anointing all. The magi brought myrrh and gold, while in him was hidden the treasure of wealth. Myrrh and perfumes of incense and myrrh, the magi offered to him, to him from his own. By the power of his mother Mary sufficed, that she might nurse her infant for him who had nursed all. From the great treasure of all creatures, Mary gave him all that she gave. She gave him milk from that which eats; she gave him food from that which is outside. He gave milk to Mary as God; he turned her infant from her as a son of man. Her hands were his nurses, that they might lighten his burden, and her bosom his swaddling, that she might diminish his self. The time of his greatness could not be contained; his dimensions were too small for the covering. She wove and clothed him, that he might cast off his glory; she wove a garment for him who had diminished himself. The sea bore him, silent and calm; and how did Joseph’s infant bear him? By his bearing, the belly of Sheol was emptied; and how did Mary’s womb bear him? The stones on the tombs were shattered by his voice; and how did Mary’s bosom bear him? She came to the lowliness that subdues all. Glory to you from all who live by your hand. How can one speak of the hidden Son, who descended and was wrapped in flesh in the womb? He came forth and like a nursling he sucked milk, and among infants the Lord of all was weaned.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܓܽܘ̈ܫܶܐ","severity":"info","text":"The term ܡܓܽܘ̈ܫܶܐ (magošē) refers to the Magi, the wise men who brought gifts to the infant Jesus. In Syriac tradition, they are often associated with Zoroastrian priests and their gifts symbolize Christ's kingship and divinity.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܽܘܪܳܐ ܘܕܰܗܒܳܐ","severity":"info","text":"The mention of myrrh and gold (ܡܽܘܪܳܐ ܘܕܰܗܒܳܐ) alludes to the gifts of the Magi in Matthew 2:11, where they offer gold, frankincense, and myrrh. Ephrem adapts this to emphasize Christ's hidden divinity.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܫܝܽܘܠ","severity":"info","text":"The term ܫܝܽܘܠ (šyōl) is the Syriac equivalent of the Hebrew Sheol, the underworld or realm of the dead. Ephrem contrasts the emptying of Sheol's belly with Mary's womb, highlighting Christ's victory over death.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܰܪܣܳܗܿ ܕܰܫܝܽܘܠ","severity":"info","text":"The image of Sheol's belly being emptied (ܟܰܪܣܳܗܿ ܕܰܫܝܽܘܠ) parallels the earlier reference to Mary's womb, creating a typological contrast between death and birth, a common motif in Ephrem's nativity hymns.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܰܝܟܰܢ","severity":"info","text":"The repeated rhetorical question ܘܐܰܝܟܰܢ (how?) structures the passage, juxtaposing the miraculous bearing of Sheol and Mary. This anaphora emphasizes the paradox of Christ's incarnation and his power over death.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܶܬܚܳܐ ܕܪܰܒܽܘܬܶܗ","severity":"caution","text":"The phrase ܡܶܬܚܳܐ ܕܪܰܒܽܘܬܶܗ (the time of his greatness) is ambiguous: it may refer to Christ's divine nature or to his adult ministry. The translation opts for the former, but the Syriac allows both readings.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܡܶܬܚܳܐ ܕܪܰܒܽܘܬܶܗ could refer either to Christ's divine greatness or to his mature age; the translation takes it as the former.","The identity of 'the poor' (ܡܶܣ̈ܟܺܢܶܐ) in line 2 is ambiguous—it may refer to the humble circumstances of the incarnation or to a specific group."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ܒܫܽܘܩܳܐ ܐܰܝܟ ܫܰܒܪܳܐ ܚܳܙܶܝܢ ܗܘܰܘ ܠܶܗ\nܟܰܕ ܫܰܪܝܳܐ ܗܘܳܬ ܒܶܗ ܪܶܚܡܰܬ ܟܽܘܠܳܐ\nܒܓܰܠܝܳܐ ܟܪ̈ܺܝܟܺܝܢ ܠܶܗ ܥܺܝܪ̈ܶܐ ܒܕܶܚܠܳܐ\nܦܨܺܝܚ ܗܘܳܐ ܨܶܝܕ ܫܰܒܪ̈ܶܐ ܐܰܝܟ ܝܰܠܽܘܕܳܐ\nܕܚܺܝܠ ܗܘܳܐ ܨܶܝܕ ܥܺܝܪ̈ܶܐ ܐܰܝܟ ܦܳܩܽܘܕܳܐ\nܕܚܺܝܠ ܗܘܳܐ ܠܝܽܘܚܰܢܳܢ ܕܢܶܫܪܶܐ ܡܣܳܢܰܘ̈ܗܝ\nܚܘܺܝܚ ܗܘܳܐ ܠܚܰܛܳܝ̈ܶܐ ܕܰܢܫܰܩܘ ܪ̈ܶܓܠܰܘܗܝ\nܥܺܝܪ̈ܶܐ ܐܰܝܟ ܥܺܝܪ̈ܶܐ ܚܳܙܶܝܢ ܗܘܰܘ ܠܶܗ\nܒܡܽܘܫܚܳܬ ܐܺܝܕܰܥܬܶܗ ܟܽܠ ܐܢܳܫ ܚܙܳܝܗܝ\nܒܐܰܒܽܘܗܝ ܗܽܘ ܒܰܠܚܽܘܕ ܐܺܝܬܰܘܗܝ ܟܰܝܠܳܐ\nܫܠܳܡܳܐ ܕܺܝܕܰܥܬܶܗ ܕܝܳܕܰܥ ܕܰܟܡܳܐ ܗܽܘ\nܒܟܰܝ̈ܠܺܝܢ ܕܶܝܢ ܟܰܝ̈ܠܺܝܢ ܩܢܶܝܢ ܝܺܕܰܥܬܶܗ\nܟܝܳܢ̈ܶܐ ܕܥܶܠܳܝ̈ܶܐ ܥܰܡ ܬܰܚ̈ܬܳܝܶܐ\nܗܽܘܝܽܘ ܡܳܪܶܐ ܟܽܠ ܝܳܗܶܒ ܠܰܢ ܟܽܠ\nܘܗܽܘܝܽܘ ܡܰܥܬܰܪ ܟܽܠ ܝܳܙܶܦ ܡܶܢ ܟܽܠ\nܗܽܘܝܽܘ ܝܳܗܶܒ ܟܽܠ ܐܰܝܟ ܠܳܐ ܣܢܺܝܩܳܐ\nܘܗܳܦܶܟ ܝܳܙܶܦ ܟܽܠ ܐܰܝܟ ܚܰܣܺܝܪܳܐ\nܝܰܗܒ ܒܰܩܪ̈ܶܐ ܘܥܶܪ̈ܒܶܐ ܐܰܝܟ ܒܳܪܽܘܝܳܐ\nܗܦܰܟ ܘܫܰܐܶܠ ܕܶܒܚ̈ܶܐ ܐܰܝܟ ܚܰܣܺܝܪܳܐ\nܥܒܰܕ ܡܰܝ̈ܳܐ ܚܰܡܪܳܐ ܐܰܝܟ ܥܳܒܽܘܕܳܐ\nܗܦܰܟ ܐܶܫܬܺܝ ܡܶܢܶܗ ܐܰܝܟ ܡܶܣܟܺܢܳܐ\nܡܶܢ ܕܺܝܠܶܗ ܡܙܰܓ ܠܶܗ ܒܶܝܬ ܡܶܫܬܽܘܬܳܐ\nܚܰܡܪܶܗ ܡܙܰܓ ܐܰܫܩܺܝ ܟܰܪ ܕܐܶܙܕܰܡܰܢ\nܒܚܽܘܒܶܗ ܗܽܘ ܝܺܪܶܒ ܫܶܡܥܽܘܢ ܣܳܒܳܐ\nܕܰܩܪܶܒ ܡܳܝܽܘܬܳܐ ܠܗܰܘ ܡܰܚܶܐ ܟܽܠ\nܒܚܰܝܠܰܐ ܗ̱ܘ ܕܡܶܢܶܗ ܛܰܥܢܶܗ ܫܶܡܥܽܘܢ\nܗܽܘܝܽܘ ܡܩܰܪܒܳܢܶܗ ܐܶܬܩܰܪܰܒ ܒܶܗ\nܝܰܗܒ ܗܘܳܐ ܣܝܳܡ ܐܺܝܕܳܐ ܠܡܽܘܫܶܐ ܒܛܽܘܪܳܐ\nܘܫܰܩܠܳܗܿ ܒܓܰܘ ܢܰܗܪܳܐ ܡܶܢ ܝܽܘܚܰܢܳܢ\nܒܚܰܝܠܳܐ ܕܡܰܘܗܰܒܬܶܗ ܣܰܦܶܩ ܝܽܘܚܰܢܳܢ\nܘܐܰܥܡܶܕ ܐܰܪܥܳܢܳܐ ܠܰܫـ[ـܡܰܝܳܢܳܐ]\nܒܚܰܝܠܰܐ ܗ̱ܘ ܕܡܶܢܶܗ ܛܥܰܢܬܶܗ ܐܰܪܥܳܐ\nܐܶܙܰܠܬܝ ܕܬܶܫܬܪܶܐ ܘܚܰܙܩܳܗܿ ܚܰܝܠܶܗ\nܡܳܪܬܳܐ ܕܡܶܢ ܕܺܝܠܶܗ ܐܰܘܟܶܠܬܶܗ ܗܘܳܬ","english":"In the street like a child they used to see him, while the love of all was dwelling in him. Openly the watchers were binding him with fear. He was rejoicing among children like a begetter, while he was powerful among watchers like a commander. He was powerful for John, that he might loose his bonds. He was showing to sinners who had kissed his feet. The watchers like watchers used to see him, in the measures of his knowledge all the sick saw him. In his father alone he was the measure. The peace of his knowledge knows how great he is. In measures, indeed, measures are the measures of his knowledge. The orders of the upper ones with the lower ones, he was the Lord of all, giving to all, and he was the enricher of all, lending from all. He was the giver of all as if not in need, and again the lender of all as if in need. He gave lambs and rams as a creator, he turned and asked for sacrifices as one in need. He made water wine as a maker, he turned and drank from it as a poor man. From his own he mixed it in the house of drinking. He mixed his wine and gave to drink the cup that was pressed. In his love that old man Simeon grew, who brought mortality to that one who revives all. By the power that from him Simeon carried him, he was the one who brought his offerings, he was offered in him. He was giving the laying on of hands to Moses on the mountain, and she took it within the river from John. By the power of his gift John sufficed, and he baptized the earth for the heavens. By the power that from him the earth carried her, she went to be loosed, and his power strengthened her. The mistress who from his own fed him was.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܥܺܝܪ̈ܶܐ","severity":"info","text":"The term 'watchers' (ʿīrē) refers to angelic beings, a common Syriac usage. The contrast between Christ's appearance as a child and his power over the watchers underscores the paradox of the incarnation.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܶܡܥܽܘܢ ܣܳܒܳܐ","severity":"info","text":"Simeon the Elder (Shemʿun Saba) recalls the aged Simeon who, according to Luke 2:25–35, took the infant Jesus in the temple. Ephrem here presents Simeon as receiving the child and recognizing his divine power.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܽܘܚܰܢܳܢ","severity":"info","text":"John (Yokhanan) refers to John the Baptist. The passage alludes to John's role in baptizing Jesus (Matthew 3:13–17) and to the transfer of authority from Moses to John, as seen in the 'laying on of hands' to Moses and the baptism by John.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܝܳܡ ܐܺܝܕܳܐ","severity":"info","text":"The 'laying on of hands' (syām īdā) is a technical term for ordination in Syriac Christianity. Here it is applied to Moses on the mountain, likely referring to the transmission of authority or the giving of the Law.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܰܡܪܳܐ","severity":"info","text":"The transformation of water into wine (ḥamrā) echoes the miracle at Cana (John 2:1–11) and is a type of the Eucharist. Ephrem uses this to illustrate Christ's dual nature as both creator and humble participant.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܳܪܬܳܐ ܕܡܶܢ ܕܺܝܠܶܗ ܐܰܘܟܶܠܬܶܗ ܗܘܳܬ","severity":"caution","text":"The final clause is grammatically ambiguous: 'The mistress who from his own fed him was.' It may refer to Mary (the 'mistress') who nursed Christ, or to the earth (mentioned earlier) that sustained him. The text breaks off here.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the mistress' (mārtā) in the final line is unclear; it could be Mary or the personified earth.","The phrase 'she took it within the river from John' may refer to the transfer of authority from John to Jesus, but the antecedent of 'she' is ambiguous."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":13,"ref":"p13","source":"ܛܳܥܽܘ̈ܡܶܐ ܕܒܳܪ̈ܶܝܢ ܠܶܗ ܣܳܡܰܬ ܩܽܘܕܡܰܘܗܝ\nܡܶܢ ܕܺܝܠܶܗ ܢܕܰܪܘ ܗܘܰܘ ܟܽܠ ܝܰܗ̈ܽܘܒܶܐ\nܡܶܢ ܓܰܙܶܗ ܐܰܪܡܺܝܘ ܥܰܠ ܦܳܬܽܘܪܶܗ\nܫܠܶܡ","english":"The blind placed their children before him, while his own were distributing all gifts. From his treasure they cast upon his table.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܛܳܥܽܘ̈ܡܶܐ ܕܒܳܪ̈ܶܝܢ ܠܶܗ ܣܳܡܰܬ ܩܽܘܕܡܰܘܗܝ","severity":"info","text":"The blind place their children before Christ, a gesture of offering or seeking healing, contrasting with the distribution of gifts by his own (disciples or angels).","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܶܢ ܕܺܝܠܶܗ ܢܕܰܪܘ ܗܘܰܘ ܟܽܠ ܝܰܗ̈ܽܘܒܶܐ","severity":"info","text":"The phrase 'his own' (ܕܺܝܠܶܗ) likely refers to Christ's followers or angels, who distribute 'all gifts' (ܟܽܠ ܝܰܗ̈ܽܘܒܶܐ), echoing Ephrem's theme of Christ's abundant grace.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܶܢ ܓܰܙܶܗ ܐܰܪܡܺܝܘ ܥܰܠ ܦܳܬܽܘܪܶܗ","severity":"info","text":"The image of casting from a treasure onto a table (ܦܳܬܽܘܪܶܗ) may allude to the feeding miracles or the Eucharistic table, common in Ephrem's typology of Christ as provider.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܶܡ","severity":"info","text":"The final word ܫܠܶܡ ('completed') marks the end of the hymn, a standard colophon in Syriac manuscripts, confirming the passage as the conclusion of Nativity 4.","cites":[{"key":"ed:dsc-552","label":"source edition: Nativity 4","url":"https://syriaccorpus.org/552"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'his own' (ܕܺܝܠܶܗ) is ambiguous: it could refer to Christ's disciples, angels, or the faithful. The reading taken follows the context of distribution as an act of grace."],"confidence":"high","notes":[]}]}