{"slug":"dsc-565","id":"syriac:dsc:dsc-565","title":"Nativity 17","author":"Ephrem the Syrian","genre":"other","date":"mid-4th century","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T00:59:26Z","cost_usd":0.002534},"source":{"registry_id":"syriac:dsc:dsc-565","work_id":"dsc-565","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/565"},"stats":{"passages":3,"english_words":766,"coptic_letters":0,"commentary_units":18,"commentary_kinds":8,"derived_notes":3,"ambiguities":5,"work_notes":5,"external_links":5,"timeline":6},"summary":{"work":"dsc-565","abstract":"Nativity 17 is a Syriac madrāšā (teaching hymn) attributed to Ephrem the Syrian, likely composed in Edessa during the later period of his life (c. 363–373). The hymn celebrates the birth of Christ, weaving together typological contrasts between Eve and Mary, the flight into Egypt, and the bewilderment of Herod. It survives in a single manuscript tradition with minor scribal variants, and was later incorporated into the East Syriac liturgical cycle for the Feast of the Nativity. The English translation occasionally expands Ephrem's terse Syriac into explanatory phrases, so readers should consult the original for poetic density.","historical_context":"Ephrem the Syrian (c. 306–373) was a deacon, poet, and theologian active in Nisibis and later Edessa. The madrāšê on the Nativity are generally dated to his Edessene period (c. 363–373), after the Roman cession of Nisibis to Persia in 363. Edessa was a major center of Syriac Christianity, where Ephrem composed hymns for liturgical and catechetical use. The Syriac language and the madrāšā genre—a stanzaic hymn with a refrain—reflect the oral and performative character of early Syriac Christian worship. Nativity 17 survives in a single manuscript tradition, with some stanzas showing minor scribal variants in the refrain structure. Its incorporation into the East Syriac liturgical cycle for the Nativity feast attests to its later liturgical use, though its exact place in the office is not consistently attested. No critical apparatus or collation of multiple manuscripts is provided in this edition.","significance":"Nativity 17 exemplifies Ephrem's typological and symbolic theology, particularly the Mary–Eve parallel and the theme of error versus truth. It is a key witness to the development of Nativity hymnography in the Syriac tradition and to the liturgical reception of Ephrem's works in the East Syriac church. The hymn also illustrates the poetic density and theological richness of Ephrem's madrāšê, which influenced later Syriac and Byzantine hymnography.","timeline":[{"date":"c. 306","event":"Birth of Ephrem the Syrian, likely in Nisibis."},{"date":"363","event":"Roman cession of Nisibis to Persia; Ephrem moves to Edessa."},{"date":"c. 363–373","event":"Composition of the Nativity madrāšê, including Nativity 17, in Edessa."},{"date":"373","event":"Death of Ephrem the Syrian."},{"date":"4th–5th c.","event":"Transmission of Ephrem's madrāšê in Syriac manuscripts."},{"date":"Medieval period","event":"Incorporation of Nativity 17 into the East Syriac liturgical cycle for the Feast of the Nativity."}],"relations":[{"work":"Ephrem the Syrian, Nativity 1–16","relation":"Part of the same cycle of Nativity madrāšê.","key":"","label":null,"url":null},{"work":"Ephrem the Syrian, Hymns on the Church","relation":"Similar typological and symbolic themes.","key":"","label":null,"url":null},{"work":"Matthew 2:13–16","relation":"Biblical source for the flight to Egypt and Herod's massacre.","key":"","label":null,"url":null},{"work":"Protoevangelium of James","relation":"Apocryphal infancy narrative with parallel Mary–Eve typology.","key":"","label":null,"url":null},{"work":"East Syriac Liturgy for the Feast of the Nativity","relation":"Liturgical context for the hymn's later use.","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 and liturgical genre."},{"key":"wikipedia:Edessa","label":"Edessa","url":"https://en.wikipedia.org/wiki/Edessa","reason":"Historical setting for the composition."},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Broader religious and linguistic context."},{"key":"wikipedia:Nativity of Jesus","label":"Nativity of Jesus","url":"https://en.wikipedia.org/wiki/Nativity_of_Jesus","reason":"Thematic focus of the hymn."}],"cautions":["The dating of Ephrem's Nativity madrāšê is uncertain; they likely belong to the later period of his life in Edessa (c. 363–373), but no external witness fixes a precise year.","The Syriac text of Nativity 17 survives in a single manuscript tradition, with some stanzas showing minor scribal variants in the refrain structure.","The English draft occasionally expands Ephrem's terse Syriac into explanatory phrases; readers should consult the Syriac for the original poetic density.","No critical apparatus or collation of multiple manuscripts is provided in this edition; variant readings from other witnesses are not recorded."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000548,"generated":"2026-11-15T00:31:03Z"},"checks":{"work":"dsc-565","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":18,"english_words":766,"source_letters":2351,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The dating of Ephrem's madrāšê on the Nativity is uncertain; they likely belong to the later period of his life in Edessa (c. 363–373). No external witness fixes a precise year.","cites":[{"key":"ed:dsc-565","label":"source edition: Nativity 17","url":"https://syriaccorpus.org/565"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text of Nativity 17 survives in a single manuscript tradition, with some stanzas showing minor scribal variants in the refrain structure.","cites":[{"key":"ed:dsc-565","label":"source edition: Nativity 17","url":"https://syriaccorpus.org/565"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This madrāšā was incorporated into the East Syriac liturgical cycle for the Feast of the Nativity, though its exact place in the office is not consistently attested.","cites":[{"key":"ed:dsc-565","label":"source edition: Nativity 17","url":"https://syriaccorpus.org/565"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft occasionally expands Ephrem's terse Syriac into explanatory phrases; readers should consult the Syriac for the original poetic density.","cites":[{"key":"ed:dsc-565","label":"source edition: Nativity 17","url":"https://syriaccorpus.org/565"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"No critical apparatus or collation of multiple manuscripts is provided in this edition; variant readings from other witnesses are not recorded.","cites":[{"key":"ed:dsc-565","label":"source edition: Nativity 17","url":"https://syriaccorpus.org/565"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 3 narrative."},{"kind":"caution","severity":"caution","text":"3 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":3},"term_index":[],"citations":{"ed:dsc-565":{"label":"source edition: Nativity 17","url":"https://syriaccorpus.org/565"}},"segments":[{"i":1,"ref":"p1","source":"ܒܰܪ ܩܳܠܶܗ\nܛܰܥܢܰܢܝ ܥܽܘܠܳܐ ܕܰܛܥܺܝܢܳܐ ܐܢܳܐ\nܐܶܡܪܰܬ ܡܰܪܝܰܡ ܘܐܰܪܟܶܢ ܟܶܢܦܰܘ̈ܗܝ\nܘܰܫܩܰܠ ܣܳܡܰܢܝ ܒܰܝܢܳܬ ܓܶܦܰܘ̈ܗܝ\nܘܰܓܕܰܠ ܒܳܐܰܐܪ ܘܐܶܫܬܰܘܕܺܝ ܠܺܝ\nܕܪܰܘܡܳܐ ܘܥܽܘܡܩܳܐ ܕܰܒܪܶܟܝ ܢܶܗܽܘܘܢ\nܥܽܘܢܺܝܬܳܐ : ܠܳܟ ܬܶܫܒܽܘܚܬܳܐ ܒܰܪ ܒܳܪܽܘܝܳܐ ܕܰܠܟܽܠ ܡܰܚܶܒ\nܚܙܺܝܬ ܓܰܒܪܺܝܐܶܝܠ ܕܰܩܪܳܝܗܝ ܡܳܪܳܐ\nܘܰܠܪܰܒ ܟܽܘܡܪ̈ܶܐ ܥܰܒܕܳܐ ܣܳܒܳܐ\nܕܙܰܝܰܚ ܛܰܥܢܶܗ ܚܙܺܝܬ ܠܰܡܓܽܘ̈ܫܶܐ\nܟܰܕ ܡܶܬܟܦܶܝܢ ܘܰܠܗܶܪܽܘܕܶܣ\nܟܰܕ ܡܶܬܒܰܠܗܶܐ ܕܐܶܬܳܐ ܡܰܠܟܳܐ\nܐܳܦ ܣܛܳܢܳܐ ܕܚܳܢܶܩ ܫܰܒܪ̈ܶܐ\nܕܢܺܐܒܰܕ ܡܽܘܫܶܐ ܩܳܛܶܠ ܫܰܒܪ̈ܶܐ\nܕܰܢܡܽܘܬ ܚܰܝܳܐ ܠܡܶܨܪܶܝܢ ܐܶܥܪܽܘܩ\nܕܐܶܬܳܐ ܠܺܝܗܽܘܕ ܕܢܶܠܐܶܐ ܘܢܶܦܗܶܐ\nܕܰܠܨܰܝܳܕܶܗ ܒܳܥܶܐ ܕܰܢܨܽܘܕ\nܒܰܒܬܽܘܠܽܘܬܳܗܿ ܛܰܪ̈ܦܶܐ ܕܒܶܙܚܳܐ\nܠܶܒܫܰܬ ܚܰܘܳܐ ܐܶܡܳܟ ܠܶܒܫܰܬ\nܒܰܒܬܽܘܠܽܘܬܳܗܿ ܢܰܚܬܳܐ ܕܫܽܘܒܚܳܐ\nܕܰܠܟܽܠ ܣܳܦܶܩ ܦܪܺܝܣܳܐ ܙܥܽܘܪܳܐ\nܕܦܰܓܪܳܐ ܝܰܗܒܬ ܠܰܡܟܰܣܶܐ ܟܽܠ\nܛܽܘܒܶܝܗܿ ܠܐܺܝܕܳܐ ܕܐܰܢܬ ܒܠܶܒܳܗܿ\nܘܰܒܪܶܥܝܳܢܳܗܿ ܒܺܝܪܰܬ ܡܰܠܟܳܐ ܗܺܝ\nܒܳܟ ܒܰܪ ܡܰܠܟܳܐ ܘܰܩܕܽܘܫ ܩܽܘ̈ܕܫܶܐ\nܠܳܟ ܪܰܒ ܟܽܘܡܪ̈ܶܐ ܠܳܐ ܨܶܦܬܳܐ ܠܳܗܿ\nܐܳܦ ܠܳܐ ܬܥܳܫܳܐ ܕܒܰܝܬܳܐ ܘܓܰܒܪܳܐ\nܗܘܳܬ ܬܽܘܒ ܚܰܘܳܐ ܢܶܩܥܶܐ ܘܩܰܒܪܳܐ\nܠܚܶܘܝܳܐ ܠܺܝܛܳܐ ܕܥܰܠ ܘܰܥܡܰܪ ܒܳܗܿ\nܡܶܠܟܶܗ ܒܺܝܫܳܐ ܗܘܳܬ ܠܶܗ ܠܰܚܡܳܐ\nܕܰܗܘܳܬ ܥܰܦܪܳܐ ܐܰܢܬ ܗܽܘ ܠܰܚܡܰܢ\nܘܐܰܢܬ ܗܽܘ [ܓܢܽܘܢܰܢ] ܘܐܶܣܛܰܠ ܫܽܘܒܚܰܢ\nܕܐܺܝܬ ܠܳܗܿ ܩܽܘܕܫܳܐ ܐܶܢ ܩܰܢܺܝܛܳܐ\nܗܳܐ ܢܳܛܽܘܪܶܗ ܕܐܺܝܬ ܠܳܗܿ ܥܽܘܠܳܐ\nܗܳܐ ܫܰܒܽܘܩܶܗ ܕܐܺܝܬ ܠܳܗܿ ܫܺܐܕܳܐ\nܗܳܐ ܪܳܕܽܘܦܶܗ ܘܰܕܟܺܐܒܰܝ̈ܗܽܘܢ\nܗܳܐ ܥܳܨܽܘܒܳܐ ܠܰܬܒܳܪ̈ܰܝܗܽܘܢ\nܕܐܺܝܬ ܠܳܗܿ ܝܰܠܕܳܐ ܢܺܐܬܶܐ ܢܶܗܘܶܐ\nܐܰܚܳܐ ܠܰܪܚܽܘܡܝ ܕܐܺܝܬ ܠܳܗܿ ܒܰܪܬܳܐ","english":"The Son of His Voice\n\nThe error of the straying one has erred, I said,\nMary spoke and set his stones in place,\nAnd he took the hearing of the house of his wings,\nAnd he kindled a fire and confessed to me\nThe height and depth of your knees, they were\nThe error: to you is praise, Son of the Creator who loves all.\n\nI saw Gabriel, whom the Lord called,\nAnd to the chief of priests, an aged servant,\nWhose error I saw the magi rejoicing,\nAs they were bowed down, and Herod\nWas bewildered that a king had come.\nAlso the sword that strangles the children,\nThat Moses the killer of children might perish,\nThat the likeness of the living might flee to Egypt,\nThat he came to Judah, weary and amazed,\nThat his hunter seeks to hunt.\n\nIn her virginity, the leaves of victory\nShe put on, Eve your mother put on\nIn her virginity, the garment of glory\nThat suffices for all, the small extended one,\nOf the body you gave to cover all.\n\nBlessed is her hand that came with her heart,\nAnd in her will she inherited the king, she\nIn you, Son of the King and Holy of Holies.\nTo you, chief of priests, she had no need,\nNor the care of house and husband,\nShe became again Eve, the cry and the tomb,\nFor the accursed serpent that entered and dwelt in her,\nHis evil counsel was bread for her,\nThat which was dust, you are bread,\nAnd you are [the body] and the stole of glory,\nThat she has holiness, even in summer.\nBehold her guardian, that she has error,\nBehold her forgiver, that she has a demon,\nBehold her persecutor and her pains,\nBehold the oppressor of their brokenness,\nThat she has a son, he comes, he will be,\nA brother to my compassionate one, that she has a daughter.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܰܪ ܩܳܠܶܗ","severity":"info","text":"The opening phrase 'Son of His Voice' functions as a title for the hymn, likely referring to Christ as the Word (Logos) of God, a common theme in Ephrem's theology.","cites":[{"key":"ed:dsc-565","label":"source edition: Nativity 17","url":"https://syriaccorpus.org/565"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܰܥܢܰܢܝ","severity":"info","text":"The Syriac verb 'ṭaʿʿeṭ' (to err) is repeated in various forms, emphasizing the theme of error (ṭaʿyā) that pervades the passage, contrasting with the truth of Christ's birth.","cites":[{"key":"ed:dsc-565","label":"source edition: Nativity 17","url":"https://syriaccorpus.org/565"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܢܡܽܘܬ ܚܰܝܳܐ ܠܡܶܨܪܶܝܢ ܐܶܥܪܽܘܩ","severity":"info","text":"The flight of the Holy Family to Egypt echoes Matthew 2:13-15, where Joseph and Mary flee Herod's massacre of the innocents.","cites":[{"key":"ed:dsc-565","label":"source edition: Nativity 17","url":"https://syriaccorpus.org/565"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܗܶܪܽܘܕܶܣ","severity":"info","text":"Herod the Great is referenced as the king bewildered by the Magi's visit, a standard element in Nativity narratives, but here also linked to the massacre of infants (Matthew 2:16).","cites":[{"key":"ed:dsc-565","label":"source edition: Nativity 17","url":"https://syriaccorpus.org/565"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܰܘܳܐ","severity":"info","text":"Eve is typologically paralleled with Mary: Eve's virginity is a 'garment of glory' that Mary reclaims, a common patristic theme of Mary as the new Eve.","cites":[{"key":"ed:dsc-565","label":"source edition: Nativity 17","url":"https://syriaccorpus.org/565"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܶܣܛܰܠ ܫܽܘܒܚܰܢ","severity":"caution","text":"The phrase 'stole of glory' is textually uncertain; the Syriac may be corrupt or a hapax, and the English draft supplies '[the body]' as a conjectural emendation.","cites":[{"key":"ed:dsc-565","label":"source edition: Nativity 17","url":"https://syriaccorpus.org/565"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the straying one' (ṭaʿyā) is ambiguous: it may refer to Satan, a generic heretic, or a specific figure like the serpent in Eden.","The phrase 'Son of the Creator who loves all' could be a title for Christ or a reference to the Holy Spirit, depending on the liturgical context."],"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":"ܐܳܘ ܒܰܪܬ ܛܽܘܗܡܳܐ ܬܺܐܬܳܐ ܬܶܗܘܶܐ\nܡܟܺܝܪܰܬ ܝܰܩܺܝܪܝ ܘܕܐܺܝܬ ܠܶܗ ܥܰܒܕܳܐ\nܢܶܫܪܶܝܘܗܝ ܢܺܐܬܶܐ ܢܶܦܠܽܘܚ ܡܳܪܶܗ\nܒܰܪ ܚܺܐܪ̈ܶܐ ܒܶܪܝ ܕܰܫܩܰܠ ܢܺܝܪܳܟ\nܚܰܕ ܗܽܘ ܐܰܓܪܶܗ ܘܥܰܒܕܳܐ ܕܰܛܥܶܢ\nܙܰܘܓܳܐ ܕܢܺܝܪ̈ܶܐ ܕܰܬܪ̈ܶܝܢ ܡܳܪ̈ܺܝܢ\nܕܰܠܥܶܠ ܘܕܰܠܬܰܚܬ ܬܪ̈ܶܝܢ ܠܶܗ ܛܽܘܒ̈ܺܝܢ\nܘܰܬܪ̈ܶܝܢ ܐܰܓܪ̈ܺܝܢ ܕܰܬܪ̈ܶܝܢ ܝܽܘܩܪ̈ܺܝܢ\nܒܰܪܬ ܚܺܐܪ̈ܶܐ ܒܶܪܝ ܐܰܡܬܳܟ ܗܺܝ ܬܽܘܒ\nܐܶܢ ܠܳܟ ܬܶܦܠܽܘܚ ܘܰܡܫܰܥܒܰܕܬܳܐ\nܒܳܟ ܒܰܪܬ ܚܺܐܪ̈ܶܐ ܗܺܝ ܒܳܟ ܬܶܬܒܰܝܰܐ\nܕܰܡܚܰܪܰܪܬܳܐ ܗ̱ܝ ܚܪ̈ܽܘܪܶܐ ܟܣܰܝ̈ܳܐ\nܒܥܽܘܒܳܗܿ ܣܺܝܡܺܝܢ ܐܶܢ [ܠܳܟ] ܬܶܪܚܰܡ\nܐܳܘ ܢܰܟ̈ܦܳܬܳܐ ܣܘܰܚ ܠܶܗ ܠܰܪܚܽܘܡܝ\nܕܰܒܟܶܝܢ ܢܶܫܪܶܐ ܘܐܳܦ ܛܰܡ̈ܐܳܬܳܐ\nܕܰܢܩܰܕܰܫܟܶܝܢ ܐܳܦ ܥܺܕ̈ܬܐ\nܕܰܢܨܰܒܬܟܶܝܢ ܒܰܪ ܒܳܪܽܘܝܰܐ ܗ̱ܘ\nܕܐܶܬܳܐ ܕܢܶܒܕܽܘܩ ܟܽܠ ܒܶܪ̈ܝܳܬܳܐ\n[ܫܡܰܝܳܐ] ܚܕܶܬ ܕܰܣܓܶܕܘ ܣ̈ܰܟܠܶܐ\n[ܠܟܽܠ] ܢܰܗܺܝܪ̈ܶܐ ܚܰܕܶܬ ܠܐܰܪܥܳܐ\nܕܒܶܠܝܰܬ ܒܐܳܕܳܡ ܓܒܺܝܠܬܳܐ ܚܰܕܬܳܐ\nܗܘܳܬ ܒܳܪܽܘܩܶܗ ܘܕܰܠܟܽܠ ܣܳܦܶܩ\nܬܳܪܶܨ ܦܰܓܪ̈ܶܐ ܥܰܡ ܪ̈ܶܥܝܳܢܶܐ\nܬܰܘ ܣܡܰܝ̈ܳܐ ܘܰܕܠܳܐ ܟܶܣܦܳܐ\nܣܰܒܘ ܢܰܗܺܝܪ̈ܶܐ ܬܰܘ ܚܓܺܝܪ̈ܳܬܳܐ\nܣܰܒܘ ܪ̈ܶܓܠܰܝܟܽܘܢ ܕܽܘ̈ܓܶܐ ܘܚܰܪ̈ܫܶܐ\nܣܰܒܘ ܩܳܠܰܝ̈ܟܽܘܢ ܘܕܐܺܝܕܶܗ ܦܫܺܝܓܳܐ\nܦܫܺܝ̈ܓܶܐ ܢܶܣܒܽܘܢ ܐܳܦ ܐܺܝܕܰܝ̈ܗܽܘܢ\nܒܰܪ ܒܳܪܽܘܝܰܐ ܗ̱ܘ ܕܰܡܠܶܝܢ ܓܰܙܰܘܗ̈ܝ\nܟܽܠ ܥܽܘܕܪ̈ܳܢܺܝܢ ܠܐܰܝܢܳܐ ܕܰܣܢܺܝܩ\nܡܶܢ ܒܳܒ̈ܳܬܳܐ ܢܺܐܬܶܐ ܨܶܐܕܰܘܗܝ\nܛܺܝܢܳܐ ܥܳܒܶܕ ܘܰܡܫܰܚܠܶܦ ܠܶܗ\nܒܶܣܪܳܐ ܥܳܒܶܕ ܥܰܝ̈ܢܶܐ ܡܰܢܗܰܪ\nܒܛܺܝܢܳܐ ܙܥܽܘܪܳܐ ܚܰܘܺܝ ܕܒܐܺܝܕܶܗ\nܓܒܺܝܠ ܕܰܚܺܝܚܳܢ ܢܰܦܫܳܐ ܕܡܺܝܬܳܐ\nܬܽܘܒ ܣܶܗܕܶܬ ܠܶܗ ܕܒܶܗ ܗܽܘ ܢܦܺܝܚܳܐ\nܢܶܫܡܰܬ ܐܢܳܫܳܐ ܒܣܳܗ̈ܕܶܐ ܐܚܪ̈ܳܝܶܐ\nܐܶܬܗܰܝܡܰܢ ܠܶܗ ܕܒܰܪ ܩܰܕܡܳܝܰܐ ܗ̱ܘ","english":"O daughter of the type, the sign shall be\nThe seller of my precious ones, and he has a servant\nI loosed him, he came, he served his lord\nA freeborn son, my son, who took your yoke\nOne is his reward, and the servant who erred\nA pair of yokes, of two lords\nOf above and below, two for him are good\nAnd two rewards, of two burdens\nA freeborn daughter, my son, your maidservant is again\nIf she serves you, and servitude\nIn you, freeborn daughter, she is in you, she will be chosen\nThat she is a liberator, hidden rays\nIn her heel are placed, if she loves you\nO the wings, sweep for him my beloved\nWho wept, he dwelt, and also the pollutions\nWhich he sanctified, and also the churches\nWhich he adorned, the son of the Creator is he\nWho came to examine all creatures\n[The heavens] renewed, for which the fools worshipped\n[To all] the shining ones, renewed for the earth\nWhich swallowed Adam, a new creation\nShe was his creator, and for all sufficient\nHe will fashion bodies with shepherds\nCome, the blind and the without silver\nTake the shining ones, come, the veiled ones\nTake your feet, the pairs and the deaf\nTake your voices, and his hand is gentle\nThe gentle ones, take also your hands\nThe son of the Creator is he, who filled his treasuries\nAll the clouds, to where he ascended\nFrom the fathers, he came, hunt him\nClay he makes, and changes it\nFlesh he makes, eyes he makes blind\nWith a little clay, show that in his hand\nIs the creation of the living, the soul of the dead\nAgain I testified for him, that in him is the breath\nI heard a cry among the later witnesses\nHe was persuaded that he is the firstborn son","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܰܪܬ ܛܽܘܗܡܳܐ","severity":"info","text":"The phrase 'daughter of the type' (barṯ ṭyūhmā) likely refers to Mary as the antitype or fulfillment of a biblical type, a common typological motif in Ephrem.","cites":[{"key":"ed:dsc-565","label":"source edition: Nativity 17","url":"https://syriaccorpus.org/565"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܰܪ ܒܳܪܽܘܝܰܐ","severity":"info","text":"The repeated phrase 'son of the Creator' (bar bārōyā) echoes Christological titles in Syriac tradition, possibly alluding to Christ as the agent of creation and redemption.","cites":[{"key":"ed:dsc-565","label":"source edition: Nativity 17","url":"https://syriaccorpus.org/565"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܺܕ̈ܬܐ","severity":"info","text":"The mention of 'churches' (ʿedtā) alongside 'pollutions' sanctified reflects Ephrem's polemic against pagan or heretical cults, contrasting true worship with idolatry.","cites":[{"key":"ed:dsc-565","label":"source edition: Nativity 17","url":"https://syriaccorpus.org/565"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܪ̈ܶܝܢ ܡܳܪ̈ܺܝܢ","severity":"info","text":"The pairing of 'two lords' (trēn mārēn) and 'two yokes' (trēn ʿīrēn) structures the passage as a series of binary oppositions, a hallmark of Ephrem's symbolic parallelism.","cites":[{"key":"ed:dsc-565","label":"source edition: Nativity 17","url":"https://syriaccorpus.org/565"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܡܰܝܳܐ","severity":"caution","text":"The word 'heavens' (šmayyā) is bracketed in the edition, indicating a textual lacuna or emendation; the sense of the line is uncertain.","cites":[{"key":"ed:dsc-565","label":"source edition: Nativity 17","url":"https://syriaccorpus.org/565"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܣ̈ܰܟܠܶܐ","severity":"info","text":"The 'fools' (saklē) who worshipped the heavens may refer to astrolaters or pagan star-worshippers, a target of Ephrem's critique in other hymns.","cites":[{"key":"ed:dsc-565","label":"source edition: Nativity 17","url":"https://syriaccorpus.org/565"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'freeborn daughter' and 'freeborn son' is ambiguous; they may represent Mary and Christ or allegorical figures. The bracketed words [šmayyā] and [lkōl] indicate textual uncertainty in the Syriac manuscript."],"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":3,"ref":"p3","source":"ܟܢܽܘܫܘ ܬܰܘ ܓܰܪ̈ܒܶܐ ܘܰܕܠܳܐ ܥܰܡܠܳܐ\nܣܰܒܘ ܕܽܘܟܳܝܳܐ ܠܳܐ ܓܶܝܪ ܣܢܺܝܩ\nܐܰܝܟ ܐܶܠܺܝܫܰܥ ܕܰܫܒܰܥ ܙܰܒܢܺܝ̈ܢ\nܒܢܰܗܪܳܐ ܢܶܥܡܰܕ ܠܳܐ ܬܽܘܒ ܡܰܠܶܐܐ\nܕܰܠܐܺܝܘ ܟܳܗ̈ܢܶܐ ܒܰܪ̈ܣܺܝܣܰܝܗܽܘܢ\nܫܒܰܥ [ܕܐܶܠܺܝܫܰܥ] ܒܪܳܙܳܐ ܕܰܟܺܝ\n[ܕܰܫܒܰܥ ܪ̈ܽܘܚܺܝܢ ܘܙܽܘܦܳܐ ܘܰܕܡܳܐ\nܛܽܘܦܣܰܐ ܗ̱ܘ] ܪܰܒܳܐ ܠܳܐ ܐܺܝܬ ܐܰܬܪܳܐ\nܠܢܽܘܟܪܳܝܽܘܬܳܐ ܠܳܐ ܡܶܬܢܰܟܪܳܐ\nܒܰܪ ܡܳܪܶܐ ܟܽܠ ܡܶܢ ܡܳܪܶܐ ܟܽܠ\nܐܶܢ ܓܶܝܪ ܟܺܐܢܳܐ ܐܰܓܪܶܒ ܦܰܓܪܳܐ\nܘܐܰܢܬ ܡܕܰܟܶܐ ܓܳܒܶܠ ܦܰܓܪܳܐ\nܣܢܳܝܗܝ ܠܦܰܓܪܳܐ ܘܐܰܢܬ ܪܚܶܡܬܳܝܗܝ\nܐܶܠܳܐ ܓܒܰܠܬܳܝܗܝ ܚܽܘܒ̈ܠܶܐ ܕܐܰܪܡܺܝܬ\nܥܠܰܘܗܝ ܩܳܥܶܝܢ ܕܒܰܪ ܒܳܪܽܘܝܳܐ ܐܰܢܬ","english":"They took the scabs and those without toil, they took the pure one, for he is not needed. Like Elisha who immersed seven times, he was baptized in light, not to be filled again. For whom are the priests with their faces? Seven [of Elisha] in the pure mystery, [of seven spirits and the cross and blood, that is the great type]. There is no place for your remembrance, it is not to be recalled. Son of the Lord of all, come, Lord of all. For if the filthy one defiles the body, and you purify, you form the body. His help to the body, and you are his beloved. But you formed his limbs, the bonds that I cast upon him. They cry out that you are the son of the Creator.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܢܽܘܫܘ ܬܰܘ ܓܰܪ̈ܒܶܐ ܘܰܕܠܳܐ ܥܰܡܠܳܐ","severity":"info","text":"The opening line is obscure: 'They took the scabs and those without toil' likely contrasts the impure (scabs) with the pure (those without toil), setting up a paradox of cleansing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܠܺܝܫܰܥ ܕܰܫܒܰܥ ܙܰܒܢܺܝ̈ܢ","severity":"info","text":"Elisha's seven immersions allude to 2 Kings 5:10-14, where Naaman the Syrian is cleansed of leprosy by bathing seven times in the Jordan. Ephrem typologically links this to baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܪܳܙܳܐ ܕܰܟܺܝ","severity":"info","text":"The phrase 'pure mystery' (ܒܪܳܙܳܐ ܕܰܟܺܝ) likely refers to the sacramental mystery of baptism, a key term in Ephrem's typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܰܫܒܰܥ ܪ̈ܽܘܚܺܝܢ ܘܙܽܘܦܳܐ ܘܰܕܡܳܐ","severity":"info","text":"The bracketed phrase 'seven spirits and the cross and blood' may be a later gloss or interpolation, as it disrupts the syntax and introduces a trinitarian or sacramental formula not typical of Ephrem's style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܰܪ ܡܳܪܶܐ ܟܽܠ ܡܶܢ ܡܳܪܶܐ ܟܽܠ","severity":"info","text":"The repeated invocation 'Son of the Lord of all, come, Lord of all' marks a structural shift from narrative to direct address, typical of Ephrem's hymnic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܠܐܺܝܘ ܟܳܗ̈ܢܶܐ ܒܰܪ̈ܣܺܝܣܰܝܗܽܘܢ","severity":"caution","text":"The line 'For whom are the priests with their faces?' is ambiguous: it may question the role of priests in the purification ritual, or it may be a rhetorical challenge to those who rely on external rites.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The bracketed passage 'of seven spirits and the cross and blood, that is the great type' may be a later scribal addition; its authenticity is uncertain.","The identity of 'the pure one' (ܕܽܘܟܳܝܳܐ) is ambiguous: it could refer to Christ, a baptized believer, or a typological figure like Elisha."],"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."}]}]}