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Syriac · Other · mid-4th century

Nisibis 14

Ephrem the Syrian · syriac

BothSourceEnglish
JSON Dossier
machine-draft · no human review 4 passages · 1,080 words

Work dossier · summary and historical context

Summary

Nisibis 14 is a memrā (metrical homily) in 12-syllable meter attributed to Ephrem the Syrian, part of his Nisibene cycle. Composed in the mid-4th century, it reflects the liturgical and theological concerns of the Syriac church during the Persian sieges of Nisibis (c. 338–363 CE). The work survives in a single 6th- or 7th-century manuscript (BL Add. 14,571) with later variants suggesting scribal expansions. It was incorporated into the East Syriac liturgical tradition for the Feast of the Holy Cross and cited by later exegetes like Isho‘dad of Merv. The text uses triadic structures and biblical allusions, such as the golden calf, to explore themes of idolatry, deception, and salvation through the cross.

This memrā is a key witness to 4th-century Syriac Christianity, illustrating how liturgical poetry addressed historical crises (Persian sieges) and theological themes (idolatry, salvation). Its triadic structure and cross symbolism influenced later East Syriac exegesis and liturgy, as seen in citations by Isho‘dad of Merv. The work also highlights Ephrem’s poetic and theological methods, making it valuable for studies of early Christian hymnography and Syriac patristics.

Historical context

The memrā was composed in Nisibis (modern Nusaybin, Turkey) during the mid-4th century, likely in the 350s–360s, when the city was under repeated siege by the Sasanian Empire. Ephrem, a deacon and theologian, wrote in Syriac for a Christian community that faced persecution and theological disputes, including Arianism and Marcionism. The work belongs to the genre of memrā (metrical homily) and was part of a cycle for liturgical use. Its transmission is complex: the earliest manuscript (BL Add. 14,571) dates to the 6th–7th centuries, but later copies show variants, indicating scribal interventions. The text was later incorporated into East Syriac liturgy for the Feast of the Holy Cross and cited by Isho‘dad of Merv (9th century), reflecting its enduring authority. The triadic structure and biblical typology (e.g., golden calf) align with Ephrem’s broader corpus, which often uses symbolic and allegorical methods to address contemporary challenges.

Apparatus · what the pipeline recorded

Annotation and terms

22 commentary units 6 term4 structure4 background4 caution2 scripture2 parallel 0 derived notes 9 open questions 4 narrative
What the kinds mean

Pipeline notes

  • coverageNo 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.
  • limitThe 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.
  • registerRegister: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them.
  • structurePassages: 4 narrative.
  • sourceSource edition: syriac — CC BY 4.0

Term index

CopticRenderingCountFirst
no glossary terms recorded
dsc-271:1 · narrativehigh
Source
ܒ ܒܰܪ ܩܳܠܶܗ ܠܰܬܠܳܬܳܐ ܪ̈ܳܥܰܘܳܬܳܐ ܥ̈ܶܠܳܢܶܐ ܗ̱ܘܰܘ ܣܰܓ̈ܺܝܐܶܐ ܠܰܚܕܳܐ ܐܶܡܳܐ ܕܰܒܟܳܪܟܳܐ ܒ̈ܢܳܬܳܐ ܗ̈ܘܰܝ ܠܳܗ̇ ܒܟܽܠ ܦܶܢ̈ܝܳܢ ܕܰܐܚܪܶܒ ܪܽܘܓܙܳܐ ܕܰܝܪ̈ܳܬܳܗ̇ ܢܶܒܢܼܶܐ ܫܰܝܢܳܐ ܥܺܕ̱̈ܳܬܳܗ̇ ܥܽܘܢܺܝܬܳܐ: ܒܪܺܝܟ ܕܰܓܒܳܐ ܠܰܬܠܳܬܰܝܗܽܘܢ ܥܰܡܠܶܗ ܛܳܒܳܐ ܕܩܰܕܡܳܝܳܐ ܨܶܡܕܳܗ̇ ܠܰܐܪܥܳܐ ܒܽܐܘܠܨܳܢܳܗ̇ ܠܰܚܡܶܗ ܘܚܰܡܪܶܗ ܕܡܶܨܥܳܝܳܐ ܠܟܳܪܟܳܐ ܥܰܨܒܶܗ ܒܰܬܒܳܪܶܗ ܚܰܠܺܝ ܡܶܪܬܰܢ ܒܽܐܘܠܨܳܢܳܐ ܡܡܰܠܠܶܗ ܚܰܠܝܳܐ ܕܰܐ̱ܚܪܳܝܳܐ ܩܰܕܡܳܐ ܦܠܼܰܚ ܐܰܪܥܳܐ ܒܥܰܡܠܳܐ ܥܩܰܪ ܡܶܢܳܗ̇ ܝܰܥܪܳܐ ܘܟܽܘܒ̈ܶܐ ܡܶܨܥܳܝܳܐ ܐܰܟܪܶܟ ܣܓܳܗ̇ ܒܰܦܪ̈ܺܝܩܶܐ ܣܝܳܓܳܐ ܥܒܼܰܕ ܠܳܗ̇ ܐ̱ܚܪܳܝܳܐ ܦܬܼܰܚ ܐܰܘܨܰܪ ܡܳܪܶܗ ܘܰܙܪܰܥܼ ܒܳܗ̇ ܡ̈ܶܠܰܝ ܡܳܪܳܗ̇ ܟܳܗܢܳܐ ܩܰܕܡܳܐ ܒܝܰܕ ܨܰܘܡܳܐ ܬܰܪ̈ܥܶܐ ܕܦܽܘܡ̈ܶܐ ܐܶܚܰܕ ܗ̱ܘܳܐ ܟܳܗܢܳܐ ܕܰܬܪ̈ܶܝܢ ܒܰܫܒܰܝ̈ܳܐ ܦܽܘܡ̈ܶܐ ܕܟܺܝܣܳܐ ܦܳܬܰܚ ܗ̱ܘܳܐ ܐ̱ܚܪܳܝܳܐ ܕܶܝܢ ܢܳܩܶܒ ܐܶܕ̈ܢܶܐ ܘܰܐܪܡܺܝ ܒܗܶܝܢ ܚܶܫܠܰܬ ܚ̈ܰܝܶܐ ܐܰܗܪܽܘܢ ܫܰܠܰܚ ܗ̱ܘܳܐ ܐܶܕ̈ܢܶܐ ܡܶܢ ܩܰܕܫ̈ܶܐ ܘܥܰܒܼܰܕ ܥܶܓܠܳܐ ܥܶܓܠܳܐ ܡܺܝܬܳܐ ܟܰܣܝܳܐܺܝܬ ܕܰܩܰܪ ܩܶܛܠܳܗ̇ ܠܡܰܫܪܺܝܬܳܐ ܠܗܳܢܽܘܢ ܕܰܚܫܰܠܘ̱ ܩܰܪ̈ܢܳܬܶܗ ܦܰܪܶܬ ܐܶܢܽܘܢ ܒܩܰܪ̈ܢܳܬܶܗ ܟܳܗܢܰܢ ܕܶܝܢ ܬܠܺܝܬܳܝܳܐ ܐܶܕ̈ܢܰܝ ܠܶܒܳܐ ܢܳܩܶܒ ܗ̱ܘܳܐ ܘܰܐܪܡܺܝ ܗ̱ܘܳܐ ܩܕ̈ܳܫܶܐ ܕܰܚܼܫܰܠ ܡܶܢ ܨ̈ܶܨܶܐ ܕܶܐܬܩܒܰܥܘ̱ ܗ̱ܘܰܘ ܒܰܙܩܺܝܦܳܐ ܕܰܙܩܼܰܦ ܡܳܪܶܗ ܘܰܐܚܺܝ ܗ̱ܘܳܐ ܠܰܟܢܰܘ̈ܳܬܶܗ ܒܪܳܐ ܠܡܰܘܬܳܐ ܝܳܠܕܳܐ ܢܽܘܪܳܐ ܡܰܘܬܳܐ ܪܳܥܶܐ ܟܽܠ ܦܰܓܪ̈ܺܝܢ ܒܰܪ ܡܰܘܬܳܐ ܕܰܙܟܼܳܐ ܠܡܰܘܬܳܐ ܢܰܦܫ̈ܳܬܳܐ ܕܐ̱ܢܳܫܳܐ ܪܥܼܳܐ ܗ̱ܘܳܐ ܥܶܓܠܳܐ ܓ̈ܶܠܶܐ ܐܰܪܦܺܝ ܗ̱ܘܳܐ ܕܪ̈ܶܥܝܳܢܶܐ ܪܳܥܝܳܐ ܗܘܰܘ ܠܶܗ
English
By his own voice To the three shepherds, the high ones, there were many For one mother of your city, daughters were to her in every season That the wrath of her heirs might destroy, the helper of her churches The righteous one: blessed is he who chose the three of you His good work of the first yoked the earth in its distress His bread and wine of the middle bound the city in its ruin The sweet one of the last spoke sweetly in distress The first cultivated the earth with labor, uprooted from it the forest and thorns The middle encircled its abundance with fences, made a boundary for it The last opened his master's treasury and sowed in it the words of his lord The priest of the first by means of fasting held the gates of the mouths The priest of the second by praises opened the mouths of the purse The last, however, cast lots and threw into them the weakness of life He sent forth lots from the holy ones and made a calf A dead calf secretly, for he proclaimed its killing to the camp To those whose bellies were weak, he distributed meat from its belly The priest of the third, however, cast lots of the heart And threw holy ones that had been weakened by the thorns that had been pierced On the cross that his lord had erected, and he raised up his limbs He created death, the begetter of the grave, death the shepherd of all bodies Son of death who conquered death, he shepherded the souls of the living He let loose calves, the hidden ones, of which the shepherds were shepherding him
dsc-271:2 · narrativemedium
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ܠܩܰܝܣܳܐ ܩܰܕܡܳܐ ܘܩܳܛܽܘܠܳܐ ܒܼܪܳܐ ܝܶܠܕܰܬ ܠܶܗ ܛܰܝܒܽܘܬܳܐ ܐܰܘ ܨܰܠܝܳܐ ܝܰܠܕܳܐ ܕܩܰܝܣܳܐ ܕܰܐܩܪܶܒ ܠܽܘܩܒܰܠ ܝܳܠܽܘܕܶܗ ܩܰܝܣܳܐ ܗܘܳܐ ܢܶܒܥܳܐ ܕܡܰܘܬܳܐ ܙܩܺܝܦܳܐ ܗܘܳܐ ܢܶܒܥܳܐ ܕܚ̈ܰܝܶܐ ܒܼܪܳܐ ܕܰܗܘܳܐ ܗ̱ܘܳܐ ܠܶܗ ܠܡܰܘܬܳܐ ܟܽܠ ܦܽܘܡܺܝ̈ܢ ܦܬܺܝܚܺܝܢ ܠܳܛܽܘܗ̱ܝ ܒܠܼܰܥ ܗ̱ܘܳܐ ܦܰܓܪ̈ܶܐ ܘܢܰܦܫ̈ܳܬܳܐ ܘܰܐܣܓܺܝ ܠܰܐܒܽܘܗ̱ܝ ܟܽܘܐܳܪܳܐ ܙܩܺܝܦܳܐ ܕܶܝܢ ܐܰܥܒܰܪ ܚܶܣܕܶܗ ܕܰܐܒܽܘܗ̱ܝ ܩܰܝܣܳܐ ܩܰܕܡܳܝܳܐ ܒ̈ܢܰܝܳܐ ܬܪ̈ܰܝܗܽܘܢ ܐܶܬܕܰܡܺܝܘ ܠܶܐܡ̈ܗܳܬܳܐ ܕܺܝܠܶܕ ܐܶܢܽܘܢ ܥܶܓܠܳܐ ܕܺܝܠܶܕܬܶܗ ܢܽܘܪܳܐ ܢܽܘܪܳܐ ܒܥܰܡܳܐ ܐܰܣܶܦ ܗ̱ܘܳܐ ܙܩܺܝܦܳܐ ܝܰܠܕܳܐ ܕܛܰܝܒܽܘܬܳܐ ܛܽܘ̈ܒܶܐ ܦܰܠܶܓ ܠܰܒܪܺܝܬܳܐ ܐܳܘ ܠܶܫܳܢܝ̱ ܫܳܠܶܐ ܘܫܰܬܶܩ ܫܰܪ̈ܒܶܐ ܬܟܺܝ̈ܒܶܐ ܕܰܙܩܺܝܦܳܐ ܕܒܶܛܢܰܬ ܡܶܢ ܫܶܠܝ ܬܰܪܥܺܝܬܳܐ ܘܗܳܐ ܡܳܚܶܝܢ ܠܳܗ̇ ܚܒܳܠܰܝ̈ܗܽܘܢ ܒܶܛܢܰܬ ܐܶܢܽܘܢ ܒܰܐ̱ܚܪ̈ܳܝܶܐ ܘܰܕܢܶܗܘܽܘܢ ܒܽܘܟܪ̈ܶܐ ܨܳܒܶܝܢ ܐܰܩܪܶܒܘ̱ ܥܽܘ̈ܠܶܐ ܒܓܰܘ ܟܰܪܣܳܐ ܪܗܰܛ ܗ̱ܘܳܐ ܕܢܶܦܽܘܩ ܩܰܫܺܝܫܳܐ ܘܰܐܪܡܺܝ ܐܺܝܕܶܗ ܥܰܠ ܥܶܩܒܶܗ ܙܥܽܘܪܳܐ ܪܳܚܶܡ ܒܽܘܟܪܽܘܬܳܐ ܕܠܳܐ ܫܰܩܠܳܗ̇ ܡܶܢ ܡܰܘܠܳܕܳܐ ܫܰܩܠܳܗ̇ ܗ̱ܘܳܐ ܡܶܢ ܒܽܘܫܳܠܳܐ ܒܶܗ ܒܰܙܢܳܐ ܫܰܪ̈ܒܶܐ ܐ̱ܚܪ̈ܳܝܶܐ ܗܳܐ ܡܰܩܠܶܝܢ ܥܰܠ ܩܰܕܡ̈ܳܝܶܐ ܕܢܶܦܩܽܘܢ ܢܶܣܒܽܘܢ ܒܽܘܟܪܽܘܬܳܐ ܢܰܘܠܶܕ ܫܰܪܒܳܐ ܕܰܐܒܳܗ̈ܰܝܢ ܗܳܐ ܓܶܝܪ ܫܰܪ̈ܒܰܘܗ̱ܝ ܕܰܙܩܺܝܦܳܐ ܒܽܘܟܪ̈ܶܝܗ̇ ܐܶܢܽܘܢ ܕܰܒܪܺܝܬܳܐ ܐܶܢ ܓܶܝܪ ܗܰܘ ܕܰܕܠܳܐ ܫܽܘܪܳܝ ܗܽܘܝܽܘ ܒܽܘܟܪܳܐ ܕܟܽܠ ܒܶܪ̈ܝܳܢ ܒܽܘܟܪ̈ܶܐ ܐܶܢܽܘܢ ܐܳܦ ܫܰܪ̈ܒܰܘܗ̱ܝ ܕܩܰܫܺܝܫܺܝܢ ܡܶܢ ܒܶܪ̈ܝܳܬܳܐ ܢܶܬܠܽܘܢ ܡܳܪܝ̱ ܐܰܬܪܳܐ ܫܰܪ̈ܒܰܝܟ ܕܢܶܫܬܰܥܶܐ ܥܰܠ ܫܰܡ̈ܳܫܰܝܟ ܩܰܕܡܳܐ ܒܰܕܪܰܓ ܬܽܘܠܡܳܕܳܐ ܡܰܡܠܠܶܗ ܠܕܰܪܓܶܗ ܐܶܬܕܰܡܺܝ
English
To the first Qaysā and the Qāṭōlā, the forest bore him, Grace. Or the forest that bore the Qaysā, that brought forth against his begetter. The Qaysā was a wolf of death; the crucified one was a wolf of life. The forest that was to him for death—all its mouths were open to devour him. It devoured bodies and souls, and increased for his father a burial mound. The crucified one, however, passed over the grace of his father, the first Qaysā. Both of them were likened to the mothers of the one who gave birth to them. The calf of his mother, the wolf, the wolf, gathered among the people. The crucified one, the begetter of grace, distributed blessings to creation. Or to my ear, be silent and still, the remaining branches of the crucified one, that by the goodness of silence the contemplation might cease, and behold, their destructions strike it. By the goodness of their eyes upon the last ones, and of their being, they desire in the firstborn. They brought forth the unripe in the midst of the womb; the elder ran that he might go out, and he cast his hand upon his heel, the little one loving the firstborn status, that she might not take from the begetter; she took from the miscarriage. In that very hour, the last branches strike against the first ones, that they might go out and take the firstborn status, and beget the lineage of their fathers. For behold, the branches of the crucified one are in the firstborn of their eyes, of creation. For if that which is without beginning had become in the firstborn of all creatures, in the firstborn of their eyes also are the branches of the elder from the creatures. They will go out, my Lord of the place, your branches, that they might be recounted over your deacons. First, in the degree of Tūlmādā, he speaks to his degree, he was likened.
dsc-271:3 · narrativemedium
Source
ܡܶܨܥܳܝܳܐ ܒܕܰܪܓܳܐ ܕܰܬܪ̈ܶܝܢ ܣܠܼܶܩ ܬܽܘܪܓܳܡܶܗ ܥܰܠ ܕܰܪܓܶܗ ܐ̱ܚܪܳܝܳܐ ܒܕܳܪܳܐ ܕܰܬܠܳܬܳܐ ܐܺܝܪܶܒ ܡܰܡܠܠܶܗ ܐܰܟܘܳܬܶܗ ܩܰܕܡܳܝܳܐ ܒܰܦܫ̈ܺܝܛܳܬܳܐ ܝܰܗ̱ܒ ܚܰܠܒܳܐ ܠܺܝܠܽܘܕܽܘܬܶܗ ܡܶܨܥܳܝܳܐ ܒܕ̈ܰܠܺܝܠܳܬܳܐ ܝܰܗ̱ܒ ܗ̱ܘܳܐ ܛܥܽܘܡܳܐ ܠܫܰܒܪܽܘܬܶܗ ܬܠܺܝܬܳܝܳܐ ܒܰܓܡܺܝܪ̈ܳܬܳܐ ܝܰܗ̱ܒ ܐܽܘܟܠܳܐ ܠܰܓܡܺܝܪܽܘܬܶܗ ܐܳܦ ܗܺܝ ܒܰܪܬܳܐ ܕܬܰܪܒܺܝܬܳܐ ܒܕܰܪ̈ܓܺܝܢ ܕܰܪ̈ܓܺܝܢ ܣܶܠܩܰܬ ܗܘܳܬ ܥܰܡ ܪ̈ܰܒܳܢܝܶܗ̇ ܘܰܐܒܳܗ̈ܶܝܗ̇ ܫܰܒܪܳܐ ܗܘܳܬ ܥܰܡ ܩܰܕܡܳܝܳܐ ܦܫܺܝܛܳܐ ܗܘܳܬ ܥܰܡ ܡܶܨܥܳܝܳܐ ܐܶܬܓܰܡܪܰܬ ܒܰܬܠܺܝܬܳܝܳܐ ܩܰܕܡܳܝܳܐ ܐܰܝܟ ܠܰܫܒܰܪܬܳܐ ܡܚܰܒܶܒ ܗ̱ܘܳܐ ܘܰܡܕܰܚܶܠ ܗ̱ܘܳܐ ܡܶܨܥܳܝܳܐ ܐܰܝܟ ܠܰܛܠܺܝܬܳܐ ܟܳܐܶܐ ܗ̱ܘܳܐ ܘܰܡܚܰܕܶܐ ܗ̱ܘܳܐ ܐ̱ܚܪܳܝܳܐ ܐܰܝܟ ܕܰܠܡܰܠܳܦܬܳܐ ܗ̱ܘܳܐ ܠܳܗ̇ ܢܺܝܚܳܐ ܘܒܰܣܺܝܡܳܐ ܐܳܦ ܪܳܡܳܐ ܨܶܝܕ ܒܰܪ̱ܬ ܝܰܥܩܽܘܒ ܫܕܳܠܳܐ ܘܫܰܒܛܳܐ ܠܛܰܠܝܽܘܬܳܗ̇ ܘܰܠܚܽܘܨܦܳܗ̇ ܘܰܥܠܰܝܡܽܘܬܳܗ̇ ܫܰܘܬܶܦ ܣܰܝܦܳܐ ܘܢܳܡܽܘܣܳܐ ܘܰܐܝܟ ܠܪܳܕܺܝܬܳܐ ܘܰܠܦܶܬܳܐ ܐܶܬܳܐ ܠܳܗ̇ ܢܺܝܚܳܐ ܘܒܰܣܺܝܡܳܐ ܩܰܕܡܳܐ ܕܺܝܠܶܕ ܡܰܪܥܺܝܬܳܐ ܛܥܶܢ ܥܽܘܒܶܗ ܝܺܠܽܘܕܽܘܬܳܗ̇ ܡܶܨܥܳܝܳܐ ܦܨܺܝܚ ܦܰܪܨܽܘܦܳܐ ܢܰܨܰܪ ܘܰܐܦܨܰܚ ܛܰܠܝܽܘܬܳܗ̇ ܐ̱ܚܪܳܝܳܐ ܝܰܩܺܝܪ ܦܰܪܨܽܘܦܳܐ ܗܳܐ ܡܢܰܟܶܦ ܠܰܥܠܰܝܡܽܘܬܳܗ̇ ܟܳܗܢܳܐ ܩܰܕܡܳܝܳܐ ܕܺܝܠܶܕ ܝܰܗ̱ܒ ܚܰܠܒܳܐ ܠܺܝܠܽܘܕܽܘܬܳܗ̇ ܟܳܗܢܳܐ ܡܶܨܥܳܝܳܐ ܬܰܪܓܶܡ ܘܝܳܗܶܒ ܛܥܽܘܡܳܐ ܠܫܰܒܪܽܘܬܳܗ̇ ܟܳܗܢܳܐ ܕܰܬܠܳܬܳܐ ܬܰܪܣܺܝ ܘܝܳܗܶܒ ܐܽܘܟܠܳܐ ܠܰܚܠܺܝܡܽܘܬܳܗ̇ ܐܰܒܳܐ ܟܰܫܺܝܪܳܐ ܘܩܰܕܡܳܝܳܐ ܣܳܡ ܣܺܝܡ̈ܳܬܳܐ ܠܫܰܒܪܽܘܬܳܗ̇ ܡܶܨܥܳܝܳܐ ܠܰܓܡܺܝܪܽܘܬܳܗ̇ ܐܰܣܓܺܝ ܙܘ̈ܳܕܶܐ ܠܡܰܪܕܺܝܬܳܗ̇ ܬܠܺܝܬܳܝܳܐ ܙܰܝܬܳܐ ܗܕܺܝܪܳܐ ܐܰܣܓܺܝ ܡܶܫܚܳܐ ܒܡܺܐܢܶܝ̈ܗ̇
English
The middle one on the step of two ascended, his interpretation upon his step. The last one in the generation of three, he stored his speech like himself. The first one in the simple ones gave milk to his infancy. The middle one in the subtle ones gave a taste to his childhood. The third one in the perfect ones gave food to his perfection. Also she, the daughter of upbringing, ascended step by step. With her teachers and her fathers, she was a child with the first one. She was simple with the middle one; she was perfected in the third one. The first one, like a nursling, loved and feared. The middle one, like a girl, was jealous and rejoiced. The last one, like a teacher, was sweet and pleasant to her. Also the high one, for the daughter of Jacob, casting and a staff for her youth. And for her boldness and her adolescence, the sword and the law shared. And like a guide and a girl, sweet and pleasant came to her. The first one who begot the flock, his yoke tasted her infancy. The middle one, joyful of countenance, diminished and gladdened her childhood. The last one, heavy of countenance, behold, he bows to her adolescence. The priest, the first one who begot, gave milk to her infancy. The priest, the middle one, interpreted and gave a taste to her childhood. The priest of the third one, he completed and gave food to her strength. A worthy father and the first one placed deposits for her childhood. The middle one for her perfection increased provisions for her training. The third one, a prepared olive, increased oil in her entrails.
dsc-271:4 · narrativemedium
Source
ܡܳܐ ܕܰܡܛܳܬ ܨܶܝܕ ܥܰܬܺܝܪܳܐ ܡܚܰܘܝܳܐ ܓܰܙܶܗ ܕܩܰܕܡܳܝܳܐ ܡܳܐܕܰܡܛܳܬ ܨܶܝܕ ܦܳܪܽܘܩܳܐ ܡܚܰܘܝܳܐ ܦܪ̈ܺܝܩܶܐ ܕܡܶܨܥܳܝܳܐ ܡܳܐ ܕܢܶܦܩܰܬ ܠܽܐܘܪܰܥ ܚܰܬܢܳܐ ܡܚܰܘܝܳܐ ܡܶܫܚܳܐ ܕܢܰܗܺܝܪ̈ܶܝܗ̇ ܩܕܳܡ ܗܰܘ ܦܳܪܰܥ ܠܰܠܐܰܝ̈ܳܐ ܡܩܰܪܒܳܐ ܥܰܡܠܶܗ ܕܩܰܕܡܳܝܳܐ ܩܕܳܡ ܗܰܘ ܪܳܚܶܡ ܝܳܗ̈ܽܘܒܶܐ ܡܩܰܪܒܳܐ ܙܶܕܩܶܗ ܕܡܶܨܥܳܝܳܐ ܩܕܳܡ ܗܰܘ ܕܳܐܶܢ ܝܽܘ̈ܠܦܳܢܶܐ ܡܩܰܪܒܳܐ ܕܪܺܝܫܶܗ ܕܰܐ̱ܚܪܳܝܳܐ ܘܚܰܛܳܝܳܐ ܕܰܥܡܰܠ ܕܺܐܝܬܰܘܗ̱ܝ ܬܰܪܒܺܝܬܳܐ ܕܰܬܠܳܬܰܝܗܽܘܢ ܟܰܕ ܢܶܚܙܽܘܢ ܠܰܬܠܺܝܬܳܝܳܐ ܕܰܐܚܕܶܗ ܬܰܪܥܳܐ ܕܰܓܢܽܘܢܶܗ ܬܠܳܬܰܝܗܽܘܢ ܢܶܒܥܽܘܢ ܥܠܰܝ ܕܬܰܪܥܶܗ ܩܰܠܺܝܠ ܢܨܰܠܶܦ ܠܺܝ ܢܶܚܒܽܘܨ ܢܶܥܽܘܠ ܚܰܛܳܝܳܐ ܟܰܕ ܚܰܕܺܝ ܘܕܳܚܶܠ ܠܰܡܚܳܪ ܢܶܩܪܽܘܢ ܬܠܳܬܳܐ ܪ̈ܰܒܳܢܰܝܢ ܠܚܰܕ ܬܰܠܡܺܝܕܳܐ ܒܛܰܝܒܽܘܬܳܐ ܢܶܠܩܰܛ ܬܚܶܬܝ̱ ܦܳܬܽܘܪ̈ܶܐ ܦܰܪ̈ܬܽܘܬܳܐ ܕܰܡܠܶܝܢ ܚܰܝ̈ܶܐ
English
When it arrived before the rich man, it showed the treasure of the first one. When it arrived before the Redeemer, it showed the saved ones of the middle one. When it went out to the face of the sinner, it showed the oil of her bright ones. Before that one repays the weary, the offering of the labor of the first one is brought. Before that lover of the Jacobs, the offering of the righteousness of the middle one is brought. Before that one who knows the teachings, the offering of the head of the last one is brought. And the sinner who labored, whose labor was the upbringing of the three of them, when they saw the third one, that the door of his deceit had seized him, the three of them cried out against me, that his door might quickly be barred to me. The sinner groaned and wept, while rejoicing and fearing for the morrow. The three great ones called to one disciple in grace. He gathered beneath the tables the crumbs that were full of life.
Citation. Tergwame, “Nisibis 14”, dsc-271:1, machine-draft, 2026. https://naxiai.com/christian/works/dsc-271#s1
Colophon. Source: syriac · licence: CC BY 4.0 · model: deepseek/deepseek-v4-flash:floor · provider: Relace · cost: $0.0032 · generated 2026-11-15.