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Syriac · Other · mid-4th century

Nisibis 40

Ephrem the Syrian · syriac

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machine-draft · no human review 3 passages · 674 words

Work dossier · summary and historical context

Summary

The Nisibis 40 cycle, attributed to Ephrem the Syrian, is a collection of madrāšê (teaching hymns) composed in Syriac during the mid-4th century, likely while Ephrem resided in Nisibis before its cession to the Sasanian Empire in 363 CE. These hymns employ isosyllabic couplets and refrains, characteristic of Ephrem’s liturgical poetry, and develop typological and exegetical themes. The collection reflects the city’s siege by Sasanian forces and contemporary theological debates, though precise dating of individual hymns remains uncertain. The Syriac text survives in multiple manuscripts (5th–6th c.) with variations in order and wording; the edition collates the oldest witnesses but does not fully resolve textual cruces. These hymns entered the East Syriac liturgical tradition, used in the Office of the Dead and during Lent, and later influenced Syriac commentators like Narsai.

The Nisibis 40 cycle is a key witness to Ephrem’s poetic and theological method, blending typological exegesis with liturgical form. It reflects the historical context of Nisibis under siege and the development of Syriac hymnody. The collection’s influence on later East Syriac liturgy and commentators like Narsai underscores its enduring importance in Syriac Christian tradition.

Historical context

Ephrem the Syrian (c. 306–373 CE) composed the Nisibis 40 cycle during his residence in Nisibis, a frontier city of the Roman Empire in Upper Mesopotamia, before its surrender to the Sasanian Empire in 363 CE. The hymns reflect the city’s siege by Sasanian forces (likely the 350s) and the theological debates of the period, including anti-Arian and anti-Manichaean polemic. The Syriac language and the madrāšâ genre, a strophic hymn with a refrain, were central to Ephrem’s liturgical and catechetical work. The collection survives in multiple manuscripts from the 5th–6th centuries, indicating its early transmission within East Syriac monastic and liturgical communities. Later use in the Office of the Dead and Lenten liturgy shows its integration into the East Syriac tradition, while commentators like Narsai (5th c.) drew on Ephrem’s typological method. The edition provides a Syriac text and English translation but lacks a full critical apparatus, so readers must consult manuscript sigla for stemmatic details.

Apparatus · what the pipeline recorded

Annotation and terms

17 commentary units 3 term3 background3 caution2 sense2 scripture2 structure2 parallel 1 derived notes 6 open questions 3 narrative
What the kinds mean

Pipeline notes

  • 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: 3 narrative.
  • caution1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note.
  • sourceSource edition: syriac — CC BY 4.0

Term index

CopticRenderingCountFirst
no glossary terms recorded
dsc-294:1 · narrativemedium
Source
ܘ ܒܰܪ ܩܳܠܶܗ ܐܶܪܓܶܫ ܒܺܝܫܳܐ ܒܫܰܦܠܶܗ ܪܰܒܳܐ ܘܫܳܒܗܳܪ ܢܰܦܫܶܗ ܩܕܳܡ ܦܰܠܳܚ̈ܰܘܗ̱ܝ ܡ̈ܶܠܰܘܗ̱ܝ ܪܰܘܪܶܒ ܟܰܕ ܐܰܦܺܝܣ ܘܶܐܡܰܪ ܕܺܝܕܰܥܬܳܐ ܠܰܡ ܕܩܳܢܶܐ ܐ̱ܢܳܐ ܩܰܠܺܝܠ ܡܶܢܶܗ ܕܰܟܝܳܢܳܐ ܘܣܽܘܓܳܐܗ̇ ܘܟܽܠܳܗ̇ ܕܝܽܘܠܦܳܢܳܐ ܐܶܢܳܐ ܠܰܩܢܽܘܡܝ̱ ܗܘܺܝܬ ܪܰܒܳܐ ܘܫܶܚܩܶܬ ܡܰܕܰܥܝ̱ ܕܠܳܐ ܡܰܠܦܳܢܳܐ ܝܶܠܦܶܬ ܟܽܠ ܙܶܝܢܶܬ ܢܰܦܫܝ̱ ܒܟܽܠ ܡܶܕܶܡ ܘܕܰܒܪ̱ܬ ܒܳܗ̇ ܟܠܺܝܠܳܐ ܕܰܨܒܺܝܬ ܒܐ̱ܢܳܫܽܘܬܳܐ ܥܽܘܢܺܝܬܳܐ: ܒܪܺܝܟ ܕܶܐܬܼܳܐ ܘܒܳܛܶܠ ܢ̈ܶܟܠܶܐ ܕܰܚܛܺܝܬܳܐ ܒܰܦܪܺܝܫܳܝܰܐ ܗ̱ܘ ܠܶܒܫܰܬ ܣ̈ܶܢܝܳܬܝ̱ ܕܰܐܩܪܶܒ ܥܰܡܶܗ ܕܗܰܘ ܒܰܪ ܡܰܪܝܰܡ ܚܶܡܬܳܐ ܐܰܝܟ ܩܶܫܬܳܐ ܓܺܐܪ̈ܶܐ ܡܶܛܪܰܬ ܡܰܪܚܽܘܬܳܐ ܨܳܥܰܪܬܶܗ ܀܀܀
English
And the son of his voice perceived the evil one in his lowliness, the great one, and he boasted of himself before his worshippers. His words were magnified when he spread out and said: "Knowledge does not suffice for the one who comes; little of his coming is pure, and the whole abundance and entirety of teaching comes to my person. I was great, and I derided my mind, for without a teacher I learned everything. I moved myself in everything, and I led it, a crown of what I desired in wickedness, perversity. Blessed is the one who came and abolished the snares of sin." He was distinct. I clothed my helps that he might approach with him, that he, the son of Mary, might be. Wrath, like a bow, shoots arrows; arrogance diminishes him.
dsc-294:2 · narrativemedium
Source
ܘܰܣܥܳܬ ܥܠܰܘܗ̱ܝ ܦܰܩܪܽܘܬܳܐ ܘܰܥܫܰܩܬܶܗ ܛܳܠܽܘܡܽܘܬܳܐ ܚܣܳܡܳܐ ܘܛܰܢܳܢܳܐ ܒܪܽܘܓܙܳܐ ܢܳܨܘ̱ ܗ̱ܘܰܘ ܥܰܡܶܗ ܘܓܽܘܕܳܦܳܐ ܟܺܐܦ̈ܶܐ ܫܩܰܠ ܗ̱ܘܳܐ ܐܳܣܝܳܐ ܥܰܠ ܩܳܡ ܒܶܝܬ ܡܰܪ̈ܥܶܐ ܘܓܶܪܝܰܬ ܐܶܢܽܘܢ ܠܰܟܪ̈ܺܝܗܶܐ ܒܬܰܟܬܽܘܫܶܗ ܕܠܳܐ ܢܳܦܶܠ ܗ̱ܘܳܐ ܬܚܶܝܬ ܡܰܪܫܽܘܬܳܐ ܒܫ̈ܺܐܝܠܳܬܰܐ ܗ̱ܘ ܡܶܬܓܰܘܰܣ ܗܘܺܝܬ ܐܰܣܓܺܝܬ ܓܰܪܺܝܬ ܥ̈ܶܠܠܳܬܳܐ ܘܰܚܙܺܝܬ ܕܶܐܬܟܰܣܶܣܬ ܠܳܗ̇ ܕܰܓܳܠܽܘܬܝ̱ ܘܶܐܬܝܰܕܥܰܬ ܠܳܗ̇ ܚܨܺܝܦܽܘܬܝ̱ ܘܶܐܬܒܰܣܪܰܬ ܠܳܗ̇ ܣܪܽܘܒܽܘܬܝ̱ ܒܗ̈ܶܦܟܳܬܳܐ ܕܚܶܪܝܳܢܳܐ ܡܶܣܬܰܬܰܪ ܗܘܺܝܬ ܟܽܠ ܐܰܝܟܳܐ ܕܕܰܪܫܰܬ ܥܰܡܶܗ ܗܳܘܶܐ ܠܶܗ ܟܽܠܶܗ ܥܡܰܠܝ̱ ܐܰܝܟ ܥܽܘܪܳܐ ܘܕܳܪܬܶܗ ܡܶܠܰܬ ܩܽܘܫܬܳܐ ܠܟܽܠ ܓܰܒܺܝ̈ܢ ܚܶܙܝܰܬ ܕܰܐܬܠܺܝܛܰܐ ܗ̱ܘ ܘܡܳܪܳܐ ܚܰܝܠܰܐ ܗ̱ܘ ܒܽܐܘܡܳܢܽܘܬܰܐ ܗ̱ܘ ܒܓܰܘ ܒܰܪܢܳܫܳܐ [ܘܡܰܕܚܶܠ ܠܳܗ̇ ܪܰܚܫܳܐ ܕܰܠܒܰܪ] ܝܳܨܪܶܗ ܒܓܰܘ ܡܶܬܥܰܘܩܰܕ ܟܽܠܫܳܥ ܛܰܢܳܢܶܗ ܢܨܰܦ ܐܰܝܟ ܚܶܘܝܳܐ ܐܰܪ̈ܓܺܝܓܳܬܳܐ ܕܡܰܘܬܳܐ ܡܰܘܠܶܕ ܘܡܶܢ ܐܶܫܬܳܐ ܡܶܬܩܰܢܰܛ ܦܽܘܩܕܳܢܳܐ ܚܠܳܦ ܥܶܩܪܳܐ ܡܨܶܐ ܕܢܰܫܗܶܝܘܗ̱ܝ [ܠܡܽܘܝܳܩܳܐ ܕܰܡܚܶܐ ܠܰܐܒܕܳܢ] ܚܽܘܒܰܐ ܗ̱ܘ ܡܶܫܟܰܚ ܬܳܒܰܪ ܠܶܗ ܠܥܽܘܩܣܶܗ ܟܰܣܝܳܐ ܘܡܰܪܺܝܪܳܐ ܕܠܶܫܳܢܳܐ ܡܰܢܽܘ ܕܰܣܟܶܠ ܡܶܢ ܒܰܪܢܳܫܳܐ ܕܛܳܒ ܡܶܢ ܢܰܦܫܶܗ ܕܥܽܘܡܪܶܗ ܝܺܨܶܦ ܡܺܐܢ̈ܶܐ ܕܒܰܥܝܳܒܶܗ ܣܳܥܰܪ ܟܽܠܝܽܘܡ ܘܰܟܣܳܐ ܣܳܣܳܐ ܒܗܰܕܳܡ̈ܰܘܗ̱ܝ ܣ̈ܶܕܩܶܐ ܕܰܒܢܶܚ̈ܬܰܘܗ̱ܝ ܚܳܐܶܛ ܘܰܥܒܺܝܕ ܣܶܕܩܳܐ ܒܪܶܥܝܳܢܶܗ ܒܰܝܬܶܗ ܡܶܢܶܗ ܢܰܗܺܝܪ ܗ̱ܽܘ ܘܚܶܫܽܘܟ ܠܶܒܶܗ ܫܳܥ ܪ̈ܶܓܫܰܘܗ̱ܝ ܘܫܳܛܶܦ ܟܰܘ̈ܰܘܗ̱ܝ ܐܰܚܺܝܕ ܬܰܪܥܶܗ ܘܰܢܛܺܝܪ ܟܶܣܦܶܗ ܬܪܺܝܥ ܦܽܘܡܶܗ ܘܰܓܢܺܝܒ ܓܰܙܳܐ ܕܡܰܚܫܰܒܬܶܗ ܒܥܺܝܪܶܗ ܡܶܢܶܗ ܡܰܘܪܶܒ ܣܰܟܠܳܐ ܕܝܳܨܶܦ ܕܺܝܠܶܗ ܛܳܒ ܡܶܢ ܢܰܦܫܶܗ
English
And pride fell upon him, and wickedness oppressed him. Shame and error in anger were with him, and he took up stones of blasphemy. A physician stood among the sick, and the eye of his teaching ran to the infirm with his adornment, so that he would not fall. Under the authority of questions, I was being mocked. I multiplied, I ran, I saw the causes, and I saw that my deceit was covered, and my shamelessness was known, and my rebellion was proclaimed. In the reversals of the free, I was hidden wherever I disputed with him. All my labor was for him like a cripple, and his dwelling place, the word of truth, was for all the chosen. I saw that he was a champion, and he was a lord of power, he was in the midst of the human mind. [And the creeping thing of the outside terrifies her.] His creator burns within him. At every hour, his error clings like a serpent, generating the tremors of death, and from fire he is cut off. A command instead of a root can uproot him. [For the one who strikes the destroyer.] Love is able to break him. His hidden and bitter poison, which is for the tongue, how foolish it is! From the human mind, which is better than itself, whose dwelling place cares. The entrails of his enemy he stirs up daily, and he covers the moth with his members, the righteous ones who sin with his smiles. And he does righteousness in his thought. In his house, his mind was bright, and the darkness of his heart confuses his senses and washes away his thoughts. He holds his door and closes his purse, opens his mouth and closes the treasury of his thought. His mind is awake, increasing the foolish one who cares for his own, which is better than itself.
dsc-294:3 · narrativemedium
Source
ܙܰܪ̈ܥܶܐ ܛܳܒ̈ܶܐ ܙܪܰܥ ܒܳܗ̇ ܒܰܐܪܥܶܗ ܒܠܶܒܶܗ ܙܪܰܥ ܙܺܝ̈ܙܳܢܶܐ ܬܪܺܝܥܳܐ ܘܫܳܕܝܳܐ ܬܰܪܥܺܝܬܶܗ ܘܒܰܣ̈ܝܳܓܶܐ ܕܟܰܪ̈ܡܶܐ ܠܳܐܶܐ ܡܰܓܒܳܐ ܘܢܳܨܶܒ ܢܶܨ̈ܒܳܬܳܐ ܟܰܕ ܬܰܪܥܺܝܬܶܗ ܓܦܶܬܳܐ ܗ̱ܝ ܡܶܢ ܓܽܘ̈ܦܢܶܝܗ̇ ܕܣܳܕܽܘܡ ܥܶܪܕܳܐ ܟܽܠܳܐ ܡܶܢ ܙܰܪܥܶܗ ܘܰܪܥܳܐ ܠܶܗ ܚܙܺܝܪܳܐ ܕܥܶܒܳܐ ܠܡܰܚܫܰܒܬܶܗ ܟܽܘܪܳܐ ܐܰܝܬܺܝ ܠܰܒ̈ܢܰܝ ܐ̱ܢܳܫܳܐ ܘܒܺܝ ܡܶܬܒܰܚܪܺܝܢ ܪ̈ܶܥܝܳܢܰܝܗܽܘܢ ܒܰܕܓܽܘܢ ܫܰܠܺܝܛ ܠܺܝ ܕܶܐܓܕܽܘܠ ܙܺܐܦܳܐ ܟܽܠܕܝܽܘܬܳܐ ܡܰܠܶܦ ܐ̱ܢܳܐ ܒܫܰܪ̈ܺܝܪܳܬܳܐ ܕܶܐܣܬܰܩܒܰܠ ܐܶܬܗܰܝܡܶܢ ܕܰܓ̈ܳܠܳܬܳܐ ܒܓܰܘ ܡܶܨܪܶܝܢ ܐܶܚܕܶܬ ܥܰܝ̈ܢܶܐ ܩܰܠܡܳܐ ܚܰܘܺܝܬ ܣܰܒܰܪܘ̱ ܕܺܐܝܬܶܝܗ̇ ܟܰܕ ܠܳܐ ܐܺܝܬܶܝܗ̇ ܒܶܐܚܰܕ ܥܰܝ̈ܢܶܐ ܡܰܠܶܦ ܐ̱ܢܳܐ ܡܳܠܽܘ̈ܫܶܐ ܕܠܳܐ ܐܺܝܬܰܝܗܽܘܢ ܒܰܫܡܰܝܳܐ ܀܀܀ ܒܝܰܕ ܩܰܠܺܝܠܽܘܬܝ̱ ܛܳܣܶܬ ܘܰܚܙܺܝܬ ܘܩܰܕܡܰܬ ܚܘܺܝܬܳܐ ܠܰܐܝܢܳܐ ܕܰܩܨܶܡ ܐܰܝܠܶܝܢ ܕܰܛܥܰܘ ܒܺܝ ܢܒܺܝܳܐ ܚܰܫܒܽܘܢܝ̱ ܐܺܝܬ ܕܶܝܢ ܐܰܝܟܳܐ ܕܡܰܚܨܶܦ ܐ̱ܢܳܐ ܘܫܳܐܶܠ ܐ̱ܢܳܐ ܕܰܠܡܶܠܶܐ ܫܳܥܳܐ ܢܶܬܓܰܠܝܳܢ ܠܺܝ ܟܰܣ̈ܝܳܬܳܐ ܕܢܶܬܒܰܚܪܽܘܢ ܒܺܝ ܫܰܪ̈ܺܝܪܶܐ ܒܰܕܡܽܘܬ ܐܺܝܽܘܒ ܐܳܦ ܙܺܐܦܳܢ̈ܶܐ ܐܰܝܟ ܫܳܐܽܘܠ ܐܺܝܬ ܕܓܰܠܝܳܬܶܗ ܠܢܰܚܫܶܗ ܘܺܐܝܬ ܕܡܰܪܩܬܶܗ ܠܰܫܪܳܪܶܗ ܘܶܐܬܩܰܠܰܣ
English
Good seeds he sowed in his land, in his heart he sowed tares. His thought was deranged and cast down, and he wearied among the fences of vineyards. He chose and hewed cuttings, while his thought was a vine from the shoots of Sodom. A nettle grew from his seed, and a wild boar of the thicket came to his mind. He brought a furnace to the eyes of a physician, and by me the thoughts of their minds are examined. In falsehood the ruler of deceit rules over me, Chaldean teaching instructs a physician. In the truths that he received, he was confounded by falsehoods. Within Egypt he took hold of springs, I showed the reed that it is not what it seems. With one of the springs a physician teaches sorceries that do not exist in the heavens. By my lightness I flew and saw, and I brought forth a showing to the diviner. Those who erred in me, the magician considered me. There is also where a physician mocks, and a physician asks for the sake of the hour. Hidden things are revealed to me that were examined in me by the true ones. In the likeness of Job, also deceivers like Saul. There is one who reveals his pain, and one who purifies his truth and is mocked.
Citation. Tergwame, “Nisibis 40”, dsc-294:1, machine-draft, 2026. https://naxiai.com/christian/works/dsc-294#s1
Colophon. Source: syriac · licence: CC BY 4.0 · model: deepseek/deepseek-v4-flash:floor · provider: Relace · cost: $0.0026 · generated 2026-11-15.