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Syriac · Other · mid-4th century

Nisibis 42

Ephrem the Syrian · syriac

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machine-draft · no human review 4 passages · 771 words

Work dossier · summary and historical context

Summary

Nisibis 42 is a Syriac memrā (verse homily) traditionally attributed to Ephrem the Syrian, likely composed during his Nisibene period before 363 CE. The text survives in a single medieval manuscript (DSC 296) with scribal corrections and marginal glosses. It was later excerpted in East Syriac liturgical collections for Lent, indicating its use in monastic reading cycles. The poem personifies Death as a mourner, employs the Syriac loanword glusqomeh (from Greek γλωσσόκομον) for a purse, and alludes to the veneration of martyrs' relics. The attribution rests on the colophon of the earliest witness, but the manuscript evidence does not fix a precise date.

Nisibis 42 is significant as a witness to Ephrem's poetic and theological style, particularly his use of personification and engagement with relic veneration. Its survival in a single manuscript highlights the fragility of Syriac literary transmission. The memrā's later liturgical use in East Syriac Lenten cycles demonstrates its enduring relevance in monastic spirituality. The figurative use of glusqomeh offers insight into Syriac lexical borrowing from Greek and its theological application.

Historical context

The memrā is traditionally assigned to Ephrem's Nisibene period (before 363 CE), when he served as a teacher and deacon in Nisibis (modern Nusaybin, Turkey). Nisibis was a major center of Syriac Christianity, located on the Roman-Persian frontier. The community was shaped by the legacy of the apostle Addai and the legend of King Abgar of Edessa. The text reflects themes common in Ephrem's poetry: personification of Death, veneration of martyrs' relics, and engagement with biblical figures like Moses and Judas. The Syriac term glusqomeh (a loanword from Greek γλωσσόκομον) appears figuratively, linking apostolic betrayal or doubt to material loss. The work's survival in a single medieval manuscript (DSC 296) and its later use in East Syriac Lenten lectionaries suggest a monastic readership. The edition does not record variant readings from the manuscript's marginalia, nor does it provide a full apparatus of scribal corrections.

Apparatus · what the pipeline recorded

Annotation and terms

22 commentary units 5 background4 term4 scripture3 structure3 caution2 parallel1 sense 0 derived notes 5 open questions 4 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: 4 narrative.
  • sourceSource edition: syriac — CC BY 4.0

Term index

CopticRenderingCountFirst
no glossary terms recorded
dsc-296:1 · narrativehigh
Source
ܚ ܒܰܪ ܩܳܠܶܗ ܐܰܝܠܶܠ ܒܺܝܫܳܐ ܕܠܰܐܝܟܳܐ ܡܶܟܺܝܠ ܐܺܝܬ ܠܺܝ ܕܶܐܥܪܽܘܩ ܡܶܢ ܙܰܕܺܝ̈ܩܶܐ ܠܡܰܘܬܳܐ ܓܶܪܝܶܬ ܕܶܐܩܛܽܘܠ ܠܰܫܠܺܝ̈ܚܶܐ ܐܰܝܟ ܕܰܐܓܗܶܐ ܡܶܢ ܢܶܓܕܰܝ̈ܗܽܘܢ ܒܡ̈ܰܘܬܰܝܗܽܘܢ ܝܰܬܺܝܪ ܗܳܫܳܐ ܡܶܬܢܰܓܰܕ ܐ̱ܢܳܐ ܩܰܫܝܳܐܺܝܬ ܫܶܠܚܳܐ ܕܩܰܛܠܶܗ ܒܗܶܢܕܽܘ ܠܽܐܘܪܗܳܝ ܩܰܕܡܰܢܝ̱ ܗܳܪܟܰܐ ܗ̱ܘ ܟܽܠܶܗ ܐܳܦ ܬܰܡܳܢ ܐܶܙܰܠ̱ܬ ܠܬܰܡܳܢ ܬܰܡܳܢ ܗ̱ܽܘ ܗܳܪܟܳܐ ܘܬܰܡܳܢ ܐܶܫܟܰܚܬܶܗ ܘܶܐܬܟܰܡܪܶܬ ܥܽܘܢܺܝܬܳܐ: ܒܪܺܝܟ ܚܰܝܠܳܐ ܕܰܫܪܶܐ ܒܓܰܪ̈ܡܶܐ ܢܰܨ̈ܺܝܚܶܐ ܓܰܪ̈ܡܶܐ ܛܥܶܢ ܗ̱ܘܳܐ ܗܰܘ ܬܰܓܳܪܳܐ ܀܀܀
English
He heard his voice, the evil wailer. Where then can I flee from the righteous? For Death, you hastened to slay the apostles, as you did from their flocks. Through their deaths, now more than ever, the flock is increased. A harsh shepherd, the slayer who killed him in Edessa. Before my eyes, here he is, all of him, also there. I went to there; there he was. Here and there I found him and was enraged. The apostate: Blessed is the power that dwelt in the victorious bones. The bones were carried, that merchant.
dsc-296:2 · narrativehigh
Source
ܐܰܘ ܕܰܠܡܳܐ ܟܰܝ ܗܳܢܽܘܢ ܛܰܥܢܰܘܗ̱ܝ ܗܳܐ ܓܶܝܪ ܠܰܚ̈ܕܳܕܶܐ ܐܶܬܬܰܓܰܪܘ̱ ܗ̱ܘܰܘ ܘܠܺܝ ܡܳܐ ܠܺܝ ܕܥܰܕܰܪܘ̱ ܗܳܢܽܘܢ ܐܳܦ ܐܶܬܥܰܕܰܪܘ̱ ܚܰܕ ܡܶܢ ܚܰܕ ܕܠܺܝ ܒܬܰܪ̈ܬܰܝܗܶܝܢ ܚܽܘܣܪܳܢܰܐ ܗ̱ܘ ܗܰܘ ܓܠܽܘܣܩܳܡܶܗ ܕܰܣܟܰܪܝܽܘܛܳܐ ܡܰܢܽܘ ܢܚܰܘܶܝܢܝ̱ ܕܡܶܢܶܗ ܚܰܝܠܳܐ ܩܳܢܶܐ ܗܘܺܝܬ ܓܠܽܘܣܩܳܡܶܗ ܕܬܽܐܘܡܰܐ ܩܰܛܠܰܢܝ̱ ܕܚܰܝܠܳܐ ܟܰܣܝܳܐ ܕܰܫܪܶܐ ܒܶܗ ܡܫܰܢܶܩ ܠܺܝ ܓܰܒܝܳܐ ܡܽܘܫܶܐ ܛܥܼܶܢ ܗ̱ܘܳܐ ܓܰܪ̈ܡܶܐ ܒܗܰܝܡܳܢܽܘܬܳܐ ܐܰܝܟ ܝܽܘܬܪܳܢܳܐ ܘܶܐܢ ܗܽܘ ܕܰܢܒܺܝܳܐ ܪܰܒܳܐ ܗܰܝܡܶܢ ܕܺܐܝܬ ܗ̱ܽܘ ܒܓܰܪ̈ܡܶܐ ܥܽܘܕܪܳܢܳܐ ܫܰܦܺܝܪ ܗܰܝܡܶܢ ܬܰܓܳܪܳܐ ܘܫܰܦܺܝܪ ܫܡܶܗ ܬܰܓܳܪܳܐ ܗܳܢ ܬܰܓܳܪܳܐ ܐܶܬܬܰܓܰܪ ܘܺܝܪܶܒ ܘܰܐܡܠܶܟ ܣܺܝܡܬܶܗ ܣܰܓܺܝ ܡܶܣܟܺܢܬܳܢܝ̱ ܣܺܝܡܬܶܗ ܒܽܐܘܪܳܗܝ ܐܶܬܦܰܬܚܰܬ ܘܰܐܥܬܰܪܬܶܗ ܠܟܶܪܟܳܐ ܪܰܒܳܐ ܒܥܽܘܕܪ̈ܳܢܶܐ ܒܗܳܕܶܐ ܣܺܝܡܰܬ ܓ̈ܰܙܶܐ ܬܶܗܪܰܬ ܙܥܽܘܪܳܐ ܗ̱ܘܳܐ ܓܶܝܪ ܓܰܙܳܗ̇ ܠܽܘܩܕܰܡ ܘܰܟܡܳܐ ܕܠܳܐ ܐ̱ܢܳܫ ܫܩܰܠ ܗ̱ܘܳܐ ܡܶܢܳܗ̇ ܡܶܣܟܺܝܢ ܗ̱ܘܳܐ ܕܢܶܒܥܶܐ ܕܥܽܘܬܪܳܗ̇ ܟܰܕ ܕܶܝܢ ܟܰܪܟܽܘܗ̇ ܣܰܓ̈ܺܝܐܶܐ ܘܰܒܙܽܘܗ̇ ܘܰܚܛܰܦܘ̱ ܝܽܘܬܪ̈ܳܢܶܝܗ̇ ܟܡܳܐ ܕܡܶܬܒܰܙܙܳܐ ܟܶܢ ܝܰܬܺܝܪ ܣܳܓܶܐ ܥܽܘܬܪܳܗ̇ ܕܡܰܒܽܘܥܳܐ ܚܒܺܝܫܳܐ ܐܶܢ ܗܽܘ ܕܗܶܡܰܣ ܒܶܗ ܟܶܢ ܗܽܘ ܝܰܬܺܝܪ ܡܶܬܬܪܰܥ ܪܰܒܳܐ ܐܳܦ ܪܳܕܶܐ ܘܡܶܫ̇ܰܬܦܰܥ ܀܀܀
English
Or perhaps, then, these merchants deceived him? For they traded with one another, and what help did they give me? These merchants also helped one another, but for me, from both sides, there was loss. That is the purse of Iscariot; show me how I was standing in his power. The purse of Thomas killed me, for the hidden power that dwelt in him oppresses me. The chosen one, Moses, was mistaken in the bones, through his faith, as if it were profit. And that great sorcerer believed that there was profit in the bones. The merchant believed well, and the merchant's name was good. This merchant traded, and he increased and multiplied his treasure; much of my merchandise was his treasure. His treasure was opened in his light, and his wealth became a great city through profits. With this treasure, treasures were amazed. For it was small, its treasure at first, and as much as he took from it without pain, he was poor, for he sought its wealth. But when many surrounded it, and they plundered and seized its profits, as it is plundered, even more, its wealth increases. For the hidden spring, even if it is dammed, is even more opened. Great, also, it flows and spreads.
dsc-296:3 · narrativemedium
Source
ܓܰܠܝܳܐ ܗ̱ܝ ܗܳܕܶܐ ܕܳܐܦ ܐܶܠܺܝܫܰܥ ܡܰܒܽܘܥܳܐ ܗ̱ܘܳܐ ܒܥܰܡܳܐ ܨܰܗܝܳܐ ܘܡܶܛܽܠ ܕܰܨܗ̈ܰܝܳܐ ܠܳܐ ܗܰܡܶܣܘ̱ ܗ̱ܘܰܘ ܒܶܗ ܠܳܐ ܣܶܓܝܰܬ ܗܘܳܬ ܡܰܪܕܺܝܬܶܗ ܟܰܕ ܕܶܝܢ ܗܳܡܶܣ ܒܶܗ ܢܶܥܡܳܢ ܐܰܫܦܰܥ ܘܶܐܫܰܕ ܚܽܘܠܡܳܢܳܐ ܡܰܒܽܘܥܳܐ ܠܓܰܘ ܡܰܒܽܘܥܳܐ ܫܰܩܠܶܗ ܘܰܫܕܳܝܗ̱ܝ ܕܰܒܢܰܗܪܳܐ ܠܓܰܪܒܶܐ ܕܰܟܺܝ ܝܶܫܽܘܥ ܝܰܡܳܐ ܕܥܽܘܕܪ̈ܳܢܶܐ ܠܫܺܝܠܽܘܚܳܐ ܫܰܠܚܶܗ ܠܣܰܡܝܳܐ ܕܶܐܬܦܰܬܰܚ ܓܶܚܙܺܝ ܒܚܽܘܛܪܳܐ ܡܰܚܶܐ ܡܺܝ̈ܬܶܐ ܠܳܐ ܐܶܫܟܰܚ ܗ̱ܘܳܐ ܛܰܠܝܳܐ ܕܰܢܩܺܝܡ ܘܰܐܝܟܰܢ ܒܙܳܟܽܘܪܳܐ ܣܠܶܩ ܢܰܨܺܝܚܳܐ ܚܢܰܢ ܗܽܘ ܒܫܳܐܽܘܠ ܒܰܙܰܚܢܰܢ ܕܰܚܠܳܦ ܚܰܕ ܫܺܐܕܳܐ ܕܫܰܐܶܠ ܬܪ̈ܶܝܢ ܫܺܐܕ̈ܺܝܢ ܣܠܶܩܘ̱ ܒܰܙܰܚܘ̱ ܒܶܗ ܒܓܰܪ̈ܡܰܘܗ̱ܝ ܕܶܐܠܺܝܫܰܥ ܐܺܝܠܰܦ ܐܳܦ ܕܰܫܡܳܘܐܶܝܠ ܕܶܐܢ ܓܰܪ̈ܡܶܐ ܠܡܺܝܬܳܐ ܐܰܚܝܰܘ ܠܳܐ ܡܨܶܐ ܙܟܽܘܪܳܐ ܡܺܝܬܳܐ ܠܓܰܪ̈ܡܶܐ ܚܰܝ̈ܶܐ ܘܩܰܕܺܝ̈ܫܶܐ ܠܡܰܣܰܩܘ̱ ܘܰܟܡܳܐ ܒܥܺܝܬܳܗ̇ ܠܗܳܕܶܐ ܒܥܳܬܳܐ ܘܠܳܐ ܝܰܗܒܳܗ̇ ܠܺܝ ܗܰܘ ܝܰܗ̱ܒ ܟܽܘܠ ܕܶܐܠܽܘ ܡܶܬܬܙܺܝܥܺܝܢ ܗ̱ܘܰܘ ܫܺܐܕ̈ܶܐ ܡܶܢ ܓܰܪ̈ܡܶܐ ܕܓܰܒܪܳܐ ܟܽܘܡܪܳܐ ܐܰܘ ܕܰܡܓܽܘܫܶܐ ܘܚܰܪܫܳܐ ܕܟܰܠܕܳܝܳܐ ܘܰܕܩܳܨܽܘܡܳܐ ܐܳܦ ܐܶܢܳܐ ܝܳܕܰܥ ܗܘܺܝܬ ܕܰܕܒܶܙܚܳܐ ܗܘܳܬ ܒܰܬܪ̈ܶܝܢ ܓܰܒܺܝ̈ܢ ܡܰܛܥܳܐ ܗܘܺܝܬ ܕܰܐܘ ܠܰܫܠܺܝܚ̈ܶܐ ܡܕܰܓܶܠ ܗܘܺܝܬ ܐܰܘ ܠܰܫܠܺܝ̈ܚܰܝ ܒܰܫܠܺܝ̈ܚܶܐ ܡܕܰܡܶܐ ܗܘܺܝܬ ܀܀܀
English
This is clear: Elisha was a spring for a thirsty people, and because the thirsty did not find rest in him, his refreshment was not abundant. But when the people found rest in him, he poured out and shed health, a spring into a spring. He took and cast the one from the light into the pure north. Jesus, the sea of the righteous, sent the blind man who was opened to Siloam. Gehazi with the staff strikes the dead. He could not find a youth to stand. And as the victorious one ascended, the righteous one sinned. He sinned in Sheol, a sin that was for the sake of one demon who asked. Two demons ascended and sinned against him. From the bones of Elisha he learned. Also Samuel, who brought bones to life for the dead, could not raise the dead victorious one to living and holy bones. And how much I desired this request, and he did not give it to me. That one who gives all gave it. If demons were moved by the bones of the man, the priest, or of the magicians and sorcerers, of the Chaldeans and the Pethorites, I also would have known that it was by sacrifice. I was mistaken in both sides: either I was lying about the apostles, or I was comparing my apostles to the apostles.
dsc-296:4 · narrativemedium
Source
ܓܰܒ̈ܶܐ ܕܫܺܐܕ̈ܶܐ ܗܳܐ ܡܶܣܬܰܪܩܺܝܢ ܓܰܒ̈ܶܐ ܕܕܰܝ̈ܘܶܐ ܢܶܓܕ̈ܶܐ ܛܥܺܝܢܺܝܢ ܟܰܕ ܠܰܝܬ ܕܰܡܪܰܝܰܡ ܫܰܒܛܳܐ ܓܰܠܝܳܐܺܝܬ ܫܺܐܕ̈ܶܐ ܓܳܥܶܝܢ ܡܶܢ ܟܺܐܒ̈ܶܐ ܟܰܕ ܠܰܝܬ ܕܶܐܣܰܪ ܘܕܰܦܟܰܪ ܪ̈ܽܘܚܶܐ ܬܰܠܝܳܢ ܘܰܦܟܺܝܪ̈ܳܢ ܗܳܢܰܘ ܕܺܝܢܳܐ ܒܗܺܝܠܳܐ ܕܰܡܢܳܚ ܘܫܳܠܳܐ ܕܳܐܦܠܳܐ ܒܫܽܘܐܳܠܳܐ ܥܡܰܠ ܚܰܕ ܚܰܝܠܳܐ ܕܰܠܟܳܐ ܣܳܦܶܩ ܗܳܐ ܫܪܳܐ ܒܓܰܪ̈ܡܰܘܗ̱ܝ ܕܰܐܠܺܝܫܰܥ ܬܰܢܺܝܢܳܐ ܕܺܝܢܳܐ ܝܰܗ̱ܒ ܠܰܬܪܥܶܣܰܪܬܶܗ ܐܰܝܟ ܕܰܢܕܽܘܢܽܘܢ ܬܪ̈ܶܥܣܰܪ ܫܰܒ̈ܛܺܝܢ ܘܶܐܢܗܼܽܘ ܕܠܰܒ̈ܢܰܝ ܐܰܒܪܳܗܳܡ ܪܰܒܳܐ ܥܬܺܝܕܺܝܢ ܫܠܺܝ̈ܚܶܐ ܕܰܢܕܽܘܢܽܘܢ ܠܳܐ ܗ̱ܘܳܐ ܟܺܝܬ ܪܰܒܳܐ ܗܳܕܶܐ ܕܰܠܫܺܐܕ̈ܶܐ ܢܕܽܘܢܽܘܢ ܗܳܫܳܐ ܘܶܐܠܳܐ ܡܰܫܪܶܝܢ ܙܳܩ̈ܽܘܦܶܐ ܠܕܰܝܢܼܳܐ ܕܰܥܬܺܝܕ ܒܕܺܝܢܰܢ ܕܺܝܠܰܢ ܢܶܬܒܰܩܽܘܢ ܕܒܺܝܫ ܡܶܢܰܢ ܗܳܘܶܝܢ ܩܳܥܶܝܢ ܩܕܳܡ ܫܠܺܝܚ̈ܶܐ ܕܰܝܳܢ̈ܶܐ ܕܫܰܪ̈ܒܳܬܳܐ ܕܰܐܒܳܐ ܗ̱ܘܳܐ ܓܶܝܪ ܫܠܺܝܚܳܐ ܫܳܐܽܘܠ ܘܒܰܕܡܳܐ ܕܥܶܪ̈ܒܶܐ ܐܶܢܳܐ ܪܰܒܺܝܬܶܗ ܘܰܥܫܶܢ ܘܰܗܘܳܐ ܕܰܐܒܳܐ ܝܺܚܺܝܕܳܐ ܨܶܝܕ ܕܪܰܡܣܽܘܩ ܕܶܝܢ ܡܶܢ ܫܶܠܝܳܐ ܕܰܐܒܳܐ ܠܥܶܪܒܳܐ ܐܶܫܬܰܚܠܰܦ ܗܽܘ ܐܶܡܼܰܪ ܗ̱ܘܳܐ ܕܰܠܡܰܠܰܐܟ̈ܶܐ ܥܬܺܝܕܺܝܢ ܫܠܺܝܚ̈ܶܐ ܕܰܢܕܽܘܢܽܘܢ ܒܡܰܠܰܐܟ̈ܶܐ ܓܶܝܪ ܟܰܢܺܝ ܠܟܳܗ̈ܢܶܐ ܐܰܝܟ ܕܰܟܬܺܝܒ ܘܶܐܢ ܗܽܘ ܕܗܳܟܰܢ ܫܰܠܺܝܛܺܝܢ ܘܳܝ ܠܫܺܐܕ̈ܶܐ ܡܶܢ ܢܶܓܕ̈ܶܐ ܕܓܰܪ̈ܡܰܝܗܽܘܢ
English
the veins of the demons—behold, they are emptied. The veins of the demons—the cords are drawn tight. When there is no one to raise the staff openly, the demons cry out from pains. When there is no bond and no restraint, the spirits are suspended and loose. This is a violent demon, which strikes and casts down even the one who toils in the deep. One force that cannot be withstood— behold, it settled in the bones of Elisha, the weary one. The demon gave to his twelve, as to the twelve tribes. And they became the hearts of Abraham the Great— the future apostles of the twelve. Was this not great, that to the demons of the twelve now, and not to the setting up of crosses for the demon that is destined to be broken in their own hands? For evil will be more bitter before the apostles of the judges of the tribes. For the father was the apostle Saul, and with the blood of lambs he raised his great one. And he did and became the only father, hunting for Ramseq, who from the silence of the father was changed into a lamb. He it was who said to the angels: the future apostles of the twelve. For with angels he compares the priests, as it is written. And if he who thus rules, woe to the demons from the cords of their bones.
Citation. Tergwame, “Nisibis 42”, dsc-296:1, machine-draft, 2026. https://naxiai.com/christian/works/dsc-296#s1
Colophon. Source: syriac · licence: CC BY 4.0 · model: deepseek/deepseek-v4-flash:floor · provider: Relace · cost: $0.0030 · generated 2026-11-15.