ት Tergwame Greek · Coptic · Ethiopic · Syriac · Armenian · Georgian · Latin

Syriac · Other · mid-4th century

Nisibis 64

Ephrem the Syrian · syriac

BothSourceEnglish
JSON Dossier
machine-draft · no human review 2 passages · 357 words

Work dossier · summary and historical context

Summary

Nisibis 64 is a cycle of madrashe (teaching hymns) traditionally attributed to Ephrem the Syrian, composed in Syriac during his final decade in Nisibis (c. 350–363). The work reflects the eschatological and penitential themes common in Ephrem's hymns written amid the Persian sieges. It survives in a single manuscript tradition with lacunae, partially reconstructed from later liturgical excerpts. The hymns employ dramatic prosopopoeia, biblical allusions (especially to Jeremiah), and direct address to mourners. Selected madrashe were later incorporated into the West Syriac Fenqitho for the Feast of the Nicene Fathers, indicating ongoing liturgical use.

Nisibis 64 exemplifies Ephrem's poetic theology during a period of crisis, blending eschatological urgency with pastoral exhortation. Its later incorporation into the West Syriac Fenqitho demonstrates the enduring liturgical reception of Ephrem's madrashe. The work also provides insight into the development of Syriac hymnody and the use of prosopopoeia in early Christian literature.

Historical context

The work is traditionally assigned to Ephrem's final decade in Nisibis (c. 350–363), before the city's cession to Persia in 363. This dating rests on internal references to Nisibene bishops and sieges. The community was Syriac-speaking, part of the early Christian church in the Persian borderlands, where Ephrem served as a deacon and teacher. The genre is madrashe, a strophic hymn form used for catechetical and liturgical instruction. The Syriac text survives in a single manuscript tradition, with lacunae in several stanzas; the edition reconstructs some lines from later liturgical excerpts, introducing uncertainty. Selected madrashe were incorporated into the West Syriac Fenqitho for the Feast of the Nicene Fathers, indicating later liturgical use beyond Ephrem's original context. The work's dense, composite biblical allusions require direct consultation of the Syriac text for verification.

Apparatus · what the pipeline recorded

Annotation and terms

10 commentary units 2 sense2 term2 background2 structure1 caution1 scripture 0 derived notes 3 open questions 2 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: 2 narrative.
  • sourceSource edition: syriac — CC BY 4.0

Term index

CopticRenderingCountFirst
no glossary terms recorded
dsc-318:1 · narrativehigh
Source
ܝܓ ܒܰܪ ܩܳܠܶܗ ܚܰܠܳܫ̈ܶܐ ܡܶܢ ܒܳܟܶܝܢ ܐܰܢ̱ܬܽܘܢ ܥܰܠ ܡ̈ܺܝܬܰܝܟܽܘܢ ܕܰܒܡܰܘܬܳܐ ܡܶܢ ܥܳܩ̈ܳܬܳܐ ܘܚ̈ܰܘܒܶܐ ܐܰܓܗܺܝܘ̱ ܥܽܘܢܺܝܬܳܐ: ܫܽܘܒܚܳܐ ܕܰܠܟܽܠ ܣܰܝܒܰܪ ܗ̱ܘܳܐ ܡܶܛܽܠ ܟܽܠ ܐ̱ܢܳܫ ܐܳܦ ܡܰܘܬܳܐ ܛܥܶܡ ܡܶܛܽܠ ܟܽܠ ܕܢܰܢܚܶܡ ܟܽܠ ܐܶܓܠܶܐ ܠܟܽܘܢ ܕܳܐܦ ܣܳܛܳܢܳܐ ܟܰܕ ܛܳܒ ܡܢܳܚ ܥܰܠ ܕܶܡ̈ܥܰܝܟܽܘܢ ܛܳܒ ܓܚܶܟ ܥܰܠ ܐܶܒܠܰܝ̈ܟܽܘܢ ܒܒܶܙܚܳܐ ܩܰܪܨܰܢܝ̱ ܐܳܦ ܪܶܡܙܰܢܝ̱ ܐܰܝܟ ܛܰܪܟܳܢܳܐ ܕܬܳܐ ܢܶܓܚܰܟ ܥܰܠ ܚ̈ܰܛܳܝܶܐ ܕܗܳܐ ܡܶܫܬܰܢܶܝܢ ܫܒܰܩܘ̱ ܠܰܡ ܪܶܢܝܳܗ̇ ܕܗܳܝ ܢܽܘܪܳܐ ܕܰܠܗܽܘܢ ܛܶܡܪܰܬ ܘܗܳܐ ܪܳܘܶܝܢ ܣܰܟ̈ܠܶܐ ܒܰܒܟܳܬܳܐ ܕܥܰܢܺܝ̈ܕܰܝܗܽܘܢ ܚܠܳܦ ܕܢܶܒܼܟܽܘܢ ܕܰܐܝܟܰܢܳܐ ܕܰܕܠܳܐ ܙܘ̈ܳܕܶܐ ܣܶܪܩܰܬ ܐܰܦܩܰܬ ܡܺܝ̈ܬܰܝܗܽܘܢ ܗܳܐ ܡܶܫܬܰܢܶܝܢ ܢܰܦܫ̈ܳܬܳܐ ܕܒܺܝܫ̈ܶܐ ܡܥܳܩܳܢ ܥܰܕ ܝܽܘܡ ܕܺܝܢܼܳܐ ܘܗܳܠܶܝܢ ܒܳܟܶܝܢ ܥܰܠ ܩܰܒܪ̈ܶܐ ܐܰܝܟ ܫ̈ܢܰܝܳܐ ܠܳܐ ܝܳܨܦܺܝܢ ܕܰܚܛܳܗ̈ܰܝܗܽܘܢ ܕܰܐܟܒܰܪ ܠܰܡܚܳܪ ܒܒܶܗܬܰܬ ܐܰܦܰܝ̈ܗܽܘܢ ܐܳܬܶܝܢ ܨܶܝܕ ܡܺܝ̈ܬܰܝܗܽܘܢ ܘܟܶܢ ܗܽܘ ܒܳܗ̇ܬܺܝܢ ܫܰܘܝܳܐܺܝܬ ܛܽܘܗ̈ܡܺܝܢ ܛܽܘܗ̈ܡܺܝܢ ܒܰܫܝܽܘܠ ܡܶܬܬܘܶܝܢ ܚ̈ܰܠܳܫܶܐ ܕܠܳܐ ܝܽܘܬܪܳܢܳܐ ܫܒܽܘܩ ܪܳܘܶܝܢ ܐܳܦ ܡܶܫܬܰܢܶܝܢ ܗܰܘ ܝܰܘܡܳܐ ܕܒܶܗ ܢܰܦܶܨ ܠܶܗ ܚܰܡܪܶܗ ܠܰܐܝܢܳܐ ܕܰܡܫܰܬܢܳܐ ܗ̱ܘܳܐ ܐܳܙܶܠ ܐ̱ܢܳܐ ܕܰܐܥܦܶܐ ܐܶܢܽܘܢ ܐܰܝܟ ܠܰܛ̈ܠܳܝܶܐ ܕܢܶܫܬܰܥܽܘܢ ܐܳܦ ܢܶܫܬܰܢܽܘܢ ܥܰܕ ܗܳܐ ܡܰܘܦܶܝܢ ܗܳܐ ܓܠܺܝܬ ܠܟܽܘܢ ܐܳܦ ܐ̱ܪܳܙܶܗ ܟܰܣܝܳܐ ܕܟܢܬܝ ܦܽܘܩܘ̱ ܙܶܠܘ̱ ܗܳܟܺܝܠ ܐܶܬܟܰܫܰܪܘ̱ ܒܰܬܝܳܒܽܘܬܳܐ ܐܰܪܦܽܐܘܢܳܝ ܐܳܦ ܐܶܢܳܐ ܐܳܙܶܠ ܐܶܣܥܽܘܪ ܨܶܒܘ̈ܳܬܝ̱ ܕܒܰܐܦ̈ܶܐ ܓܰܠܝ̈ܳܬܳܐ ܐܶܬܶܠ ܚܽܘܫܒܳܢܝ̱ ܠܡܳܪܝ̱ ܝܳܕܰܥ ܐ̱ܢܳܐ ܕܪܽܘܚܰܐ ܗ̱ܘ ܢܶܫܒܰܬ ܫܶܩܠܰܬ ܡ̈ܶܠܰܝ
English
The voice of the dead: The mourners weep over your dead, that by death they might be freed from afflictions and sins. They have hastened the burial. Praise that endures for all has become a cause for all to lament. Even death tastes because of all that it sees. It has revealed to you that even the deceiver, when he does good, laughs over your tears. He mocks your mourners. With derision he whispers and winks like a mocker, that he may come and laugh at the sinners who are now being tormented. Leave aside the thought of that mountain that has buried them, and now the fools are drunk with the weeping of their departed ones. Instead of your weeping, which is like that of those without provisions, their dead have been brought out in vain. Now they are tormented, the souls of the wicked are afflicted until the day of judgment. And these weep over the graves like madmen. They are not ashamed that their sins will be exposed tomorrow. With shame on their faces, they come to their dead. And as they are ashamed, equally their errors are confused. The mourners are consumed in vain, without profit. Let them be drunk and tormented on that day when the vintner pressed his wine for the one who was to drink. The lamenter goes to cover your eyes like infants, that they may be tormented and also be drunk until they cease. I have revealed to you even the hidden mystery of my grief. Go forth, then, and be prepared with repentance. I, the Ephremian, also go to fulfill my desires, that with open face I may present my thought to my Lord. The lamenter knows that it is the spirit that has ceased and taken away my words.
dsc-318:2 · narrativehigh
Source
ܐܰܢ̱ܬܽܘܢ ܓܶܝܪ ܗܳܢܽܘܢ ܐܶܢܽܘܢ ܕܰܐܣܓܺܝܬ ܘܰܒܩܺܝܬ ܕܟܺܝܪ ܐܶܪܰܡܝܳܐ ܗܰܘ ܕܰܐܡܬܶܠ ܡܳܪܳܚܽܘܬܳܐ ܒܗܶܢܕܘܳܝܳܐ ܕܠܳܐ ܡܶܬܚܰܠܰܦ ܟܰܕ ܚܺܐܪܽܘܬܳܐ ܗ̱ܝ ܀܀܀ ܐܳܦ ܗܳܕܶܐ ܓܶܝܪ ܕܺܝܠܳܗ̇ ܗܺܝ ܕܗܳܝ ܚܺܐܪܽܘܬܳܐ ܕܐܰܣܪܰܬ ܢܰܦܫܳܗ̇ ܒܨܶܒܝܳܢܳܐ ܐܰܝܟ ܒܰܟܝܳܢܳܐ ܫܰܠܺܝܛ ܗ̱ܽܘ ܓܶܝܪ ܨܶܒܝܳܢܳܐ ܒܕܒܰܪ ܚܺܐܪ̈ܰܐ ܗ̱ܘ ܕܳܐܦ ܠܟܺܝܢܳܐ ܢܶܬܕܰܡܶܐ ܒܝܰܕ ܕܽܘܒܳܪ̈ܰܘܗ̱ܝ
English
You have wept and lamented much, and you have remembered Jeremiah, who likened the wantonness of the unchangeable covenant to freedom. This too, indeed, belongs to that freedom which bound itself to the will as to a lamentation. For the will rules over the free, and it is fitting that the captive be likened by his deeds.
Citation. Tergwame, “Nisibis 64”, dsc-318:1, machine-draft, 2026. https://naxiai.com/christian/works/dsc-318#s1
Colophon. Source: syriac · licence: CC BY 4.0 · model: deepseek/deepseek-v4-flash:floor · provider: Relace · cost: $0.0016 · generated 2026-11-15.