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Syriac · Other · mid-4th century

Nisibis 65

Ephrem the Syrian · syriac

BothSourceEnglish
JSON Dossier
machine-draft · no human review 2 passages · 511 words

Work dossier · summary and historical context

Summary

Nisibis 65 is a memra (verse homily) traditionally attributed to Ephrem the Syrian (d. 373) and associated with his Nisibene period. The Syriac text survives in a single medieval manuscript with marginal variants, indicating a complex transmission history. It was incorporated into the East Syriac liturgical tradition for Lent, reflecting its catechetical and homiletic use. The work personifies death as an antagonist in a dialogic structure, employs Syriac idioms such as 'the son of his voice' for echo, and references a Septuagint-based chronography of five thousand years. Biblical allusions, including to Hezekiah and resurrection typology, are central, though a full apparatus is lacking.

Nisibis 65 exemplifies Ephrem's poetic and theological method, blending typology, personification, and scriptural allusion. Its survival in a single manuscript with variant readings highlights the challenges of reconstructing early Syriac texts. The work's liturgical use demonstrates its lasting catechetical value, while its chronography and idioms offer insights into 4th-century Syriac Christian thought and its engagement with Jewish and Greek traditions.

Historical context

The work is set in mid-4th century Nisibis (modern Nusaybin, Turkey), a major center of Syriac Christianity. Ephrem, a deacon and poet-theologian, composed memre in Syriac for liturgical and catechetical instruction. The earliest manuscript witness dates to the 6th century, with later scribal emendations visible in marginalia. The text's incorporation into the East Syriac Lenten liturgy underscores its enduring use. The reference to 'five thousand years' reflects a common Syriac chronography based on the Septuagint, placing creation roughly 5500 years before Christ. The personification of death and the dialogic structure align with Syriac poetic traditions, while the Hezekiah allusion connects to resurrection typology in Syriac exegesis.

Apparatus · what the pipeline recorded

Annotation and terms

12 commentary units 2 term2 scripture2 background2 parallel2 structure2 caution 1 derived notes 4 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.
  • scripture1 scriptural phrase match(es) noted: John 4:10.
  • sourceSource edition: syriac — CC BY 4.0

Term index

CopticRenderingCountFirst
no glossary terms recorded
dsc-319:1 · narrativemedium
Source
ܝܕ ܡܶܢܶܗ ܒܰܪ ܩܳܠܶܗ ܐܳܘ ܡܰܘܬܳܐ ܠܳܐ ܬܰܗܶܠ ܒܶܗ ܒܨܰܠܡܶܗ ܕܳܐܕܳܡ ܕܰܐܝܟ ܙܰܪܥܳܐ ܒܰܐܪܥܳܐ ܡܰܓܥܶܠ ܥܰܕ ܢܽܘܚܳܡܳܐ ܥܽܘܢܺܝܬܳܐ: ܠܳܟ ܫܽܘܒܚܳܐ ܕܰܢܚܶܬ ܘܰܥܡܰܕ ܒܳܬܰܪ ܐܳܕܳܡ ܘܰܫܠܳܝܗ̱ܝ ܡܶܢ ܥܽܘܡܩܶܝ̈ܗ̇ ܕܰܫܝܽܘܠ ܘܰܐܥܠܶܗ ܠܰܥܕܶܢ ܒܗܳܢܳܐ ܙܰܪܥܳܐ ܬܳܡܶܗ ܐ̱ܢܳܐ ܐܰܝܟ ܡܶܠܰܬܟܽܘܢ ܕܗܳܐ ܚܰܡܫܳܐ ܐܰܠܦܺܝ̈ܢ ܕܰܫ̈ܢܰܝܳܐ ܠܳܐ ܟܰܝ ܫܘܰܚ ܓܡܰܪ ܠܶܗ ܗܳܢܳܐ ܥܽܘܡܪܳܐ ܒܰܕܡܽܘܬ ܣܰܬܘܳܐ ܘܳܐܬܝܳܐ ܟܰܦܳܐ ܒܢܽܘܚܳܡܳܐ ܠܽܐܘܨܳܪ ܚ̈ܰܝܶܐ ܕܩܳܛܦܰܐ ܗ̱ܘ ܗܳܐ ܝܳܕܰܥ ܐ̱ܢܳܐ ܠܳܐ ܓܶܝܪ ܚܙܺܝܬ ܡܺܝ̈ܬܶܐ ܕܰܡܬܽܘܡ ܡܶܙܕܰܪܥܺܝܢ ܐܰܘ ܡܶܬܚܰܨܕܺܝܢ ܗܳܘܶܐ ܚܶܨܕܳܐ ܐܳܘ ܡܰܘܬܳܐ ܕܡܰܣܪܰܩ ܠܳܟ ܘܢܳܦܩܺܝܢ ܥܺܝܪ̈ܶܐ ܚܰܨ̈ܽܘܕܶܐ ܕܡܰܓܙܶܝܢ ܠܳܟ ܘܶܐܡܰܬܝ̱ ܗܽܘ ܗܘܺܝܬ ܐܰܟܳܪܳܐ ܚܠܳܦ ܩܳܛܽܘܦܳܐ ܠܰܫܝܽܘܠ ܡܰܥܨܰܪܬܳܐ ܡܰܢܽܘ ܚܰܩܠܳܐ ܥܰܒܕܳܗ̇ ܙܰܪܥܳܐ ܟܰܝ ܠܳܐ ܡܰܠܶܦ ܠܳܟ ܕܰܡܣܶܐ ܘܰܐܒܺܝܕ ܘܰܦܣܺܝܩ ܣܰܒܪܶܗ ܘܡܶܢ ܡܶܛܪܳܐ ܩܳܢܶܐ ܣܰܒܪܶܗ ܚܶܠܡܳܐ ܚܙܰܝܬܽܘܢ ܚܰܠܳܫ̈ܶܐ ܕܚܰܝܰܬ ܡܺܝ̈ܬܶܐ ܒܥܰܠܘܶܐ ܓܶܝܪ ܢܽܘܚܳܡܳܐ ܠܳܐ ܚܳܙܶܝܢ ܐܰܢ̱ܬܽܘܢ ܛܽܘܒܥܳܟ ܕܺܝܠܳܟ ܓܰܠܙܳܟ ܕܠܳܐ ܬܶܚܙܶܐ ܟܶܢܫ̈ܶܐ ܕܐ̱ܪ̈ܳܙܶܐ ܟܰܕ ܩܳܥܶܝܢ ܥܰܠ ܢܽܘܚܳܡܳܐ ܝܳܕܰܥ ܐ̱ܢܳܐ ܕܚܰܝ̈ܺܝܢ ܙܰܪ̈ܥܶܐ ܠܳܐ ܕܶܝܢ ܚܳܙܶܝܬ ܓܰܪ̈ܡܶܐ ܕܺܝܥܘ̱ ܒܳܗ̇ ܒܰܫܝܽܘܠ ܘܰܫܘܰܚܘ̱ ܘܰܣܠܶܩܘ̱ ܟܽܠܶܗ ܡܡܰܠܠܳܟ ܠܳܟ ܕܳܡܶܐ ܕܗܳܐ ܚܰܙܩܺܝܐܶܝܠ ܐܰܠܦܳܟ ܒܰܦܩܰܥܬܳܐ ܐܰܝܟܰܢ ܚܰܝ̈ܰܝܢ ܡܺܝ̈ܬܶܐ ܠܺܐܝܠܳܢ̈ܶܐ ܚܳܙܶܝܬ ܕܰܒܩܰܝܛܳܐ ܠܒܶܫܘ̱ ܢܶܚ̈ܬܰܝܗܽܘܢ ܓܰܪ̈ܡܶܐ ܕܶܝܢ ܥܰܪܛܶܠܳܐܺܝܬ ܒܰܫܝܽܘܠ ܫܳܕܶܝܢ ܡܽܘܫܶܐ ܒܙܺܝܘܶܗ ܬܰܒܪܶܗ ܗ̱ܘܳܐ ܠܒܶܟ ܡܰܘܬܳܐ ܒܰܪ ܐܳܕܳܡ ܐܰܥܕܺܝ ܫܽܘܒܚܶܗ ܕܳܐܕܳܡ ܘܰܠܒܶܫ
English
Know that the son of his voice, or death, does not hasten upon him in the image of Adam, for like a seed in the earth, it delays until the resurrection. The resurrection: to you is the glory that descended and was immersed after Adam, and it rested from the depths of Sheol and brought him to Eden. With this wondrous seed, a father is like your word, for behold, five thousand years have not yet passed; this dwelling has completed him in the likeness of winter, and a rock comes in the resurrection to the storehouse of life. That which plucks, behold, a father knows, for I have not seen the dead who are raised, whether they are sown or reaped. There is a harvest or death that combs you, and vigilant reapers meet you who cut you down. And when was I a farmer instead of a reaper? For Sheol, the oppressor, has made the field her own. Does not the seed teach you that it decays and perishes, and its hope is cut off, and from rain its hope waits? I have seen you, O weak ones, who give life to the dead, for in the resurrection you do not see a father. Your seal is your own, your revelation that you do not see the thorns of cedars when they cry out over the resurrection. A father knows that the seeds of life are not, but I have seen bones that have withered in Sheol and have rested and ascended. All your speech to you is like that of Hezekiah: he taught you with a parable, like living water to the dead. I have seen trees that in summer put on their leaves, but bones cast off nakedly in Sheol. Moses, with his splendor, would break your heart, O death. Son of Adam, put aside the glory of Adam and clothe yourself.
dsc-319:2 · narrativehigh
Source
ܢܳܡܽܘܣܰܢ ܒܰܫܝܽܘܠ ܗܳܢܰܘ ܫܶܬܩܳܐ ܠܡܰܛܰܪ ܠܟܽܘܢ ܡ̈ܶܠܶܐ ܘܠܺܝ ܣܽܘܥܪܳܢܳܐ ܐܳܘ ܚܰܠܳܫ̈ܶܐ ܣ̈ܳܒܶܐ ܐܰܝܟܰܢܳܐ ܫܒܺܝܩܺܝܢ ܐܶܢ ܩܳܛܽܘܦܳܐ ܐܰܢ̱ܬ ܗܰܘ ܕܟܽܠܳܟ ܡܶܢ ܚܰܝ̈ܰܝܗܽܘܢ ܗܽܘ ܡܢܰܚܶܡ ܟܽܠ ܀܀܀ ܥܽܘܠܳܐ ܒܟܰܪܣܳܐ ܡܰܟܶܣ ܠܳܟ ܕܰܩܒܺܝܪ ܬܰܡܳܢ ܠܰܢ ܡܰܟܪܶܙ ܚܰܝܰܬ ܡܺܝ̈ܬܶܐ ܘܠܳܟ ܣܽܘܪܳܩܳܐ ܦܶܩܚܳܐ ܫܺܝܛܳܐ ܫܳܐܶܛ ܠܳܟ ܕܰܐܚܺܝܕ ܘܰܫܒܺܝܩ ܘܟܰܕ ܐܰܒܺܝܕܰܐ ܗ̱ܘ ܠܳܐ ܐܰܒܺܝܕ ܕܰܡܗܰܒܶܒ ܠܶܗ ܦܰܪܽܘܓܳܐ ܩܒܺܝܪܳܐ ܩܥܳܐ ܡܶܢ ܓܰܘ ܒܰܪܬܳܐ ܕܡܶܨܛܰܪܶܝܢ ܩܰܒܪ̈ܶܐ ܒܩܳܠܳܐ ܘܩܳܐܶܡ ܦܰܓܪܳܐ ܦܰܓܪܰܐ ܗ̱ܘ ܓܶܝܪ ܐܳܦ ܦܰܪܽܘܓܳܐ ܕܰܒܓܰܘ ܒܰܪܬܳܐ ܦܰܓܪܶܗ ܠܦܰܓܪܰܢ ܗܳܐ ܡܰܟܪܶܙ ܚܰܝܰܬ ܡܺܝ̈ܬܶܐ ܨܶܝܕ ܩܰܡܨܳܐ ܡܰܘܦܶܐ ܘܫܰܠܶܡ ܫܰܪܒܳܟ ܡܰܘܬܳܐ ܕܡܶܢ ܥܰܦܪܰܐ ܗ̱ܘ ܢܳܦܶܩ ܡܰܠܶܦ ܚܰܝܰܬ ܡܺܝ̈ܬܶܐ ܪܥܶܐ ܗܘܺܝܬ ܐܶܠܽܘ ܡܶܢ ܟܰܕܽܘ ܗ̱ܘܳܐ ܢܽܘܚܳܡܳܐ ܕܰܢܺܝܚ ܗ̱ܘܳܐ ܠܺܝ ܝܽܘܡ ܢܽܘܚܳܡܳܐ ܡܶܢ ܕܰܝ̈ܳܢܰܝܟܽܘܢ ܪܰܚܡܳܢܰܐ ܗ̱ܘ ܒܰܪ ܥܶܠܳܝܳܐ ܐܳܦ ܛܳܒ ܐܳܦ ܟܐܶܝܢ ܘܠܰܘ ܥܰܛܳܠܳܐܺܝܬ ܬܳܒܰܥ ܠܺܝ ܡܰܘܬܶܗ ܕܳܐܕܳܡ ܪܳܥܝܳܢܳܐ ܟܰܝ ܠܰܝܬ ܒܟܽܘܢ ܠܡܶܦܪܰܫ ܗܳܕܶܐ ܕܰܐܒܽܘܟܽܘܢ ܐܰܪܡܺܝ ܥܠܰܝܟܽܘܢ ܗܳܢܳܐ ܚܽܘܒܳܠܳܐ
English
The one who is buried in the earth covers you, that you are buried there. To you the resurrection of the dead proclaims, and to you the sign. The scattered fruit floats for you, that it is held and released. And when it is lost, it is not lost, for it loves him. The buried Redeemer cries out from within the tomb, that tombs are shaken by a voice and the body rises. For the body is also the Redeemer who is within the tomb. His body to the body, behold, proclaims the resurrection of the dead. He brings forth the prey from the grave and delivers your lineage from death. For from the dust he brings forth, teaching the resurrection of the dead. I was a shepherd for them from the time when the commotion occurred, for the day of the commotion was clear to me from your hands. The merciful one is the son of the Most High, both good and just. And not in a negligent manner does the death of Adam pursue me. For there is no shepherd among you to discern this, that your father cast this affliction upon you.
Citation. Tergwame, “Nisibis 65”, dsc-319:1, machine-draft, 2026. https://naxiai.com/christian/works/dsc-319#s1
Colophon. Source: syriac · licence: CC BY 4.0 · model: deepseek/deepseek-v4-flash:floor · provider: Relace · cost: $0.0018 · generated 2026-11-15.