by Ephrem the Syrian
Carmina Nisibena Hymn LXXII is a forensic argument for bodily resurrection built on a single verb: ṭlm — to defraud, to cheat someone of their rightful due. Where the preceding hymns used typology (CN 71), mourning (CN 70), and the voices of the risen dead (CN 69), this hymn addresses the hearer directly: if there is no resurrection, God is an unjust employer who takes the labour of the righteous and pays nothing.
The argument proceeds in four movements. First, two opening types: the fish who stewarded Jonah, and Zipporah whose circumcision annulled death (Exodus 4:25–26). Then a catalogue of the defrauded: Abraham bound for sacrifice, the prophets silenced by Jezebel, Lot who gave his daughters for the angels, the Maccabean brothers flayed alive. Next, a devastating reductio: without resurrection, the robber is better off than the saint, the serpent lives more gloriously than the human, and prayer is a surplus loss. Finally, a logical proof that divine justice demands eternal reward — temporal justice alone would make God less just than his own corrupt human judges.
The melody — beth bar qālēh, the second of the bar qālēh hymnal repertoire — returns for the third time in the post-catalogue section (previously CN 53 and CN 70), confirming that the bar qālēh system is a shared songbook from which Ephrem draws freely.
First English translation from the Syriac. Translated by the New Tianmu Anglican Church, 2026.
I
Hear and be ashamed, O mortals,
that the fish became a steward.
He received and guarded and returned and gave —
thus does he render his account.
Death is the steward of Sheol:
when our Lord raises the dead,
even the tears of their eyes he shall demand of him.
Refrain: To you, glory, O King Christ, who awakens the sleepers by the sound of his trumpet.
II
If Zipporah circumcised
her son with the circumcision of the time,
and Death was annulled by that circumcision —
how much more is Death annulled
by the baptism of truth!
For whoever is baptized in Christ
has clothed himself in the Life that gives life to all.
— — —
III
How would God defraud
Abraham after his death —
either his love or his righteous deeds?
And how would he defraud Isaac —
the bonds on his hands and his feet,
and the knife his eye beheld
suddenly descending upon him?
IV
How would he defraud the prophets
who like lambs were shorn, shorn?
Silenced at their watch-posts —
for Jezebel, the she-wolf of the prophets,
silenced the prophets,
and a hundred who escaped
were tormented in hunger and thirst.
V
And Lot — how would he defraud him,
who gave both his daughters
for the sake of the holy ones who entered his house?
He saved him from the mouth of fire,
then cast him into the mouth of Sheol.
What good is rescue
if there is no resurrection?
VI
Behold the wicked who are strangled,
and the prophets who are slaughtered,
and Job's children who are buried,
and the seven brothers who are flayed,
and the many who are stoned.
How would God defraud
all these, all these victories?
VII
Judge for yourself — how
does your mouth pray to God?
Is he a rewarder or a defrauder?
If a defrauder, do not weary yourself.
If a rewarder, do not cease.
He demands the wage of the hired labourer —
yet would he defraud the wage of prayer?
VIII
If he repays you only here,
he has prepared for you a wretched end —
that he makes no resurrection for you.
He does not even repay you here,
for your whole life is smoke,
and you are nothing more
to God than sinners are.
IX
Better off than you is the robber,
and more fortunate the thief,
and more at rest the fornicator,
and healthier the sinner,
and more victorious the wicked.
If there is no resurrection,
your race is in vain, O weakling.
X
If in this life alone you boast,
the serpent lives better than you,
and the dragon more than you.
Healthier than you are the beasts,
swifter the eagles,
and mightier the lions.
What have you to boast of, O fool?
XI
Tell us, O weakling —
what is the wage of your prayer,
and what is the reward of your fasting?
Your vow is a surplus loss,
your offering is a deficit.
If there is no resurrection,
you are equal in Sheol with everyone.
XII
If you fear the sword —
lest you kill, lest you perish,
lest you steal, lest you burn —
behold, your judge is a human,
and he can kill you with a bribe,
just as he has killed the innocent
and turned the innocent into the guilty.
XIII
The question still stands:
if law and just judgement
are from God,
how does God approve
a justice that is merely temporal
over a justice that is eternal —
if he defrauds us of our resurrection?
XIV
If he is just, how does he defraud us
after our death —
our righteous deeds and our prayers?
And if he does not love justice —
heaven forbid that we believe this —
from whom and from where did
just laws begin upon the earth?
XV
If one says: from human beings —
is a human more just than his Creator?
It is forbidden to speak this!
For behold, the human is unjust —
he dissolves laws with bribes.
And if law comes from creation,
both dissolve each other.
— — —
XVI
If God is just,
he cannot establish a generation
from which unjust ones come.
And because God is good,
he cannot hate resurrection —
for it would be very evil
if the righteous who died for his sake were defrauded.
XVII
From every side the argument has been enclosed
and examined and demonstrated:
resurrection for the dead is coming.
What will you lose, O fool,
if resurrection comes to pass?
These things you guard for nothing —
believe, and through them you shall reign.
XVIII
Those things you guard for nothing —
because of the sword and punishment —
guard them instead for the sake of hope.
And let what is done for praise
be done for the sake of resurrection.
Instead of a death that cuts off hope,
die the death that is full of hope.
XIX
By fire they burned the glorious ones,
by water they drowned the righteous,
by swords they slaughtered the mourners,
by stones they stoned the prophets,
by crosses they hung the apostles.
How would the Just One defraud
myriads upon myriads of grievances?
— — —
Colophon
Carmina Nisibena Hymn LXXII — Ephrem the Syrian (d. 373 CE). Translated from the Classical Syriac by the New Tianmu Anglican Church, 2026. This is the first English translation.
Source text: Edmund Beck, ed. Des Heiligen Ephraem des Syrers Carmina Nisibena (Corpus Scriptorum Christianorum Orientalium, Vol. 218/219; Louvain, 1961). TEI XML transcription by Michael Oez; Digital Syriac Corpus (CC-BY 4.0).
Melody: beth bar qālēh — the second melody of the bar qālēh hymnal repertoire. Same melody class as CN 53 (the Hero Parade), CN 70 (Death's Bitter Cup), and CN 44 (Soul and Body Shall Rejoice). The bar qālēh melodies function as a shared songbook, not a sequential series. This is the third use of beth bar qālēh in the post-catalogue section (CN 70 and CN 72 both reuse it; CN 53 is the catalogue original).
The refrain — "To you, glory, O King Christ, who awakens the sleepers by the sound of his trumpet" — is the twentieth distinct refrain in the CN 48–77 sequence: a christological-eschatological refrain combining royal title, doxology, and trumpet imagery. Refrain progression: victory (52–53) → kenosis (54) → parousia (55) → compassion (56) → reversal (57) → crucifixion/resurrection (58) → ecclesiology (59) → doxological monotheism (60) → incarnation/descent (61) → bodily resurrection (62) → voice/proclamation (63) → universal atonement (64) → pursuit/recovery (65) → vigilance/awakening (66) → sacrifice/substitution (67) → command/resurrection (68) → liberation/freedom (69) → resurrection/praise (70) → typological/mystery (71) → christological/eschatological (72).
Good Works Translation: independently translated from the Syriac. No existing English translation was consulted (none exists). The key verb ṭlm (to defraud, to cheat someone of their rightful due) drives the entire hymn's argument: if God does not raise the dead, he is a defrauder who takes the labour of the righteous and pays nothing.
Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.
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Source Text: ܡܰܕܪ̈ܳܫܶܐ ܕܢܺܝܣܺܝܒ̈ܺܝܢ — ܡܰܕܪܳܫܳܐ ܥܒ
Syriac source text from Edmund Beck, ed., CSCO 218/219. TEI XML transcription by Michael Oez; Digital Syriac Corpus, CC-BY 4.0. Presented here for reference, study, and verification alongside the English translation above.
Source Text: Ephrem the Syrian — Hymns on Nisibis, Hymn 72 (Carmina Nisibena 72)
ܥܰܠ ܩܳܠܳܐ (melody indicator): ܒ ܡܶܢܶܗ ܒܰܪ ܩܳܠܶܗ
1.
ܫܡܰܥܘ̱ ܘܶܐܬܒܰܝܰܐܘ̱ ܡܳܝ̈ܽܘܬܳܐ
ܕܰܗܘܳܐ ܢܽܘܢܳܐ ܪܰܒ ܒܰܝܬܳܐ
ܢܣܰܒ ܘܰܢܛܰܪ ܘܰܦܢܺܝ ܘܝܰܗ̱ܒ
ܗܳܟܰܢ ܝܳܗܶܒ ܚܽܘܫܒܳܢܳܐ
ܡܰܘܬܳܐ ܪܰܒ ܒܰܝܬܳܐ ܕܰܫܝܽܘܠ
ܕܟܰܕ ܐܰܚܺܝ ܡܳܪܰܢ ܡܺܝ̈ܬܶܐ
ܐܳܦ ܬܶܡܪ̈ܶܐ ܕܥ̈ܰܝܢܶܐ ܬܰܒܥܶܗ
ܥܺܘܢܺܝܬܳܐ: ܠܳܟ ܬܶܫܒܽܘܚܬܳܐ ܡܰܠܟܳܐ ܡܫܺܝܚܳܐ
ܡܢܳܕ ܕܰܡ̈ܟܶܐ ܒܩܳܠ ܫܽܝܦܽܘܪܶܗ
2.
ܐܶܢܗܽܘ ܕܨܳܦܽܘܪܳܐ ܓܶܙܪܰܬ
ܒܰܓܙܽܘܪܬܳܐ ܕܙܰܒܢܳܐ ܠܰܒܪܳܗ̇
ܘܰܒܛܶܠ ܡܰܘܬܳܐ ܒܰܓܙܽܘܪܬܳܐ
ܟܡܳܐ ܝܰܬܺܝܪ ܒܛܶܠ ܡܰܘܬܳܐ
ܒܡܰܥܡܽܘܕܺܝܬܳܐ ܕܰܫܪܳܪܳܐ
ܕܰܐܝܢܳܐ ܕܰܥܡܰܕ ܒܰܡܫܺܝܚܳܐ
ܠܰܒܫܶܗ ܠܚܰܝܳܐ ܡܰܚܶܐ ܟܽܠ
3.
܀܀܀
ܐܰܝܟܰܢ ܛܳܠܶܡ ܐܰܠܳܗܳܐ
ܠܰܐܒܪܳܗܳܡ ܒܳܬܰܪ ܡܰܘܬܶܗ
ܐܰܘ ܚܽܘܒܶܗ ܐܰܘ ܙܶܕܩ̈ܳܬܶܗ
ܘܰܐܝܟܰܢ ܛܳܠܶܡ ܠܶܗ ܠܺܐܝܣܚܳܩ
ܦܰܟܪ̈ܶܐ ܕܺܐܝܕ̈ܰܘܗ̱ܝ ܘܰܕܪ̈ܶܓܠܰܘܗ̱ܝ
ܘܣܰܟܺܝܢܳܐ ܕܰܚܙܳܬ ܥܰܝܢܶܗ
ܕܰܥܠܰܘܗ̱ܝ ܡܶܢ ܫܶܠܝ̱ ܐܶܫܬܰܡܛܰܬ
4.
ܐܰܝܟܰܢ ܛܳܠܶܡ ܠܰܢܒ̈ܺܝܶܐ
ܕܰܐܝܟ ܐܶܡܪ̈ܶܐ ܓܙܳܪ̈ܺܝܢ ܓܙܳܪ̈ܺܝܢ
ܐܶܬܚܰܪܰܫܘ̱ ܒܰܛܝܳܪ̈ܰܝܗܽܘܢ
ܕܺܐܝܙܒܶܠ ܕܐܒܬܐ ܕܰܢܒ̈ܺܝܶܐ
ܚܶܪܫܰܬ ܐܶܢܽܘܢ ܠܰܢܒ̈ܺܝܶܐ
ܘܡܳܐܐ ܢܒܺܝܺܝ̈ܢ ܕܶܐܬܦܰܠܰܛܘ̱
ܒܟܰܦܢܳܐ ܘܨܰܗܝܳܐ ܐܶܫܬܰܢܰܩܘ̱
5.
ܐܳܦ ܠܠܽܘܛ ܐܰܝܟܰܢ ܛܳܠܶܡ
ܕܬܰܪ̈ܬܰܝܗܶܝܢ ܒ̈ܢܳܬܶܗ ܝܰܗ̱ܒ ܗ̱ܘܳܐ
ܚܠܳܦ ܩܰܕܺܝ̈ܫܶܐ ܕܥܰܠܘ̱ ܨܶܐܕܰܘܗ̱ܝ
ܡܶܢ ܦܽܘܡܳܐ ܕܢܽܘܪܳܐ ܦܰܪܩܶܗ
ܘܰܒܦܽܘܡܳܐ ܕܰܫܝܽܘܠ ܫܕܳܝܗ̱ܝ
ܘܡܳܢܳܐ ܡܰܘܬܰܪ ܦܽܘܨܳܝܳܐ
ܐܶܢ ܢܽܘܚܳܡܳܐ ܠܳܐ ܗܳܘܶܐ
6.
ܗܳܐ ܚܙܺܝ ܥܰܘ̈ܳܠܶܐ ܕܰܚܢܺܝܩܺܝܢ
ܘܰܢܒܺܝ̈ܶܐ ܬܽܘܒ ܕܰܢܟܺܝܣܺܝܢ
ܘܰܒ̈ܢܰܝ ܐܺܝܽܘܒ ܕܰܛܡܺܝܪ̈ܺܝܢ
ܘܰܐܚ̈ܶܐ ܫܰܒܥܳܐ ܕܰܢܫܺܝܛܺܝܢ
ܥܰܡ ܣܰܓܺܝ̈ܐܶܐ ܕܰܪܓܺܝܡܺܝܢ
ܐܰܝܟܰܢ ܛܠܶܡ ܐܰܠܳܗܳܐ
ܗܳܠܶܝܢ ܟܽܠܗܽܘܢ ܢܶܨ̈ܚܳܢܶܐ
7.
ܘܰܐܢ̱ܬ ܕܽܘܢ ܒܢܰܦܫܳܟ ܕܰܐܝܟܰܢܳܐ
ܡܨܰܠܶܐ ܦܽܘܡܳܟ ܠܰܐܠܳܗܳܐ
ܕܦܳܪܽܘܥܰܐ ܗ̱ܘ ܐܰܘ ܛܳܠܽܘܡܰܐ ܗ̱ܘ
ܐܶܢ ܛܳܠܽܘܡܰܐ ܗ̱ܘ ܠܳܐ ܬܳܠܐܶܐ
ܘܶܐܢ ܦܳܪܽܘܥܰܐ ܗ̱ܘ ܠܳܐ ܬܶܫܠܶܐ
ܐܰܓܪܳܐ ܬܳܒܰܥ ܕܰܐܓܺܝܪܳܐ
ܘܛܳܠܶܡ ܐܰܓܪܳܐ ܕܰܨܠܽܘܬܳܐ
8.
ܘܶܐܢ ܗܳܪܟܳܐ ܠܚܽܘܕ ܦܳܪܰܥ ܠܳܟ
ܚܰܪܬܳܐ ܒܺܝܫܬܳܐ ܛܰܝܶܒ ܠܳܟ
ܕܢܽܘܚܳܡܳܐ ܠܳܐ ܥܳܒܶܕ ܠܳܟ
ܐܳܦ ܠܳܐ ܗܳܪܟܳܐ ܦܳܪܰܥ ܠܳܟ
ܕܟܽܠܶܗ ܥܽܘܡܪܳܟ ܬܽܘܢܳܢܰܐ ܗ̱ܘ
ܘܠܳܐ ܗܳܘܶܐ ܡܶܕܶܡ ܝܰܬܺܝܪ ܐܰܢ̱ܬ
ܠܰܐܠܳܗܳܐ ܡܶܢ ܚ̈ܰܛܳܝܶܐ
9.
ܚܠܺܝܨ ܗ̱ܽܘ ܡܶܢܳܟ ܓܰܝܳܣܳܐ
ܘܛܽܘܠܺܝܩ ܡܶܢܳܟ ܓܰܢܳܒܳܐ
ܘܰܡܢܳܚ ܡܶܢܳܟ ܙܰܢܳܝܳܐ
ܘܰܚܠܺܝܡ ܡܶܢܳܟ ܚܰܛܳܝܳܐ
ܘܟܳܗܶܝܢ ܡܶܢܳܟ ܪܰܫܺܝܥܳܐ
ܘܶܐܢ ܢܽܘܚܳܡܳܐ ܠܳܐ ܗܳܘܶܐ
ܣܪܺܝܩ ܗ̱ܽܘ ܪܶܗܛܳܟ ܚܰܠܳܫܳܐ
10.
ܘܶܐܢ ܒܗܳܠܶܝܢ ܚ̈ܰܝܶܐ ܚܬܺܝܪܰܬ
ܚܶܘܝܳܐ ܚܰܝܳܐ ܛܳܒ ܡܶܢܳܟ
ܘܝܰܬܺܝܪ ܡܶܢܳܟ ܬܰܢܺܝܢܳܐ
ܚ̈ܳܠܡܺܝܢ ܡܶܢܳܟ ܚܰܝ̈ܘܳܬܳܐ
ܘܢܶܫܪ̈ܶܐ ܡܶܢܳܟ ܩܰܠܺܝܠܺܝܢ
ܘܰܐܪ̈ܝܰܘܳܬܳܐ ܥܰܙܺܝܙܺܝܢ
ܘܡܳܢܳܐ ܚܬܺܝܪ ܐܰܢ̱ܬ ܐܰܘ ܣܰܟܠܳܐ
11.
ܐܶܫܬܰܥܳܐ ܠܰܢ ܚܰܠܳܫ
ܡܳܢܰܘ ܐܰܓܪܳܐ ܕܰܨܠܽܘܬܳܟ
ܘܦܽܘܪܥܳܢܶܗ ܕܨܰܘܡܳܟ ܡܰܢܽܘ
ܢܶܕܪܰܟ ܬܽܘܟܰܐ ܗ̱ܘ ܝܰܬܺܝܪܳܐ
ܐܳܦ ܩܽܘܪܒܳܢܳܟ ܚܽܘܣܪܳܢܰܐ ܗ̱ܘ
ܘܶܐܢ ܢܽܘܚܳܡܳܐ ܠܳܐ ܗܳܘܶܐ
ܫܰܘܝܰܬ ܗܽܘ ܒܰܫܝܽܘܠ ܥܰܡ ܟܽܠܢܳܫ
12.
ܘܶܐܢ ܡܶܢ ܣܰܝܦܳܐ ܕܳܚܶܠ ܐܰܢ̱ܬ
ܕܠܳܐ ܬܶܩܛܽܘܠ ܕܰܠܡܳܐ ܬܺܐܒܰܕ
ܘܠܳܐ ܬܶܓܢܽܘܒ ܕܰܠܡܳܐ ܬܺܐܩܰܕ
ܘܗܳܐ ܕܰܝܳܢܳܟ ܒܰܪ ܐ̱ܢܳܫܰܐ ܗ̱ܘ
ܘܰܡܨܶܐ ܒܫܽܘܚܕܳܐ ܩܳܛܶܠ ܠܳܟ
ܐܰܝܟ ܡܳܐ ܕܰܩܛܰܠ ܙܰܟ̈ܳܝܶܐ
ܘܰܗܦܰܟ ܙܰܟܺܝ ܠܚ̈ܰܝܳܒܶܐ
13.
ܟܰܕ ܬܽܘܒ ܩܰܝܳܡ ܫܽܘܐܳܠܳܐ
ܕܶܐܢ ܡܶܢ ܐܰܠܳܗܳܐ ܐܺܝܬܰܘܗ̱ܝ
ܢܳܡܽܘܣܳܐ ܘܕܺܝܢܳܐ ܟܺܐܢܳܐ
ܐܰܝܟܰܢ ܫܶܦܪܰܬ ܠܰܐܠܳܗܳܐ
ܟܺܐܢܽܘܬܳܐ ܕܰܡܠܶܐ ܙܰܒܢܳܐ
ܡܶܢ ܟܺܐܢܽܘܬܳܐ ܕܰܠܥܳܠܰܡ
ܐܶܢ ܗܽܘ ܕܛܳܠܶܡ ܢܽܘܚܳܡܰܢ
14.
ܐܶܢ ܓܶܝܪ ܟܺܐܢܰܐ ܗ̱ܘ ܐܰܝܟܰܢܳܐ ܛܠܶܡ ܠܰܢ ܒܳܬܰܪ ܡܰܘܬܰܢ
ܙܶܕܩ̈ܳܬܰܢ ܘܰܨ̈ܠܰܘܳܬܰܢ
ܘܶܐܢ ܟܺܐܢܽܘܬܳܐ ܠܳܐ ܪܳܚܶܡ
ܗܳܕܶܐ ܕܚܳܣ ܠܰܢ ܕܰܢܗܰܝܡܶܢ
ܐܰܝܟܰܢܳܐ ܘܡܶܢ ܡܰܢ ܫܰܪܺܝܘ
ܢܳܡ̈ܽܘܣܶܐ ܟܺܐܢ̈ܶܐ ܒܰܐܪܥܳܐ
15.
ܐܶܢ ܢܺܐܡܰܪ ܡܶܢ ܒܰܪ ܐ̱ܢܳܫܳܐ
ܘܟܐܺܝܢ ܗܽܘ ܟܰܝ ܡܶܢ ܒܳܪܽܘܝܶܗ
ܗܳܕܶܐ ܕܰܚܪܶܡ ܕܰܢܡܰܠܶܠ
ܕܗܳܐ ܒܰܪܢܳܫܳܐ ܥܰܘܳܠܳܐ
ܒܫܽܘܚܕܳܐ ܫܳܪܶܐ ܢܳܡܽܘ̈ܣܶܐ
ܘܶܐܢ ܡܶܢ ܚܰܠܩܰܐ ܗ̱ܘ ܢܳܡܽܘܣܳܐ
ܬܪ̈ܰܝܗܽܘܢ ܫܳܪܶܝܢ ܠܰܚ̈ܕܳܕܶܐ
܀܀܀
16.
ܟܰܕ ܐܶܢ ܐܰܠܳܗܳܐ ܟܺܐܢܰܐ ܗ̱ܘ
ܠܳܐ ܡܨܶܐ ܕܰܢܩܺܝܡ ܒܶܝܬ ܝܰܠܕܳܐ
ܕܡܶܢܶܗ ܗܘܳܝܶܢ ܥܰܘ̈ܳܠܶܐ
ܘܡܶܛܽܠ ܕܰܐܠܳܗܳܐ ܛܳܒܰܐ ܗ̱ܘ
ܠܳܐ ܡܨܶܐ ܣܳܢܶܐ ܢܽܘܚܳܡܳܐ
ܕܒܺܝܫܳܐ ܗ̱ܝ ܣܰܓܺܝ ܕܢܶܬܛܰܠܡܽܘܢ
ܙܰܕܺܝܩ̈ܶܐ ܕܡܺܝܬ ܥܰܠ ܐܰܦܰܘ̈ܗ̱ܝ
17.
ܡܶܢ ܟܽܠ ܓܰܒܺܝ̈ܢ ܐܶܬܚܰܒܫܰܬ
ܘܳܐܦ ܐܶܬܕܰܪܫܰܬ ܘܶܐܬܚܰܙܝܰܬ
ܕܢܽܘܚܳܡܳܐ ܠܡܺܝ̈ܬܶܐ ܗܳܘܶܐ
ܘܡܳܢܳܐ ܬܶܚܣܰܪ ܐܰܘ ܣܰܟܠܳܐ
ܐܶܢ ܗܽܘ ܕܗܳܘܶܐ ܢܽܘܚܳܡܳܐ
ܕܗܳܠܶܝܢ ܕܺܐܝܩܺܐ ܢܳܛܰܪ ܐܰܢ̱ܬ
ܗܰܝܡܶܢ ܕܰܒܗܶܝܢ ܡܰܡܠܳܟ ܐܰܢ̱ܬ
18.
ܕܰܐܝܠܶܝܢ ܕܡܰܓܳܢ ܢܳܛܰܪ ܐܰܢ̱ܬ
ܡܶܛܽܠ ܣܰܝܦܳܐ ܘܰܣܪ̈ܳܩܶܐ
ܛܰܪ ܐܶܢܶܝܢ ܡܶܛܽܠ ܣܰܒܪܳܐ
ܘܰܐܝܕܳܐ ܕܡܶܛܽܠ ܩܽܘܠܳܣܳܐ
ܬܶܗܘܶܐ ܡܶܛܽܠ ܢܽܘܚܳܡܳܐ
ܚܠܳܦ ܡܰܘܬܳܐ ܕܰܦܣܳܩ ܣܰܒܪܳܐ
ܡܽܘܬ ܡܰܘܬܳܐ ܕܰܡܠܶܐ ܣܰܒܪܳܐ
19.
ܒܢܽܘܪܳܐ ܐܰܘܩܶܕܘ̱ ܢܰܨ̈ܺܝܚܶܐ
ܒܡܰܝ̈ܳܐ ܚܢܰܩܘ̱ ܠܰܬܪ̈ܺܝܨܶܐ
ܒܣܰܝ̈ܦܶܐ ܢܰܟܶܣܘ̱ ܠܰܐܒ̈ܺܝܠܶܐ
ܘܰܒܟܺܐܦ̈ܶܐ ܪܓܰܡܘ̱ ܠܰܢܒ̈ܺܝܶܐ
ܘܒܰܙܩ̈ܺܝܦܶܐ ܬܠܰܘ ܠܰܫ̈ܠܺܝܚܶܐ
ܘܰܐܝܟܰܢ ܟܰܝ ܛܳܠܶܡ ܟܺܐܢܳܐ
ܪܶܒܽܘ ܪ̈ܶܒܘܳܢ ܓܽܘ̈ܥܠܳܢܺܝܢ
܀܀܀
Source Colophon
Syriac text from: Edmund Beck, ed. Des Heiligen Ephraem des Syrers Carmina Nisibena (Corpus Scriptorum Christianorum Orientalium, Vol. 218/219; Louvain: Secretariat du CorpusSCO, 1961). Syriac base text is public domain. TEI XML edition transcribed by Michael Oez; Digital Syriac Corpus, University of Oxford / Brigham Young University / Vanderbilt University. CC-BY 4.0. Access: github.com/srophe/syriac-corpus.
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