by Ephrem the Syrian
The seventh of the Death-Drama hymns (Carmina Nisibena 35–42). The speaker through stanzas 1–12 is the Evil One (ܒܺܝܫܳܐ, bīshā), who delivers his longest monologue in the series — cataloguing the weapons of his ancient craft: the surge of crowds (and the Tower of Babel), the use of time and opportunity, the habituation of children in vice, the binding power of idleness, the inner "satans" of anger and envy that inhabit every person. His workers argue back, claiming Elisha's descent into Sheol proves Jesus is merely another powerful prophet; the Evil One silences them with ruthless logic — Elisha still raises the dead through his bones in Sheol, so Jesus must be incomparably greater. In stanzas 13–14, Death speaks from his pit, gloating over the crucifixion and invoking the Eden-Calvary typology: wood caught Adam for him; the blessed cross has caught the Son of David. In stanza 15, Satan descends and finds Death grieving over the dead who have already risen at Christ's voice; the Evil One prophesies consolation. In stanza 16, Death opens Sheol's gates to mock Christ on the third day — and the radiance of Christ's face blazes out, blinding them like the men of Sodom who groped for Lot's door.
Melody (ܩܰܠܳܐ): ܙ ܒܰܪ ܩܳܠܶܗ — "Zayn — in his own tune"
Refrain (ʿŌnitā / ܥܽܘܢܺܝܬܳܐ): The congregation voices what the Evil One cannot say of himself:
"Blessed is he who came and exposed the wiles of the Cunning One."
1.
The Evil One said: I feared him —
feared that Jesus would scatter my courses.
For I am of thousands of years
and never once had leisure.
I saw nothing when creation was set in place —
I neglected it and let it go.
He came and scattered the worthless ones:
grief now, for he has swept away all I built.
My labors with my disciples were many —
I covered all creation in evil.
Blessed is he who came and exposed the wiles of the Cunning One.
2.
I matched my efforts
against individuals
and surpassed them —
contending, I was.
The surge of the many was my weapon;
in the flood of the crowd I rejoiced,
for it left little room.
Hard is the rush of the many —
in the strength of multitudes, that great mountain
raised a tower stretching to heaven.
If they strove against heaven itself,
how much more will they overcome one whose battle is on earth?
Blessed is he who came and exposed the wiles of the Cunning One.
3.
With time
and its opportunity
I contend —
discerningly.
When the people heard that God is one,
I made them a crowd of gods.
When they saw the Son of God,
I made them run toward the one God —
so that while appearing to confess him
they were in truth denying him,
and while appearing zealous they fled from him,
so that in every season apostates would be found
who are without God.
Blessed is he who came and exposed the wiles of the Cunning One.
4.
See — I am ancient in years,
and over the newborn
I have never grown weary.
Much have I borne in tending children:
giving them habits that are not good,
acquiring them from the beginning
so that their blemishes grow up with them.
There are foolish parents
who cannot uproot the seed I sowed in their children.
And there are those like good farmers
who uproot blemishes from the minds of their children.
Blessed is he who came and exposed the wiles of the Cunning One.
5.
Instead of chains,
with idleness
I bound people —
and they sat idle.
I stripped their senses from good things:
their eyes from reading,
their mouths from praise,
their minds from learning.
In empty and idle fables —
how diligent they are for hollow talk!
If a word of life should fall among them,
they either drive it away or rise and flee from it.
Blessed is he who came and exposed the wiles of the Cunning One.
6.
How many satans
live within a person —
yet me alone
does everyone curse!
For a person's anger
is a demon that oppresses him every day.
Demons are like guests:
they leave when they are pressed.
But anger — let all the righteous wrestle against it:
it cannot be uprooted from its place.
And instead of wretched envy,
everyone hates a weak and contemptible demon.
Blessed is he who came and exposed the wiles of the Cunning One.
7.
Shamed is the charmer —
with all his dazzle,
snakes he tames every day —
the viper within him has slipped free:
his own desire within, he cannot master.
Hidden sin, like an asp —
when it breathes on him, he is ruined;
when it truly catches the charmer at last —
(܀܀܀)
by his craft, hidden error brings him down.
The serpent soothes with its enchantments;
great wrath is stirred against him by those same enchantments.
Blessed is he who came and exposed the wiles of the Cunning One.
8.
I laid roots
and sat and waited.
Who is longer-suffering
than his mind against all?
—
Beside the patient man I sat
and step by step I made him slip,
to bring him to the breaking of his resolve —
him who had shrunk from sin.
Habits conquered him little by little along the way
until he came under the yoke,
and having entered and grown accustomed,
he no longer wished to leave.
Blessed is he who came and exposed the wiles of the Cunning One.
9.
I perceived and saw
that patience —
patience is the one
that conquers all.
At the time I conquered Adam, he was one man;
I left him to go on multiplying
and sought other work for myself
so that leisure would not find me.
Sand of the sea is what I became —
my spirit dwelling in it, my memory spreading
as far as it could reach
among the children of humanity as they multiplied,
holding them ready before they could outnumber me.
Blessed is he who came and exposed the wiles of the Cunning One.
10.
His workers disputed
with the Evil One
and refuted his words
with contradictions:
"Look — Elisha raised the dead
and conquered Death in the upper room
and raised the widow's son,
yet he is now subject in Sheol!"
But the thought of the Evil One was greater —
he refuted their words with words of his own:
"How did Elisha lose?
See — in Sheol he still raises the dead through his very bones!"
Blessed is he who came and exposed the wiles of the Cunning One.
11.
"If Elisha,
who was the lesser,
had power so great
even within Sheol —
for if he raised one dead within it,
how many dead will he raise in it! —
understand from this the death of mighty Jesus:
how great was Jesus!
My companions — his tricks have deceived you;
you were not able to comprehend
his greatness, comparing him to the prophets."
Blessed is he who came and exposed the wiles of the Cunning One.
12.
"Small are they,
your consolations,"
said the Evil One
to the sons of his order.
"For he who raised Lazarus when he was dead —
how can Death suffice for him?
And if Death does conquer him,
he himself chose to submit.
And if he chooses to submit —
fear greatly, for he does not die in vain.
A great disaster he has worked upon us:
by dying, he enters Sheol to give life to Adam."
Blessed is he who came and exposed the wiles of the Cunning One.
13.
Death peered out
from within his pit,
and when he saw again
our Lord crucified,
he said: "O you who raise the dead — where are you now?
You shall be my food
instead of sweet Lazarus,
whose taste is still in my mouth! Daughter of Jerusalem, come and see.
This cross, son of the widow, gazes upon you.
Wood caught Adam for me —
blessed is the cross that has caught the Son of David for me!"
Blessed is he who came and exposed the wiles of the Cunning One.
14.
Death opened his mouth and said:
"Has it not reached you, O son of Mary?
Moses — who was great and exceeded all —
was as God and did as God:
he slew firstborn ones and freed firstborn ones,
he wielded death over life.
I went up the mountain with Moses,
and hand to hand he was given to me — blessed is his honor!
However great any son of Adam may become,
he is dust returning to his dust, for he is from the earth."
Blessed is he who came and exposed the wiles of the Cunning One.
15.
Satan came with his workers
to see our Lord, who had been cast into Sheol,
and to rejoice with Death, his king's son.
He found him sad and mournful
over the dead who, at the voice of the Firstborn,
had come to life and gone out from Sheol.
The Evil One rose to prophesy
to Death, his kinsman:
"You have not lost what you think you've lost —
as long as Jesus is within you,
even those who have been raised and those still living
will yet come to your hand."
(܀܀܀)
Blessed is he who came and exposed the wiles of the Cunning One.
16.
"Open the gates — let us see him
and mock him!
Let us answer and say:
'Where is your power?
Three days have already passed for him.
We will say to him: O you of the third day —
the fourth-day man, Lazarus,
you raised as your own!'"
Death opened the gates of Sheol —
and the radiance of our Lord's face blazed out from it.
Like the men of Sodom they were blinded:
groping, searching for the gate of Sheol, which had vanished from them.
Blessed is he who came and exposed the wiles of the Cunning One.
Translated from Classical Syriac by the New Tianmu Anglican Church, April 2026, with AI assistance (Claude, Anthropic). Source: Edmund Beck, ed., Des Heiligen Ephraem des Syrers Carmina Nisibena (Corpus Scriptorum Christianorum Orientalium 218/219; Louvain: Secrétariat du CorpusSCO, 1961); TEI XML transcription by Michael Oez, Digital Syriac Corpus (University of Oxford / Brigham Young University / Vanderbilt University), CC-BY 4.0. Consulted for theological orientation: Sebastian Brock, The Luminous Eye: The Spiritual World Vision of Saint Ephrem (1985). No prior English translation of CN 41 known to exist. Blood Rule: English derived directly from the Syriac throughout.
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Source Text: Ephrem the Syrian — Hymns on Nisibis, Hymn 41 (Carmina Nisibena 41)
ܥܰܠ ܩܳܠܳܐ (melody indicator): ܙ ܒܰܪ ܩܳܠܶܗ
1.
ܐܶܡܰܪ ܒܺܝܫܳܐ
ܕܩܶܢܛܶܬ ܡܶܢܶܗ
ܕܝܶܫܽܘܥ ܕܰܠܡܳܐ
ܢܰܘܒܶܕ ܪ̈ܶܗܛܰܝ
ܗܳܐ ܓܶܝܪ ܒܰܪ ܐܰܠܦ̈ܶܐ ܐ̱ܢܳܐ ܕܰܫܢܰܝ̈ܳܐ
ܘܠܳܐ ܡܬܽܘܡ ܗ̱ܘܳܐ ܠܺܝ ܒܶܛܠܳܢܳܐ
ܠܳܐ ܚܙܺܝܬ ܡܶܕܶܡ ܟܰܕ ܡܰܬܩܶܢ
ܘܰܐܗܡܺܝܬ ܡܶܢܶܗ ܘܰܐܪܦܺܝܬܶܗ
ܐܶܬܳܐ ܠܶܗ ܡܢܰܟܶܦ ܙܠܺܝ̈ܠܶܐ
ܐܶܒܠܰܐ ܗ̱ܘ ܡܶܟܺܝܠ ܕܣܰܬܰܪ ܠܶܗ ܠܟܽܠ ܡܳܐ ܕܰܒܢܺܝܬ
ܣܓܺܝܘ ܥܰܡ̈ܠܰܝ ܥܰܡ ܬܽܘܠܡ̈ܳܕܰܝ
ܕܥܰܦܺܝܬܳܗ̇ ܠܟܽܠܳܗ̇ ܒܪܺܝܬܳܐ ܒܟܽܠ ܒܺܝܫ̈ܳܢ
ܥܽܘܢܺܝܬܳܐ: ܒܪܺܝܟ ܕܶܐܬܳܐ ܘܦܰܪܣܺܝ ܢܶܟ̈ܠܰܘܗ̱ܝ ܕܰܨܢܺܝܥܳܐ
2.
ܦܶܚܡܶܬ ܪ̈ܶܗܛܰܝ
ܥܰܡ ܩ̈ܰܠܺܝܠܶܐ
ܘܥܶܒܪܶܬ ܐܶܢܽܘܢ
ܡܶܬܟܰܬܰܫ ܗܘܺܝܬ
ܪܰܘܒܳܐ ܕܣ̈ܰܓܺܝܐܶܐ ܙܰܝܢܳܐ ܗ̱ܘܳܐ ܠܺܝ
ܒܪܰܘܒܳܐ ܕܥܰܡܳܐ ܚܳܕܶܐ ܗܘܺܝܬ
ܕܝܰܗ̱ܒ ܗ̱ܘܳܐ ܐܰܬܪܳܐ ܩܰܠܺܝܠ
ܕܰܩܫܰܐ ܗ̱ܘ ܚܺܐܦܳܐ ܕܣ̈ܰܓܺܝܐܶܐ
ܒܚܰܝܠܳܐ ܕܣܰܓܺܝܐܳܐ ܛܽܘܪܳܐ
ܪܰܒܳܐ ܙܶܩܦܰܬ ܡܰܓܕܠܳܐ ܠܰܫܡܰܝܳܐ ܡܶܬܚܰܬ
ܐܶܢ ܥܰܡ ܪܰܘܡܳܐ ܐܶܬܟܰܬܰܫܘ̱
ܟܡܳܐ ܢܶܙܟܽܘܢ ܠܰܐܝܢܳܐ ܕܒܰܐܪܥܰܐ ܗ̱ܘ ܬܰܟܬܽܘܫܶܗ
3.
ܥܰܡܶܗ ܕܙܰܒܢܳܐ
ܘܥܰܡ ܥܽܘܕܪܳܢܶܗ
ܡܶܬܟܰܬܰܫ ܐ̱ܢܳܐ
ܦܳܪܽܘܫܳܐܺܝܬ
ܫܡܼܰܥ ܗ̱ܘܳܐ ܥܰܡܳܐ ܕܰܐܠܳܗܳܐ ܚܰܕ ܗ̱ܽܘ
ܥܒܰܕ ܠܶܗ ܣܽܘܓܐܳܐ ܕܰܐܠܳܗ̈ܶܐ
ܘܕܰܚܼܙܳܐ ܠܰܒܪܶܗ ܕܰܐܠܳܗܳܐ
ܪܗܶܛ ܠܶܗ ܨܶܝܕ ܚܰܕ ܐܰܠܳܗܳܐ
ܕܰܐܝܟ ܡܰܘܕܶܐ ܒܶܗ ܒܰܐܠܳܗܳܐ
ܗܳܘܶܐ ܟܳܦܰܪ ܒܶܗ ܘܰܐܝܟ ܛܐܶܢ ܢܶܥܪܽܘܩ ܡܶܢܶܗ
ܕܰܒܟܽܠ ܙܰܒ̈ܢܺܝܢ ܗ̈ܶܦܟܳܝܶܐ ܢܶܫܬܰܟܚܽܘܢ
ܕܰܕܠܳܐ ܐܰܠܳܗ ܐܺܝܬܰܝܗܽܘܢ
4.
ܗܳܐ ܒܰܪ ܢܽܘܓܪܳܐ
ܐܶܢܳܐ ܕܰܫ̈ܢܰܝܳܐ
ܘܥܰܠ ܝܰܠܽܘܕܳܐ
ܠܳܐ ܒܣܺܝܬ ܡܶܢ ܡܬܽܘܡ
ܛܰܥܢܰܐ ܗ̱ܘ ܕܫܰܒܪ̈ܶܐ ܫܶܩܠܶܬ ܣ̇ܰܓܺܝ
ܕܥܺܝ̈ܕܶܐ ܕܠܳܐ ܫܰܦܺܝܪ̈ܺܝܢ
ܐܶܩܢܶܐ ܐܶܢܽܘܢ ܡܶܢ ܫܽܘܪܳܝܳܐ
ܕܢܰܪܒܽܘܢ ܥܰܡܗܽܘܢ ܡܽܘ̈ܡܰܝܗܽܘܢ
ܐܺܝܬ ܕܶܝܢ ܐܰܒܳܗ̈ܶܐ ܣ̈ܰܟܠܶܐ
ܕܠܳܐ ܡܟܶܝܢ ܠܙܰܪܥܳܐ ܕܙܶܪܥܶܬ ܒܰܒ̈ܢܰܝܗܽܘܢ
ܘܺܐܝܬ ܕܰܐܝܟ ܐܰܟܳܪ̈ܶܐ ܛܳܒ̈ܶܐ
ܥܩܰܪܘ̱ ܡܽܘ̈ܡܶܐ ܡܶܢ ܬܰܪܥܺܝܬܳܐ ܕܝܰܠܕܰܝ̈ܗܽܘܢ
܀܀܀
5.
ܚܠܳܦ ܫܺܫܠܳܬܳܐ
ܒܡܰܐܝܳܢܽܘܬܳܐ
ܦܶܟܪܶܬ ܐ̱ܢܳܫܳܐ
ܘܒܰܛܶܠܘ̱ ܘܺܝܬܶܒܘ̱
ܓܶܠܙܶܬ ܪ̈ܶܓܫܰܝܗܽܘܢ ܡܶܢ ܛܳܒ̈ܳܢ
ܥܰܝ̈ܢܰܝܗܽܘܢ ܡܶܢ ܩܶܪܝܳܢܳܐ
ܦܽܘܡ̈ܰܝܗܽܘܢ ܡܶܢ ܗܽܘܠܳܠܳܐ
ܡܰܕܥܗܽܘܢ ܡܶܢ ܝܽܘܠܦܳܢܳܐ
ܠܡ̈ܰܬܠܶܐ ܚܰܪ̈ܒܶܐ ܘܒܰܛܺܝ̈ܠܶܐ
ܡܳܐ ܟܰܫܺܝܪ̈ܺܝܢ ܠܰܡܡܰܠܳܠܳܐ ܣܦܺܝܩܳܐ ܛܽܘܠܺܝܩܺܝܢ
ܐܶܢ ܢܶܦܠܰܬ ܡܶܠܰܬ ܚ̈ܰܝܶܐ
ܐܰܘ ܕܰܚܩܽܘܗ̇ ܐܰܘ ܩܳܡܘ̱ ܫܰܢܺܝܘ ܡܶܢ ܨܶܐܕܶܝܗ̇
6.
ܟܡܳܐ ܣ̈ܳܛܳܢܺܝܢ
ܒܓܰܘ ܒܰܪܢܳܫܳܐ
ܘܠܺܝ ܕܺܝܠܝ̱ ܒܰܠܚܽܘܕ
ܠܳܐܶܛ ܟܽܠ ܐ̱ܢܳܫ
ܗܳܐ ܓܶܝܪ ܚܶܡܬܶܗ ܕܒܰܪܢܳܫܳܐ ܐܺܝܬܶܝܗ̇
ܫܺܐܕܳܐ ܕܟܽܠܝܽܘܡ ܫܳܚܶܩ ܠܶܗ
ܕܰܝ̈ܘܶܐ ܠܳܐܪ̈ܚܶܐ ܡܶܬܕܰܡܶܝܢ
ܕܰܡܫܰܢܶܝܢ ܐܶܢ ܡܶܬܰܐܠܨܺܝܢ
ܥܰܠ ܚܶܡܬܳܐ ܕܶܝܢ ܐܶܢ ܢܽܘܡܽܘܢ
ܟܽܠ ܙܰܕܺܝ̈ܩܶܐ ܠܳܐ ܡܶܬܥܰܩܪܳܐ ܡܶܢ ܐܰܬܪܳܗ̇
ܚܠܳܦ ܚܣܳܡܳܐ ܣܪܽܘܚܳܐ
ܠܫܺܐܕܳܐ ܫܺܝܛܳܐ ܘܚܰܠܳܫܳܐ ܣܳܢܶܐ ܟܽܠ ܐ̱ܢܳܫ
7.
ܒܗܶܬ ܐܳܫܽܘܦܳܐ
ܥܰܡ ܒܰܪܩܳܐ
ܕܠܰܚܘ̈ܰܘܳܬܳܐ
ܡܟܰܒܶܫ ܟܽܠܝܽܘܡ
ܐܰܟܕܳܢܳܐ ܕܰܒܓܰܘܶܗ ܡܶܢܶܗ ܡܶܪܕܰܬ
ܕܪܶܓܬܶܗ ܒܓܰܘܶܗ ܠܳܐ ܟܳܒܶܫ
ܚܛܺܝܬܳܐ ܟܣܺܝܬܳܐ ܐܰܝܟ ܐܶܣܦܶܣ
ܡܳܐ ܕܢܶܦܚܰܬ ܒܶܗ ܐܶܣܬܺܝܛ
ܡܳܐ ܕܛܳܒ ܨܶܕܳܗ̇ ܠܰܐܟܕܳܢܳܐ
܀܀܀
ܒܽܐܘܡܳܢܽܘܬܶܗ ܡܰܚܬܶܗ ܛܽܘܥܝܰܝ ܟܰܣܝܳܐܺܝܬ
ܡܫܰܗܶܐ ܪܰܚܫܳܐ ܒܠܽܘܚܫ̈ܳܬܶܗ
ܡܥܺܝܪ ܥܠܰܘܗ̱ܝ ܪܽܘܓܙܳܐ ܪܰܒܳܐ ܒܠܽܘ̈ܚܫܳܬܶܗ
8.
ܣܺܝܡܰܬ ܥܽܘܩ̈ܣܶܐ
ܘܝܶܬܒܰܬ ܩܰܘܝܰܬ
ܡܰܢܽܘ ܕܽܐܘܪܳܟ
ܪܶܥܝܳܢܶܗ ܥܰܡ ܟܽܠ
ܨܶܝܕ ܢܰܓܺܝܪ ܪܽܘܚܳܐ ܝܶܬܒܰܬ
ܘܰܕܪܰܓ ܡܶܢ ܕܪܰܓ ܐܰܫܦܳܬܶܗ
ܕܢܺܐܬܶܐ ܠܩܽܘܛܳܥ ܪܶܥܝܳܢܳܐ
ܠܰܐܝܢܳܐ ܕܟܳܘܶܙ ܡܶܢ ܚܰܘ̈ܒܶܐ
ܥܺܝܕ̈ܶܐ ܟܶܒܫܰܘܗ̱ܝ ܒܩܰܠܺܝܠ ܩܰܠܺܝܠ ܕܪܶܫܬܶܗ
ܥܕܰܡܳܐ ܕܰܗܘܳܐ ܬܚܶܝܬ ܢܺܝܪܳܐ
ܕܥܰܠ ܘܰܐܥܺܝܕ ܘܳܐܦ ܠܳܐ ܕܢܶܦܽܘܩ ܨܳܒܶܐ ܗ̱ܘܳܐ
9.
ܪܶܓܫܶܬ ܘܰܚܙܺܝܬ
ܕܢܰܓܺܝܪ ܪܽܘܚܳܐ
ܗܽܘܝܽܘ ܡܶܫܟܰܚ
ܕܢܶܟܒܰܫ ܟܽܠ
ܒܙܰܒܢܳܐ ܕܰܙܟܰܝܬܶܗ ܠܳܐܕܳܡ ܚܰܕ ܗ̱ܘܳܐ
ܐܰܪܦܺܝܬܶܗ ܥܰܕ ܗܳܐ ܡܰܘܠܶܕ
ܘܰܒܥܺܝܬ ܠܺܝ ܥܒܳܕܳܐ ܐ̱ܚܪܺܢܳܐ
ܕܠܳܐ ܢܶܛܥܰܡ ܒܺܝ ܒܶܛܠܳܢܳܐ
ܚܶܠܳܐ ܕܝܰܡܳܐ ܡܳܢܳܐ ܗܘܺܝܬ
ܕܪܽܘܚܝ̱ ܐܰܓܰܪ ܒܶܗ ܘܕܰܐܒܩܶܐ ܥܽܘܗܕܳܢܝ̱ ܐܶܢ ܣܳܦܶܩ
ܠܰܒ̈ܢܰܝ ܐ̱ܢܳܫܳܐ ܡܳܐ ܕܰܣܓܺܝܘ
ܥܰܕ ܠܳܐ ܢܶܣܓܽܘܢ ܒܣ̈ܰܓܺܝܐܶܐ ܒܩܺܝܬ ܐܶܢܽܘܢ
10.
ܕܪܰܫܘ̱ ܦܰܠܳܚ̈ܰܘܗ̱ܝ
ܕܒܺܝܫܳܐ ܥܰܡܶܗ
ܘܰܫܪܰܘ ܡ̈ܶܠܰܘܗ̱ܝ
ܒܗ̈ܶܦܟܳܬܳܐ
ܕܗܳܐ ܠܰܡ ܐܶܠܺܝܫܰܥ ܐܰܚܺܝ ܡܺܝܬܶܐ
ܘܕܰܙܟܳܐ ܠܡܰܘܬܳܐ ܒܥܶܠܺܝܬܳܐ
ܘܰܐܚܺܝ ܠܰܒܪܳܗ̇ ܕܰܐܪܡܰܠܬܳܐ
ܗܳܐ ܡܫܰܥܒܶܕ ܗܳܫܳܐ ܒܰܫܝܽܘܠ
ܕܪܰܒܳܐ ܗܘܳܬ ܕܶܝܢ ܡܰܚܫܰܒܬܶܗ
ܕܒܺܝܫܳܐ ܣܰܓܺܝ ܒܡܶܠܰܝ̈ܗܽܘܢ ܫܪܶܐ ܡܶܠܰܝ̈ܗܽܘܢ
ܕܰܐܝܟܰܢܳܐ ܚܳܒ ܐܶܠܺܝܫܰܥ
ܕܗܳܐ ܒܰܫܝܽܘܠ ܐܰܚܺܝ ܡܺܝܬܶܐ ܒܝܰܕ ܓܰܪ̈ܡܰܘܗ̱ܝ
11.
ܐܶܢ ܐܶܠܺܝܫܰܥ
ܕܰܙܥܽܘܪܳܐ ܗ̱ܘܳܐ
ܪܰܒ ܗ̱ܘܳܐ ܚܰܝܠܶܗ
ܒܓܰܘܳܗ̇ ܕܰܫܝܽܘܠ
ܕܶܐܢ ܗܽܘ ܕܚܰܕ ܡܺܝܬܳܐ ܐܰܚܺܝ ܗܘܳܐ ܒܳܗ̇
ܟܡܳܐ ܟܰܝ ܡܳܝ̈ܬܺܝܢ ܡܰܚܶܐ ܒܳܗ̇
ܡܰܘܬܶܗ ܕܝܶܫܽܘܥ ܥܰܙܺܝܙܳܐ
ܡܶܢܳܗ̇ ܕܗܳܕܶܐ ܐܶܬܒܰܝܰܢܘ̱
ܕܰܟܡܰܐ ܗ̱ܘ ܟܰܝ ܪܰܒ ܗ̱ܘܳܐ ܝܶܫܽܘܥ
ܡܶܢ ܚܰܒܪ̈ܰܝ ܕܗܳܐ ܒܨ̈ܶܢܥܳܬܶܗ ܐܰܛܥܺܝܟܽܘܢ
ܘܠܳܐ ܣܦܰܩܬܽܘܢ ܠܰܡܣܰܝܟܽܘ
ܪܰܒܽܘܬܶܗ ܕܦܶܚܡܬܽܘܢܳܝܗ̱ܝ ܠܰܢܒ̈ܺܝܶܐ
12.
ܙܥܽܘܪ̈ܺܝܢ ܐܶܢܽܘܢ
ܒܽܘܝܳܐܝܰܟܽܘ̈ܢ
ܐܳܡܰܪ ܒܺܝܫܳܐ
ܠܰܒ̈ܢܰܝ ܬܶܓܡܶܗ
ܗܰܘ ܓܶܝܪ ܕܰܐܚܺܝ ܠܳܠܥܳܙܳܪ ܟܰܕ ܡܺܝܬ
ܐܰܝܟܰܢ ܣܳܦܶܩ ܠܶܗ ܡܰܘܬܳܐ
ܘܶܐܢ ܕܶܝܢ ܙܳܟܶܐ ܠܶܗ ܡܰܘܬܳܐ
ܗܽܘܝܽܘ ܨܒܼܳܐ ܕܢܶܫܬܰܥܒܰܕ ܠܶܗ
ܘܶܐܢ ܗܽܘ ܨܳܒܶܐ ܕܢܶܫܬܰܥܒܰܕ
ܐܰܣܶܓܘ̱ ܕܚܶܠܘ̱ ܕܠܳܐ ܡܳܐܶܬ ܒܛܶܠܳܐܺܝܬ
ܓܽܘܢܚܰܐ ܗ̱ܘ ܪܰܒܳܐ ܥܒܰܕ ܒܰܢ
ܕܟܰܕ ܡܳܐܶܬ ܠܳܐܕܳܡ ܥܳܐܶܠ ܠܰܡܰܚܳܝܽܘ
13.
ܐܰܕܺܝܩ ܡܰܘܬܳܐ
ܡܶܢ ܓܰܘ ܢܶܩܥܶܗ
ܘܬܽܘܒ ܕܰܚܼܙܳܐ
ܠܡܳܪܰܢ ܕܰܙܩܺܝܦ
ܘܶܐܡܰܪ ܐܰܘ ܡܰܚܶܐ ܡܺܝ̈ܬܶܐ ܐܰܝܟܳܐ ܐܰܢ̱ܬ
ܐܰܢ̱ܬ ܬܶܗܘܶܐ ܠܺܝ ܡܶܐܟܽܘܠܬܳܐ
ܚܠܳܦ ܒܰܣܺܝܡܳܐ ܠܳܥܳܙܳܪ
ܕܗܳܐ ܛܰܥܡܶܗ ܥܕܰܟܺܝܠ ܒܦܽܘܡܝ̱ ܒܰܪ̱ܬ ܝܽܘܐܳܪܳܫ ܬܺܐܬܶܐ ܬܶܚܙܶܐ
ܗܳܢܳܐ ܙܩܺܝܦܳܟ ܒܪܳܗ̇ ܕܰܐܪܡܰܠܬܳܐ ܚܳܐܰܪ ܒܳܟ
ܩܰܝܣܳܐ ܨܶܕܶܗ ܠܺܝ ܠܳܐܕܳܡ
ܒܪܺܝܟ ܗ̱ܽܘ ܨܠܺܝܒܳܐ ܕܨܳܕܶܗ ܠܺܝ ܠܒܰܪ ܕܰܘܺܝܕ
14.
ܦܽܘܡܶܗ ܦܬܰܚ ܗ̱ܘܳܐ
ܡܰܘܬܳܐ ܘܶܐܡܰܪ
ܠܳܐ ܫܡܺܝܥ ܗ̱ܘܳܐ ܠܳܟ
ܐܰܘ ܒܰܪ ܡܰܪܝܰܡ
ܕܡܽܘܫܶܐ ܕܺܝܪܶܒ ܘܶܐܬܝܰܬܰܪ ܡܶܢ ܟܽܠ
ܗ̱ܘܳܐ ܐܰܠܳܗ ܘܰܥܒܰܕ ܕܰܐܠܳܗ
ܐܰܡܺܝܬ ܒܽܘܟܪ̈ܶܐ ܘܦܰܨܺܝ ܒܽܘܟܪ̈ܶܐ
ܟܽܠܳܐ ܡܰܘܬܳܢܳܐ ܡܶܢ ܚܰܝ̈ܶܐ
ܠܛܽܘܪܳܐ ܣܶܠܩܶܬ ܥܰܡ ܡܽܘܫܶܐ
ܘܡܶܢ ܐܺܝܕ ܠܺܐܝܕ ܝܰܗܒܶܗ ܠܺܝ ܒܪܺܝܟ ܐܺܝܩܳܪܶܗ
ܕܰܟܡܳܐ ܕܢܺܐܪܰܒ ܒܰܪ ܐܳܕܳܡ
ܗܽܘ ܥܰܦܪܳܐ ܠܥܰܦܪܶܗ ܗܦܰܟ ܕܡܶܢ ܐܰܪܥܰܐ ܗ̱ܘ
15.
ܐܶܬܳܐ ܣܳܛܳܢܳܐ
ܥܰܡ ܦܰܠܳܚ̈ܰܘܗ̱ܝ
ܕܢܶܚܙܶܐ ܠܡܳܪܰܢ
ܕܰܐܪܡܳܐ ܒܰܫܝܽܘܠ
ܘܢܶܚܕܶܐ ܥܰܡܶܗ ܕܡܰܘܬܳܐ ܒܰܪ ܡܰܠܟܶܗ
ܘܰܚܙܳܝܗ̱ܝ ܗ̱ܘܳܐ ܕܰܟܡܺܝܪ ܘܰܐܒܺܝܠ
ܥܰܠ ܡܺܝ̈ܬܶܐ ܕܰܒܩܳܠ ܒܽܘܟܪܳܐ
ܚܰܝܰܘ ܘܰܢܦܰܩܘ̱ ܡܶܢܳܗ̇ ܕܰܫܝܽܘܠ
ܩܳܡ ܒܺܝܫܳܐ ܕܰܢܒܺܝܳܐ ܗ̱ܘܳܐ
ܠܡܰܘܬܳܐ ܐܳܚܝܳܢܶܗ ܕܠܳܐ ܐܰܘܒܕܶܬ ܐܰܝܟ ܡܳܐ ܕܶܐܫܟܚܰܬ
ܟܡܳܐ ܕܝܶܫܽܘܥ ܠܓܰܘ ܡܶܢܳܟ
ܠܺܐܝܕܳܟ ܐܳܬܝܳܢ ܐܳܦ ܕܚܰܝܰܘ ܘܰܕܚܰܝܰܝܢ
܀܀܀
16.
ܦܬܰܚ ܠܰܢ ܢܶܚܙܶܝܘܗ̱ܝ
ܐܳܦ ܢܰܗܶܠ ܒܶܗ
ܢܶܥܢܶܐ ܘܢܺܐܡܰܪ
ܕܰܐܝܟܰܘ ܚܰܝܠܳܟ
ܗܳܐ ܓܶܝܪ ܝܰܘܡ̈ܳܬܳܐ ܬܠܳܬܳܐ ܗ̱ܘܰܘ ܠܶܗ
ܘܢܺܐܡܰܪ ܠܶܗ ܐܳܘ ܬܠܺܝܬܳܝܳܐ
ܕܰܠܪܒܺܝܥܳܝܳܐ ܠܳܠܥܳܙܳܪ
ܐܰܚܶܝܬ ܐܰܚܳܐ ܠܰܩܢܽܘܡܳܟ
ܦܬܰܚ ܡܰܘܬܳܐ ܬܰܪ̈ܥܶܝܗ̇ ܕܰܫܝܽܘܠ
ܘܰܐܙܠܶܓ ܡܶܢܳܗ̇ ܙܺܝܘܳܐ ܕܦܰܪܨܽܘܦܶܗ ܕܡܳܪܰܢ
ܘܰܐܝܟ ܣܳܕܽܘܡܳܝ̈ܶܐ ܒܠܰܥܘ̱ ܗ̱ܘܰܘ
ܡܳܫܘ̱ ܘܰܒܥܰܘ ܬܰܪܥܳܗ̇ ܕܰܫܝܽܘܠ ܕܶܐܒܰܕ ܠܳܗ̇
Source Colophon
Syriac text from: Edmund Beck, ed. Des Heiligen Ephraem des Syrers Carmina Nisibena (Corpus Scriptorum Christianorum Orientalium, Vol. 218/219; Louvain: Secrétariat 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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