Hymn XLV (Carmina Nisibena XLV)
Sixteen stanzas on the body-soul partnership in labor and reward — a forensic argument that the body's participation in ascetic discipline entitles it to share in the resurrection. If the soul eats and fasts and is recompensed, the body too must receive its due, for it was the body that actually hungered and fasted (stanza 1). If the soul grew great by the fame of his victories, how much more shall he be exalted by the reward of his own races (stanza 2). The argument intensifies through images of economic injustice: the soul took the wages of his laborers and left him the stubble; the fools wrote a bill of debts against the body and made him without resurrection (stanzas 3–5). Justice demands that both share glory, life, Eden, and Paradise — half the human cannot live in the Kingdom while the guiltless half is cast to torment (stanza 6). The children of error are worse than arena spectators, who at least honor both charioteer and horses; the heretics credit all victory to the soul and all disgrace to the body (stanza 7). While the body bears the burden of desire, the soul claims the virginity and the reward of chastity — she comes claiming wages at the eleventh hour (stanza 8). If desire and greed belong to the soul, why is the body oppressed? Joseph was oppressed and silent while his mistress's voice was bold; Naboth received the sting and Jezebel the vineyard (stanza 9). Light is not disturbed by shadows — it polishes the shadow with its shining; darkness has never dyed the light (stanzas 10–11). Either the body cannot be made pure — in which case the soul dwelling in it labors in vain — or the body is a nature that can be made beautiful, and the Evil One disturbed those who made it without resurrection (stanza 12). He who gave life to what was dead can give it again; he who called it from the tomb is not weary of calling again; if he gave life freely from the beginning, how much more justly will he raise it (stanzas 13–15). Even the thief on the cross perceived Christ's treasures and became an advocate — the hymn ends with the thief's prayer: "Have mercy, Lord, on my sinfulness, for I have believed — and I have put to shame the deniers who stand at the left" (stanza 16). The refrain: "Let the body receive at your resurrection its spouse."
Melody: Same melody (III)
I.
If the soul eats
and fasts and is recompensed,
it is right that the body too
be recompensed, for it fasted with her.
And if it is well known
that the body ate and also fasted —
it convicts the erring:
how far they erred!
That the soul which did not fast
should take the reward,
and the body that fasted and toiled
should be without reward!
Response: Let the body receive at your resurrection its spouse.
II.
She too is afflicted, they say,
by his fasts and his afflictions.
But if the sufferings were only reported to her —
borrowed from his side —
how much more shall he live
by the stripes of his own limbs!
For that would be unjust —
even to hear it:
that if she grew great
by the fame of his victories,
how much more shall he be exalted
by the reward of his own races!
III.
It is abhorrent that he toiled
and she receives the reward.
It is abhorrent that his is the fire
and hers the confession of faith.
It is foolish that his is the sword
and hers the crown of life.
This one was slain for
his Creator —
his life here he lost,
and his resurrection is there.
Oh, how twisted is the whole
argument of the erring!
IV.
For it is the body that hungers,
watches, and thirsts —
the companion without whom
the soul cannot grow rich.
You have defrauded the merchant
of both capital and interest —
for behold, she grows rich on the profit
of his talents,
and instead of his profits,
a bill of debts
the fools have written against him —
they who made him without resurrection.
V.
It is unjust that he hungered
and she boasts of his fasting.
It is unjust that he thirsted
and she is praised for his thirst.
She took the wages of his laborers
and left him the stubble.
And as they say, by fire he is separated —
they defrauded the farmer:
they stripped and took his seeds
and bequeathed to him the weeds
and chaff to be burned in.
VI.
It is just that he be in glory
and she in praise.
It is just that he be in life
and she in vitality.
It is just that he be in Eden
and she in Paradise.
For that would be unjust —
as they say:
that one half of the human
should live in the Kingdom,
and the other half, which did not err,
should be cast to torment.
VII.
The children of error are blind
to look upon the arena.
If there is victory,
they name it after the soul.
And if there is disgrace,
they hang it on the body's name.
They are not even like the spectators
of this world,
who sometimes honor the charioteer
for the chariot's sake,
and sometimes the horses too
they honor when they have triumphed.
VIII.
If it belongs to existing beings —
the pure and the beautiful —
the body is hated, then,
and dares not be adorned.
If it is despised — woe to it!
And if it pleases — double woe!
And while it bears the burden
of desire —
the soul's is the virginity,
and the reward of chastity.
She comes, claiming her wages
at the eleventh hour.
IX.
And if desire
and greed are hers —
the body received them from her
and was strangled by her abominations.
If she is the turbulent one,
the wanton and the shameless,
why is the body oppressed
by her desire?
Joseph was oppressed and silent,
and his mistress's voice was bold.
Naboth received the sting,
and Jezebel the vineyard.
X.
And how can the body
be cleansed in every way,
if it is defiled
by the filth of its very being?
And how was the pure
nature of the soul disturbed?
For the body cannot
disturb her —
for light is not disturbed
by shadows.
Rather, it polishes
with its shining the shadow.
XI.
The fools who turn things upside-down
have overturned the story.
"Darkness," they say, "grew bold
and disturbed the light."
It is easy to refute them
by the witnesses they brought:
for both walk
with us,
and never is the light
dyed by darkness —
rather, it dyes
with its shining the black.
XII.
One of two things
let the children of error choose:
either the body cannot
be made beautiful or pure —
then the soul is strangled by its contempt,
she who dwells in it,
and in vain she labors
to be purified.
Or if the body
is a nature that can be made beautiful —
the Evil One disturbed those
who made it without resurrection.
XIII.
Let us ask the deniers:
what was dead —
who fashioned
the cause of its life?
By that same cause of life,
it could live again.
But if from our beginnings
he gave it life —
all the more will he raise it,
it that has tasted life.
Let them be ashamed of the hard things —
those who deny the easy things.
XIV.
He who gave it life quickly
is not too weak for the greater.
He who called it from the tomb
is not weary of calling it again.
He who is good in its fashioning —
how just in its resurrection!
If he gave it life freely
from the beginning,
how much more will he raise it —
the Just One who repays it!
Convicted by grace —
those who defrauded justice.
XV.
But if the body
is a nature that cannot
come to resurrection,
let us ask before this:
how was it possible
that it should live through the soul?
For that same will
that gave it life —
how did it suffice to enliven
what was not alive?
Vanquished by its life —
the deniers of its resurrection.
XVI.
Even that thief
who perceived your treasures —
an advocate he became,
for your silence that conquers all.
And he grew rich at the right hand
that put the left to shame.
"Have mercy, Lord, on my sinfulness,
for I have believed.
I have put to shame the deniers
who stand at the left."
This is the reward of my words:
that you will not demand my debt.
Colophon
Ephrem the Syrian (d. 373 CE), Carmina Nisibena, Hymn 45. Translated from the Syriac by the Good Works Project (NTAC + Claude), March 2026. Syriac source: Edmund Beck, ed., Des Heiligen Ephraem des Syrers Carmina Nisibena (CSCO 218/219; Louvain, 1961). Digital Syriac Corpus TEI XML transcription (CC-BY 4.0). No English translation consulted. Gospel register.
Scribed by Balai, Syriac Translator, Life 6. Tulku lineage of the New Tianmu Anglican Church.
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Source Text: Ephrem the Syrian — Hymns on Nisibis, Hymn 45 (Carmina Nisibena 45)
ܥܰܠ ܩܳܠܳܐ (melody indicator): ܓ ܒܰܪ ܩܳܠܶܗ
1.
ܐܶܢ ܐܳܟܠܳܐ ܢܰܦܫܳܐ
ܘܨܰܝܳܡܳܐ ܘܡܶܬܦܰܪܥܳܐ
ܙܳܕܶܩ ܕܳܐܦ ܦܰܓܪܳܐ
ܢܶܬܦܪܰܥ ܕܨܳܡ ܥܰܡܳܗ̇
ܘܶܐܢ ܗܽܘ ܕܺܝܕܺܝܥܳܐ ܗ̱ܝ
ܕܦܰܓܪܰܐ ܗ̱ܘ ܐܶܟܰܠ ܘܳܐܦ ܨܳܡ
ܡܰܟܶܣ ܠܛܳܥܰܝ̈ܳܐ
ܟܡܳܐ ܛܥܰܘ
ܕܢܰܦܫܳܐ ܕܠܳܐ ܨܳܡܶܬ
ܗܺܝ ܬܶܣܒܺܝܘܗ̱ܝ ܠܰܐܓܪܳܐ
ܘܢܶܗܘܶܐ ܕܠܳܐ ܐܰܓܪܳܐ
ܦܰܓܪܳܐ ܕܨܳܡ ܘܰܠܐܺܝ
ܥܽܘܢܺܝܬܳܐ: ܢܩܰܒܶܠ ܒܢܽܘܚܳܡܳܟ ܦܰܓܪܳܐ ܠܒܰܪ̱ܬ ܙܰܘܓܶܗ
2.
ܐܰܠܺܝܨܳܐ ܗ̱ܝ ܠܰܡ ܐܳܦ ܗܺܝ
ܒܨܰܘܡ̈ܰܘܗ̱ܝ ܘܒܽܐܘܠܨ̈ܳܢܰܘܗ̱ܝ
ܘܶܐܢ ܠܳܗ̇ ܛܶܐܒܽܘ ܚ̈ܰܫܶܐ
ܫܐܺܝ̈ܠܶܐ ܕܡܶܢ ܨܶܐܕܰܘܗ̱ܝ
ܟܡܳܐ ܟܺܝܬ ܢܺܚܰܐ ܗ̱ܘ
ܒܢ̈ܶܓܕܶܐ ܕܗܰܕܳܡ̈ܰܘܗ̱ܝ
ܗܳܝ ܓܶܝܪ ܥܰܘܠܳܐ ܗ̱ܝ
ܠܡܰܫܡܥܳܗ̇
ܕܶܐܢ ܗܽܘ ܕܗܺܝ ܝܶܪܒܰܬ
ܒܗܰܘܦܳܐ ܕܢܶܨ̈ܚܳܢܰܘܗ̱ܝ
ܟܡܳܐ ܟܺܝܬ ܢܺܐܪܰܒ ܗ̱ܽܘ
ܒܰܐܓܪܳܐ ܕܡܰܪ̈ܗܳܛܰܘܗ̱ܝ
3.
ܣܰܢܝܳܐ ܗ̱ܝ ܕܗܰܘ ܥܡܰܠ
ܘܗܺܝ ܢܳܣܒܳܐ ܐܰܓܪܳܐ
ܣܰܢܝܳܐ ܗ̱ܝ ܕܠܶܗ ܢܽܘܪܳܐ
ܘܠܳܗ̇ ܡܰܘܕܝܳܢܽܘܬܳܐ
ܣܰܟܠܳܐ ܗ̱ܝ ܕܠܶܗ ܣܰܝܦܳܐ
ܘܠܳܗ̇ ܬܽܘܒ ܟܠܺܝܠ ܚ̈ܰܝܶܐ
ܗܳܢܳܐ ܩܛܺܝܠ ܡܶܛܽܠ
ܒܶܪܝܶܗ
ܚܰܝ̈ܰܘܗ̱ܝ ܬܢܳܢ ܐܰܘܒܶܕ
ܘܢܽܘܚܳܡܬܶܗ ܕܰܠܗܰܠ
ܐܰܘ ܡܳܐ ܦܬܺܝܠ ܟܽܠܶܗ
ܫܰܪܒܗܽܘܢ ܕܛܳܥ̈ܰܝܳܐ
4.
ܕܦܰܓܪܰܐ ܗ̱ܘ ܓܶܝܪ ܟܰܦܢܳܐ
ܫܰܗܪܳܐ ܘܳܐܦ ܨܰܗܝܳܐ
ܡܠܽܘܐܳܐ ܕܒܶܠܥܳܕܰܘܗ̱ܝ
ܠܳܐ ܥܳܬܪܳܐ ܢܰܦܫܳܐ
ܛܠܰܡܬܶܗ ܠܬܰܓܳܪܳܐ
ܩܰܪܢܳܐ ܘܰܪܒܺܝܬܳܐ
ܕܗܳܐ ܥܳܬܪܳܐ ܒܝܽܘܬܪܳܢ
ܟܰܟܪ̈ܰܘܗ̱ܝ
ܘܰܚܠܳܦ ܝܽܘܬܪ̈ܳܢܰܘܗ̱ܝ
ܫܛܳܪܳܐ ܕܚܰܘܒ̈ܳܬܳܐ
ܟܬܰܒܘ̱ ܒܳܬܪܶܗ ܣ̈ܰܟܠܶܐ
ܕܥܰܒܕܽܘܗ̱ܝ ܕܠܳܐ ܢܽܘܚܳܡ
5.
ܥܰܘܠܰܐ ܗ̱ܘ ܕܗܰܘ ܟܦܶܢ
ܘܡܶܫܬܰܒܗܪܳܐ ܒܨܰܘܡܶܗ
ܥܽܘܠܰܐ ܗ̱ܘ ܕܗܰܘ ܨܐܺܝܦ
ܘܡܶܬܩܰܠܣܳܐ ܒܨܶܗܝܶܗ
ܐܰܓܰܪ ܦܳܥ̈ܠܰܘܗ̱ܝ ܫܶܩܠܰܬ
ܘܠܶܗ ܫܶܡܪܰܬ ܫܶܒܩܰܬ
ܘܰܐܝܟ ܕܳܐܡܪܺܝܢ ܒܢܽܘܪܰܐ ܗ̱ܘ ܡܶܬܦܪܶܫ
ܛܰܠܡܽܘܗ̱ܝ ܠܰܐܟܳܪܳܐ
ܕܢܰܫܶܦܘ̱ ܫܩܰܠܘ̱ ܙܰܪ̈ܥܰܘܗ̱ܝ
ܘܠܶܗ ܐܰܘܪܬܰܘܗ̱ܝ ܥܽܘܪܳܐ
ܘܬܶܒܢܶܐ ܕܢܺܐܩܰܕ ܒܶܗ
6.
ܟܺܐܢܳܐ ܗ̱ܝ ܕܗܽܘ ܒܫܽܘܒܚܳܐ
ܘܳܐܦ ܗܺܝ ܒܬܶܫܒܽܘܚܬܳܐ
ܟܺܐܢܳܐ ܗ̱ܝ ܕܗܽܘ ܒܚ̈ܰܝܶܐ
ܘܳܐܦ ܗܺܝ ܒܚܰܝܽܘܬܳܐ
ܟܺܐܢܳܐ ܗ̱ܝ ܕܗܽܘ ܒܥܶܕܳܢ
ܐܳܦ ܗܺܝ ܒܦܰܪܕܰܝܣܳܐ
ܗܳܝ ܓܶܝܪ ܥܰܘܠܳܐ ܗ̱ܝ
ܕܳܐܡܪܺܝܢ
ܕܦܠܓܶܗ ܕܒܰܪ ܐ̱ܢܳܫܳܐ
ܢܺܚܳܐ ܒܡܰܠܟܽܘܬܳܐ
ܘܦܰܠܓܶܗ ܕܠܳܐ ܣܟܰܠܘ̱
ܢܶܫܬܕܶܐ ܠܫܽܘܢܳܩܳܐ
܀܀܀
7.
ܥܘܺܝܪܺܝܢ ܒ̈ܢܰܝ ܛܽܘܥܝܰܝ
ܠܰܡܚܳܪ ܒܺܐܝܓܽܘܢܳܐ
ܕܶܐܢ ܗܽܘ ܕܙܳܟܽܘܬܳܐ ܗ̱ܝ
ܩܪܰܐܘܳܗ̇ ܒܫܶܡ ܢܰܦܫܳܐ
ܘܶܐܢ ܗܽܘ ܕܟܽܘܐܳܪܰܐ ܗ̱ܘ
ܬܰܠܐܽܘܗ̱ܝ ܒܫܶܡ ܦܰܓܪܳܐ
ܘܳܐܦ ܠܳܐ ܐܰܝܟ ܚ̈ܰܙܳܝܶܐ
ܕܥܳܠܡܳܐ
ܕܒܰܙܒܰܢ ܠܕܳܒܽܘܪܳܐ
ܡܰܘܪܒܺܝܢ ܕܡܰܪܟܰܒܬܳܐ
ܘܒܰܙܒܰܢ ܠܪ̈ܶܟܫܳܐ ܬܽܘܒ
ܡܰܘܪܒܺܝܢ ܕܶܐܬܢܰܨܰܚܘ̱
8.
ܐܶܢ ܗܽܘ ܕܡܰܢ ܐܺܝܬܝ̈ܳܐ ܗ̱ܝ
ܫ̈ܦܰܝܳܐ ܘܫܰܦܺܝܪ̈ܶܐ
ܦܰܓܪܰܐ ܗ̱ܘ ܣܢܶܐ ܡܳܕܶܝܢ
ܘܠܳܐܶܐ ܕܢܶܨܛܒܰܬ
ܐܶܢ ܐܶܣܬܢܺܝ ܘܳܝ ܠܶܗ
ܘܶܐܢ ܫܦܰܪ ܬܪ̈ܶܝܢ ܘܳܝ̈ܝܳܢ
ܘܟܰܕ ܗܽܘ ܛܥܶܝܢ ܝܽܘܩܪܳܐ
ܕܪܶܓܬܳܐ
ܕܢܰܦܫܳܐ ܗ̱ܝ ܒܬܽܘܠܽܘܬܳܐ
ܘܰܐܓܪܳܐ ܕܢܰܟܦܽܘܬܳܐ
ܐܺܬܝܳܐ ܘܪܳܡ ܩܳܠܳܗ̇
ܒܰܚܕܰܥܣܰܪ ܫ̈ܳܥܺܝܢ
9.
ܘܶܐܢ ܗܽܘ ܕܕܺܝܠܳܗ̇ ܗܺܝ
ܪܶܓܬܳܐ ܘܝܰܥܢܽܘܬܳܐ
ܦܰܓܪܳܐ ܩܒܺܝܠ ܡܶܢܳܗ̇
ܕܶܐܬܚܢܶܩ ܒܣ̈ܰܢܝܳܬܳܗ̇
ܐܶܢ ܟܺܝܬ ܗܺܝ ܫܓܺܝܫܳܐ
ܦܰܚܙܳܐ ܘܙܰܠܺܝܠܳܐ
ܠܡܳܐ ܐܶܬܥܰܫܰܩ ܦܰܓܪܳܐ
ܒܪܶܓܬܳܗ̇
܀܀܀
ܝܰܘܣܶܦ ܥܫܺܝܩ ܘܰܫܠܶܐ
ܘܩܳܠ ܡܳܪܬܶܗ ܥܰܙܺܝܙ
ܠܢܳܒܽܘܬ ܡܼܛܳܐ ܝܰܓܪܳܐ
ܘܠܺܐܝܙܒܶܠ ܟܰܪܡܳܐ
10.
ܘܰܐܝܟܰܢ ܡܼܨܶܐ ܦܰܓܪܳܐ
ܡܶܬܫܺܝܓ ܒܟܽܠ ܦܽܘܪ̈ܣܺܝܢ
ܐܶܢ ܗܽܘ ܕܰܡܦܰܠܦܶܠ ܗܽܘ
ܒܬܶܛܪܳܐ ܕܺܐܝܬܽܘܬܶܗ
ܘܰܐܝܟܰܢ ܕܠܰܚ ܫܰܦܝܳܐ
ܟܝܳܢܳܗ̇ ܕܗܳܝ ܢܰܦܫܳܐ
ܠܳܐ ܓܶܝܪ ܡܨܶܐ ܦܰܓܪܳܐ
ܕܢܶܕܠܚܶܝܗ̇
ܕܠܳܐ ܡܶܬܕܰܠܰܚ ܢܽܘܗܪܳܐ
ܡܶܢܗܽܘܢ ܕܛܶܠܳـ̈ܠܶܐ
ܐܶܠܳܐ ܕܰܡܪܰܩ ܠܶܗ
ܒܕܶܢܚܶܗ ܠܛܶܠܳܠܳܐ
11.
ܣܰܟ̈ܠܶܐ ܕܗܳܦܟܳܝܺܝܢ
ܗܦܰܟܽܘܗ̇ ܠܫܽܘܥܺܝܬܳܐ
ܕܚܶܫܟܰܐ ܗ̱ܘ ܠܰܡ ܐܰܚܨܶܦ
ܘܕܰܠܚܶܗ ܠܢܰܗܺܝܪܳܐ
ܦܫܺܝܩܳܐ ܗ̱ܝ ܕܢܶܬܟܰܣܣܽܘܢ
ܡܶܢ ܣܳܗ̈ܕܶܐ ܕܐܰܝܬܺܝܘ
ܬܪ̈ܰܝܗܽܘܢ ܓܶܝܪ ܥܰܡܰܢ
ܡܗܰܠܟܺܝܢ
ܘܠܳܐ ܡܶܨܛܒܰܥ ܡܶܡܬܽܘܡ
ܢܽܘܗܪܳܐ ܒܚܶܫܽܘܟܳܐ
ܐܶܠܳܐ ܕܨܳܒܰܥ ܠܶܗ
ܒܕܶܢܚܶܗ ܠܽܐܘܟܳܡܳܐ
12.
ܚܕܳܐ ܗ̱ܝ ܓܶܝܪ ܡܶܢ ܬܰܪ̈ܬܶܝܢ
ܢܶܓܒܽܘܢ ܒ̈ܢܰܝ ܛܽܘܥܝܰܝ
ܕܶܐܠܳܐ ܡܨܶܐ ܦܰܓܪܳܐ
܀܀܀
ܕܢܶܫܦܰܪ ܘܢܶܬܚܰܠܶܠ
ܚܢܺܝܩܳܐ ܗ̱ܝ ܒܰܣܝܳܢܶܗ
ܢܰܦܫܳܐ ܕܫܳܪܝܳܐ ܒܶܗ
ܘܺܐܝܩܺܐ ܗܽܘ ܡܶܫܬܰܚܩܳܐ
ܕܬܶܬܡܪܶܩ
ܘܶܐܢ ܕܶܝܢ ܗܽܘ ܦܰܓܪܳܐ
ܟܝܳܢܰܐ ܗ̱ܘ ܕܡܶܫܬܰܦܶܐ
ܒܺܝܫܳܐ ܕܠܰܚ ܐܶܢܽܘܢ
ܕܥܰܒܕܽܘܗ̱ܝ ܕܠܳܐ ܢܽܘܚܳܡ
13.
ܢܫܰܐܶܠ ܠܟܳܦܽܘܪ̈ܶܐ
ܕܡܶܕܶܡ ܕܡܺܝܬܳܐ ܗ̱ܘܳܐ
ܡܰܢܽܘ ܪܟܶܒ ܗ̱ܘܳܐ
ܥܶܠܬܳܐ ܠܚܰܝܽܘܬܶܗ
ܒܗܳܝ ܥܶܠܬܳܐ ܕܚܰܝܳܐ
ܡܨܶܐ ܗ̱ܘܳܐ ܕܢܺܚܳܐ ܒܳܗ̇
ܘܶܐܢ ܕܶܝܢ ܕܫܳܪܽܘܬܶܝܢ
ܐܰܚܝܶܗ
ܝܰܬܺܝܪ ܡܢܰܚܶܡ ܠܶܗ
ܕܰܐܛܥܶܡ ܒܚܰܝܽܘܬܳܐ
ܢܶܒܗܬܽܘܢ ܒܥ̈ܶܛܳܠܳܬܳܐ
ܟܳܦܪ̈ܰܝ ܒܰܕܦܫ̈ܺܝܩܳܢ
14.
ܗܰܘ ܕܰܐܚܝܶܗ ܩܰܠܺܝܠ
ܠܳܐ ܡܚܺܝܠ ܕܳܐܦ ܣܰܓܺܝ
ܘܕܰܩܪܳܝܗ̱ܝ ܡܶܢ ܩܰܒܪܳܐ
ܠܳܐ ܠܐܺܝ ܕܬܽܘܒ ܢܶܩܪܶܝܘܗ̱ܝ
ܘܰܕܛܳܒ ܒܬܽܘܩܳܢܶܗ
ܟܡܳܐ ܟܐܺܝܢ ܒܢܽܘܚܳܡܶܗ
ܕܶܐܢ ܐܰܚܝܶܗ ܡܰܓܳܢ
ܡܶܢ ܩܕܺܝܡ
ܟܡܳܐ ܟܰܝ ܡܢܰܚܶܡ ܠܶܗ
ܟܺܐܢܳܐ ܕܦܳܪܰܥ ܠܶܗ
ܐܶܬܟܣܶܣܘ̱ ܒܛܰܝܒܽܘܬܳܐ
ܓܰܠـ̈ܙܰܝ ܠܟܺܐܢܽܘܬܳܐ
܀܀܀
15.
ܐܶܢ ܕܶܝܢ ܗܰܘ ܦܰܓܪܳܐ
ܟܝܳܢܰܐ ܗ̱ܘ ܕܠܳܐ ܡܶܫܟܰܚ
ܕܢܺܐܬܶܐ ܠܢܽܘܚܳܡܳܐ
ܢܫܰܐܶܠ ܩܕܳܡ ܗܳܕܶܐ
ܕܰܐܝܟܰܢ ܗ̱ܘܳܐ ܦܽܘܪܣܳܐ
ܕܢܺܚܳܐ ܒܝܰܕ ܢܰܦܫܳܐ
ܗܰܘ ܓܶܝܪ ܨܶܒܝܳܢܳܐ
ܕܰܐܚܝܶܗ
ܐܰܝܟܰܢ ܣܦܰܩ ܐܰܚܺܝ
ܠܡܶܕܶܡ ܕܠܳܐ ܚܝܳܐ
ܐܶܙܕܰܟܺܝܘ ܒܚܰܝܽܘܬܶܗ
ܟܳܦܪ̈ܰܝ ܒܢܽܘܚܳܡܶܗ
16.
ܐܳܦ ܗܰܘ ܓܰܝܳܣܳܐ
ܕܰܐܪܓܶܫ ܒܰܣܺܝܡ̈ܳܬܳܟ
ܣܢܺܐܓܪܳܐ ܗܳܘܶܐ ܗ̱ܘܳܐ ܠܶܗ
ܠܫܶܬܩܳܟ ܡܰܙܟܶܐ ܟܽܠ
ܘܰܥܬܰܪ ܒܝܰܡܺܝܢܳܐ
ܕܰܐܟܣܳܗ̇ ܠܣܶܡܳܠܳܐ
ܚܽܘܢ ܡܳܪܝ̱ ܠܚܰܛܳܝܽܘܬܝ̱
ܕܗܰܡܢܶܬ
ܘܰܐܟܣܶܬ ܠܟܳܦܽܘܪ̈ܶܐ
ܩ̈ܳܝܡܰܝ ܒܣܶܡܳܠܳܐ
ܗܳܢܰܘ ܐܰܓܰܪ ܡ̈ܶܠܰܝ
ܕܠܳܐ ܬܶܬܒܥܰܢܝ̱ ܚܽܘܒܝ
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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