by Ephrem the Syrian
CN 45 is the third movement in Ephrem's post-Death-Drama theological sequence. CN 43 catalogued the holy dead as witnesses to bodily resurrection; CN 44 argued from the animal-human contrast that the body which labored under righteousness must receive a crown. CN 45 drives the argument to its sharpest point: if the soul profits from the body's fasting and suffering, then the body is owed its reward. To deny bodily resurrection is not piety — it is fraud.
The hymn is structured as a sustained legal indictment of the dualists ("the children of error," ܒ̈ܢܰܝ ܛܽܘܥܝܰܝ). Ephrem deploys three registers of argument. First, economic: the body is a merchant and farmer whose capital and labor the soul has seized, leaving only a bill of debts. Second, typological: Joseph oppressed by his mistress; Naboth killed while Jezebel took his vineyard — justice deferred is not justice denied. Third, logical: if light cannot be dirtied by shadow, then the body cannot have corrupted the soul; and if the body is capable of being given life, it is capable of being given resurrection.
The hymn closes as CN 43 and 44 close — not with argument but prayer. The poet identifies himself with the good thief on the cross: a sinner who rebuked the unbelievers on the left, and who asks that this rebuke count toward the cancellation of his debt. In Ephrem's theology, to argue for the body is to advocate for a creation God does not abandon.
Melody (ܥܰܠ ܩܳܠܳܐ): ܓ ܒܰܪ ܩܳܠܶܗ (Gimel bar qāleh)
1.
If the soul eats and fasts
and is repaid for its fasting —
it is right that the body too be repaid
that fasted together with her.
And since it is known
that it was the body that ate and also fasted,
this convicts the erring ones — how greatly they erred —
that the soul which did not fast
should take the reward,
and the body that fasted and labored
should go without reward.
Refrain: May the body receive in your resurrection the companion of its union.
2.
She too, they say, was pressed
by his fasts and afflictions;
but if borrowed passions from him
clung fast to her,
how much more did he live
in the lashings of his own members?
For that would be injustice to hear:
that if she grew great
in the abundance of his victories,
how much more should he grow great
in the reward of his labors?
3.
It is hateful that he labored
and she receives the wage.
It is hateful that he is given fire
and she is given praise.
It is foolish that he gets the sword
and she again the crown of life.
This man is killed for the sake of his Creator —
he lost his life here
and his resurrection beyond.
Or how twisted is the whole account
of the erring ones?
4.
For it is the body that is hungry,
wakeful, and thirsty —
the companion without whom
the soul grows not rich.
She cheated the merchant
of capital and interest —
she grows rich on the profit of his talents,
and in place of his profits
a bill of debts
the fools wrote against him,
who made him without resurrection.
5.
It is injustice that he hungered
and she boasts in his fast.
It is injustice that he thirsted
and she is praised in his thirst.
She took the wages of his workers
and left him the dregs —
and by fire, as they say, he is separated out:
they defrauded the farmer,
winnowing and taking his grain,
and left him as inheritance
chaff and straw to burn.
6.
It is just that he be in glory
and she also in praise.
It is just that he be in life
and she also in living.
It is just that he be in Eden
and she in Paradise.
For what they say is injustice:
that half the human being
shall live in the Kingdom,
and his half that never erred
shall be cast into torment.
— — —
7.
The children of error are blind
to watch the contest —
for if there is victory,
they call it by the name of the soul,
and if there is shame,
they hang it on the name of the body.
Not even as the spectators of the world,
who sometimes praise the charioteer of the chariot
and sometimes praise the horses
that proved their worth.
8.
If existents are pure and good
as the dualists claim —
then the body is hateful,
unsuitable for glory.
If it was despised: woe to it.
If it pleased: two woes.
And while it bears the burden of desire,
the soul claims virginity
and the reward of chastity —
arriving with a loud voice
at the eleventh hour.
9.
And if desire and greed belong to her —
the body should be excused by her,
choked as it was in her vileness.
If she is turbulent, frivolous, and base —
why was the body pressed down under her desire?
— — —
Joseph was oppressed and silent,
and the voice of his mistress prevailed.
To Naboth came his lot;
to Jezebel, the vineyard.
10.
How can the body be washed in every way
if it is entangled
in the very mire of its existence?
And how did it muddy
the clear nature of the soul?
For the body cannot trouble her —
as light is not troubled by shadows
but polishes the shadow
with its rising.
11.
The backward fools have reversed the story —
claiming that darkness dared
to trouble the light.
It is easy to refute them from their own witnesses,
for both body and soul walk with us.
And light is never dyed by darkness,
but dyes the darkness
with its dawning.
12.
One of two things must the children of error choose:
either the body cannot of itself
please and be defiled —
— — —
and so the soul dwelling in it
is choked by its contentment,
or suffers itself for its own purification.
But if the body is a nature capable of purification,
the Evil One muddied those
who made it without resurrection.
13.
Let us question the unbelievers
about something that once died:
who was the cause of its life?
By that cause of life it was able to live.
And if they are truthful — God revived it —
it is greater consolation
that he gave it a taste of life.
Be shamed by your evasions,
you who deny easy things.
14.
He who revived it a little
is not too weak to revive it greatly.
He who called it from the grave
does not weary to call it again.
He who is good in his fashioning —
how much stronger in raising it.
For if he revived it for nothing as a first gift,
how much more will the Just One
who repays it raise it.
Be convicted by grace,
you who robbed justice.
— — —
15.
But if the body is by nature
incapable of coming to resurrection,
let us ask first:
how was it able to live through the soul?
For the same will that revived it —
how was it sufficient to give life
to something incapable of life?
Be conquered by its life,
you who deny its resurrection.
16.
Even that thief who tasted your sweetness
became an advocate for his companion —
your silence that justifies all.
He was enriched by the right hand
that rebuked the left.
Have mercy, Lord,
on my sinfulness that resembles his —
for I have rebuked the unbelievers
who stand on the left.
This is the reward of my words:
that my debt not be demanded of me.
Colophon
Good Works Translation. Translated from Classical Syriac by the New Tianmu Anglican Church, April 2026, with AI assistance (Claude, Anthropic). Source text: Edmund Beck, ed., Carmina Nisibena (Corpus Scriptorum Christianorum Orientalium, Vol. 218/219; Louvain: Secrétariat du CorpusSCO, 1961); TEI transcription by Michael Oez, Digital Syriac Corpus, University of Oxford / Brigham Young University / Vanderbilt University (CC-BY 4.0). No prior English translation of CN 45 known to exist. Blood Rule acknowledged: English derived directly from Classical Syriac throughout; no existing English translation consulted.
Notes on this hymn: CN 45 is the direct continuation of CN 44's anti-Manichaean argument, pressing the body-soul justice claim harder. Where CN 44 argued from the animal-human contrast (the beast labors without hope; the human body labors with a soul and therefore has a claim), CN 45 argues from the asymmetry of credit and blame: if the soul takes credit for the body's fasting, the body is owed its reward. The hymn is structured as a three-part indictment: economic (stanzas 1–6), apologetic (stanzas 7–11), and logical (stanzas 12–15), closing with a first-person prayer (stanza 16).
The ܀܀܀ mid-stanza structural breaks appear in stanzas 6, 9, 12, and 14. Stanza 6's break marks the pivot from indictment to the positive claim (what justice actually requires); stanza 9's break introduces the Joseph-Naboth typology (deferred justice as counter-example); stanza 12's break introduces the logical dilemma; stanza 14's break signals the transition to the final reductio.
Key translation decisions: ܒ̈ܢܰܝ ܛܽܘܥܝܰܝ (bnay ṭūʿyay, "sons/children of error") consistently rendered "children of error" to maintain Ephrem's characteristic epithet for the dualists. ܒܰܪ̱ܬ ܙܰܘܓܶܗ (the refrain: "daughter of his union") rendered "companion of its union" — the soul as the body's yokefellow and bride; the body prays to receive her back at resurrection. ܐܺܝܓܽܘܢܳܐ (ʾīgūnā, from Greek ἀγών) = "contest" — the athletic arena metaphor for spiritual life, consistent with CN 40–42. The charioteer-horses metaphor in stanza 7 is unique to CN 45 and particularly effective: even worldly sports crowds credit both driver and horses, yet the dualists give the soul all credit and the body all blame. Joseph and Naboth (stanza 9) are paired as figures of deferred justice: each was wronged by a powerful woman (Potiphar's wife; Jezebel); in each case the victim was silent and the oppressor appeared to triumph. The pairing implies: God will reverse it. The light-shadow metaphor (stanzas 10–11) mirrors and reverses the dualist claim: if light cannot be stained by shadow but instead transforms shadow, then the soul cannot have been corrupted by the body — and if the soul was corrupted, the body was its means, not its cause.
Stanza 16 mirrors CN 43's closing prayer in structure (the poet presenting himself as a lesser figure seeking mercy through the great figures he has praised) but inverts the typology: instead of the holy bones interceding for the sinner, it is the sinner himself who has done a small act of right witness (rebuking the unbelievers) and asks that this serve as his advocate before God — exactly as the good thief rebuked the blasphemer and was promised Paradise.
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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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