Hymn XLVI (Carmina Nisibena XLVI)
Seventeen stanzas on the incarnation as proof of bodily resurrection — the most explicitly anti-heretical hymn in the series. Christ descended and dwelt in Mary, and today he dwells in the body of the chaste — a king ennobles any place he inhabits; did the Good One counsel that the body be without resurrection? (stanza 1). The Exalted One washed the body's feet and honored the heels, teaching how much more he magnifies the head in the resurrection — he embraced the body in John upon his breast. These suffice for the shame of Bar-Daisan (stanza 2). A coin, like a dead thing, resembles the body from earth — grace shall rejoice at its finding, as the woman found her coin (stanza 3). The widow's offering and Shamuna teach that God does not defraud; how then can he defraud the body that traded talents at the sword of persecutors? (stanza 4). A lifeless image on a coin was retrieved for the king's glory; how much more the speaking image? (stanza 5). God's pledges persuade that he does not defraud — the cup of cold water given in his name, the body that fought a hundred years in the arena (stanza 6). Three conquered the furnace in one day, but this one conquers the fire that dwells in him every day — blessed is he who thirsted and quenched it (stanza 7). Christ healed the whole human being: baptized in the Holy Spirit, nourished with the bread of life — how hateful is Mani, how blind Bar-Daisan, who read and do not see that the whole image of the human is established in the resurrection (stanza 8). Simon's ear was severed — the Exalted One stooped and restored it, lest a fragment of the body be lost; not even in the furnace was a portion of the head forgotten (stanza 9). The loaves — he commanded and fragments were gathered, lest anything of his blessing perish; how much more the body, whose bones shall be assembled and joints fitted (stanza 10). The undisputed bread witnesses: he blessed the twelve loaves, then took one bread alone, unique — the mystery of the unique body from Mary (stanza 11). The widow rejoiced when her beloved was raised; the daughter of Jairus was raised — he said she was sleeping, to rebuke the deniers: our body shall awaken again (stanza 12). Jonah sank in the sea and all cut hope — yet the sea calmed at a command and the fish vomited at an order (stanza 13). The seed in its dust is witness: in its very death it proclaims resurrection; by rain it is raised, as the dew by which Adam was formed shall be sprinkled in our clay (stanza 14). Even the locust, buried in the earth as on hopeless ground, filled the wombs like graves and was raised at its time by command (stanza 15). The fledgling — its mother gathers her dead young, her love embraces them, and voice and life stamp her in death; the waters that dress in every likeness raise the buried from cocoons — how much more shall the tombs burst at the voice that raises all (stanza 16). From the seed of humanity itself one can take the likeness of resurrection: it too, in the mystery of the dead, is kept in the womb; by birth-pangs it is raised and awakened, and goes forth to the light, to another world — its conception and birth are sureties of its resurrection (stanza 17). The refrain: "Let not the buried body who believed in you be wronged."
Melody: Same melody (IV)
I.
Let the children of error explain
how the body was impure for
our Savior,
who descended and dwelt in Mary.
And today he dwells in the body
of the chaste men and chaste women.
A king, if he dwells
in a place,
sets it free and magnifies it.
And the Good One who dwelt in the body —
did he counsel this for it:
that it should be without resurrection?
Response: Let not the buried body who believed in you be wronged.
II.
The Exalted One who lowered himself
down to the body,
and washed its feet,
and honored the heels —
he teaches how much more he magnifies
the head in the resurrection.
He carried it through infants
and celebrated it.
He took it and upon his breast
embraced it in John.
These suffice for the shame
of Bar-Daisan.
III.
A coin, like a dead thing —
it resembles it in its images.
From earth it is fashioned,
and in it again it falls and is lost.
It is a stamp that resembles
the body from the earth.
And it is fitting that, as in the parable
of the similitude,
at the finding of the body
grace shall rejoice —
for she labored and found it,
as the woman found her coin.
IV.
Her mites and Shamuna —
he magnified the widow's gift.
He became for her a witness,
a testifier, and a surety.
And he showed that the treasury
received her offering.
He learned through Shamuna
that he does not defraud.
How can he defraud
the body that traded
talents of profit
at the sword of the persecutors?
V.
An image without senses,
a stamp without motion —
Esther was taken for its glory,
he raised her through the mouth of a fish.
How much more is he glorified
in the speaking image!
He commanded its devourer
at the end —
and in the likeness of Esther,
he shall return and give it back:
the form that was stamped
in the likeness of its Painter.
VI.
The Good One, whose pledges
persuade that he does not defraud —
the cup of cold water
given in his name —
how can he defraud
the body whose virginity
fell in the arena
a hundred years?
Not even in a dream
did the adversary prevail.
Who would not grieve
if this one is defrauded?
VII.
Three conquered that fire,
vanquishing it in a single day.
But this one conquers daily
the fire that dwells in him.
For while it is quenched, it kindles;
and while it subsides, it surges.
Blessed is he who thirsted
and quenched it!
If fire, when it surges,
is quenched by water,
this one, if it is quenched,
is kindled again by wine.
VIII.
But if the care
of our Lord persuades us —
he healed the human being
wholly, in everything.
He baptized in the Holy Spirit,
he nourished with the bread of life.
How hateful then is Mani,
and Marcion,
and blind Bar-Daisan,
who read and do not see
that the whole image of the human
is established in the resurrection!
IX.
For even the ear
of Simon, which was severed and cast away —
the Exalted One stooped and took it
and fixed it, lest it be lost.
How much more upon the whole body
does he watch in the resurrection,
that nothing of its dust
shall remain!
Not even in the furnace
was a portion of the head forgotten —
to show the care
he takes in the resurrection.
X.
Moreover, concerning the bread,
he commanded and it was gathered —
its crumbs and its remains
he urged and they were collected.
And he warned that nothing
of his blessing should perish.
How much more upon the body
is he commanded
that its bones shall be assembled
and its joints fitted,
and its voices shall speak
the glory of him who raises it!
XI.
His bread, which is undisputed,
witnesses to our resurrection.
He blessed the food —
how much more those who eat it!
By the twelve loaves
that he blessed and multiplied,
he blessed his twelve
and multiplied them.
And he took a morsel of bread —
another, unique —
the mystery of that body,
the Only-Begotten from Mary.
XII.
He rejoiced the widow
whose beloved he raised.
And as the fools say —
that the body is from the Evil One —
then it was the Evil One he raised
and Satan he made glad!
The daughter of Jairus also
he raised.
He raised sin in her —
but when he said she was sleeping,
he rebuked the deniers:
for our body shall awaken again.
XIII.
For when Jonah fell
and sank in the midst of the sea,
the ships and the sailors —
all of them cut their hope.
Where is the mighty one
who would say he has risen?
And where is the wise one
to contend?
Hard and difficult they were —
yet to One they were easy.
He beckoned to the sea and it was still;
he commanded the fish and it vomited.
XIV.
The seed in its dust
is the witness of its resurrection:
even in its very death,
its resurrection it proclaims,
and its hidden rising
is within its own falling.
By rain it is raised
and awakened.
How much more in the resurrection
shall be sprinkled in our clay
the dew by which Adam
was formed and was raised!
XV.
Moreover, even the locust,
planted in the earth,
as though on hopeless ground,
buried in the dust —
the wombs, in the mystery of graves,
it filled and left.
Let the deniers be ashamed,
who did not resemble
even that locust
that covered and buried its young
and was buried and was raised
at its time, by command.
XVI.
And the fledgling — her young,
corpses without motion —
her love gathers them,
her wing cherishes them.
And voice and life
stamp her in her death.
And the waters that dress
in every likeness
raise the buried
from their cocoons.
How much more shall the tombs burst
at the voice that raises all!
XVII.
From itself —
from the seed of humanity —
one can take
the likeness of its resurrection.
For it too, in the mystery of the dead,
is kept within the womb.
By birth-pangs it is raised
and awakened,
and goes forth to the light,
to another world.
Its conception and its birth
are sureties of its resurrection.
Colophon
Ephrem the Syrian (d. 373 CE), Carmina Nisibena, Hymn 46. 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 46 (Carmina Nisibena 46)
ܥܰܠ ܩܳܠܳܐ (melody indicator): ܕ ܒܰܪ ܩܳܠܶܗ
1.
ܢܦܺܝܣܽܘܢ ܒ̈ܢܰܝ ܛܽܘܥܝܰܝ
ܕܰܐܝܟܰܢ ܛܰܡܳܐ ܗ̱ܽܘ ܠܶܗ
ܦܰܓܪܳܐ ܠܦܳܪܽܘܩܰܢ
ܕܰܢܚܶܬ ܫܼܪܳܐ ܒܡܰܪܝܰܡ
ܘܝܰܘܡܳܢ ܫܪܶܐ ܒܦܰܓܪܳܐ
ܕܢܰܟ̈ܦܶܐ ܘܢܰܟ̈ܦܳܬܳܐ
ܡܰܠܟܳܐ ܐܶܢܗܽܘ ܕܰܫܪܳܐ
ܒܕܽܘܟܬܳܐ
ܡܚܰܪܰܪ ܘܡܰܘܪܶܒ ܠܳܗ̇
ܘܛܳܒܳܐ ܕܰܫܪܳܐ ܒܦܰܓܪܳܐ
ܗܳܕܶܐ ܡܠܶܟ ܠܶܗ ܟܰܝ
ܕܢܶܗܘܶܐ ܕܠܳܐ ܢܽܘܚܳܡ
ܥܽܘܢܺܝܬܳܐ: ܠܳܐ ܢܶܬܛܠܰܡ ܦܰܓܪܳܐ
ܩܒܺܝܪܳܐ ܕܗܰܝܡܶܢ ܒܳܟ
2.
ܪܳܡܳܐ ܕܶܐܬܰܬܚܬܺܝ
ܥܕܰܡܳܐ ܠܘܳܬ ܦܰܓܪܳܐ
ܘܰܐܫܺܝܓ ܠܶܗ ܪ̈ܶܓܠܰܘܗ̱ܝ
ܘܥܰܩ̈ܒܶܐ ܕܶܐܬܝܰܩܰܪ
ܡܰܠܦܳܢ ܟܡܳܐ ܡܰܘܪܶܒ
ܠܪܺܝܫܳܐ ܒܢܽܘܚܳܡܳܐ
ܛܰܥܢܶܗ ܒܝܰܕ ܫܰܒܪ̈ܶܐ
ܘܙܰܝܚܶܗ
ܫܰܩܠܶܗ ܘܥܰܠ ܚܰܕܝܶܗ
ܚܒܳܒܶܗ ܒܝܽܘܚܰܢܳܢ
ܗܳܠܶܝܢ ܠܟܽܘܐܳܪܶܗ
ܣܳܦܩ̈ܳܢ ܕܒܰܪ ܕܰܝܨܳܢ
3.
ܙܽܘܙܳܐ ܕܰܐܝܟ ܡܺܝܬܳܐ
ܕܡܳܐ ܒܨܰܘܪ̈ܳܬܶܗ
ܘܡܶܢܳܗ̇ ܚܫܺܝܠ ܕܰܐܪܥܳܐ
ܘܒܳܗ̇ ܬܽܘܒ ܢܦܰܠ ܘܶܐܒܰܕ
ܛܰܒܥܰܐ ܗ̱ܘ ܕܗܳܐ ܕܡܳܐ
ܠܦܰܓܪܳܐ ܕܡܶܢ ܐܰܪܥܳܐ
ܘܙܳܕܶܩ ܕܰܐܝܟ ܐ̱ܪܳܙܳܗ̇
ܕܦܶܠܳܐܬܳܐ
ܕܰܒܫܶܟܚܳܬܶܗ ܕܦܰܓܪܳܐ
ܢܶܚܕܶܐ ܠܛܰܝܒܽܘܬܳܐ
ܕܥܶܡܠܰܬ ܘܶܐܫܟܰܚܬܶܗ
܀܀܀
ܒܐ̱ܪܳܙ ܐܰܢ̱ܬܬܳܐ ܠܙܽܘܙܳܐ
4.
ܠܡܶܢܝܳܗ̇ ܘܫܳܡܽܘܢܳܗ̇
ܐܰܘܪܒܶܗ ܕܰܐܪܡܰܠܬܳܐ
ܗ̱ܘܳܐ ܠܳܗ̇ ܐܳܦ ܚܰܙܳܝܳܐ
ܣܳܗܕܳܐ ܘܥܶܪܒܳܐ
ܘܚܰܘܺܝ ܕܒܶܝܬ ܓܰܙܳܐ
ܩܰܒܠܶܗ ܠܪܽܘܡܝܳܢܳܗ̇
ܝܺܠܰܦ ܒܫܳܡܽܘܢܳܐ
ܕܠܳܐ ܛܠܶܡ
ܕܰܐܝܟܰܢ ܡܨܶܐ ܛܳܠܶܡ
ܠܦܰܓܪܳܐ ܕܶܐܬܬܰܓܰܪ
ܟܰܟܪ̈ܶܐ ܕܝܽܘܬܪܳܢܳܐ
ܒܣܰܝܦܳܐ ܕܪ̈ܳܕܽܘܦܶܐ
5.
ܨܰܠܡܳܐ ܕܠܳܐ ܪ̈ܶܓܫܶܐ
ܘܛܰܒܥܳܐ ܕܠܳܐ ܙܰܘ̈ܥܶܐ
ܐܶܣܬܪܳܐ ܠܬܶܫܒܽܘܚܬܶܗ
ܐܰܣܩܳܗ̇ ܒܦܽܘܡ ܢܽܘܢܳܐ
ܟܡܳܐ ܟܺܝܬ ܡܶܫܬܰܒܰܚ
ܒܨܰܠܡܶܗ ܕܡܰܠܳܠܐܰ ܗ̱ܘ
ܦܩܰܕ ܠܒܳܠܽܘܥܶܗ
ܒܚܰܪܬܳܐ
ܘܒܰܕܡܽܘܬ ܐܶܣܬܪܳܐ
ܡܰܦܢܶܐ ܘܝܳܗܶܒ ܠܶܗ
ܠܨܽܘܪܬܳܐ ܕܶܐܬܛܰܒܥܰܬ
ܒܕܽܘܡܝܶܗ ܕܨܰܝܳܪܳܗ̇
6.
ܛܳܒܳܐ ܕܡܰܘܡܳܬܶܗ
ܐܰܦܺܝܣܬ ܕܠܳܐ ܛܳܠܶܡ
ܟܣܶܐ ܕܩܰܪ̈ܺܝܪܶܐ
ܕܡܶܛܽܠ ܫܡܶܗ ܝܰܗܒܽܘܗ̱ܝ
ܐܰܝܟܰܢ ܡܨܶܐ ܛܳܠܶܡ
ܠܦܰܓܪܳܐ ܒܬܽܘܠܽܘܬܶܗ
܀܀܀
ܕܢܰܦܶܠ ܒܺܐܝܓܽܘܢܳܐ
ܡܳܐܐ ܫ̈ܢܺܝܢ
ܕܳܐܦ ܠܳܐ ܒܓܰܘ ܚܶܠܡܳܐ
ܐܰܪܦܝܶܗ ܒܥܶܠܕܰܪܶܗ
ܡܰܢܽܘ ܕܠܳܐ ܢܰܒܓܰܢ
ܐܶܢ ܡܶܬܛܰܠܰܡ ܗܳܢܳܐ
7.
ܬܠܳܬܳܐ ܠܗܳܝ ܢܽܘܪܳܐ
ܙܟܰܐܽܘܗ̇ ܒܚܰܕ ܝܰܘܡܳܐ
ܘܗܳܢܳܐ ܙܟܼܳܐ ܟܽܠܝܽܘܡ
ܢܽܘܪܳܐ ܕܫܳܪܝܳܐ ܒܶܗ
ܕܥܰܕ ܕܳܥܟܳܐ ܕܶܠܩܰܬ
ܘܥܰܕ ܫܰܗܝܳܐ ܣܶܦܰܬ
ܛܽܘܒܰܘܗ̱ܝ ܠܡܰܢ ܕܰܨܗܺܝ
ܘܕܰܥܟܳܗ̇
ܢܽܘܪܳܐ ܐܶܢ ܗܽܘ ܕܣܶܦܰܬ
ܡܶܬܕܰܥܟܳܐ ܒܡܰܝ̈ܳܐ
ܘܗܳܕܶܐ ܐܶܢ ܗܽܘ ܕܕܶܥܟܰܬ
ܡܶܬܓܰܘܙܠܳܐ ܒܚܰܡܪܳܐ
8.
ܐܶܢ ܕܶܝܢ ܒܛܺܝܠܽܘܬܶܗ
ܕܡܳܪܰܢ ܡܦܺܝܣܳܐ ܠܰܢ
ܕܰܐܣܝܶܗ ܠܒܰܪܢܳܫܳܐ
ܠܟܽܠܶܗ ܒܟܽܠ ܡܶܕܶܡ
ܐܰܥܡܕܶܗ ܒܪܽܘܚ ܩܽܘܕܫܳܐ
ܬܰܪܣܝܶܗ ܒܣܰܡ ܚ̈ܰܝܶܐ
ܟܡܳܐ ܟܰܝ ܣܢܳܐ ܡܰܐܢܺܝ
ܘܡܰܪܩܝܽܘܢ
ܘܰܥܘܺܝܪ ܒܰܪ ܕܰܝܨܳܢ
ܕܩܳܪܶܝܢ ܘܠܳܐ ܚܳܙܶܝܢ
ܕܟܽܠܶܗ ܨܠܰܡ ܐ̱ܢܳܫܳܐ
ܡܶܬܩܰܒܰܥ ܒܢܽܘܚܳܡܳܐ
9.
ܐܶܢ ܓܶܝܪ ܐܳܦ ܐܶܕܢܳܐ
ܕܫܶܡܥܽܘܢ ܦܣܰܩ ܘܰܫܕܳܐ
ܪܳܡܳܐ ܪܟܶܢ ܫܰܩܠܳܗ̇
ܘܩܰܒܥܳܗ̇ ܕܠܳܐ ܬܺܐܒܰܕ
ܟܡܳܐ ܟܺܝܬ ܥܰܠ ܟܽܠܶܗ
ܡܥܰܩܶܒ ܒܢܽܘܚܳܡܳܐ
ܕܡܶܕܶܡ ܡܶܢ ܥܰܦܪܶܗ
ܠܳܐ ܢܦܽܘܫ
ܐܳܦ ܠܳܐ ܒܰܐܬܽܘܢܳܐ
ܛܥܳܬ ܡܢܳܬܳܐ ܕܪܺܝܫܳܐ
ܕܢܰܘܕܰܥ ܒܛܺܝܠܽܘܬܳܐ
ܕܥܳܒܶܕ ܒܢܽܘܚܳܡܳܐ
10.
ܐܶܢ ܕܶܝܢ ܥܰܠ ܠܰܚܡܳܐ
ܦܩܰܕ ܗ̱ܘܳܐ ܘܶܐܬܠܰܩܰܛ
ܩܨܶܝ̈ܘܗ̱ܝ ܘܫܰܪ̈ܟܳܢܰܘܗ̱ܝ
ܚܰܦܶܛ ܘܶܐܬܟܰܢܰܫܘ̱
ܘܙܰܗܰܪ ܕܠܳܐ ܢܺܐܒܰܕ
ܡܶܢ ܒܽܘܪܟܬܶܗ ܡܶܕܶܡ
ܟܡܳܐ ܟܺܝܬ ܥܰܠ
ܦܰܓܪܳܐ ܦܩܺܝܕ ܠܶܗ
ܕܢܶܬܟܰܢܫܽܘܢ ܓܰܪ̈ܡܰܘܗ̱ܝ
ܘܢܶܬܠܰܚܡܽܘܢ ܕܶܒ̈ܩܰܘܗ̱ܝ
ܘܰܢܡܰܠܠܽܘܢ ܩ̈ܳܠܰܘܗ̱ܝ
ܫܽܘܒܚܳܐ ܕܰܡܩܺܝܡܳܢܶܗ
11.
ܠܰܚܡܶܗ ܕܠܳܐ ܚܪܺܝܢ
ܣܳܗܶܕ ܠܢܽܘܚܳܡܰܢ
ܕܒܰܪܳܟ ܠܡܶܐܟܽܘܠܬܳܐ
ܟܡܳܐ ܟܺܝܬ ܠܐܳܟܽܘ̈ܠܶܐ
ܒܰܬܪ̈ܶܥܣܰܪ ܠܰܚܡܺܝ̈ܢ
ܕܰܒܪܺܝܟ ܘܰܐܣܓܺܝ ܗ̱ܘܳܐ
ܒܰܪܶܟ ܬܪ̈ܰܥܣܰܪܬܶܗ
ܘܰܐܣܓܝܳܗ̇
ܘܰܫܩܰܠ ܩܨܳܐ ܠܰܚܡܳܐ
ܐ̱ܚܪܺܢܳܐ ܐܺܝܚܺܝܕܳܝܳܐ
ܐ̱ܪܳܙܳܐ ܕܗܰܘ ܦܰܓܪܳܐ
ܝܺܚܺܝܕܳܐ ܕܡܶܢ ܡܰܪܝܰܡ
܀܀܀
12.
ܚܕܺܝ ܠܰܐܪܡܰܠܬܳܐ
ܕܰܐܚܺܝ ܠܚܰܒܺܝܒܶܗ̇
ܘܰܐܝܟ ܕܳܐܡܪܺܝܢ ܣ̈ܰܟܠܶܐ
ܕܦܰܓܪܰܐ ܗ̱ܘ ܕܡܶܢ ܒܺܝܫܳܐ
ܠܒܺܝܫܰܐ ܗ̱ܘ ܟܺܝܬ ܐܰܚܺܝ
ܘܚܰܕܺܝ ܠܣܳܛܳܢܳܐ
ܠܒܰܪܬܶܗ ܕܝܽܘܳܐܪܳܫ ܬܽܘܒ
ܕܰܐܚܝܶܗ̇
ܚܛܺܝܬܳܐ ܗܽܘ ܢܰܚܶܡ ܒܳܗ̇
ܘܕܶܐܡܰܪ ܕܕܰܡܟܳܐ ܗ̱ܘܳܬ
ܐܰܟܶܣ ܠܟܳܦܽܘܪ̈ܶܐ
ܕܬܽܘܒ ܡܶܬܬܥܺܝܪ ܦܰܓܪܰܢ
13.
ܟܰܕ ܓܶܝܪ ܢܦܰܠ ܝܰܘܢܳܢ
ܘܰܛܒܰܥ ܒܓܰܘ ܝܰܡܳܐ
ܣܦܺܝ̈ܢܶܐ ܘܣ̈ܳܦܢܶܐ
ܟܽܠܗܽܘܢ ܦܣܰܩܘ̱ ܣܰܒܪܳܐ
ܕܰܐܝܢܰܘ ܚܰܣܺܝܢܳܐ
ܕܢܺܐܡܰܪ ܕܰܣܠܶܩ ܗ̱ܘܳܐ
ܘܰܐܝܢܰܘ ܚܰܟܺܝܡܳܐ
ܕܢܶܬܚܪܶܐ
ܥ̈ܳܛܠܳܢ ܘܥܳܣ̈ܩܳܢ ܗܘܰܝ
ܘܰܠܚܰܕ ܕܰܠܝ̈ܠܳܢ ܗܘܰܝ
ܠܝܰܡܳܐ ܪܡܶܙ ܘܰܫܠܺܝ
ܠܢܽܘܢܳܐ ܦܩܰܕ ܘܰܓܣܳܐ
14.
ܙܰܪܥܳܐ ܒܓܰܘ ܥܰܦܪܶܗ
ܣܳܗܕܰܐ ܗ̱ܘ ܕܢܽܘܚܳܡܶܗ
ܕܳܐܦ ܒܳܗ̇ ܒܡܺܝܬܽܘܬܶܗ
ܢܽܘܚܳܡܬܶܗ ܡܰܟܪܶܙ
ܘܰܩܝܳܡܬܶܗ ܟܰܣܝܳܐ
ܒܓܰܘܳܗ̇ ܕܡܰܦܽܘܠܬܶܗ
ܒܡܶܛܪܰܐ ܗ̱ܘ ܡܶܬܢܰܚܰܡ
ܘܡܶܬܥܺܝܪ
ܟܡܳܐ ܟܺܝܬ ܒܢܽܘܚܳܡܳܐ
܀܀܀
ܢܶܬܪܣܶܣ ܒܕܰܚܺܝܚܳܢ
ܛܰܠܳܐ ܕܒܶܗ ܐܳܕܳܡ
ܐܶܬܓܒܰܠ ܘܶܐܬܢܰܚܰܡ
15.
ܐܶܢ ܕܶܝܢ ܐܳܦ ܩܰܡܨܳܐ
ܕܶܐܬܢܰܨܰܒ ܒܓܰܘ ܐܰܪܥܳܐ
ܘܰܐܝܟ ܕܥܰܠ ܦܣܳܩ ܣܰܒܪܳܐ
ܐܶܬܛܡܰܪ ܒܓܰܘ ܥܰܦܪܳܐ
ܥܽܘ̈ܒܶܐ ܒܐ̱ܪܳܙ ܩܰܒܪ̈ܶܐ
ܡܠܳܐ ܗ̱ܘܳܐ ܘܰܐܪܦܺܝ ܗ̱ܘܳܐ
ܒܗܼܶܬܘ̱ ܕܶܝܢ ܟܳܦܽܘܪ̈ܶܐ
ܕܠܳܐ ܕܡܘ
ܐܳܦ ܠܳܐ ܠܗܰܘ ܩܰܡܨܳܐ
ܕܚܰܦܺܝ ܛܡܰܪ ܝܰܠܕܶܗ
ܘܶܐܬܩܒܰܪ ܘܶܐܬܢܰܚܰܡ
ܠܙܰܒܢܶܗ ܒܦܽܘܩܕܳܢܳܐ
16.
ܘܶܐܢ ܨܰܦܪܳܐ ܒ̈ܢܳܬܳܗ̇
ܫ̈ܠܰܕܶܐ ܕܠܳܐ ܙܰܘܥܳܐ
ܡܟܰܢܶܫ ܠܗܶܝܢ ܚܰܘܒܶܗ̇
ܡܚܰܒܶܒ ܠܗܶܝܢ ܓܶܦܳܗ̇
ܘܩܳܠܳܐ ܘܚܰܝܽܘܬܳܐ
ܛܰܒܥܳܐ ܒܡܺܝܬܽܘܬܳܗ̇
ܘܡܶܨܛܰܒܬܶܝܢ ܡܰܝ̈ܳܐ
ܒܟܽܠ ܕܶܡܘ̱
ܘܰܡܢܰܚܡܳܐ ܩܒܺܝܪ̈ܶܐ
ܡܶܢ ܓܰܘ ܫܰܪ̈ܩܳܬܳܐ
ܟܡܳܐ ܢܶܨܛܰܪܽܘܢ ܩܰܒܪ̈ܶܐ
ܒܩܳܠܳܐ ܡܢܰܚܶܡ ܟܽܠ
17.
ܡܶܢܶܗ ܘܒܶܗ ܗܳܟܺܝܠ
ܕܙܰܪܥܳܐ ܕܐ̱ܢܳܫܽܘܬܳܐ
ܡܨܶܐ ܐ̱ܢܳܫ ܕܢܶܣܰܒ ܠܶܗ
ܕܡܰܘܬܳܐ ܕܢܽܘܚܳܡܶܗ
ܕܳܐܦ ܗܽܘ ܒܐ̱ܪܳܙ ܡܺܝ̈ܬܶܐ
ܡܶܬܢܰܛܰܪ ܒܓܰܘ ܟܰܪܣܳܐ
ܒܰܚ̈ܒܳܠܰܐ ܗ̱ܘ ܡܶܬܢܰܚܰܡ
ܘܡܶܬܥܺܝܪ
ܘܰܢܦܰܩ ܠܢܰܗܺܝܪܳܐ
ܠܓܰܘ ܥܳܠܡܳܐ ܐ̱ܚܪܺܢܳܐ
ܒܰܛܢܶܗ ܘܡܰܘܠܳܕܶܗ
ܥܳܪܒܺܝܢ ܒܢܽܘܚܳܡܶܗ
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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