Hymn XLVII (Carmina Nisibena XLVII)
Fourteen stanzas on the body as the soul's dwelling-place — the most architecturally developed hymn in the resurrection cycle. Fire lies hidden in wood; a spark strikes and reveals it. If human will can raise buried fire from wood, how much more can the will of the Almighty command the departed soul back into the body (stanza 1). The soul is a tenant (tautobta) who wrecked the house at her departure; let her return, enter, dwell, and sing in the dwelling that fell silent (stanza 2). The soul's portion of life stirs in the body's limbs; her thoughts move in his senses; the treasures of her spices breathe in his veins — when they demand there their labors and races, the body is the soul's creditor (stanza 3). In his mouth prayer approached the Hearer of all; in his hands alms were lent to the Payer of all; with his eyes she read Scripture; with his ears she heard the promise; with his feet she served at his doorstep — blessed is he who made the soul need the body, to magnify her partner (stanza 4). The Creator's will gathers the body's dust, renews it, makes it a temple of glory; the bride enters the bridal chamber and is comforted; he who mourned in Sheol laughs in the promise; fools delayed, but mercy grows stronger (stanza 5). His bound feet shall dance in Paradise; his loosened hands shall pluck every blessing; his closed eyes shall see the Light of all; his silenced mouth shall open; his stopped ears shall hear the trumpet; his corrupted frame shall delight in glory (stanza 6). If anger, lust, and greed spring from the body and the heretics confess it a temple, the Spirit does not shrink from its filth — not like Jeremiah in the pit (stanza 7). The heretics convicted themselves: they confess the Holy Spirit dwells in the filthy body — if while filthy it is a fair camp, how much more when purified at the resurrection (stanza 8). The demon dwells in the body — though loathsome and hateful, he loves to inhabit it; fasting uproots the greedy one who will not leave; body and soul together expelled the squatter and invited the Holy Spirit to dwell between them (stanza 9). If even the unclean spirit, through touch, dwells upon a dead thing and binds itself to a carved idol that cannot hear — how much more shall the Holy Spirit love the body that was slain in hope and did not slay; its very death is witness to its resurrection (stanza 10). Our Lord said "He is not the God of the dead" — the dead whose dead they bury without hope; they assembled and disputed, but the Scribe rehearsed to them and raised their dead; in word and in deed he established the resurrection (stanza 11). He called Lazarus and he came forth — if he had died to his Lord, he could not have answered; alive in his death, he heard the voice that raised him. The dead man lived, and they envied and died. Our Lord wept over them — living ones who were dead, grieved by the resurrection that gladdened Lazarus (stanza 12). The dead one, in whom hidden life is buried, is alive to God before being raised — so also the sinner is dead before dying. The dead one was persuading the deniers that they are the dead, buried in their lives, breathed into by their nostrils, masked by their sins (stanza 13). "Let me not, Lord, be seen among them in Gehenna, that they mock me — that I am nothing better than they. Let me not be wronged, whose tongue is worn for truth. Let me not, Lord, be seen with them. Let them know that on this account you pitied me in the resurrection, for about the resurrection I spoke as long as I had breath" (stanza 14). The refrain: "Body and soul, my Lord, shall sing in your Paradise."
Melody: Same melody (V)
I.
Fire within wood
lies hidden — a spark
strikes and reveals it.
Our mind, by its craft,
raises buried things.
And if our will
can raise creatures,
how much more the will
of the Almighty —
he commands and reveals her,
the soul within the body,
who departed and left it:
again she shines within it.
Response: Body and soul, my Lord, shall sing in your Paradise.
II.
Seek, my Lord, the wronging
of the house in which you dwelt.
The tenant — the soul —
this was her rent for the house:
she gave at her departure
ruin and desolation.
Let her return and dwell in it,
to sing hymns,
to exult within its walls
and sing in its chambers.
And again let her voice be heard
from the dwelling that fell silent.
III.
The portion of life
stirs in his limbs.
The motions of her thoughts
stir within his senses.
The treasures of her spices
breathe through his veins.
And let him turn — for when
he borrowed, he must repay her:
in him she holds her riches,
in him she speaks her praise.
When they demand there
their races and their labors.
IV.
In his mouth, prayer
approached the Hearer of all.
In his hands, alms
were lent to the Payer of all.
With his eyes she read Scripture,
with his ears the promise.
With his feet she tread the doorstep
and served.
And they saw by experience
that in him her whole being stands.
Blessed is he who made the soul need the body,
to magnify her partner.
V.
The will of his Creator
gathers his dust,
renews it and makes it
a temple of glory.
He enters, and in his bridal chamber
he comforts his bride.
And he who mourned in Sheol
laughs.
And he whose hope was cut
exults in his promise.
And the fools delayed over him,
but mercy grows stronger.
VI.
His bound feet
shall dance in Paradise.
His loosened hands
shall pluck every blessing.
His closed eyes
shall see the Light of all.
His silenced mouth
shall open.
His stopped ears
shall hear the trumpet.
And his corrupted frame
shall delight in glory.
VII.
And if, while anger,
lust, and greed
and all other abominations
spring forth from it —
because he concealed them
in the world at his will —
the heretics confess
it is a temple.
And the Spirit does not shrink
from dwelling in its filth —
not like Jeremiah,
grieving in the pit.
VIII.
Let it convict the deniers
who are trapped by their own words,
for they themselves condemned themselves:
they confess that the Holy Spirit
dwells within their body —
the gluttonous and hateful one.
And while they think they have won,
they are vanquished:
for if, while it is filthy,
it is a fair camp,
how much more when purified
shall it be loved at its resurrection!
IX.
The demon dwells in the body,
and though it is loathsome and hateful,
he loves to inhabit it —
though he is a cursed guest.
Fasting uproots
the greedy one who will not leave.
How much more shall the soul love
her dwelling!
For if together they agreed,
they expelled the squatter
and invited the Holy Spirit
to dwell between them.
X.
And if even the spirit —
the unclean one — by touch
dwells upon a dead thing
and binds itself in company,
and partners with carved wood
that cannot hear —
how much more shall the Holy Spirit
cherish
the body that, in hope,
was slain and did not slay.
Manifest it is that its very death
is witness to its resurrection.
XI.
"Not the God of the dead,"
our Lord said.
The dead — whose own dead
they bury without hope.
They assembled and disputed with him,
the Giver of life to all.
By the argument they built,
they were vanquished:
the Scribe rehearsed to them,
and raised their dead.
In word and in deed
he established the resurrection.
XII.
He called Lazarus,
and he came forth and confounded them.
For if he had died to his Lord,
he could not have answered him.
Alive he was in his death,
to the voice that raised him.
The dead man lived, and they
envied and died.
Our Lord wept over them —
the living who were dead,
grieved by the resurrection
that gladdened Lazarus.
XIII.
The dead one, in whom
hidden life is buried —
he is alive to God
before he is raised.
So also the sinner
is dead before he dies.
The dead one was persuading
the deniers
that they themselves are the dead —
buried in their own lives,
breathed into by their nostrils,
masked by their sins.
XIV.
Let me not, Lord, be seen
among them in Gehenna,
lest they mock that I am nothing
better than they.
Let me not be wronged, whose tongue
is worn for truth.
Let me not, Lord, be seen
with them.
Let them know that on this account
you pitied me in the resurrection,
for about the resurrection
I spoke as long as I had breath.
Colophon
Ephrem the Syrian (d. 373 CE), Carmina Nisibena, Hymn 47. 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 47 (Carmina Nisibena 47)
ܥܰܠ ܩܳܠܳܐ (melody indicator): ܗ ܒܰܪ ܩܳܠܶܗ
1.
ܢܽܘܪܳܐ ܒܓܰܘ ܩܰܝܣܳܐ
ܛܡܺܝܪܳܐ ܘܛܰܪܢܳܐ
ܡܚܶܐ ܘܡܰܕܢܰܚ ܠܳܗ̇
ܡܰܕܥܰܢ ܒܨ̈ܶܢܥܳܬܶܗ
ܘܶܐܢܗܽܘ ܕܨܶܒܝܳܢܰܢ
ܡܢܰܚܶܡ ܠܒܶܪ̈ܝܳܬܳܐ
ܟܡܳܐ ܟܺܝܬ ܨܶܒܝܳܢܳܐ
ܕܟܽܠ ܡܨܶܐ
ܦܩܰܕ ܘܡܰܕܢܰܚ ܠܳܗ̇
ܠܢܰܦܫܳܐ ܒܓܰܘ ܦܰܓܪܳܐ
ܕܢܶܦܩܰܬ ܘܰܫܒܰܩܬܶܗ
ܬܽܘܒ ܡܰܢܗܪܳܐ ܒܓܰܘܶܗ
ܥܽܘܢܺܝܬܳܐ: ܦܰܓܪܳܐ ܘܢܰܦܫܳܐ ܡܳܪܝ̱
ܢܙܰܡܪܽܘܢ ܒܦܰܪܕܰܝܣܳܟ
2.
ܬܳܒܰܥ ܡܳܪܝ̱ ܛܠܺܝܡܽܘܬܶܗ
ܕܒܰܝܬܳܐ ܕܥܶܡܪܶܬ ܒܶܗ
ܬܰܘܬܳܒܬܳܐ ܢܰܦܫܳܐ
ܕܗܳܢܰܘ ܐܰܓܰܪ ܒܰܝܬܳܐ
ܝܶܗܒܰܬ ܒܡܰܦܩܳܬܳܗ̇
ܣܶܚܦܰܬ ܘܰܐܚܪܶܒܬܶܗ
ܬܶܥܽܘܠ ܘܬܶܥܡܰܪ ܒܶܗ
܀܀܀
ܡܶܕܪܺܝܫ
ܬܗܰܝܠܶܠ ܒܓܰܘ ܕܰܝܪܶܗ
ܘܬܶܙܡܰܪ ܒܡܶܕܝܳܪ̈ܰܘܗ̱ܝ
ܘܬܽܘܒ ܢܶܫܬܡܰܥ ܨܰܘܬܳܗ̇
ܡܶܢ ܡܰܫܟܢܳܐ ܕܰܨܕܳܐ
3.
ܡܢܳܬܳܐ ܕܚܰܝܽܘܬܳܐ
ܕܝܳܠܳܐ ܒܗܰܕܳܡ̈ܰܘܗ̱ܝ
ܙܰܘ̈ܥܶܐ ܕܚܽܘܫ̈ܳܒܶܝܗ̇
ܕܰܝܠܶܝܢ ܒܓܰܘ ܪ̈ܶܓܫܰܘܗ̱ܝ
ܓ̈ܰܙܶܐ ܕܒܣܰܡ̈ܳܢܶܝܗ̇
ܦܳܝܚܺܝܢ ܒܫܶܪ̈ܝܳܢܰܘܗ̱ܝ
ܘܰܗܦܰܟ ܡܳܐ
ܕܺܝܙܶܦ ܕܢܶܦܪܥܳܗ̇
ܕܒܶܗ ܩܳܢܝܳܐ ܥܽܘܬܪܳܗ̇
ܒܶܗ ܠܳܥܙܳܐ ܫܽܘܒܚܳܗ̇
ܟܰܕ ܬܳܒܥܺܝܢ ܬܰܡܳܢ
ܪܶܗܛܗܽܘܢ ܘܥܰܡ̈ܠܰܝܗܽܘܢ
4.
ܨܠܽܘܬܳܐ ܒܓܰܘ ܦܽܘܡܶܗ
ܩܶܪܒܰܬ ܠܫܳܡܰܥ ܟܽܠ
ܒܺܐܝ̈ܕܰܘܗ̱ܝ ܠܙܶܕܩ̈ܳܬܳܐ
ܐܰܘܙܦܰܬ ܠܦܳܪܰܥ ܟܽܠ
ܒܥܰܝ̈ܢܰܘܗ̱ܝ ܩܪܳܬ ܣܶܦܪܳܐ
ܒܶܐܕ̈ܢܰܘܗ̱ܝ ܠܡܽܘܠܟܳܢܳܐ
ܒܪ̈ܶܓܠܰܘܗ̱ܝ ܬܪܰܥ ܒܰܝܬܶܗ
ܫܰܡܫܶܬ
ܘܰܚܙܰܘ ܒܢܶܣܝܳܢܳܐ
ܕܒܶܗ ܩܳܝܡܳܐ ܟܽܠܳܗ̇
ܒܪܺܝܟ ܕܰܐܣܢܩܳܗ̇ ܠܢܰܦܫܳܐ
ܕܢܰܘܪܶܒ ܠܫܰܘܬܦܳܗ̇
5.
ܨܶܒܝܳܢ ܒܳܪܽܘܝܶܗ
ܡܟܰܢܶܫ ܠܕܰܚܺܝܚܶܗ
ܡܚܰܕܶܬ ܘܰܥܒܰܕ ܠܶܗ
ܗܰܝܟܠܳܐ ܕܬܶܫܒܽܘܚܬܳܐ
ܡܰܥܶܠ ܘܒܰܓܢܽܘܢܶܗ
ܡܒܰܝܰܐ ܠܒܰܪ̱ܬ ܙܰܘܓܶܗ
ܘܕܶܐܬܟܡܰܪ ܒܰܫܝܽܘܠ
ܡܶܬܦܨܰܚ
ܘܕܶܐܬܦܣܶܩ ܣܰܒܪܶܗ
ܡܝܰܒܶܒ ܒܡܽܘܠܟܳܢܶܗ
ܘܕܰܐܘܚܶܠܘ̱ ܥܠܰܘܗ̱ܝ ܣܰܟ̈ܠܶܐ
ܥܠܰܘܗ̱ܝ ܥܳܫܢܺܝܢ ܪ̈ܰܚܡܶܐ
6.
ܪ̈ܶܓܠܰܘܗ̱ܝ ܐܰܣܺܝܪ̈ܳܬܳܐ
ܕܳܝܨܳܢ ܒܦܰܪܕܰܝܣܳܐ
ܘܺܐܝ̈ܕܰܘܗ̱ܝ ܕܶܐܫܬܪܺܝ
ܩ̈ܳܛܦܳܢ ܠܟܽܠ ܛܽܘ̈ܒܺܝܢ
ܥܰܝ̈ܢܰܘܗ̱ܝ ܕܶܐܬܥܡܶܨ
ܚܳܙܶܝܢ ܠܡܰܢܗܰܪ ܟܽܠ
ܦܽܘܡܶܗ ܕܶܐܫܬܬܰܩ
ܡܶܬܦܬܰܚ
ܘܶܐܕ̈ܢܰܘܗ̱ܝ ܣܟܺܝܪ̈ܳܬܳܐ
ܫܶܡܥܰܢ ܠܫܺܝܦܽܘܪܳܐ
ܘܓܽܘܫܡܶܗ ܕܶܐܬܚܰܒܰܠ
ܡܦܰܪܶܓ ܒܬܶܫܒܽܘܚܬܳܐ
7.
ܘܶܐܢ ܗܽܘ ܕܟܰܕ ܚܶܡܬܳܐ
ܪܶܓܬܳܐ ܘܝܰܥܢܽܘܬܳܐ
ܘܫܰܪܟܳܐ ܕܣܰܢܝ̈ܳܬܳܐ
ܗܳܐ ܢܳܒܗܳܢ ܡܶܢܶܗ
ܡܶܛܽܠ ܕܚܰܦܺܝ ܐܶܢܶܝܢ
ܒܥܳܠܡܳܐ ܕܨܶܒܝܳܢܶܗ
ܡܰܘܕܶܝܢ ܟܳܦܽܘܪ̈ܶܐ
ܕܗܰܝܟܠܰܐ ܗ̱ܘ
ܘܠܳܐ ܟܳܘܙܳܐ ܪܽܘܚܳܐ
ܕܫܳܪܝܳܐ ܒܨܰܐܘܬܶܗ
ܘܠܳܐ ܗ̱ܘܳܐ ܐܰܝܟ ܐܶܪܰܡܝܳܐ
ܒܓܽܘܒܳܐ ܡܥܳܩܳܐ ܒܶܗ
8.
܀܀܀
ܢܟܰܣ ܠܟܳܦܽܘܪ̈ܶܐ
ܕܶܐܬܚܰܒܰܫܘ̱ ܒܡ̈ܶܠܰܝܗܽܘܢ
ܕܗܶܢܽܘܢ ܠܗܽܘܢ ܚܰܝܶܒܘ
ܕܡܰܘܕܶܝܢ ܕܪܽܘܚ ܩܽܘܕܫܳܐ
ܒܓܰܘ ܦܰܓܪܗܽܘܢ ܫܳܪܝܳܐ
ܢܕܺܝܕܳܐ ܘܳܐܟܽܘܠܳܐ
ܘܟܰܕ ܣܳܒܪܺܝܢ ܕܰܙܟܰܘ
ܐܶܙܕܟܺܝܘ
ܕܶܐܢܗܽܘ ܕܟܰܕ ܨܳܐܶܐ ܗܽܘ
ܒܶܝܬ ܡܰܫܪܝܰܐ ܗ̱ܘ ܦܰܐܝܳܐ
ܟܡܳܐ ܟܰܝ ܒܨܽܘܠܳܠܶܗ
ܢܶܬܪܰܚܰܡ ܒܢܽܘܚܳܡܶܗ
9.
ܫܺܐܕܳܐ ܫܪܳܐ ܒܓܽܘܫܡܳܐ
ܘܟܰܕ ܥܰܪܨܰܐ ܗ̱ܘ ܣܰܢܝܳܐ
ܪܳܚܶܡ ܕܢܶܥܡܰܪ ܒܶܗ
ܟܰܕ ܐܳܪܚܰܐ ܗ̱ܘ ܠܺܝܛܳܐ
ܨܰܘܡܰܐ ܗ̱ܘ ܥܳܩܰܪ ܠܶܗ
ܠܝܰܥܢܳܐ ܕܠܳܐ ܢܳܦܶܩ
ܢܰܦܫܳܐ ܟܡܳܐ ܬܶܪܚܰܡ
ܠܡܰܥܡܪܳܗ̇
ܕܶܐܢ ܐܶܫܬܘܺܝܘ ܐܰܟܚܰܕ
ܐܰܦܩܽܘܗ̱ܝ ܠܬܰܘܬܒܳܐ
ܘܰܩܪܰܘ ܠܪܽܘܚ ܩܽܘܕܫܳܐ
ܕܒܰܝܢܳܬܗܽܘܢ ܬܰܫܪܶܐ
10.
ܘܶܐܢܗܽܘ ܕܳܐܦ ܪܽܘܚܳܐ
ܛܡܐܬܐ ܒܢܽܘܩܝܳܐ
ܫܳܪܝܳܐ ܘܥܰܠ ܡܺܝܬܳܐ
ܫܰܟܢܳܐ ܘܡܶܬܰܐܣܳܪܳܐ
ܘܡܶܫܬܰܘܬܳܦܳܐ ܠܩܰܝܣܳܐ
ܓܠܺܝܦܳܐ ܕܠܳܐ ܫܳܡܰܥ
ܟܡܳܐ ܟܺܝܬ ܪܽܘܚ ܩܽܘܕܫܳܐ
ܬܚܰܒܒܺܝܘܗ̱ܝ
ܠܦܰܓܪܳܐ ܕܥܰܠ ܣܰܒܪܳܐ
܀܀܀
ܐܶܬܕܒܰܚ ܘܠܳܐ ܕܒܰܚ
ܓܰܠܝܳܐ ܗ̱ܝ ܕܳܐܦ ܩܶܛܠܶܗ
ܣܳܗܕܰܐ ܗ̱ܘ ܕܢܽܘܚܳܡܶܗ
11.
ܕܠܰܘ ܓܶܝܪ ܐܰܠܳܗܰܐ ܗ̱ܘ
ܕܡܺܝ̈ܬܶܐ ܐܶܡܰܪ ܡܳܪܰܢ
ܡܺܝ̈ܬܶܐ ܕܡܺܝ̈ܬܰܝܗܽܘܢ
ܩܳܒܪܺܝܢ ܕܠܳܐ ܣܰܒܪܳܐ
ܟܢܰܫܘ̱ ܗ̱ܘܰܘ ܕܪܰܫܘ̱ ܥܰܡܶܗ
ܕܰܡܚܳܐ ܒ̈ܢܰܝ ܐ̱ܢܳܫܳܐ
ܒܗܳܝ ܥܶܠܬܳܐ ܕܰܪܟܶܒܘ̱
ܐܶܙܕܰܟܺܝܘ
ܕܰܬܢܳܐ ܠܗܽܘܢ ܣܳܦܪܳܐ
ܘܰܐܚܺܝ ܠܗܽܘܢ ܡ̈ܺܝܬܶܐ
ܒܡ̈ܶܠܶܐ ܘܒܰܥܒܳܕ̈ܶܐ
ܫܪܳܪܶܗ ܠܢܽܘܚܳܡܳܐ
12.
ܩܪܳܝܗ̱ܝ ܗ̱ܘܳܐ ܠܳܠܥܳܙܳܪ
ܘܰܢܦܰܩ ܒܣܰܪ ܐܶܢܽܘܢ
ܕܶܐܠܽܘ ܠܡܳܪܶܗ ܡܺܝܬ
ܠܳܐ ܐܶܬܡܨܺܝ ܘܰܥܢܳܝܗ̱ܝ
ܚܰܝ ܗ̱ܘܳܐ ܒܡܺܝܬܽܘܬܶܗ
ܠܩܳܠܳܐ ܕܰܐܩܺܝܡܶܗ
ܡܺܝܬܳܐ ܚܰܝܳܐ ܘܗܶܢܽܘܢ
ܚܣܰܡܘ̱ ܘܡܺܝܬܘ̱
ܡܳܪܰܢ ܒܟܼܶܐ ܥܠܰܝܗܽܘܢ
ܕܚ̈ܰܝܶܐ ܕܡܺܝܬܺܝܢ ܗ̱ܘܰܘ
ܕܶܐܬܟܰܡܰܪܘ̱ ܒܢܽܘܚܳܡܳܐ
ܕܰܐܦܨܚܶܗ ܠܳܠܥܳܙܳܪ
13.
ܡܺܝܬܳܐ ܕܚܰܝܽܘܬܳܐ
ܟܣܺܝܬܳܐ ܛܡܺܝܪܳܐ ܒܶܗ
ܚܰܝ ܗܽܘ ܠܰܐܠܳܗܳܐ
ܡܶܢ ܩܕܳܡ ܕܢܶܬܢܰܚܰܡ
ܗܳܟܰܢ ܐܳܦ ܚܰܛܳܝܳܐ
܀܀܀
ܡܺܝܬܰܐ ܗ̱ܘ ܩܕܳܡ ܕܰܢܡܽܘܬ
ܡܺܝܬܳܐ ܠܟܳܦܽܘܪ̈ܶܐ
ܡܦܺܝܣ ܗ̱ܘܳܐ
ܕܗܳܢܽܘܢ ܐܶܢܽܘܢ ܡܺܝ̈ܬܶܐ
ܩܒܺܝܪ̈ܰܝ ܒܚܰܝ̈ܰܝܗܽܘܢ
ܢܦܺܝܚܝ̱ ܒܢܶܚ̈ܬܰܝܗܽܘܢ
ܡܰܣ̈ܝܰܝ ܒܚܰܘܒܰܝ̈ܗܽܘܢ
14.
ܠܳܐ ܡܳܪܝ̱ ܢܶܚܙܽܘܢܳܢܝ̱
ܥܰܡܗܽܘܢ ܒܓܺܗܰܢܳܐ
ܘܢܰܗܠܽܘܢ ܕܠܰܘ ܡܶܕܶܡ
ܡܶܢܗܽܘܢ ܡܝܰܬܰܪ ܐ̱ܢܳܐ
ܠܳܐ ܐܶܬܛܠܶܡ ܕܰܕܪܺܝܫ
ܠܶܫܳܢܝ̱ ܚܠܳܦ ܩܽܘܫܬܳܐ
ܠܳܐ ܡܳܪܝ̱ ܢܶܚܙܽܘܢܳܢܝ̱
ܠܘܳܬܗܽܘܢ
ܢܶܕܥܽܘܢ ܕܥܰܠ ܗܳܕܶܐ ܗ̱ܽܘ
ܚܰܢܬܳܢܝ̱ ܒܢܽܘܚܳܡܳܐ
ܕܰܥܠܰܘܗ̱ܝ ܕܢܽܘܚܳܡܳܐ
ܡܰܠܶܠܬ ܟܡܳܐ ܕܰܐܘܦܺܝܬ
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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