Hymn XXI (Carmina Nisibena XXI)
Hymn XXI is the pastoral counsel hymn — twenty-three stanzas of sustained instruction addressed to the newly installed Bishop Abraham of Nisibis, fourth in the succession after Jacob, Babu, and Bulgash. Where Hymns XVII–XVIII described the election, XIX named the bishop, and XX argued the theology of the name, this hymn turns practical: how shall Abraham tend the flock? The answer builds through five movements.
The first movement (stanzas 1–4) assembles the bishop's spiritual ancestry from scripture. John the Baptist is the opening type: he was a lamp (ܫܪܳܓܳܐ) who shone and rebuked the dissolute, and they hastened to extinguish him so they could serve their lust in darkness; Abraham is to be a torch (ܠܰܡܦܺܐܕܳܐ) in splendor. Stanza 2 gives the Elijah-Elisha double-portion transmission (2 Kings 2:9) as the model for what has passed from Bulgash to Abraham: you loved your master's poverty, and you shall inherit his treasury of wisdoms. Stanza 3 constructs a threefold victory — Daniel's fasting against gluttony, Joseph's body against lust, Simon Peter's faith against the love of silver — and from the Petrine type extracts the binding-and-loosing authority (Matt 16:19). Stanza 4 completes the portrait with seven virtues from seven figures: modesty of Elisha, virginity of Elijah, the covenant of Job's eyes (Job 31:1), compassion of David, freedom from envy like Jonathan, boldness of Jeremiah, and gentleness of the apostles — uniting the ancient things of the prophets with the new things of the apostles in one body.
The second movement (stanzas 5–9) turns to institutional reform. Stanza 5 sets Abraham as crown of the priesthood, brother to elders, commander of deacons, teacher of youth, staff of the aged, and wall of the modest. Stanzas 6–9 attack four evil customs through four biblical houses: Gehazi's greed (2 Kings 5), Eli's ritual impurity (1 Samuel 2), Iscariot's treachery, and Nabal's contempt (1 Samuel 25) — using the metaphor of foul springs that must be stopped up before they become a flood. Stanza 7 names Mammon as the lord who enslaved freedom and asks that good habits replace evil ones by the same power of custom. Stanza 8 addresses burial practices: the church must not acquire possessions but souls, and the dying must not be buried in pagan despair with garments, wailing, and dancing, for the Living One wears a robe while the dead one is all dishonor.
The third movement (stanzas 10–13) gives the interior disciplines of pastoral authority. Stanza 10 prescribes the order of speech: entrust the word to the elder, silence to the youth; let the stranger learn rank from the community's order. Stanza 11 is the theology of the pastoral face — one voice of truth but many borrowed voices, one image of truth on the heart but many expressions on the face: grave to the errant, glad to the penitent, one toward the Godhead and many toward humanity. Stanza 12 counsels tears, fasting, and indwelling sorrow for the lost. Stanza 13 is the paradox of pastoral distance: give neither ear to liars, foot to the dissolute, soul to the insolent, nor hand to the deceiver — yet be both distant and near, as God is near while far.
The fourth movement (stanzas 14–18) opens into eschatological vision. The report of the new King thunders through creation, terrifying plunderers and encouraging the plundered (stanza 14). God has given opportunity and everyone has shown his will; restraint helps more than authority; his yoke is light and his labor is delight (stanzas 15–17, echoing Matt 11:30). Stanza 18 is the great healing metaphor — the world as a body fallen sick with paganism, felt and massaged by the right hand of mercy, paganism cut away as the cause of sickness. This stanza carries a structurally unique doxology: "Glory to the hand that healed it" replaces the standard "Blessed is he who..." form — the only such variation in the hymn.
The fifth movement (stanzas 19–23) builds a political theology of priest-king complementarity. Stanzas 19–20 pray for peace and church-building. Stanza 21 recalls that priest and king were once portrayed as one, weighed on the same scale — both Bulgash and the king's son humble and serene. Stanza 22 gives the formula: from kingship come laws, from priesthood come pardons; let one be firm and one sweet, fear mingled with mercy. Stanza 23 prays that kings cease from warfare and priests from strife, closing with a double doxology.
I.
John, who was a lamp, shone out and rebuked the dissolute;
they hastened to extinguish the lamp, for they desired to cast about their lust.
Be a torch in splendor, stilling the workers of darkness —
for as long as your teaching shines, no one dares
in its rising to serve the lust of darkness.
Blessed is he who made you our lamp.
II.
Great blessedness was hidden in the rebuke of Elijah;
Elisha served him and claimed a double portion as the wages of his service.
Grace gave him twofold — in double measure he wears her triumphs.
Because you loved the poverty of Bulgash, your master — the rich one —
you shall inherit the treasury of his wisdoms.
Blessed is he who enriches your teaching.
III.
May gluttony be vanquished by your fasting, as by the fasting of Daniel;
may lust be ashamed before your body, as it was ashamed before Joseph;
may the desire for silver be defeated by you, as it was defeated before Simon —
that you may bind on earth like him and loose in the heights in his likeness,
for your faith is like his own.
Blessed is he who entrusted you with his ministry.
IV.
Your modesty like Elisha's, your virginity like Elijah's,
a covenant for your eyes like Job's, your compassion like David's,
without envy like Jonathan, your boldness like Jeremiah's,
your gentleness like the apostles' — in you the ancient things of the prophets,
in you the new things of the apostles.
Blessed is he who bestowed from their treasuries.
V.
May you be a crown for the priesthood, and through you may the ministry shine;
may you be a brother to the elders and a commander to the deacons;
may you be a teacher to the young, a staff and a hand to the aged;
may you be a wall for the modest — may the community be glorified by your standing,
and the church adorned by your beauty.
Blessed is he who chose you to serve as priest.
VI.
By your poverty may the foul custom of Gehazi's house be abolished;
by your holiness may the impure custom of Eli's house be blotted out;
by your concord may the deceitful peace of our lips be purged —
for Iscariot the treacherous has branched through all our thinking.
Reshape it anew from the beginning.
Blessed is he who refines us in your furnace.
VII.
By your standing may Mammon be ashamed, who became lord of our freedom;
may the sickness that settled among us and pleased us be abolished from us.
Abolish the causes by which habits full of loss have seized us —
we acquired evil by habit; establish good also by habit.
Be, my lord, the cause of our help.
Blessed is he who chose you for the sake of our lives.
VIII.
Let evil customs be cut off; let the church not acquire possessions —
if she is sufficient to acquire souls, and if she is sufficient for that, it is a wonder!
Let the dying not be buried in the cutting off of hope, in pagan fashion,
with garments and wailing and dancing — for the Living One wears a robe,
while the dead one is all dishonor.
Blessed is he who turns our dust back to us.
IX.
Lust entered as an evil cause, and the gluttony of Eli's house,
the thievery of Gehazi's house, the contempt of Nabal's house —
stop up the foul springs, lest there be a great wellspring
and from it a flood whose heat reaches even to you.
Our Lord, stop up their springs!
Blessed is he who dried up their sources.
X.
To the elder entrust the word; to the youth deliver silence.
Let the stranger who enters your presence learn from your order
who speaks first, and who second, and who third.
If everyone guards his mouth and everyone knows his rank,
they shall call you blessed.
May our Lord fulfill your will.
XI.
Let the voice of your truth be one, and borrowed voices without number;
let the image of truth be upon your heart, and upon your face all expressions —
grave, cheerful, and quiet. To the one who erred, show that you are angry;
to the one who repented, show that you are glad. Be one toward the Godhead,
and many toward humanity.
Blessed is he who with all was all.
XII.
If you hear evil report from trustworthy ones who do not deceive,
pour out tears and extinguish the fire that has consumed others.
Let the discerning seek with you, and decree a fast for the knowing;
let your dwelling be in sorrow over the one who was lost in sin,
that he may return in repentance.
Blessed is he who found the sheep that was lost.
XIII.
To everyone do not give your ear, lest liars drip upon you;
to everyone do not lend your foot, lest the dissolute lead you astray;
to everyone do not give your soul, lest the insolent trample you.
Guard your hand from the deceiver, lest thorns be gathered by your hand.
Be both distant and near.
Blessed is he who is near while far.
XIV.
Behold, the report of the new King thunders and comes through creation:
to the plundered it is encouragement, and to the plunderers, terror.
The disgorging of the greedy has arrived — they must return all they swallowed.
Let them tremble also from your presence, for between priest and righteous King
the memory of former things shall strangle them.
Blessed is he who was angry, and turned, and had mercy.
XV.
Some found opportunity and wallowed; others struggled and pressed their impulse.
One thinks that judgment is reserved; another, that it will not even come.
Some stole and quenched their thirst; others stole and thirst to steal again.
Rich and poor alike have stolen — but the hungry stole with measure,
while the satiated stole without measure.
Blessed is he who tested all our wills.
XVI.
Now he has given opportunity, and everyone has shown his will —
what he is like, and whom he resembles, and what he chose for himself.
He took proof from everyone, lest one deny that he never even hated.
He gave us opportunity to be examined — for better than this authority
is restraint, which helps greatly.
Blessed is he whose rebuke is for our help.
XVII.
For he does not wish by force to cast his yoke upon our neck;
he gave us opportunity and we were exalted — when we rebelled, we were harmed.
Let us love his light yoke; let us choose his gentle rod.
His rest satisfies us greatly — for in his compulsion is that very rest,
and in his yoke, lightness.
Blessed is he whose labor is delight.
XVIII.
The whole world fell like a body into a great sickness,
for in the evil of paganism it was burned and sickened and fell.
The right hand of mercy felt it and massaged its soul in compassion;
it cut away paganism quickly, for that was the cause of its sickness —
and it recovered and knew and returned.
Glory to the hand that healed it.
XIX.
May the land be at peace in your days, for your appearance is full of tranquility;
through you may churches be built and may they put on their adornments;
may their scribes be opened within them and their tables set in order;
may their ministers shine — may thanksgiving rise from them,
a firstfruit to the Lord of peace.
Blessed is he who revives our festival.
XX.
May your prayer ascend to heaven, and may reconciliation ascend with it;
may the Lord of heaven rain his goodness upon our wickedness,
and his consolations upon our sorrows, and his gathering upon our scattering.
May he stir his zeal with his love — may his justice demand our reproach,
and his grace blot out our iniquity.
Blessed is he who blesses his flock.
XXI.
For priest and king in the beginning were portrayed as one,
and as on scales they were weighed — both Bulgash and the king's son —
for they were humble and serene. May the last ones resemble each other:
let priests be luminous and let rulers be rays,
and judges watchful.
Blessed is he who illumined our souls.
XXII.
From kingship come laws, and from priesthood come pardons;
to incline both is ugly, to harden both is harsh.
Let one be firm and one be sweet, with understanding and discernment;
let fear be mingled with mercy. Let our priesthood be sweet
and our kingship strong.
Blessed is he who mingled our helps.
XXIII.
Let priests pray for kings, that they may be a wall for humanity;
from kings comes victory, and from priests comes faith.
By victory are bodies guarded, and by faith, souls.
Let kings cease from warfare, let priests cease from strife,
that quarrel and contest may be abolished.
Blessed is his Offspring who brings peace to all.
Glory to you for your gift.
Colophon
Translated from Classical Syriac by Narsai, a Good Works tulku, 2026. Source text: Digital Syriac Corpus (DSC), file 278.xml, CC BY 4.0 (syriaccorpus.org/278), based on the critical edition of Edmund Beck, Carmina Nisibena (CSCO 218/219, Louvain, 1961). Translation prepared directly from the Syriac. Lexical verification against Payne Smith's Thesaurus Syriacus and SEDRA (sedra.bethmardutho.org). No existing English translation of the Carmina Nisibena was consulted during translation.
Biblical parallels identified: John 5:35 (John as a lamp, stanza 1); 2 Kings 2:9 (Elisha's double portion, stanza 2); Daniel 1:12–16 (Daniel's fasting, stanza 3); Genesis 39:7–12 (Joseph and Potiphar's wife, stanza 3); Acts 8:20 and Matt 16:19 (Simon Peter against silver and the binding-loosing authority, stanza 3); Job 31:1 (covenant of the eyes, stanza 4); 2 Kings 5:20–27 (Gehazi's greed, stanzas 6, 9); 1 Samuel 2:22–25 (Eli's corrupt house, stanzas 6, 9); 1 Samuel 25 (Nabal's contempt, stanza 9); Matt 6:24 (Mammon, stanza 7); Luke 15:4 (the lost sheep, stanza 12); Matt 11:29–30 (the light yoke, stanza 17).
Three doxologies are structurally notable: stanza 10 uses "May our Lord fulfill your will" (ܢܶܓܡܽܘܪ ܡܳܪܰܢ ܨܶܒܝܳܢܳܟ) instead of "Blessed is he who..."; stanza 18 uses "Glory to the hand that healed it" (ܫܽܘܒܚܳܐ ܠܺܐܝܼܕܳܐ ܕܰܣܥܰܪܬܶܗ); and stanza 23 closes with a double doxology. All other stanzas use the standard ܒܪܺܝܟ ܗ̱ܽܘ (Blessed is he) form.
Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.
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Source Text: Ephrem the Syrian — Hymns on Nisibis, Hymn 21 (Carmina Nisibena 21)
ܥܰܠ ܩܳܠܳܐ (melody indicator): ܡܶܢܶܗ ܒܰܪ ܩܳܠܶܗ
1.
ܝܽܘܚܰܢܳܢ ܕܰܫܪܳܓܳܐ ܗ̱ܘܳܐ ܦܰܪܣܺܝ ܘܰܐܟܶܣ ܙ̈ܰܠܺܝܠܶܐ
ܣܰܪܗܶܒܘ̱ ܕܰܥܟܽܘܗ̱ܝ ܠܰܫܪܳܓܳܐ ܕܢܶܫܕܽܘܢ ܨܳܒܶܝܢ ܪܶܓܬܗܽܘܢ
ܗܘܺܝ ܠܰܡܦܺܐܕܳܐ ܒܙܰܗܝܽܘܬܳܐ ܘܫ̇ܰܠܳܐ ܥ̇ܰܒ̈ܕܰܝ ܚܶܫܽܘܟܳܐ
ܕܰܟܡܳܐ ܕܰܢܗܰܪ ܝܽܘܠܦܳܢܳܟ ܠܳܐ ܐ̱ܢܳܫ ܡܰܡܪܰܚ ܕܰܒܕܶܢܚܶܗ
ܢܫܰܡܶܫ ܪܶܓܰܬ ܚܶܫܽܘܟܳܐ ܒܪܺܝܟ ܗ̱ܽܘ ܕܥܰܒܼܕܳܟ ܠܰܡܦܺܐܕܰܢ
2.
ܛܽܘܒܳܐ ܪܰܒܳܐ ܟܣܼܶܐ ܗ̱ܘܳܐ ܒܳܗ̇ ܒܡܰܟܣܳܢܽܘܬܶܗ ܕܶܐܠܺܝܳܐ
ܫܰܡܫܶܗ ܐܶܠܺܝܫܰܥ ܘܰܬܒܼܰܥ ܚܰܕ ܬܪܶܝܢ ܐܰܓܪܳܐ ܕܬܶܫܡܶܫܬܶܗ
ܫܽܘܦܪܳܐ ܚܰܕ ܬܪܶܝܢ ܝܶܗܒܰܬ ܠܶܗ ܕܒܰܐܥܦܳܐ ܠܳܒܶܫ ܢܶܨ̈ܚܳܢܶܝܗ̇
ܕܰܐܚܶܒܬܶܗ ܠܡܶܣܟܺܢܽܘܬܶܗ ܕܽܘܠܓܰܫ ܪܰܒܳܟ ܥܰܬܺܝܪܳܐ
ܬܺܐܪܰܬ ܓܰܙܳܐ ܕܚ̈ܶܟܡܳܬܶܗ ܒܪܺܝܟ ܗ̱ܽܘ ܕܰܡܥܰܬܰܪ ܝܽܘܠܦܳܢܳܟ
3.
ܬܶܚܽܘܒ ܝܰܥܢܽܘܬܳܐ ܡܶܢ ܨܰܘܡܳܟ ܐܰܝܟ ܕܰܒܨܰܘܡܶܗ ܕܕܳܢܺܝܐܶܝܠ
ܬܶܒܗܼܰܬ ܪܶܓܬܳܐ ܨܶܝܕ ܦܰܓܪܳܟ ܐܰܝܟ ܡܳܐ ܕܰܒܶܗܬܰܬ ܨܶܝܕ ܝܰܘܣܶܦ
ܬܶܚܽܘܒ ܡܶܢܳܟ ܪܶܓܰܬ ܟܶܣܦܳܐ ܐܰܝܟ ܡܳܐ ܕܚܳܒܰܬ ܨܶܝܕ ܫܶܡܥܽܘܢ
ܬܶܐܣܽܘܪ ܒܰܐܪܥܳܐ ܐܰܟܘܳܬܶܗ ܘܬܶܫܼܪܶܐ ܒܪܰܘܡܳܐ ܒܰܕܡܼܽܘܬܶܗ
ܕܗܰܝܡܳܢܽܘܬܳܟ ܐܰܝܟ ܕܺܝܠܶܗ ܒܪܺܝܟ ܕܰܐܫܼܠܶܡ ܠܳܟ ܬܶܫܡܶܫܬܶܗ
4.
ܢܰܟܦܽܘܬܳܟ ܐܰܝܟ ܕܶܐܠܺܝܫܰܥ ܘܰܒܬܽܘܠܽܘܬܳܟ ܕܶܐܺܠܝܳܐ
ܩܳܝܡܼܳܐ ܠܥܰܝ̈ܢܰܝܟ ܐܰܝܟ ܕܺܐܝܽܘܒ ܡܪܰܚܡܳܢܽܘܬܳܟ ܐܰܝܟ ܕܰܘܺܝܕ
ܘܰܕܠܳܐ ܚܣܰܡ ܐܰܝܟ ܢܰܘܢܳܬܰܢ ܥܰܙܺܝܙܽܘܬܳܟ ܕܶܐܪܰܡܝܳܐ
ܒܰܣܺܝܡܽܘܬܳܟ ܕܰܫܠܺܝ̈ܚܶܐ ܠܳܟ ܥܰܬܺܝܩܳܐ ܕܰܢܒ̈ܺܝܶܐ
ܠܳܟ ܚ̈ܰܕܬܳܬܳܐ ܕܰܫܠܺܝ̈ܚܶܐ ܒܪܺܝܟ ܕܰܡܠܰܟ ܡܶܢ ܓܰܙܰܝ̈ܗܽܘܢ
5.
ܬܶܗܘܶܐ ܟܠܺܝܠܳܐ ܠܟܽܘܡܪܽܘܬܳܐ ܘܒܳܟ ܬܶܙܕܰܗܶܐ ܬܶܫܡܶܫܬܳܐ
ܬܶܗܘܶܐ ܐܰܚܳܐ ܠܩܰܫ̈ܺܝܫܶܐ ܐܳܦ ܦܳܩܽܘܕܳܐ ܠܫ̈ܰܡܳܫܶܐ
ܬܶܗܘܶܐ ܪܰܒܳܐ ܠܫܰܒܪܽܘܬܳܐ ܚܽܘܛܪܳܐ ܘܺܐܝܕܳܐ ܠܣܰܝܒܽܘܬܳܐ
ܬܶܗܘܶܐ ܫܽܘܪܳܐ ܠܢ̈ܰܟܦܳܬܳܐ ܩܳܝܡܼܳܐ ܒܩܰܘܡܳܟ ܢܶܬܢܰܨܰܚ
ܘܥܺܕ̱ܬܳܐ ܒܫܽܘܦܪܳܟ ܬܶܨܛܰܒܰܬ ܒܪܺܝܟ ܗ̱ܽܘ ܕܰܓܒܳܟ ܕܰܬܟܰܗܶܢ
6.
ܒܡܶܣܟܺܢܽܘܬܳܟ ܢܶܬܒܰܛܰܠ ܥܺܝܕܳܐ ܣܰܢܝܳܐ ܕܒܶܝܬ ܓܰܚܙܰܝ
ܒܩܺܝܫܽܘܬܳܟ ܢܶܬܛܰܠܰܩ ܥܺܝܕܳܐ ܛܰܡܐܳܐ ܕܒܶܝܬ ܥܰܠܺܝ
ܒܰܐܘܝܽܘܬܳܟ ܬܽܘܒ ܢܶܬܦܰܟܰܗ ܫܠܳܡܳܐ ܢܟܺܝܠܼܳܐ ܕܣ̈ܶܦܘܳܬܰܢ
ܕܶܐܣܟܰܪܝܽܘܛܳܐ ܢܳܟܽܘܠܳܐ ܣܰܘܟܶܝܗ̇ ܠܟܽܠܳܗ̇ ܡܰܚܫܰܒܬܰܢ
ܘܨܽܘܪܶܝܗ̇ ܡܶܕܪܺܝܫ ܚܰܕܬܳܐܺܝܬ ܒܪܺܝܟ ܕܰܒܟܽܘܪܳܟ ܨܳܪܶܦ ܠܰܢ
7.
ܒܩܰܘܡܳܟ ܢܶܒܗܰܬ ܡܳܡܽܘܢܳܐ ܕܰܗܘܳܐ ܡܳܪܳܐ ܠܚܺܐܪܽܘܬܰܢ
ܢܶܬܒܰܛܰܠ ܡܶܢܰܢ ܟܺܐܒܳܐ ܕܰܐܥܺܝܕ ܥܰܡܰܢ ܘܰܒܣܶܡ ܠܰܢ
ܒܰܛܶܠ ܥ̈ܰܠܠܳܬܳܐ ܕܶܐܚܰܕ ܥܝ̈ܳܕܶܐ ܕܰܡܠܼܶܝܢ ܚܽܘܣܪ̈ܳܢܶܐ
ܩܶܢܬܰܢ ܒܺܝܫܼܬܳܐ ܒܰܥܝܳܕܳܐ ܬܼܰܩܢܰܢ ܛܳܒܬܳܐ ܒܰܥܝܳܕܳܐ
ܗܘܺܝ ܡܳܪܝ̱ ܥܠܼܰܬ ܥܽܘܕܪܳܢܰܢ ܒܪܺܝܟ ܕܰܓܒܳܟ ܡܶܛܽܠ ܚܰܝܰܝܢ
8.
ܥܝܳܕ̈ܶܐ ܒܺܝ̈ܫܶܐ ܢܶܬܦܰܣܩܽܘܢ ܥܺܕ̱ܬܳܐ ܢܶܟܣ̈ܶܐ ܠܳܐ ܬܶܩܼܢܶܐ
ܘܰܕܬܶܣܦܰܩ ܬܶܩܢܶܐ ܪ̈ܽܘܚܳܬܳܐ ܘܶܐܢ ܗܽܘ ܕܬܶܣܼܦܰܩ ܕܽܘܡܳܪܰܐ ܗ̱ܘ
ܘܥܰܙܺܝܕ̈ܶܐ ܠܳܐ ܢܶܬܩ̇ܰܒܪܽܘܢ ܒܰܦܣܳܩ ܣܰܒܪܳܐ ܚܰܢܦܳܐܺܝܬ
ܒܢܰܚ̈ܬܶܐ ܘܶܐܠܝܳܐ ܘܡܰܪܩܽܘܕܬܳܐ ܕܚܰܝܳܐ ܠܳܒܶܫ ܟܽܘܬܺܝܢܳܐ
ܘܥܰܢܺܝܕܳܐ ܟܽܠܶܗ ܥܰܝܒܳܐ ܒܪܺܝܟ ܕܰܠܥܰܦܪܰܢ ܡܰܗܼܦܶܟ ܠܰܢ
9.
ܪܶܓܬܳܐ ܥܼܶܠܰܬ ܒܺܝܼܫܬܳܐ ܐܳܦ ܝܰܥܢܽܘܬܳܐ ܕܒܶܝܬ ܥܰܠܝ
ܘܓܰܢܳܒܽܘܬܳܐ ܕܒܶܝܬ ܓܰܚܙܝ ܡܨܰܥܪܳܢܽܘܬܳܐ ܕܒܶܝܬ ܢܳܒܳܠ
ܡܥܺܝ̈ܢܶܐ ܣܰܢܝ̈ܳܬܳܐ ܛܰܡܶܡ ܕܠܳܐ ܢܶܗܘܶܐ ܢܶܒܥܳܐ ܪܰܒܳܐ
ܘܢܶܗܘܶܐ ܡܶܢܶܗ ܦܽܘܠܦܳܠܳܐ ܕܳܐܦ ܠܳܟ ܢܶܡܼܛܶܐ ܡܶܢ ܪܶܙܦܶܗ
ܡܳܪܰܢ ܢܶܣܟܽܘܪ ܢܶܒ̈ܥܰܝܗܶܝܢ ܒܪܺܝܟ ܕܰܐܘܒܶܫ ܡܰܒܽܘ̈ܥܰܝܗܶܝܢ
10.
ܠܣܳܒܳܐ ܡܶܠܬܳܐ ܐܰܓܥܶܠ ܠܶܗ ܠܛܰܠܝܳܐ ܫܶܬܩܳܐ ܐܰܫܠܶܡ ܠܶܗ
ܕܢܽܘܟܪܳܝܳܐ ܕܥܳܐܶܠ ܨܶܐܕܰܝܟ ܡܶܢ ܛܽܘܟܳܣܳܟ ܝܺܠܶܦ ܠܳܟ
ܕܡܰܢܽܘ ܡܡܰܠܶܠ ܩܰܕܡܳܝܳܐ ܘܡܼܰܢܽܘ ܕܰܬܪܶܝܢ ܘܰܬܠܳܬܳܐ
ܘܶܐܢ ܟܽܠܢܳܫ ܢܳܛܰܪ ܦܽܘܡܶܗ ܘܶܐܢ ܟܽܠܢܳܫ ܝܳܕܰܥ ܕܰܪܓܶܗ
ܛܽܘܒܳܢܳܐ ܗܘܰܘ ܩܳܪܶܝܢ ܠܳܟ ܢܶܓܡܽܘܪ ܡܳܪܰܢ ܨܶܒܝܳܢܳܟ
11.
ܩܳܠ ܫܪܳܪܳܟ ܚܰܕ ܢܶܗܘܶܐ ܘܩ̈ܳܠܶܐ ܫܐܺܝ̈ܠܶܐ ܕܠܳܐ ܡܶܢܝܳܢ
ܨܰܠܡܳܐ ܕܩܽܘܫܬܳܐ ܥܰܠ ܠܶܒܳܟ ܘܥܰܠ ܦܰܪܨܽܘܦܳܟ ܟܽܠ ܕܶܡ̈ܘܳܢ
ܟܡܺܝܪܳܐ ܚܘܺܝܚܳܐ ܘܢܰܫܺܝܫܳܐ ܠܕܰܐܣܟܶܠ ܚܰܘܳܐ ܕܰܪܓܺܝܙ ܐܰܢ̱ܬ
ܠܕܰܢܟܶܦܼ ܚܰܘܳܐ ܕܰܦܨܺܝܚ ܐܰܢ̱ܬ ܚܰܕ ܗܘܺܝ ܠܰܐܠܳܗܽܘܬܳܐ
ܘܰܠܐ̱ܢܳܫܽܘܬܳܐ ܣܰܓܺܝ̈ܐܶܐ ܒܪܺܝܟ ܗ̱ܽܘ ܕܥܰܡ ܟܽܠ ܟܽܠ ܗܘܳܐ
12.
ܐܶܢ ܬܶܫܡܼܰܥ ܛܶܒܼܳܐ ܒܼܺܝܫܳܐ ܡܶܢ ܫܰܪ̈ܺܝܪܶܐ ܕܠܶܐ ܡܰܛܥܶܝܢ
ܐܰܫܦܰܥ ܕܶܡ̈ܥܶܐ ܕܰܥܶܟܶܝܗ̇ ܠܢܽܘܪܳܐ ܕܣܳܦܼܰܬ ܒܰܐ̱ܚܪ̈ܳܢܶܐ
ܢܶܒܥܽܘܢ ܥܰܡܳܟ ܦܳܪ̈ܽܘܫܶܐ ܘܰܓܙܽܘܪ ܨܰܘܡܳܐ ܠܝܳܕܽܘ̈ܥܶܐ
ܘܰܒܚܰܫܳܐ ܬܶܗܘܶܐ ܕܰܝܪܳܟ ܥܰܠ ܗܰܘ ܕܶܐܒܼܰܕ ܒܰܚܼܛܺܝܬܳܐ
ܕܢܶܬܦܢܶܐ ܒܰܬܝܳܒܽܘܬܳܐ ܒܪܺܝܟ ܕܶܐܫܟܼܰܚ ܥܶܪܒܳܐ ܕܶܐܒܼܰܕ
13.
ܠܟܽܠܢܳܫ ܐܶܕܢܳܟ ܠܳܐ ܬܶܬܶܠ ܕܠܳܐ ܢܛܺܝܦܽܘܢܳܟ ܕܰܓ̈ܳܠܶܐ
ܠܟܽܠܢܳܫ ܪܶܓܠܳܟ ܠܳܐ ܬܶܫܰܐܠ ܕܠܳܐ ܢܰܦܗܽܘܢܳܟ ܙܰܠܺܝ̈ܠܶܐ
ܠܟܽܠܢܳܫ ܢܰܦܫܳܟ ܠܳܐ ܬܶܬܶܠ ܕܠܳܐ ܢܕܽܘܫܽܘܢܳܟ ܡܰܪ̈ܳܚܶܐ
ܛܰܪ ܐܺܝܕܳܟ ܡܶܢ ܙܺܐܦܳܢܳܐ ܕܠܳܐ ܢܶܠܩܽܘܛ ܟܽܘܒ̈ܶܐ ܒܺܐܝܕܳܟ
ܗܘܺܝ ܪܰܚܺܝܩܳܐ ܘܩܰܪܺܝܒܳܐ ܒܪܺܝܟ ܗ̱ܽܘ ܕܩܰܪܺܝܒ ܟܰܕ ܪܰܚܺܝܩ
14.
ܗܳܐ ܛܶܒܼܶܗ ܕܡܰܠܟܳܐ ܚܰܕܬܳܐ ܪܳܥܶܡ ܘܳܐܬܶܐ ܒܰܒܪܺܝܬܳܐ
ܠܰܒ̈ܙܺܝܙܶܐ ܗܘܼܳܐ ܠܽܘܒܳܒܳܐ ܘܰܠܒ̈ܳܙܽܘܙܶܐ ܣܽܘܪܳܕܳܐ
ܓܽܘܥܳܡܳܐ ܕܝ̈ܰܥܢܶܐ ܡ̇ܰܛܺܝ ܕܰܢܬܺܝܒܽܘܢ ܟܽܠ ܡܳܐ ܕܰܒܠܼܰܥܘ̱
ܢܶܬܪܰܗܒܽܘܢ ܐܳܦ ܡܶܢ ܨܶܐܕܰܝܟ ܕܒܶܝܬ ܟܳܗܢܳܐ ܠܡܰܠܟܳܐ ܟܺܐܢܳܐ
ܥܗܺܝܕܳܐ ܩ̈ܰܕܡܶܐ ܢܶܬܚܰܢܩܽܘܢ ܒܪܺܝܟ ܕܰܪܓ�ܶܙ ܘܰܦܢܳܐ ܪܰܚܶܡ
15.
ܐܺܝܬ ܕܶܐܫܼܟܰܚ ܐܰܬܪܳܐ ܘܰܐܫܺܝܚ ܘܺܐܝܬ ܕܰܥܼܨܳܐ ܘܰܐܠܶܨ ܝܰܨܪܶܗ
ܚܰܕ ܪܳܢܶܐ ܕܰܢܛܺܝܼܪ ܕܺܝܢܼܳܐ ܘܰܐ̱ܚܪܺܢܳܐ ܕܳܐܦ ܠܳܐ ܗܳܘܶܐ
ܐܺܝܬ ܕܰܓܼܢܰܒ ܘܰܐܦܺܝܓ ܨܶܗܝܶܗ ܘܺܐܝܬ ܕܰܓܢܼܰܒ ܘܰܨܗܶܐ ܠܡܶܓܢܰܒ
ܓܢܰܒܘ̱ ܥܰܬܺܝܪ̈ܶܐ ܘܡܶܣܟܺܢ̈ܶܐ ܓܢܼܰܒܘ̱ ܕܶܝܢ ܟ̈ܰܦܢܶܐ ܒܰܡܫܽܘܚܬܳܐ
ܘܰܓܢܰܒܘ̱ ܣܰܒ̈ܥܶܐ ܕܠܳܐ ܡܽܘܫܳܚܳܐ ܒܪܺܝܟ ܕܰܒܚܰܪ ܟܽܠ ܨܶܒܝܳܢܺܝ̈ܢ
16.
ܗܳܫܳܐ ܕܶܝܢ ܝܰܗ̱ܒ ܐܰܬܪܳܐ ܘܚܰܘܺܝ ܟܽܠܢܳܫ ܨܒܶܝܳܢܶܗ
ܕܰܐܝܟܰܢܳܐ ܘܰܠܡܼܰܢ ܕܳܡܶܐ ܘܡܳܢܳܐ ܓܒܼܳܐ ܠܶܗ ܡܶܢ ܡܳܢܳܐ
ܫܩܼܰܠ ܢܶܣܝܳܢܳܐ ܡܶܢ ܟܽܠܢܳܫ ܕܰܡ ܢܶܟܦܽܘܪ ܕܳܐܦ ܠܳܐ ܣܢܳܐ ܗ̱ܘܳܐ
ܝܰܗ̱ܒ ܠܰܢ ܐܰܬܪܳܐ ܕܢܶܬܒܰܝܰܢ ܕܛܳܒ ܡܶܢ ܗܳܢܳܐ ܫܽܘܠܛܳܢܳܐ
ܩܽܘܦܳܚܳܐ ܡܥܰܕܰܪ ܣܰܓܺܝ ܒܪܺܝܟ ܕܰܠܥܽܘܕܪܳܢ ܟܳܐܶܐ ܒܰܢ
17.
ܠܳܐ ܓܶܝܪ ܨܳܒܶܐ ܕܒܰܩܛܺܝܪܳܐ ܢܺܝܪܶܗ ܢܰܪܡܶܐ ܥܰܠ ܨܰܘܪܰܢ
ܝܰܗ̱ܒ ܠܰܢ ܐܰܬܪܳܐ ܘܶܐܫܬܰܥܠܶܝܢ ܕܳܡܐ ܕܰܡܪܰܕܢܰܢ ܘܶܐܣܬܰܓܰܦܢ
ܢܪܰܚܶܡ ܢܺܝܪܶܗ ܩܰܠܺܝܠܳܐ ܢܶܓܼܒܶܐ ܫܰܒܛܶܗ ܒܰܣܺܝܡܳܐ
ܢܝ̇ܳܚܰܢ ܣܰܓܺܝ ܡܠܳܐܳܐ ܠܰܢ ܕܒܰܩܛܺܝܪܶܗ ܗܳܝ ܢܺܝܚܽܘܬܳܐ
ܘܰܒܢܺܝܪܶܗ ܩܰܠܺܝܠܽܘܬܳܐ ܒܪܺܝܟ ܗ̱ܽܘ ܕܥܰܡܠܶܗ ܒܽܘܣܳܡܰܐ ܗ̱ܘ
18.
ܥܳܠܡܳܐ ܟܽܠܶܗ ܐܰܝܟ ܓܽܘܫܡܳܐ ܒܟܽܘܪܗܳܢܳܐ ܪܰܒܳܐ ܢܦܼܰܠ ܗ̱ܘܳܐ
ܕܒܶܐܫܳܬܳܗ̇ ܕܚܰܢܦܽܘܬܳܐ ܐܶܫܬܰܚܰܢ ܘܰܡܼܪܰܥ ܘܰܢܦܼܰܠ
ܝܰܡܺܝܢܳܐ ܕܪ̈ܰܚܼܡܶܐ ܓܶܫܬܶܗ ܘܥܶܣܼܶܬ ܢܰܦܫܶܗ ܒܰܚܢܼܳܢܳܐ
ܦܶܣܩܼܰܬ ܒܰܥܓܰܠ ܚܰܢܦܽܘܬܳܐ ܕܗܼܺܝ ܗܺܝ ܥܶܠܼܰܬ ܟܽܘܪܗܳܢܶܗ
ܘܶܐܬܢܰܦܰܨ ܘܰܕܥܼܶܬ ܘܰܦܢܼܳܐ ܫܽܘܒܚܳܐ ܠܺܐܝܼܕܳܐ ܕܰܣܥܰܪܬܶܗ
19.
ܬܶܫܬܰܝܰܢ ܐܰܪܥܳܐ ܒܝܰܘ̈ܡܰܝܟ ܕܰܚܙܳܬܳܟ ܕܰܡܠܼܶܐ ܫܰܝܢܐ ܐܰܢ̱ܬ
ܒܳܟ ܢܶܬܒ̈ܰܢܝܳܢ ܥܺܕ̈ܳܬܳܐ ܘܢ̈ܶܬܥܰܛܦܳܢ ܬܰܨܒܺܝ̈ܳܬܰܝܗܶܝܢ
ܘܢܶܬܦܰܬܚܽܘܢ ܒܗܶܝܢ ܣܳܦܼܪ̈ܰܝܗܶܝܢ ܘܢܶܣܬܰܕܪܽܘܢ ܦܳܬܽܘܪ̈ܰܝܗܶܝܢ
ܘܢܶܙܕܰܗܽܘܢ ܫܰܡܳܫܰܝ̈ܗܶܝܢ ܬܰܣܼܰܩ ܠܡܶܢܗܶܝܢ ܬܰܘܕܺܝܬܳܐ
ܪܺܝܫܺܝܬܳܐ ܠܡܳܪܶܐ ܫܰܝܢܳܐ ܒܪܺܝܟ ܕܰܡܢܰܚܶܡ ܥܶܗܰܕܬܰܢ
20.
ܨܠܽܘܬܳܟ ܬܶܣܼܰܩ ܠܰܫܡܰܝܳܐ ܬܶܣܰܩ ܥܰܡܳܗ̇ ܬܰܪܥܽܘܬܳܐ
ܢܰܡܛܰܪ ܡܳܪܳܗ̇ ܕܰܫܡܰܝܳܐ ܛܳܒ̈ܳܬܶܗ ܥܰܠ ܒܺܝܼܫܽܘܬܰܢ
ܘܒܽܘ̈ܝܳܐܰܘܗ̱ܝ ܥܰܠ ܥܳܩ̈ܳܬܰܢ ܘܟܽܘܢܳܫܶܗ ܥܰܠ ܒܽܘܕܳܪܰܢ
ܢܥܺܝܪ ܛܢܳܢ�ܶܗ ܥܰܡ ܚܽܘܒܶܗ ܚܶܣܕܰܢ ܬܶܬܒܰܥ ܟܺܐܢܽܘܬܶܗ
ܥܰܘܠܰܢ ܬܶܥܼܛܶܐ ܛܰܝܒܽܘܬܶܗ ܒܪܺܝܟ ܕܰܡܒܰܪܶܟ ܡܰܪܥܺܝܬܶܗ
21.
ܕܟܳܗܢܳܐ ܘܡܰܠܟܳܐ ܩܰܕܡܳܝܳܐ ܐܰܝܟ ܒܰܚܕ̈ܳܕܶܐ ܨܺܝܪܺܝܢ ܗ̱ܘܰܘ
ܘܰܐܝܟ ܕܰܒ̈ܟܰܦܶܐ ܬܩܺܝܠܺܝܢ ܗ̱ܘܰܘ ܐܳܦ ܘܰܠܓܳܫ ܐܳܦ ܒܰܪ ܡܰܠܟܳܐ
ܕܡܰܟܺܝܟܺܝܢ ܗ̱ܘܰܘ ܘܰܒܗܰܝܠܶܝܢ ܢܕܰܡܽܘܢ ܐ̱ܚܪ̈ܳܝܳܐ ܠܰܚܕ̈ܳܕܶܐ
ܟܳܗ̈ܢܶܐ ܢܶܗܘܽܘܢ ܢܰܗܺܝܪ̈ܶܐ ܘܰܡܗܰܠܟܳܐ ܢܶܗܘܽܘܢ ܙܰܠܺܝ̈ܩܶܐ
ܐܳܦ ܕ̈ܰܝܳܢܶܐ ܙܰܗܪ̈ܺܝܪܶܐ ܒܪܺܝܟ ܗ̱ܽܘ ܕܰܐܢܗܰܪ ܢܰܦܫ̈ܳܬܰܢ
22.
ܡܶܢ ܡܰܠܟܽܘܬܳܐ ܢܳܡܽܘ̈ܣܶܐ ܘܡܶܢ ܟܳܗܢܽܘܬܳܐ ܚܽܘ̈ܣܳܝܶܐ
ܕܢܰܪܟܶܢ ܬܰܪ̈ܬܰܝܗܶܝܢ ܣܰܢܝܳܐ ܗ̱ܝ ܕܢܰܥܙܶܢ ܬܰܪ̈ܬܰܝܗܶܝܢ ܩܰܫܝܳܐ ܗ̱ܝ
ܚܕܳܐ ܬܶܥܰܙ ܘܰܚܕܳܐ ܬܶܒܼܣܰܡ ܒܒܽܘܝܳܢܳܐ ܘܰܒܦܽܘܪܫܳܢܳܐ
ܕܶܚܠܳܐ ܒܪ̈ܰܚܡܶܐ ܬܶܬܡܰܙܰܓ ܬܗܶܐ ܟܳܗܢܽܘܬܰܢ ܒܰܣܺܝܡܳܐ
ܐܳܦ ܡܰܠܟܽܘܬܰܢ ܥܰܙܺܝܙܳܐ ܒܪܺܝܟ ܕܡܰܙܶܓ ܥܽܘܕܪ̈ܳܢܺܝܢ
23.
ܢܨܰܠܽܘܢ ܟܳܗ̈ܢܶܐ ܥܰܠ ܡܰܠܟ̈ܶܐ ܕܢܶܗܘܽܘܢ ܫܽܘܪܳܐ ܠܐ̱ܢܳܫܽܘܬܳܐ
ܡܶܢ ܨܶܝܕ ܡܰܠܟ̈ܶܐ ܙܳܟܽܘܬܳܐ ܘܡܶܢ ܟܳܗ̈ܢܶܐ ܗܰܝܡܳܢܽܘܬܳܐ
ܙܳܟܽܘܬܳܐ ܢܶܬܢܰܛܰܪ ܦܰܓܪ̈ܶܐ ܘܗܰܝܡܳܢܽܘܬܳܐ ܢܰܦܫ̈ܳܬܳܐ
ܡ̈ܰܠܟܶܐ ܢܶܫܠܽܘܢ ܬܰܟܬܽܘܫܳܐ ܟܳܗ̈ܢܶܐ ܢܶܫܠܽܘܢ ܥܽܘܩܳܒܳܐ
ܕܪܺܝܫܳܐ ܘܩܺܐܪܣܳܐ ܢܶܬܒܰܛܰܠ ܒܪܺܝܟ ܝܰܠܕܶܗ ܕܰܡܫܶܝܢ ܟܽܠ
ܫܽܘܒܚܳܐ ܠܳܟ ܥܰܠ ܡܰܘܗܰܒܬܳܟ
Source Colophon
Syriac text from the Digital Syriac Corpus (DSC), file 278.xml. TEI edition CC BY 4.0 (syriaccorpus.org/278). Based on the critical edition of Edmund Beck, Carmina Nisibena (CSCO 218/219, Louvain, 1961). Transcription by Michael Oez.
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