Hymn XXXIX (Carmina Nisibena XXXIX)
Twenty-one stanzas in which Death delivers a sweeping survey of salvation history from his own perspective — a catalogue of every righteous figure who challenged his dominion and, until Christ, ultimately lost. The hymn is structured as a progression from partial defeat to total ruin. Elijah raised one dead man and escaped Death's hands, but Death reclaimed the raised man afterward (stanza 1). Elisha raised two, yet Death repaid with interest, carrying off prophet and raised alike (stanza 1). Gehazi's staff failed — Death watched with interest as mere instruments proved powerless, while Elisha's living body succeeded (stanza 2). Moses's radiance alarmed Death, yet ultimately brought the sixteen hundred dead of the wilderness into Sheol — but this lowly Jesus heals the sick and snatches Death's bread from his mouth (stanza 3). Korah's swallowing was a great feast, Satan's gift to Sheol (stanza 4). Phinehas served Zimri and Cozbi on his spear-point — two fattened bulls on a single javelin — but Jesus snatched Jairus's daughter instead (stanza 5). Aaron's censer stopped the plague; the Cross tore open Sheol's graves — and Death's shame is worse than his torment, for "by a crucified man my might was broken" (stanza 6). The spear that guarded Eden both gladdened and grieved Death, but the spear that pierced Jesus brought water and blood — "Adam bathed and lived and returned to Paradise" (stanza 7). The Sadducees argued Death's own doctrine, but Jesus answered from the Burning Bush: "God is not the God of the dead" (stanza 8). Two men named Jesus: one destroyed Jericho and filled Sheol; the other emptied graves and filled the cities above (stanza 9). Moses struck and killed; Jesus teaches to turn the other cheek — "a new mercy has dawned upon us" (stanza 10). The hymn culminates in a stunning contrast: David's measured justice versus the Son of David's unmeasured grace — "Forgive your brother seventy times seven" (stanza 13). The refrain throughout is: "Blessed is he who tore open the graves of Sheol by his voice."
Melody: Same melody (V)
I.
The righteous have smitten me through the ages,
but no one shattered me like the Son of Mary.
For behold, Elijah raised a dead man,
and though he himself escaped my hands,
there came after him a consolation for me —
the dead man he raised, I took him back.
From Elisha son of Shaphat
I swallowed rod-blows;
for he raised two dead —
but with one rod I struck back and carried off the prophet
along with the dead he had raised.
Response: Blessed is he who tore open the graves of Sheol by his voice.
II.
I was alarmed by Gehazi when I saw
that he placed the staff upon the boy.
But the thief took the staff and turned back.
Elisha came and bent himself down
and became small with the boy, and grew,
and walked back and forth —
astonishing me with new mysteries,
for I saw there that only one boy they raised.
Blessed was I when these were mere types!
But not now — when the dead have rebelled and overcome me.
III.
Moses — when I saw the great radiance
upon his face, I was alarmed by him.
Yet it did not befall me as I had feared.
Spring sprouted for me in Sheol —
for I pastured, the shepherd of corpses,
the sixteen hundred who had fallen.
But this lowly and meek one
whom I despised — he healed the sick and the diseased.
He multiplied bread for others,
and our bread from our mouths he snatches.
IV.
A great feast was held in Sheol
when she swallowed the house of Korah.
Satan prepared a great banquet for me,
for he made a schism among the Levites.
A spring of milk and honey
flowed for me in that thirsty land,
for the assemblies of the wicked
descended to Sheol.
Behold, the righteous have come alive and gone forth!
Moses brought the living down to her;
but Jesus raised and brought up the dead.
V.
Blessed was I in the days of the zealous,
for by their swords I feasted.
Phinehas the zealous who thrust — he gave me,
on the point of his javelin, a delicacy:
Zimri and Cozbi together.
On the point of his spear he offered me —
who ever saw two fattened bulls
served on the point of a javelin?
But instead of Cozbi, the daughter of princes,
Jesus snatched Jairus's daughter from my hands.
VI.
Aaron's censer frightened me,
for he stood between the dead and the living — and defeated me.
The Cross frightens me more,
for it tore open the graves of Sheol.
The cross — by which I used to kill —
now by it I am slain.
Not great is the shame
of one who is defeated by an armed warrior.
My shame is worse than my torment,
for by a crucified man my might was broken.
VII.
The spear of Phinehas also frightened me,
for by his sword he stopped the plague.
A spear guarded the Tree of Life —
it gladdened me and also made me mourn:
for it kept Adam from life,
and it kept death from the people.
But the spear that pierced Jesus —
he was pierced and I suffered from it;
he was swallowed up and I wail.
Water and blood came forth from him —
Adam bathed and lived and returned to Paradise.
VIII.
The Sadducees became mouths for me
and debated with him as if from my own mind:
"There is no resurrection of the dead at all!"
Jesus answered them with a word
that I alone perceived —
from the Burning Bush he cried and grieved me:
"I am the God
of Abraham — and God is not the God of the dead!"
Blessed was I when these were mere words,
and not when he showed me the resurrection of the dead in deed.
IX.
Jesus son of Nun —
thirty kings,
graves and caves
he laid waste and filled for me.
He destroyed Jericho and filled Sheol.
But this Jesus who came
emptied graves of their dead
and filled the cities above.
Why is it that though they are alike
in their names, they are not alike in their deeds?
That one gave me the body of Achan;
this one snatched away the body of Lazarus.
X.
Moses struck the Egyptian —
in his meekness he mingled his justice.
From where has this new law sprung upon me:
"Whoever strikes you on your cheek —
turn your other cheek to him"?
And: "See that you do not hate him!"
Instead of fierce zealotry
that struck and killed,
a new mercy has dawned upon us.
Samuel cut Agag to pieces;
but Jesus healed the paralyzed.
XI.
Mercy, which was as though small
in that former time —
behold, it has increased.
And there was a time when it hated
whoever transgressed the commandment.
Without mercy were slain
Saul and Ahab, because they wished
to show mercy to the wicked —
and they were not slain because they deserved punishment.
Jesus has reversed my times:
"Let everyone live — and let them spare even his killer."
XII.
Remembered is Samson — the lion's cub
that he tore apart — he gave me the Philistine youths.
Also the great warrior Abner son of Ner
hunted for me a swift gazelle:
Asahel son of Zeruiah,
whom he struck and cast upon the ground.
And Benaiah in the holy temple
slew Joab justly, as it is written.
The sword of justice has been sheathed —
let the penitent now rejoice in grace!
XIII.
David measured out the Edomites
line by line, and destroyed them.
How merciful are you, O Son of David!
The justice of David overflowed —
two lines he killed,
and one full line he kept alive.
The Son of David now teaches us:
"Forgive your brother seventy times seven."
There was justice that was measured —
but here is sweetness without measure.
XIV.
Zeal and strength David possessed —
lion and wolf he slew together.
He left the mighty lion and ran
against the fierce warrior —
with a stone he scattered his light,
and his soul departed and expired.
But Jesus called to the dead:
"Young girl! Young girl!" —
for even the dead are to him but sleepers.
He raised the maiden and snatched her from me;
the contemptible swine he drowned for me in the sea.
XV.
The Levites slew on account of the calf
their fathers and their brothers.
Jephthah, by his own hands —
his daughter he offered.
The king of Moab upon the wall
his firstborn son sacrificed.
Against his sword it was appeased;
in Jesus the sword has grown blunt,
and fire, Sheol's sister, was quenched.
Simon's fury was healed —
but for Sheol, the Good One made her sick with her own healing.
XVI.
This Jesus —
though he is the son of the Just One,
all grace
is proclaimed in him.
For me, his very grace is torment.
Envy is the cause of our feasting —
for from envy, in the beginning,
he mixed for me the blood of beginnings.
To whom have I lost but the Son of Mary?
He came and commanded: "Do not be angry with your brother."
He took the sword from between brothers,
for by Cain's sword I feasted on their firstfruits.
XVII.
A honeycomb
in the carcass of the lion
Samson found.
What mystery is this?
This Jesus has sealed mysteries for us —
among the waves of his mysteries I have fallen.
He prefigured for us the resurrection of the dead
in all our types and in all our figures:
"From the eater came forth food."
Samson typified — but for me the reverse has happened:
the eater came forth from the food,
for from Adam, behold — the Son of Adam who has destroyed me.
XVIII.
Even the righteous
have greatly shattered me,
for the resurrection of the dead
was proclaimed through them.
Yet they mixed consolation with my mourning —
by the prayer of Asa and Hezekiah,
by the slain I was released,
and by the corpses I was enriched.
Elijah slew the prophets of Baal —
he slaughtered and gave me those fattened on Jezebel's bread.
The righteous pressed me to gluttony;
but Jesus has pressed me to return what I ate.
XIX.
I was alarmed by the sprinkled blood
that Moses sprinkled
upon every doorpost —
for though it was slain, it guarded life.
Never had I feared blood — except the blood on the doorposts.
And more than this — the blood upon the wood.
The blood of the slain is a delight,
and like a sweet fragrance it is —
but the blood of Jesus, for me, is terror.
For when I went to smell his blood,
the fragrance of life hidden in it frightens me.
XX.
Priests and anointed ones,
messiahs and kings
who showed forth types
of the resurrection of the dead —
they were not victorious through their crosses.
Crowns and diadems were set upon them,
and when I fell upon their stadiums,
I devoured and also gave life.
But this Son of the Carpenter,
by his crown of thorns, humbled and cast down my pride.
In lowliness and in death,
Sheol saw him — and trembled before him.
XXI.
Moses — the sea saw him and fled;
it feared his staff and his glory.
His splendor and his staff and his authority I saw —
and even that rock that was split.
But Sheol, whose graves were torn —
what did she see in Jesus?
Instead of splendor, the color of the dead
he wore — and it shook her.
And if the color of his death slew her,
how shall she endure
when he comes to raise the dead in his glory?
Colophon
Translated from Classical Syriac by Bardaisan, a Good Works tulku, 2026. Source text: Digital Syriac Corpus (DSC), file 297.xml, CC BY 4.0 (syriaccorpus.org/297), 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.
This hymn is Ephrem's most sustained exercise in Old Testament typology — a panoramic sweep from Elijah to David, from Moses to Samson, all read as partial anticipations of Christ's victory over Death. The rhetorical structure is consistent: each righteous figure scored a temporary victory against Death, but Death always reclaimed what was lost. Christ alone achieves permanent reversal. The Samson riddle (stanza 17) receives a characteristic Ephremian inversion: "From the eater came forth food" (Judges 14:14) becomes "the eater came forth from the food" — for from Adam (whom Death consumed) came the Son of Adam (who consumed Death). The hymn's final stanza is among Ephrem's most powerful: "Instead of splendor, the color of the dead he wore — and it shook her." Christ conquers not by power but by weakness; Death is defeated by the very appearance of death.
Biblical parallels: 1 Kings 17:22 and 2 Kings 4:34 (Elijah and Elisha, stanza 1–2); Numbers 16 (Korah, stanza 4); Numbers 25:7–8 (Phinehas, stanza 5); Numbers 16:48 (Aaron's censer, stanza 6); Genesis 3:24 (cherubim's sword, stanza 7); John 19:34 (water and blood, stanza 7); Matthew 22:31–32 (Sadducees debate, stanza 8); Joshua 6–7 (Jericho and Achan, stanza 9); Exodus 2:12 and Matthew 5:39 (Moses and the cheek, stanza 10); 1 Samuel 15 (Saul and Agag, stanza 11); Judges 14:14 (Samson's riddle, stanza 17); Exodus 12:7 (Passover blood, stanza 19); Mark 5:41 (Talitha cumi, stanza 14); Exodus 14:21 (Red Sea, stanza 21).
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 39 (Carmina Nisibena 39)
ܥܰܠ ܩܳܠܳܐ (melody indicator): ܗ ܡܶܢܶܗ ܒܰܪ ܩܳܠܶܗ
1.
ܡܛܰܐܘܢܝ̱ ܙܰܒ̈ܢܶܐ
ܡܶܢ ܙܰܕܺܝ̈ܩܶܐ
ܘܠܳܐ ܐ̱ܢܳܫ ܬܰܒܪܰܢܝ̱
ܐܰܝܟ ܒܰܪ ܡܰܪܝܰܡ
ܗܳܐ ܓܶܝܪ ܐܶܠܺܝܳܐ ܡܺܝܬܳܐ ܐܰܚܺܝ
ܘܳܐܦܶܢ ܗܽܘ ܦܠܰܛ ܡܶܢ ܐܺܝ̈ܕܰܝ
ܗܘܳܐ ܠܺܝ ܒܳܬܪܶܗ ܒܽܘܝܳܐܳܐ
ܕܡܺܝܬܳܐ ܕܰܐܚܺܝ ܐܰܥܕܺܝܬܶܗ
ܡܶܢ ܐܶܠܺܝܫܰܥ ܒܰܪ ܫܳܦܰܛ
ܫ̈ܰܒܛܶܐ ܒܶܠܥܶܬ ܬܪ̈ܶܝܢ ܓܶܝܪ ܡܺܝ̈ܬܺܝܢ ܐܰܚܺܝ ܗ̱ܘܳܐ
ܒܚܰܕ ܫܰܒܛܳܐ ܗܶܦܟܰܬ ܕܒܰܪ̱ܬ ܠܰܢܒܺܝܳܐ
ܐܳܦ ܠܡܺܝ̈ܬܶܐ ܕܰܐܚܺܝ ܗ̱ܘܳܐ
ܥܽܘܢܺܝܬܳܐ: ܒܪܺܝܟ ܕܰܨܪܳܐ ܩܰܒܪ̈ܶܝܗ̇ ܕܰܫܝܽܘܠ ܒܝܰܕ ܩܳܠܶܗ
2.
ܩܶܢܛܶܬ ܡܶܢܶܗ
ܕܓܰܚܙܰܝ ܕܰܚܙܺܝܬ
ܟܰܕ ܣܳܡ ܚܽܘܛܪܳܐ
ܠܥܶܠ ܡܶܢ ܛܰܠܝܳܐ
ܫܰܩܠܶܗ ܓܰܢܒܳܐ ܠܚܽܘܛܪܳܐ ܘܰܥܛܰܦ
ܐܶܬܳܐ ܐܠܺܝܫܰܥ ܐܶܬܟܰܦܰܦ
܀܀܀
ܘܰܙܥܰܪ ܥܰܡ ܛܰܠܝܳܐ ܘܺܝܪܶܒ
ܘܰܠܟܳܐ ܘܰܠܟܳܐ ܗܰܠܶܟ ܬܽܘܒ
ܬܰܘܪܰܬ ܠܺܝ ܒܐ̱ܪ̈ܳܙܶܐ ܚ̈ܰܕܬܶܐ
ܕܰܚܙܺܝܬ ܬܰܡܳܢ ܕܚܰܕ ܛܰܠܝܳܐ ܒܰܠܚܽܘܕ ܐܰܚܺܝܘ
ܛܽܘܒܰܝ ܗ̱ܘܳܐ ܟܰܕ ܐ̱ܪ̈ܳܙܶܐ ܗ̱ܘܰܘ
ܘܠܳܐ ܗܳܫܳܐ ܕܰܡܪܰܕܘ̱ ܡܺܝ̈ܬܶܐ ܘܰܙܟܰܐܽܘܢܝ̱
3.
ܡܽܘܫܶܐ ܕܰܚ̇ܙܺܝܬ
ܙܺܝܘܳܐ ܪܰܒܳܐ
ܥܰܠ ܦܰܪܨܽܘܦܶܗ
ܩܶܢܛܶܬ ܡܶܢܶܗ
ܠܰܘ ܕܶܝܢ ܐܰܝܟ ܡܳܐ ܕܩܳܢܶܛ ܗܘܺܝܬ ܓܶܕܫܰܢܝ̱
ܢܺܝܣܳܢ ܒܰܫܝܽܘܠ ܐܰܘܥܺܝ ܠܺܝ
ܪܥܺܝܬ ܓܶܝܪ ܪܳܥܼܝܳܐ ܕܰܫ̈ܠܰܕܶܐ
ܕܶܐܠܦ̈ܶܐ ܫܶܬܡܳܐܐ ܕܰܢܦܼܰܠܘ̱ ܗ̱ܘܰܘ
ܗܳܢܳܐ ܫܺܝܛܳܐ ܘܡܰܟܺܝܟܳܐ
ܕܰܒܣܺܝܬ ܥܠܰܘܗ̱ܝ ܠܡܰܪ̈ܥܶܐ ܘܠܰܟܪ̈ܺܝܗܶܐ ܐܰܚܠܶܡ
ܠܰܐܚܪ̈ܺܢܶܐ ܠܰܚܡܳܐ ܐܰܣܓܺܝ
ܘܠܰܚܡܰܢ ܕܺܝܠܰܢ ܡܶܢ ܦܽܘܡܰܢ ܚܳܛܶܦ ܠܶܗ
4.
ܚܠܽܘܠܳܐ ܪܰܒܳܐ
ܗܳܘܶܐ ܗ̱ܘܳܐ ܒܰܫܝܽܘܠ
ܟܰܕ ܒܳܠܥܰܬ ܗܘܳܬ
ܠܰܕܒܶܝܬ ܩܽܘܪܳܚ
ܒܶܣܡܳܐ ܪܰܒܳܐ ܥܒܰܕ ܠܺܝ ܣܳܛܳܢܳܐ
ܕܰܥܒܰܕ ܣܶܕܩܳܐ ܒܰܠܘ̈ܳܝܶܐ
ܡܰܒܽܘܥܳܐ ܕܚܰܠܒܳܐ ܘܕܶܒܫܳܐ
ܐܰܪܕܺܝ ܠܺܝ ܒܰܐܬܪܳܐ ܨܰܗܝܳܐ
ܕܰܟܢܽܘܫ̈ܳܬܳܐ ܕܥܰܘ̈ܳܠܶܐ
ܢܚܼܶܬ ܠܳܗ̇ ܠܰܫܝܽܘܠ ܗܳܐ ܚܰܝܰܘ ܙܰܕܺܝ̈ܩܶܐ ܘܰܢܦܼܰܩܘ̱
ܡܽܘܫܶܐ ܚ̈ܰܝܶܐ ܐܰܚܶܬ ܠܳܗ̇
ܝܶܫܽܘܥ ܕܶܝܢ ܢܰܚܶܡ ܘܰܐܣܶܩ ܠܰܕܡܺܝ̈ܬܺܝܢ
5.
ܛܽܘܒܰܝ ܗܘܳܐ ܕܶܝܢ
ܒܝܰܘܡ̈ܰܝ ܛܰܢܳܢ̈ܶܐ
ܕܰܒܣܰܝ̈ܦܰܝܗܽܘܢ
ܡܶܬܒܰܣܰܡ ܗܘܺܝܬ
ܦܺܝܢܚܶܣ ܛܰܢܳܢܳܐ ܕܥܼܰܨ ܗ̱ܘܳܐ ܝܰܗ̱ܒ ܠܺܝ
ܒܪܺܝܫܳܐ ܕܢܶܝܙܟܶܗ ܒܽܘܣܳܡܳܐ
ܠܰܙܡܪܝ̱ ܘܠܟܽܘܣܳܒܝ̱ ܐܰܟܚܰܕ
ܒܪܺܝܫܳܐ ܕܪܽܘܡܚܶܗ ܐܰܘܫܶܛ ܠܺܝ
ܠܡܰܢܽܘ ܟܰܝ ܬܪ̈ܶܝܢ ܬܰܘܪ̈ܺܝܢ
ܕܦܰܛܡܳܐ ܡܶܢ ܡܬܽܘܡ ܒܪܺܝܫܳܐ ܕܢܺܝܙܟܳܐ ܐܶܬܩܰܪܰܒܘ̱
ܚܠܳܦ ܕܶܝܢ ܟܽܘܣܳܒܝ̱ ܒܰܪ̱ܬ ܪ̈ܺܝܫܳܢܶܐ
ܠܒܰܪ̱ܬ ܝܽܘܳܐܪܳܫ ܚܼܛܰܦ ܝܶܫܽܘܥ ܡܶܢ ܐܺܝܕ̈ܰܝ
6.
ܦܺܝܪܡܶܗ ܕܰܐܗܪܽܘܢ
ܡܰܕܚܶܠ ܗ̱ܘܳܐ ܠܺܝ
ܕܩܳܡ ܒܶܝܬ ܡܺܝ̈ܬܶܐ
ܠܚܰܝ̈ܶܐ ܘܰܙܟܼܳܢܝ̱
ܨܠܺܝܒܳܐ ܝܰܬܺܝܪ ܡܶܢܶܗ ܡܶܕܚܰܠ ܠܺܝ
ܕܨܳܪܝ ܐܶܢܽܘܢ ܩܰܒܪ̈ܶܐ ܕܰܫܝܽܘܠ
ܙܩܺܝܦܳܐ ܕܒܶܗ ܗܽܘ ܩܳܛܶܠ ܗܘܺܝܬ
ܗܳܫܳܐ ܒܶܗ ܗܽܘ ܐܶܬܩܰܛܠܶܬ
ܠܰܘ ܣܰܓܽܝ ܪܰܒ ܟܽܘܐܳܪܶܗ
ܕܰܐܝܢܳܐ ܕܚܳܐܶܒ ܡܶܢ ܓܰܢ̱ܒܳܪܳܐ ܕܰܡܙܰܝܶܢ
ܒܺܝܫ ܠܺܝ ܟܽܘܳܐܪܰܝ ܡܶܢ ܫܽܘܢܳܩܝ̱
ܕܰܒܓܰܒܪܳܐ ܙܩܺܝܦܳܐ ܚܳܒܶܬ ܥܰܙܺܝܙܽܘܬܝ̱
7.
ܪܽܘܡܚܶܗ ܕܦܺܝܢܚܶܣ
ܬܽܘܒ ܐܰܕܚܶܠܬܳܢܝ̱
ܕܒܳܗ̇ ܗܽܘ ܒܚܰܪܒܶܗ
ܟܠܳܐ ܡܰܘܬܳܢܳܐ
ܪܽܘܡܚܳܐ ܢܛܰܪܬܶܗ ܠܺܐܝܠܳܢܳܐ ܕܚܰܝ̈ܶܐ
ܐܰܦܨܰܚܬܳܢܝ̱ ܐܳܦ ܐܰܟܡܰܪܬܳܢܝ̱
ܕܰܟܠܳܬ ܠܳܐܕܳܡ ܡܶܢ ܚܰܝ̈ܶܐ
ܘܰܟܠܳܬ ܡܰܘܬܳܐ ܡܶܢ ܥܰܡܳܐ
ܪܽܘܡܚܳܐ ܕܶܝܢ ܕܰܒܠܰܥ ܝܶܫܽܘܥ
ܐܶܢܳܐ ܚܫܶܬ ܒܳܗ̇ ܗܼܽܘ ܒܳܠܼܰܥ ܘܶܐܢܳܐ ܡܰܝܠܶܠ
܀܀܀
ܢܦܰܩܘ̱ ܡܶܢܶܗ ܡܰܝ̈ܳܐ ܘܰܕܡܳܐ
ܣܚܼܳܐ ܐܳܕܳܡ ܘܰܚܝܳܐ ܘܰܦܢܳܐ ܠܦܰܪܕܰܝܣܳܐ
8.
ܗ̱ܘܰܘ ܠܺܝ ܦܽܘ̈ܡܶܐ
ܙܳܕܽܘ̈ܩܳܝܶܐ
ܘܕܰܪܫܰܘ ܥܰܡܶܗ
ܐܰܝܟ ܡܶܢ ܪܶܥܝܳܢܝ̱
ܕܠܳܐ ܠܰܡ ܐܺܝܬ ܚܰܝܰܬ ܡܺܝ̈ܬܶܐ ܠܰܓܡܰܪ
ܬܼܳܢܶܐ ܠܗܽܘܢ ܝܶܫܽܘܥ ܦܶܬܓܳܡܳܐ
ܕܶܐܢܳܐ ܒܰܠܚܽܘܕ ܪܶܓܫܶܬ ܒܶܗ
ܡܶܢ ܣܰܢܝܳܐ ܩܼܥܳܐ ܘܰܐܥܺܝܩܰܢܝ̱
ܕܶܐܢܳܐ ܐ̱ܢܳܐ ܠܰܡ ܐܰܠܳܗܶܗ
ܕܗܰܘ ܐܰܒܪܳܗܳܡ ܘܰܐܠܳܗܳܐ ܠܳܐ ܗ̱ܘܳܐ ܕܡܺܝ̈ܬܶܐ
ܛܽܘܒܰܝ ܗ̱ܘܳܐ ܟܰܕ ܡ̈ܶܠܶܐ ܗܘ̈ܰܝ
ܘܠܳܐ ܕܚܰܘܶܝܢܝ̱ ܚܰܝܰܬ ܡܺܝ̈ܬܶܐ ܒܰܥܒܳܕܳܐ
9.
ܝܶܫܽܘܥ ܒܰܪܢܽܘܢ
ܡܰܠܟ̈ܶܐ ܬܠܳܬܺܝܢ
ܩܰܒܪ̈ܶܐ ܘܢܶܩ̈ܥܶܐ
ܚܼܪܰܒ ܘܰܡܠܳܐ ܠܺܝ
ܐܰܚܪܶܒ ܠܺܐܝܪܺܝܚܽܘ ܘܰܡܠܳܐ ܠܰܫܝܽܘܠ
ܗܳܢܳܐ ܕܶܝܢ ܝܶܫܽܘܥ ܕܶܐܬܳܐ
ܐܰܚܪܶܒ ܩܰܒܪ̈ܶܐ ܡܶܢ ܡܺܝ̈ܬܶܐ
ܘܰܡܠܳܐ ܟܰܪ̈ܟܶܐ ܥܶܠܳܝ̈ܶܐ
ܠܡܳܢܳܐ ܟܰܝ ܟܰܕ ܗܳܐ ܕܳܡܶܝܢ
ܒܰܫܡ̈ܳܗܰܝܗܽܘܢ ܠܳܐ ܕܳܡܶܝܢ ܒܣܽܘܥܪ̈ܳܢܰܝܗܽܘܢ
ܗܰܘ ܝܰܗ̱ܒ ܠܺܝ ܦܰܓܪܶܗ ܕܰܥܟܰܪ
ܗܳܢܳܐ ܕܶܝܢ ܐܰܥܕܺܝ ܦܰܓܪܶܗ ܕܠܳܥܳܙܳܪ
10.
ܡܽܘܫܶܐ ܒܥܰܛܶܗ
ܠܗܰܘ ܡܶܨܪܳܝܳܐ
ܒܡܰܟܽܝܟܽܘܬܶܗ
ܚܠܰܛ ܟܽܐܢܽܘܬܶܗ
ܡܶܢ ܐܰܝܟܳܐ ܟܰܝ ܢܳܡܽܘܣܳܐ ܚܰܕܬܳܐ ܢܒܼܰܥ ܠܺܝ
ܕܰܡܚܳܐ ܠܳܟ ܠܰܡ ܥܰܠ ܦܰܟܳܟ
܀܀܀
ܐ̱ܚܪܺܢܳܐ ܦܰܟܳܟ ܐܰܬܩܶܢ ܠܶܗ
ܘܰܚܙܺܝ ܠܰܡ ܕܰܠܡܳܐ ܬܶܣܢܶܝܘܗ̱ܝ
ܚܠܳܦ ܛܰܢܳܢܳܐ ܥܰܙܺܝܙܳܐ
ܕܰܒܥܰܛ ܘܰܩܛܰܠ ܚܰܢܳܢܳܐ ܚܰܕܬܳܐ ܕܢܰܚ ܠܰܢ
ܫܡܽܘܐܶܝܠ ܠܰܐܓܳܓ ܕܦܳܫܰܚ ܗ̱ܘܳܐ
ܝܶܫܽܘܥ ܕܶܝܢ ܠܗܰܘ ܕܰܡܫܰܪܺܝ ܐܰܣܺܝ ܗ̱ܘܳܐ
11.
ܡܪܰܚܡܳܢܽܘܬܳܐ
ܕܰܐܝܟ ܙܶܥܪܰܬ ܗܘܳܬ
ܒܗܰܘ ܙܰܒܢܳܐ
ܗܳܐ ܣܶܓܝܰܬ ܠܳܗ̇
ܘܺܐܝܬ ܬܽܘܒ ܐܰܝܟܳܐ ܕܡܶܣܢܳܐ ܣܳܢܝܳܐ ܗܘܳܬ
ܕܢܶܥܒܰܪ ܐ̱ܢܳܫ ܥܰܠ ܦܽܘܩܕܳܢܳܐ
ܕܠܳܐ ܪ̈ܳܚܡܺܝܢ ܓܶܝܪ ܐܶܬܩܰܛܰܠܘ̱
ܫܳܐܽܘܠ ܘܳܐܚܳܒ ܥܰܠ ܕܰܨܒܰܘ
ܠܰܡܪܰܚܡܽܘ ܥܰܠ ܒܺܝ̈ܫܶܐ
ܘܠܳܐ ܐܶܬܩܰܛܰܠܘ̱ ܕܚܰܝܳܒܺܝܢ ܗ̱ܘܰܘ ܦܽܘܪܥܳܢܳܐ
ܠܰܙܒܰܢܝ̱ ܕܺܝܠܝ̱ ܗܰܦܟܶܗ ܝܶܫܽܘܥ
ܕܟܽܠ ܐ̱ܢܳܫ ܠܰܡ ܢܺܚܶܐ ܘܢܺܚܽܘܢ ܩܳܛܽܘܠܶܗ
12.
ܕܟܺܝܪ ܗܽܘ ܫܶܡܫܽܘܢ
ܓܽܘܪܝܳܐ ܕܰܐܪܝܳܐ
ܕܰܬܒܰܪ ܝܰܗܒ ܠܺܝ
ܥܪ̈ܳܕܶܐ ܕܦܶܠܫܰܬ
ܐܳܦ ܗܰܘ ܪܰܒܳܐ ܚܰܝܠܳܐ ܐܰܒܢܺܝܪ ܒܰܪ ܢܺܝܪ
ܛܰܒܝܳܐ ܨܳܕ ܠܺܝ ܩܰܠܺܝܠܳܐ
ܠܰܥܫܳܐܶܝܠ ܒܰܪ ܨܽܘܪܳܝܳܐ
ܕܰܡܚܳܝܗ̱ܝ ܘܰܫܕܳܝܗ̱ܝ ܥܰܠ ܐܰܪܥܳܐ
ܐܳܦ ܒܰܢܝܳܐ ܒܗܰܝܟܰܠ ܩܽܘܕܫܳܐ
ܩܰܛܠܶܗ ܠܝܽܘܐܳܒ ܟܺܐܢܳܐܺܝܬ ܐܰܝܟ ܡܳܐ ܕܰܟܬܺܝܒ
ܕܚܶܡܠܰܬ ܣܰܝܦܳܗ̇ ܟܺܐܢܽܘܬܳܐ
ܢܕܽܘܨܽܘܢ ܡܶܟܺܝܠ ܬܰܝܳܒ̈ܶܐ ܒܛܰܝܒܽܘܬܳܐ
13.
ܡܫܼܰܚ ܗ̱ܘܳܐ ܕܰܘܺܝܕ
܀܀܀
ܠܰܐܕܽܘ̈ܡܳܝܶܐ
ܚܶܒܠܺܝ̈ܢ ܚܶܒܠܺܝ̈ܢ
ܘܰܚܪܰܒ ܐܶܢܽܘܢ
ܟܡܳܐ ܟܰܝ ܪܰܚܡܰܢ ܐܰܢ̱ܬ ܐܰܘ ܒܰܪ ܕܰܘܺܝܕ
ܕܟܺܐܢܽܘܬܶܗ ܕܕܰܘܺܝܕ ܥܶܦܰܬ
ܕܰܬܪ̈ܶܝܢ ܚܶܒܠܺܝ̈ܢ ܩܛܰܠ ܗ̱ܘܳܐ
ܘܰܡܠܳܐ ܚܒܳܠܳܐ ܡܰܚܶܐ ܗ̱ܘܳܐ
ܒܰܪ ܕܰܘܺܝܕ ܗܳܐ ܡܰܠܶܦ ܠܰܢ
ܕܰܫܒܽܘܩ ܠܰܐܚܽܘܟ ܫܒܰܥ ܫܒܰܥ ܠܰܡ ܥܰܠ ܫܰܒܥܺܝܢ
ܠܗܰܠ ܟܺܐܢܽܘܬܳܐ ܕܶܐܬܡܰܫܚܰܬ
ܗܳܪܟܳܐ ܕܶܝܢ ܒܰܣܺܝܡܽܘܬܳܐ ܕܠܳܐ ܡܽܘܫܳܚܳܐ
14.
ܛܢܳܢܳܐ ܘܚܰܝܠܳܐ
ܩܢܳܐ ܗ̱ܘܳܐ ܕܰܘܺܝܕ
ܠܰܐܪܝܳܐ ܘܕܺܐܒܳܐ
ܩܛܰܠ ܗ̱ܘܳܐ ܐܰܟܚܰܕ
ܫܰܒܩܶܗ ܠܰܐܪܝܳܐ ܚܰܣܺܝܢܳܐ ܘܰܪܗܶܛ ܠܶܗ
ܥܰܠ ܓܰܢ̱ܒܳܪܳܐ ܥܰܙܺܝܙܳܐ
ܒܟܺܐܦܳܐ ܒܰܕܰܪ ܢܰܗܺܝܪܶܗ
ܘܰܫܒܰܩܬܶܗ ܢܰܦܫܶܗ ܘܰܐܘܦܺܝ
ܝܶܫܽܘܥ ܕܶܝܢ ܩܪܳܐ ܠܡܺܝܬܳܐ
ܥܠܺܝܡܳܐ ܥܠܺܝܡܳܐ ܐܳܦ ܡܺܝ̈ܬܶܐ ܠܶܗ ܕܰܡܟ̈ܶܐ ܐܶܢܽܘܢ
ܥܠܺܝܡܳܐ ܐܰܚܺܝ ܘܰܚܛܰܦ ܡܶܢܝ̱
ܚܙܺܝܪ̈ܶܐ ܫܺܝ̈ܛܶܐ ܚܢܰܩ ܗ̱ܘܳܐ ܠܺܝ ܒܓܰܘ ܝܰܡܳܐ
15.
ܩܛܰܠܘ̱ ܠܶܘ̈ܳܝܶܐ
ܡܶܛܽܠ ܥܶܓܠܳܐ
ܠܰܐܒܳܗܰܝ̈ܗܽܘܢ
ܘܠܰܐܚܰܝ̈ܗܽܘܢ
ܢܶܦܬܰܚ ܒܺܐܝ̈ܕܰܘܗ̱ܝ ܒܰܪܬܶܗ ܢܟܰܣ ܗ̱ܘܳܐ
ܡܰܠܟܳܐ ܕܡܽܘܐܳܒ ܥܰܠ ܫܽܘܪܳܐ
ܠܰܒܪܶܗ ܒܽܘܟܪܶܗ ܕܒܰܚ ܗ̱ܘܳܐ
ܠܽܘܩܒܰܠ ܚܰܪܒܶܗ ܐܶܬܦܰܨܚܰܬ
ܒܝܶܫܽܘܥ ܗܽܘ ܩܗܺܝܬ ܚܰܪܒܳܐ
ܐܳܦ ܐܶܙܕܰܓܪܰܬ ܐܶܫܬܳܐ ܚܳܬܳܗ̇ ܕܰܫܝܽܘܠ
ܚܶܡܬܶܗ ܕܫܶܡܥܽܘܢ ܐܶܬܚܰܠܡܰܬ
܀܀܀
ܠܰܫܝܽܘܠ ܕܶܝܢ ܐܰܟܪܶܗ ܛܳܒܳܐ ܕܚܽܘܠܡܳܢܳܗ̇
16.
ܗܳܢܳܐ ܝܶܫܽܘܥ
ܟܰܕ ܒܰܪ ܟܺܐܢܰܐ ܗ̱ܘ
ܟܽܠ ܛܰܝܒܽܘܬܳܐ
ܡܶܬܟܰܪܙܳܐ ܒܶܗ
ܠܺܝ ܕܶܝܢ ܗܼܺܝ ܛܰܝܒܽܘܬܶܗ ܫܽܘܢܳܩܳܐ ܒܶܗ
ܚܣܳܡܰܐ ܗ̱ܘ ܥܶܠܰܬ ܒܽܘܣܳܡܳܢ
ܕܰܚܣܳܡܳܐ ܓܶܝܪ ܡܶܢ ܠܽܘܩܕܰܡ
ܡܼܰܙܶܓ ܗ̱ܘܳܐ ܠܺܝ ܕܡܳܐ ܫܳܪܽܘܝܳܐ
ܡܰܢ ܚܳܒܶܬ ܠܶܗ ܠܒܰܪ ܡܰܪܝܰܡ
ܕܶܐܬܳܐ ܦܰܩܶܕ ܕܠܳܐ ܠܰܡ ܬܶܪܓܰܙ ܥܰܠ ܐܰܚܽܘܟ
ܫܩܼܰܠ ܚܰܪܒܳܐ ܡܶܢ ܒܶܝܬ ܐܰܚ̈ܶܐ
ܕܰܒܚܰܪܒܶܗ ܕܩܳܐܶܝܢ ܒܶܣܡܰܬ ܕܫܳܪܽܘܬܺܝܢ
17.
ܟܰܟܳܪܺܝܬܳܐ
ܒܓܰܘ ܬܶܓܪܽܘܡܬܳܐ
ܐܶܫܟܰܚ ܫܶܡܫܽܘܢ
ܠܡܳܐ ܟܰܝ ܐ̱ܪܳܙܰܐ ܗ̱ܘ
ܗܳܢܳܐ ܝܶܫܽܘܥ ܐܰܣܺܝܓ ܠܰܢ ܐ̱ܪ̈ܳܙܶܐ
ܒܶܝܬ ܓ̈ܰܠܠܶܐ ܕܐܪ̈ܳܙܰܘܗ̱ܝ ܢܶܦܠܰܬ
ܕܰܐܡܬܶܠ ܠܰܢ ܚܰܝܰܬ ܡܺܝ̈ܬܶܐ
ܒܟܽܠ ܐ̱ܪ̈ܳܙܰܝܢ ܘܰܒܟܽܠ ܛܽܘ̈ܦܣܺܝܢ
ܡܶܢ ܐܳܟܠܳܐ ܐܽܘܟܠܳܐ ܢܦܼܰܩ ܗ̱ܘܳܐ
ܐܰܡܬܶܠ ܫܶܡܫܽܘܢ ܠܺܝ ܕܶܝܢ ܗܶܦܟܳܐܺܝܬ ܓܶܕܫܰܬ
ܕܳܐܟܠܳܐ ܢܦܼܰܩ ܠܺܝ ܡܶܢ ܐܽܘܟܠܳܐ
ܕܡܶܢ ܐܳܕܳܡ ܗܳܐ ܒܰܪ ܐܳܕܳܡ ܕܰܐܣܺܝܦܳܢܝ̱
18.
ܘܳܐܦ ܙܰܕܺܝ̈ܩܶܐ
ܐܰܣܓܺܝܘ ܬܶܒܪܽܘܢܝ̱
ܕܚܰܝܰܬ ܡܺܝ̈ܬܶܐ
ܒܗܽܘܢ ܐܶܬܟܰܪܙܶܬ
ܡܰܙܰܓܘ̱ ܕܶܝܢ ܒܶܐܒܠܰܝ̈ ܒܽܘܝܳܐܳܐ ܪܰܒܳܐ
ܒܰܨܠܽܘܬ ܐܰܣܳܐ ܘܚܶܙܰܩܝܳܐ
ܒܰܩܛܺܝ̈ܠܶܐ ܡܶܫܬܪܶܐ ܗܘܺܝܬ
܀܀܀
ܘܳܐܦ ܒܰܫܠܰܕ̈ܶܐ ܡܚܰܫܶܡ ܗܘܺܝܬ
ܐܶܠܺܝܳܐ ܢܶܒܢ̈ܰܝ ܒܰܥܠܳܐ
ܢܰܟܶܣ ܝܰܗ̱ܒ ܠܺܝ ܒܠܰܚܡܳܐ ܕܺܐܝܙܒܶܠ ܐܶܬܦܰܛܰܡܘ̱
ܟܺܐܢ̈ܶܐ ܐܳܠܨܽܘܢܝ̱ ܕܐܬܝܥܢ
ܝܶܫܽܘܥ ܕܶܝܢ ܐܰܠܨܰܢܝ̱ ܕܶܐܬܺܝܒ ܠܳܟ ܕܶܐܟܠܶܬ
19.
ܩܶܢܛܰܬ ܡܶܢܶܗ
ܕܰܕܡܳܐ ܪܣܺܝܣܳܐ
ܕܪܰܣ ܗ̱ܘܳܐ ܡܽܘܫܶܐ
ܥܰܠ ܟܽܠ ܬܰܪ̈ܥܺܝܢ
ܕܟܰܕ ܗܽܘ ܩܛܺܝܠܰܐ ܗ̱ܘ ܠܚܰܝ̈ܶܐ ܢܳܛܰܪ
ܡܶܢ ܕܡܳܐ ܡܶܢ ܡܬܽܘܡ ܠܳܐ ܕܶܚܠܰܬ ܐܶܠܳܐ ܡܶܢ ܕܡܳܐ ܕܥܰܠ ܬܰܪ̈ܥܶܐ
ܘܡܶܢ ܗܳܢܳܐ ܬܽܘܒ ܕܥܰܠ ܩܰܝܣܳܐ ܕܡܳܐ ܕܰܩܛܺܝ̈ܠܶܐ ܒܽܘܣܳܡܰܐ ܗ̱ܘ
ܘܰܐܝܟ ܪܺܝܚ ܒܰܣܺܝܡܰܐ ܗ̱ܘ ܕܡܶܗ ܕܝܶܫܽܘܥ ܠܺܝ ܣܽܘܪܳܕܰܐ ܗ̱ܘ
ܕܡܳܐ ܕܶܐܙܠܶܬ ܕܺܐܪܺܝܚ ܒܰܕܡܶܗ
ܡܣܰܪܶܕ ܠܺܝ ܪܺܝܚܳܐ ܕܚܰܝ̈ܶܐ ܕܰܟܣܶܐ ܒܶܗ
20.
ܟܳܗ̈ܢܶܐ ܘܟܽܘܡܪ̈ܶܐ
ܡܫܺܝܚ̈ܶܐ ܘܡܰܠܟ̈ܶܐ
ܕܚܰܘܺܝܘ ܛܽܘ̈ܦܣܶܐ
ܕܚܰܝܰܬ ܡܺܝ̈ܬܶܐ
ܠܳܐ ܗܘܳܐ ܒܰܨܠܺܝܒܰܝ̈ܗܽܘܢ ܐܶܬܢܰܨܰܚܘ̱
ܟܠܺܝ̈ܠܶܐ ܘܬܳܓ̈ܶܐ ܣܺܝܡܺܝܢ ܗ̱ܘܰܘ
ܘܟܰܕ ܢܶܦܠܶܬ ܒܺܐܝܓܽܘ̈ܢܰܝܗܽܘܢ
ܒܳܠܰܥ ܗܘܺܝܬ ܐܳܦ ܡܰܚܶܐ ܗܘܺܝܬ
ܗܳܢܳܐ ܕܶܝܢ ܒܰܪ ܢܰܓܳܪܳܐ
ܒܰܟܠܺܝܠ ܟܽܘܒܰܘ̈ܗ̱ܝ ܫܳܦܶܠ ܘܰܫܕܳܗ̇ ܠܰܚܬܺܝܪܽܘܬܝ̱
ܒܫܺܝܛܽܘܬܳܐ ܘܰܒܡܺܝܬܽܘܬܳܐ
ܚܙܳܬܶܗ ܫܝܽܘܠ ܐܳܦ ܐܶܬܪܰܗܒܰܬ ܡܶܢ ܩܽܘܕܡܰܘܗ̱ܝ
21.
ܠܡܽܘܫܶܐ ܚܙܳܝܗ̱ܝ
ܝܰܡܳܐ ܘܰܥܪܰܩ
ܕܚܶܠ ܡܶܢ ܚܽܘܛܪܶܗ
ܐܳܦ ܡܶܢ ܫܽܘܒܚܶܗ
ܙܺܝܘܶܗ ܘܚܽܘܛܪܶܗ ܘܫܽܘܠܛܳܢܶܗ ܚܙܺܝܬ
܀܀܀
ܐܳܦ ܗܳܝ ܟܺܐܦܳܐ ܕܶܐܬܬܰܪܥܰܬ ܫܝܽܘܠ ܕܶܝܢ ܕܶܐܨܛ̇ܪܺܝܘ ܩܰܒܪ̈ܶܝܗ̇
ܡܳܢܳܐ ܚܙܳܬ ܒܶܗ ܒܝܶܫܽܘܥ
ܚܠܳܦ ܙܺܝܘܶܐ ܓܰܘܢܳܐ ܕܡܺܝ̈ܬܶܐ
ܠܒܶܫ ܘܰܐܙܺܝܥܳܗ̇ ܘܶܐܢ ܓܰܘܢܳܐ ܕܩܳܛܠܶܗ ܩܰܛܠܳܗ̇
ܐܰܝܟܰܢ ܡܰܨܝܳܐ ܕܰܬܣܰܝܒܰܪ
ܡܳܐ ܕܳܐܬܶܐ ܕܰܢܩܺܝܡ ܡܺܝ̈ܬܶܐ ܒܬܶܫܒܽܘܚܬܶܗ
[ܫܠܶܡ]
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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