Hymn XXXV (Carmina Nisibena XXXV)
Twenty-two stanzas — the first of the Death-Satan dialogue cycle (Hymns 35-37), one of the most celebrated passages in Syriac literature. The hymn is a dramatic council of the powers of evil in the aftermath of Christ's triumph. The metre returns to the standard Nisibis form but with irregular expansions that create a sense of breathless debate. Sin speaks first (stanza 2), summoning her children — demons and devils — and warning them that Legion, the captain of their ranks, has been swallowed by the sea. Satan confesses his bewilderment (stanzas 3-5): he tempted Jesus after the fast, but Jesus did not desire; he tried to lure him from the temple, but Jesus flew through the air; he showed him every possession, and Jesus was not shaken. Death wails (stanza 6): fasting — a weapon Death had never encountered — has sealed his mouth; one man's fasting has closed the mouth of many. Satan examines Jesus' genealogy (stanzas 8-9): Adam was the spring from which all generations flowed; his offspring were tested one by one, and none was without a trace of Satan's leaven — except this one, whose very thoughts were pure. Satan confesses (stanzas 10-11): even in childhood Jesus was different; not a single trace of Satan's nature could be found in him; so he incited Herod to kill the children. The demon host grows impatient (stanza 19) and demands Satan fight or hand them a commander. Satan's final counsel (stanzas 20-22) is the most cunning: use Jesus' own words against him — he said Satan is divided against himself — so divide his disciples; go to Judas, kiss him, betray him, and let envy and the Levites' sword finish the work.
Melody: "On our Lord and Death and Satan"
I.
A voice proclaimed
and they gathered and came —
the powers of the Evil One
with his ministers,
the army of weeds, the whole assembly.
For they saw that Jesus had triumphed, a stone against the whole left hand;
there is none among them who was not tormented. They began, one by one, to recount
all that they had suffered. Sin — and Sheol was terrified.
Death trembled, for the dead had rebelled,
and Satan, for the sinners had rebelled against him.
II.
Sin called out
and counseled her children —
the demons and the devils —
and said to them:
"Legion, the captain of your ranks, is no more,
for the sea swallowed him and his companions. And you too, my sons, if you are contemptuous,
this Jesus will destroy you. You who ensnared Solomon —
it is a reproach, then, that you should be defeated by his disciples,
fishers of fish and common men;
for behold, they have caught the catch of men that used to catch us."
III.
"Greater is this
than every evil,"
said the Evil One
of our Savior.
"For it was not enough that he despoiled us —
he has also begun his vigilance against us. Jonah son of Mattai's vigilance
from Legion he perhaps demands, who seized and cast him in the sea.
Jonah was swallowed for three days and ascended;
but Legion — not even for a moment
did the depth of the sea cover him, by command."
IV.
"I tempted him
after his fast
with beautiful bread,
and he did not desire.
To my grief, I learned a psalm;
I thought to snare him by his psalm — but that too failed. The serpent —
he made my serpent useless. To the mountain I took him, I showed him
all my possessions. I gave them to him, and he was not shaken.
Would that it had been in the day of Adam —
he would not have given me such instruction."
V.
Death the glutton
wailed and said:
"Fasting — I have learned
what I did not know.
Jesus — behold — has made crowds for me,
but by his medicine, fasting, he preaches against me. One man shut my mouth —
the one who shut the mouths of many. Sheol said: I will rage against my gluttony —
for hunger now triumphs in the feast.
As he turned water into wine,
he has turned the nature of the dead into life."
VI.
"And God too
sent the Flood
and washed the earth
and purified her sins.
Fire and brimstone he brought to her again,
to bleach her stains. In fire he gives me the Sodomites
and in the Flood, the mighty. He shut the mouth of Sennacherib's house
and opened Sheol's. These and the like she loved —
instead of the plagues of justice,
he wrought by his Son the resurrection of the dead in grace."
VII.
"Prophets have watched me,
and righteous ones too,"
said the Evil One
to his allies.
"And though their powers were strong,
there was in them a trace of my nature — for the clay of humankind
is the bride of our leaven. This one has put on the body of Adam
and confounds us — our leaven has no power over him.
Is he then human and also God?
For his humanity in his divinity was mingled."
VIII.
"Look at Adam for me —
that spring
from which flowed
all our generations.
His offspring — I tested them one by one,
and I never saw a human being whose one part is God's
and whose other part is human. Moses, who shone in his glory —
I tested him still, in his tongue, and found him wanting.
But this one — not even in his thoughts
could I find him, for the spring of his thoughts is utterly pure."
IX.
"The desire of the flesh
is in every body,
even when they sleep
it is wakeful in them.
Whoever was purified by his prayers —
through a dream I trouble him. The dregs of the body in which I dwell —
from the movement hidden within it, both the wakeful and the sleepers
I have shaken alike. Only this one was purified:
not even in a dream did I find him wanting,
for even in his sleep he was pure and holy."
X.
"Different indeed
was his childhood
from the children
who have seen me.
For I never saw in him a portion of my nature.
From his childhood I was afraid. Therefore I incited Herod
to kill him with the children — and even from that he escaped.
Greatly I was afraid, for by a mystery he perceived.
He received the Magi's gifts,
mocked us, departed, and escaped our sword."
XI.
"Children of righteous ones
have watched me,
and infants
of chaste women.
I tested them from the womb, one by one,
and I saw in them our leaven — wrathful and accursed,
even jealous and flushed. These were fruits that by teaching
ripened and grew sweet. But this one, from his very sprouting,
was a good fruit that possessed sweetness
by which sinners were sweetened."
XII.
"Even as an infant
he was a teacher
of humankind
by the radiance upon him.
Even the priest, when he carried him, marveled at him.
The savor of the aged was wrapped about him. Joseph shrank from him;
his mother before him was radiant. He was an aid in his childhood
to all who saw him, a profit to all who knew him.
From the day he entered creation,
he was a helper of humanity by his victories."
XIII.
"Whence springs for me
the fruit of Mary?
The cluster of its wine
is not of nature.
For behold, I am caught between doubts:
if I neglect and leave him, I fear lest by his teaching those may be sweetened
who have acquired my bitterness. And if I press and tread him —
it is a terror to me, lest he become
new wine for sinners,
and when they are drunk on it, he will carry their idols away."
XIV.
"Behold, I am afraid
of both —
both of his death
and of his life."
The servants answered the Evil One and counseled him:
"If both are hard, easier for us is the lighter burden —
let us choose his death over his life. Let Death tell us if anyone
has ever been raised from among the righteous —
children of the mighty and the valiant.
For none has ever burst forth from Sheol the devourer."
XV.
"One can feel
the blowing of the wind,
but the Son of Mary —
who can search him out?
For when he wept, his tears robbed me.
And when I said to him, 'Fall from the temple of holiness' —
I thought from his fear he would not fall. When they cast him from the mountain
he flew through the air. The Son — I am weary, and he sits again.
Over his changes I could not keep pace —
for on dry land and also on the water he was walking."
XVI.
"I saw that he was hungry
like a man,
and it was resolved for me
by the bread he multiplied.
From the beginning I tested him, and I came:
he asked like one who does not know, and it was resolved for me too —
he showed that he knows hidden things. He chose Iscariot
as one who does not know, and then turned and showed he knows him —
binding and loosing.
I was bewildered by him — who was baptized and burst forth and overwhelmed me."
XVII.
"But one sign
that I see in him —
it encourages me
more than all.
For when he prayed, I saw him and rejoiced:
his color changed and he was afraid. His sweat was drops of blood.
He sensed that his day had come. This sign pleased me
more than all. Unless he is secretly stealing from me —
but if he is cunningly deceiving me:
woe, alike, to me and to you, my servants."
XVIII.
The demon army
grew restless and said:
"This is an ugly sign
that we see in you.
Never before has this happened to you.
Against short-lived kings you triumphed. The Son of Mary is taking cities
and you — behold — your commentary is long! Rise, go, let us contend with him.
It is a reproach to us that many should be defeated by one.
And if it is pain to you, or fear,
give us a commander for the battle, and you remain."
XIX.
"This Jesus —
from his own words
I am able to learn
and to fight with him.
For he said: Satan is divided
against himself and cannot stand. When he desires to fight against us
he has given us weapons against him. Go, divide his disciples for me;
for if they are divided among themselves, by them you will conquer them.
With the serpent and Eve, feeble ones —
by his own instruments I conquered Adam the first."
XX.
Death answered the Evil One
and said to him:
"Whom have you grown weary of
that is not your custom?
Behold, the small and the young
you used to hunt like a skilled man. Jesus, who is greater than all —
with whom do you wish to hunt him? The taste of his arrows frightens you,
the ones he cast at you when he was tempted by you.
You and I, with your servants —
our assembly is too small for the battle of the Son of Mary."
XXI.
"I counsel, then —
if the contest
will allow us
to do anything —
go, and with that disciple begin.
Let the chief speak with the chiefs. And send your whole army
to trouble the Pharisees. And perhaps you will speak provocatively,
as is your custom — 'If you are God, fall from here.'
With a kiss betray him and hand him over,
and behold, envy and the sword of the Levites will finish him."
XXII.
Our living King
ascended and was exalted
from Sheol
as the victorious one.
Woe to the side of the left hand —
to the spirits and demons, confusion; to Satan and Death, grief;
to Sin and Sheol, mourning. Joy to the side of the right hand
was born on this great day.
Therefore let us give great glory
to the one who died and lives, that he may give life and raise all.
Colophon
Translated from Classical Syriac by Addai, a Good Works tulku, 2026. Source text: Digital Syriac Corpus (DSC), file 293.xml, CC BY 4.0 (syriaccorpus.org/293), 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: Mark 5:1-13 (Legion and the swine, stanza 2); Matthew 4:1-11 (the temptation, stanzas 4, 15); Jonah 1-2 (Jonah swallowed, stanza 3); John 2:1-11 (water to wine, stanza 5); Genesis 6-9 (the Flood, stanza 6); Genesis 19 (Sodom, stanza 6); 2 Kings 19:35 (Sennacherib, stanza 6); Exodus 2:12-4:17 (Moses' tongue, stanza 8); Matthew 2:1-18 (the Magi and Herod's massacre, stanza 10); Luke 22:44 (sweat of blood, stanza 17); Matthew 12:25-26 (kingdom divided, stanza 19); Matthew 26:47-50 (Judas' kiss, stanza 21); Matthew 14:25 (walking on water, stanza 15).
This hymn belongs to a tradition of dramatic dialogue between Death and Satan found also in Narsai, Jacob of Serugh, and later Syriac poets. Ephrem's version is the earliest and most theologically compact, compressing the entire economy of salvation into a demonic debate.
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 35 (Carmina Nisibena 35)
ܥܰܠ ܩܳܠܳܐ (melody indicator): ܥܰܠ ܡܳܪܰܢ ܘܥܰܠ ܡܰܘܬܳܐ ܘܣܳܛܳܢܳܐ
1.
ܐܰܟܪܶܙ ܩܳܠܳܐ ܘܟܰܢܶܫܘ̱ ܘܶܐܬܰܘ
ܚܰܝ̈ܠܰܝ ܒܺܝܫܼܳܐ ܥܰܡ ܫܰܡ̈ܳܫܰܘܗ̱ܝ
ܡܰܫܪܺܝܬ ܙܺܝ̈ܙܳܢܶܐ ܟܢܳܫܬܳܐ ܟܽܠܳܗ̇
ܕܰܚܙܰܘ ܕܶܐܬܢܰܨܰܚ ܝܶܫܽܘܥ ܟܺܐܦܳܐ ܠܟܽܠܳܗ̇ ܣܶܡܳܠܳܐ
ܕܠܰܝܬ ܒܗܽܘܢ ܕܠܳܐ ܐܶܫ̇ܬܰܢܰܩ ܫ̇ܰܪܺܝܘ ܚܰܕ ܚܰܕ ܕܢܶܬܢܽܘܢ
ܟܽܠ ܡܳܐ ܕܰܣܼܒܰܠܘ̱ ܚܛܺܝܬܳܐ ܘܰܫܝܽܘܠ ܐܶܬܪܰܗܒܰܬ
ܙܳܥ ܡܰܘܬܳܐ ܕܰܡܪܰܕܘ̱ ܡܺܝ̈ܬܶܐ
ܘܣܳܛܳܢܳܐ ܕܰܡܪܰܕܘ̱ ܥܠܰܘܗ̱ܝ ܚ̈ܰܛܳܝܶܐ
2.
ܩܪܳܬ ܚܛܺܝܬܳܐ ܡܰܠܟܰܬ ܠܰܒ̈ܢܶܝܗ̇
ܠܫܺܐܕ̈ܶܐ ܘܕܰܝ̈ܘܶܐ ܘܰܠܗܽܘܢ ܐܶܡܪܰܬ
ܕܠܶܓܝܽܘܢ ܪܺܝܫܳܐ ܕܣܶܕܪ̈ܰܝܟܽܘܢ ܠܰܝܬܰܘܗ̱ܝ
ܕܒܰܠܥܶܗ ܝܰܡܳܐ ܘܰܠܚܰܒܪ̈ܰܘܗ̱ܝ ܘܳܐܦ ܐܰܢ̱ܬܽܘܢ ܒܢ̈ܰܝ ܐܶܢ ܬܶܒܼܣܽܘܢ
ܗܳܢܳܐ ܝܶܫܽܘܥ ܢܰܘܒܶܕܟܽܘܢ ܐܰܢ̱ܬܽܘܢ ܕܨܳܕܬܽܘܢ ܠܰܫܠܶܝܡܽܘܢ
ܚܶܣܕܰܐ ܗ̱ܘ ܗܳܟܺܝܠ ܕܰܬܚܽܘܒܽܘܢ ܡܶܢ ܬܰܠܡܺܝܕ̈ܰܘܗ̱ܝ
ܨܶܝ̈ܕܰܝ ܢܽܘ̈ܢܶܐ ܘܗܶܕ̈ܝܽܘܛܶܐ
ܕܗܳܐ ܨܶܕܰܘܗ̱ܝ ܨܰܝܕܳܐ ܕܐ̱ܢܳܫܳܐ ܕܨܶܝܕ ܗ̱ܘܳܐ ܠܰܢ
3.
ܪܰܒܳܐ ܗ̱ܝ ܗܳܕܶܐ ܡܶܢ ܟܽܠ ܒܺܝ̈ܫܳܢ
ܐܳܡܰܪ ܒܺܝܫܼܳܐ ܥܰܠ ܦܳܪܽܘܩܰܢ
ܠܳܐ ܓܶܝܪ ܣܶܦܩܰܬ ܠܶܗ ܗܳܕܶܐ ܕܰܒܙܳܢ
ܐܶܠܳܐ ܕܳܐܦ ܒܰܢ ܫܰܪܺܝ ܠܶܗ ܥܺܝܪܬܶܗ ܕܝܰܘܢܳܢ ܒܰܪ ܡܰܬܰܝ
ܡܶܢ ܠܶܓܝܽܘܢ ܟܰܝ ܬܳܒܰܥ ܠܶܗ ܕܰܫܩܼܰܠ ܘܰܫܕܳܝܗ̱ܝ ܒܺܝܡܰܐ
ܝܰܘܢܳܢ ܢܒܰܓ ܠܰܬܠܳܬܳܐ ܝܰܘܡܺܝ̈ܢ ܘܰܣܠܼܶܩ
ܠܶܓܝܽܘܢ ܕܶܝܢ ܐܳܦ ܠܳܐ ܠܢܽܘܓܪܳܐ
ܕܟܳܡ ܥܠܰܘܗ̱ܝ ܥܽܘܡܩܳܐ ܕܝܰܡܳܐ ܒܦܽܘܩܕܳܢܳܐ
4.
ܓܰܪܶܓܬܶܗ ܗܘܺܝܬ ܒܳܬܰܪ ܨܰܘܡܶܗ
ܒܠܰܚܡܳܐ ܦܰܐܝܳܐ ܘܠܳܐ ܐܶܬܪܰܓܪܰܓ
ܠܥܳܩܬܰܝ ܡܰܙܡܽܘܪܳܐ ܥܶܡܠܰܬ ܝܶܠܦܰܬ
ܕܰܒܡܰܙܡܽܘܪܶܗ ܐܰܨܽܘܕܺܝܘܗ̱ܝ ܒܶܛܠܰܬ ܝܶܠܦܰܬ ܬܰܢܺܝܢܳܐ
ܘܥܰܒܕܶܗ ܠܬܰܢܺܝܢܝ̱ ܒܛܺܝܠܳܐ ܠܛܽܘܪܳܐ ܐܰܣܩܰܬ ܚܰܘܺܝܬܶܗ
ܟܽܠ ܩܶܢܝ̈ܳܢܺܝܢ ܝܶܗܒܰܬ ܠܶܗ ܘܠܳܐ ܐܶܬܚܰܬܚܰܬ
ܛܽܘܒܰܝ ܗ̱ܘܳܐ ܒܝܰܘܡܶܗ ܕܳܐܕܳܡ
ܕܠܳܐ ܝܰܗ̱ܒ ܠܺܝ ܕܶܐܠܳܐܳܐ ܣܰܓܺܝ ܒܬܽܘܠܡܳܕܶܗ
5.
ܦܳܫ ܡܶܢ ܟܽܘܫܪܶܗ ܒܺܝܫܳܐ ܘܶܐܡܰܪ
ܕܒܶܛܠܳܢܰܐ ܗ̱ܘ ܠܺܝ ܗܳܢܳܐ ܝܶܫܽܘܥ
ܗܳܐ ܓܶܝܪ ܡܟܰܣ̈ܶܐ ܘܙܳܢܝ̈ܳܬܳܐ ܛܦܼܰܣܘ̱ ܒܶܗ
ܐܰܝܢܳܐ ܕܥܳܒܕܳܐ ܐܶܒܥܶܐ ܠܺܝ ܐܶܢܳܐ ܕܰܗܘܺܝܬ ܪܰܒܳܐ ܠܟܽܠ ܐ̱ܢܳܫ
ܠܡܰܢܽܘ ܐܶܗܘܶܐ ܬܰܠܡܺܝܕܳܐ ܚܛܺܝܬܳܐ ܬܽܘܒ ܐܶܡܪܰܬ
ܙܳܕܶܩ ܡܶܟܺܝܠ ܐܶܦܽܘܫ ܘܶܐܬܚܰܠܰܦ ܡܶܢ ܡܳܐ ܕܰܐܝܬܺܝ
ܕܗܳܢܳܐ ܒܰܪ ܡܰܪܝܰܡ ܕܶܐܬܳܐ
ܒܪܺܝܬܳܐ ܚܕܰܬܳܐ ܒܪܳܐ ܠܳܗ̇ ܠܐ̱ܢܳܫܽܘܬܳܐ
6.
ܝܰܥܢܳܐ ܡܰܘܬܳܐ ܐܰܝܠܶܠ ܘܶܐܡܼܰܪ
ܨܰܘܡܳܐ ܝܶܠܦܰܬ ܕܠܳܐ ܝܳܕܰܥ ܗܘܺܝܬ
ܝܶܫܽܘܥ ܗܳܐ ܥܒܰܕ ܟܶܢ̈ܫܶܐ ܠܺܝ ܕܶܝܢ
ܒܣܳܡܶܗ ܨܰܘܡܳܐ ܡܰܟܪܶܙ ܠܺܝ ܚܰܕ ܒܰܪܢܳܫܳܐ ܣܰܟܪܶܗ ܦܽܘܡܝ̱
ܕܣܶܟܪܰܬ ܦܽܘܡܳܐ ܕܣ̈ܰܓܺܝܐܶܐ ܫܝܽܘܠ ܐܶܡܪܰܬ ܐܶܟܐܶܐ ܒܝܰܥܢܽܘܬܝ̱
ܟܰܦܢܰܐ ܗ̱ܘ ܡܶܟܺܝܠ ܗܳܐ ܢܳܨܰܚ ܒܰܚܠܽܘܠܳܐ
ܐܰܝܟ ܕܰܗܦܰܟ ܡܰܝ̈ܳܐ ܠܚܰܡܪܳܐ
ܗܦܼܰܟ ܠܶܗ ܟܝܳܢܳܐ ܕܡܺܝ̈ܬܶܐ ܠܚܰܝܽܘܬܳܐ
7.
ܘܳܐܦ ܐܰܠܳܗܳܐ ܥܒܰܕ ܛܰܘܦܳܢܳܐ
ܘܰܐܫܺܝܓ ܐܰܪܥܳܐ ܘܚܰܠܶܠ ܚܽܘܒܶܝ̈ܗ̇
ܢܽܘܪܳܐ ܘܟܶܒܪܺܝܬܳܐ ܬܽܘܒ ܩܰܪܶܒ ܠܳܗ̇
ܕܰܢܚܽܘܪ ܗ̱ܘܳܐ ܟܽܘܬܡ̈ܳܬܳܐ ܒܢܽܘܪܳܐ ܝܳܗܶܒ ܠܺܝ ܣܰܕܽܘܡܳܝ̈ܶܐ
ܘܰܒܛܰܘܦܳܢܳܐ ܓܰܢ̱ܒܳܪ̈ܶܐ ܣܟܰܪ ܦܽܘܡܳܐ ܕܒܶܝܬ ܣܰܢܚܺܝܪܶܝܒ
ܘܰܦܬܼܰܚ ܕܰܫܝܽܘܠ ܗܳܠܶܝܢ ܘܕܰܐܝܟ ܗܳܠܶܝܢ ܪܶܚܡܰܬ
ܚܠܳܦ ܡܰܘ̈ܬܳܢܶܐ ܕܟܺܐܢܽܘܬܳܐ
ܥܒܼܰܕ ܒܰܒܪܶܗ ܚܰܝܰܬ ܡܺܝ̈ܬܶܐ ܒܛܰܝܒܽܘܬܳܐ
8.
ܚܳܙܶܝܢ ܠܺܝ ܢܒܺܝ̈ܶܐ ܐܳܦ ܙܰܕܺܝܩ̈ܶܐ
ܐܳܡܰܪ ܒܺܝܫܳܐ ܠܰܒ̈ܢܰܝ ܓܰܒܶܗ
ܘܟܰܕ ܛܳܒ ܥܰܙܺܝܙܺܝܢ ܗ̱ܘܰܘ ܚܰܝ̈ܠܰܝܗܽܘܢ
ܐܺܝܬ ܗ̱ܘܳܐ ܒܗܽܘܢ ܗܰܘܦܳܐ ܡܶܢ ܕܺܝܠܝ̱ ܓܒܺܝܠܬܳܐ ܓܶܝܪ ܕܰܒ̈ܢܰܝ ܐ̱ܢܳܫܳܐ
ܒܰܪ̱ܬ ܙܰܘܓܶܗ ܗܺܝ ܕܰܚܡܺܝܪܳܢ ܗܳܢܳܐ ܠܒܶܫ ܦܰܓܪܶܗ ܕܳܐܕܳܡ
ܘܰܡܕܰܘܶܕ ܠܰܢ ܕܰܚܡܺܝܪܳܢ ܠܳܐ ܫܰܠܶܛ ܒܶܗ
ܒܰܪܢܳܫܰܐ ܗ̱ܘ ܟܰܝ ܘܰܐܠܳܗܳܐ
ܕܐ̱ܢܳܫܽܘܬܶܗ ܒܰܐܠܳܗܽܘܬܶܗ ܐܶܬܡܰܙܓܰܬ
9.
ܚܙܳܐ ܠܺܝ ܐܳܕܳܡ ܗܰܘ ܡܰܒܽܘܥܳܐ
ܕܰܪܕܰܘ ܡܶܢܶܗ ܟܽܠ ܓܶܢܣ̈ܢܰܝܢ
ܝܰܠܕܰܘ̈ܗ̱ܝ ܒܨܶܝܢ ܐܶܢܽܘܢ [ܠܺܝ] ܘܰܒܩܼܶܝܢ ܚܰܕ ܚܰܕ
ܘܠܳܐ ܚܙܺܝܬ ܡܶܡܬܽܘܡ ܒܰܪܢܳܫܳܐ ܕܰܚܕܳܐ ܡܢܳܬܶܗ ܕܰܐܠܳܗܳܐ
ܘܦܰܠܓܶܗ ܐ̱ܚܪܺܢܳܐ ܒܰܪܢܳܫܳܐ ܡܽܘܫܶܐ ܕܶܐܙܕܰܗܺܝ ܒܙܺܝܘܶܗ
ܬܽܘܒ ܒܩܺܝܬܶܗ ܘܰܒܠܶܫܳܢܶܗ ܕܰܘܕܬܶܗ
ܠܗܳܢܳܐ ܕܶܝܢ ܐܳܦ ܠܳܐ ܒܪܶܢܝܶܗ
ܕܰܫܦܰܐ ܗ̱ܘ ܣܰܓܺܝ ܡܰܒܽܘܥܳܐ ܕܚܽܘܫ̈ܳܒܰܘܗ̱ܝ
10.
ܪܓܰܬ ܦܰܓܪܳܐ ܒܟܽܠ ܦܰܓܪ̈ܰܝܢ ܗܝ
ܕܳܐܦ ܟܰܕ ܕܳܡܟܺܝܢ ܥܺܝܪܳܐ ܗ̱ܝ ܒܗܽܘܢ
ܐܰܝܢܳܐ ܕܒܰܥܠܰܘ̈ܘܗ̱ܝ ܐܶܨܛܰܠܰܠ
ܒܝܰܕ ܚܶܠܡܳܐ ܕܳܠܰܚ ܐ̱ܢܳܐ ܠܶܗ ܬܶܛܪܶܗ ܕܦܰܓܪܳܐ ܕܶܐܠ ܒܶܗ
ܡܶܢ ܙܰܘܥܳܐ ܕܰܟܣܶܐ ܒܓܰܘܶܗ ܠܫܰܗܪ̈ܶܐ ܘܰܠܕܰܡ̈ܟܶܐ [ܬܽܘܒܰܢ
ܫܶܓܫܶܬ ܐܰܟܚܰܕ ܗܳܢܰܘ ܒܰܠܚܽܘܕ ܕܶܐܨܛܰܠܶܠ
ܕܳܐܦ ܠܳܐ ܒܚܶܠܡܳܐ ܕܰܘܶܕܬܶܗ
ܕܳܐܦ ܒܳܗ̇ ܒܫܶܢܬܶܗ ܫܰܦܝܳܐ ܗ̱ܘܳܐ ܘܩܰܕܺܝܫܳܐ
11.
ܦܪܺܝܫܳܐ ܗ̱ܘܳܬ ܕܶܝܢ ܐܳܦ ܛܰܠܝܽܘܬܶܗ
ܡܶܢ ܕܰܛ̈ܠܳܝܶܐ ܕܰܚܙܰܝܢ ܗ̱ܘܰܘ ܠܺܝ
ܠܳܐ ܓܶܝܪ ܚ̇ܙܺܝܬ ܒܶܗ ܡܢܼܳܬܳܐ ܡܶܢ ܕܺܝܠܝ̱
ܡܶܢ ܛܰܠܝܽܘܬܶܗ ܩܳܢܶܛ ܗܘܺܝܬ ܒܰܕܓܽܘܢ ܓܪܝܬ ܠܗܶܪܳܘܕܶܣ
ܕܥܰܡ ܝ̈ܰܠܽܘܕܶܐ ܢܶܬܩܰܛܰܠ ܕܳܐܦ ܡܶܢܳܗ̇ ܕܗܳܝ ܕܰܦܠܰܛ ܗ̱ܘܳܐ
ܣܰܓܺܝ ܩܶܢܛܰܬ ܕܰܒܪܳܐܙܰܢ ܐܰܝܟܰܢ ܐܰܪܓܶܫ
ܫܩܼܰܠ ܩܽܘܪ̈ܒܳܢܶܐ ܕܰܡܓܽܘ̈ܫܶܐ
ܒܰܙܰܚ ܒܰܢ ܘܰܐܫܩܶܠ ܘܦܰܠܶܓ ܡܶܢ ܣܰܝܦܰܢ
12.
ܚܙܰܝܢ ܠܺܝ ܛ̈ܠܳܝܶܐ ܒ̈ܢܰܝ ܙܰܕܺܝ̈ܩܶܐ
ܘܳܐܦ ܝܰܠܽܘܕ̈ܶܐ ܒܢ̈ܰܝ ܢܰܟ̈ܦܳܬ̣ܳܐ
ܘܰܒܩܺܝܬ ܐܶܢܽܘܢ ܡܶܢ ܟܰܪܣܳܐ ܚܰܕ ܚܰܕ
ܘܰܚܙܺܝܬܶܗ ܒܗܽܘܢ ܠܰܚܡܺܝܪܳܢ ܕܰܪܓܽܘܙܬܳܢܺܝܢ ܘܠܺܝܛܺܝܢ
ܘܳܐܦ ܚܶܡܬܳܢܺܝܢ ܘܚܶܘܳܪ̈ܺܝܢ ܦܺܐܪ̈ܶܐ ܗ̱ܘܰܘ ܕܰܒܝܽܘܠܦܳܢܳܐ
ܒܳܟܪܽܘ ܘܰܚܠܺܝܘ ܗܳܢܳܐ ܕܶܝܢ ܡܶܢ ܡܽܘܥܺܝܬܶܗ
ܦܺܐܪܳܐ ܗ̱ܘܳܐ ܛܳܒܳܐ ܕܰܩܢܳܐ ܚܰܠܝܽܘܬܳܐ
ܕܒܳܗ̇ ܐܶܬܚܠܺܝܘ ܚܰܛܳܝ̈ܶܐ
13.
ܐܳܦ ܟܰܕ ܥܽܘܠܰܐ ܗ̱ܘ ܡܰܠܦܳܢܳܐ ܗ̱ܘܳܐ
ܕܰܒܢܰܝ̈ܢܳܫܳܐ ܒܙܺܝܘܳܐ ܕܰܥܠܰܘܗ̱ܝ
ܐܳܦ ܗܽܘ ܟܳܗܢܳܐ ܟܰܕ ܛܰܥܢܶܗ ܬܗܰܪ ܒܶܗ
ܛܰܥܡܳܐ ܕܣ̈ܳܒܶܐ ܡܥܰܛܰܦ ܗ̱ܘܳܐ ܝܰܘܣܶܦ ܡܶܢܶܗ ܚܳܐܶܓ ܗ̱ܘܳܐ
ܐܶܡܶܗ ܩܰܕܡܽܘܗ̱ܝ ܙܰܗܝܳܐ ܗ̱ܘܳܬ ܥܽܘܕܪܳܢܳܐ ܗ̱ܘܳܐ ܒܛܰܠܝܽܘܬܶܗ
ܠܟܽܠ ܚ̈ܙܺܝܘܗ̱ܝ ܝܽܘܬܪܳܢܳܐ ܗ̱ܘܳܐ ܠܝܳܕܽܘ̈ܥܰܘܗ̱ܝ
ܡܶܢ ܝܰܘܡܳܐ ܕܥܰܠ ܠܰܒܪܺܝܬܳܐ
ܡܥܰܕܪܳܢܳܐ ܗ̱ܘܳܐ ܕܐ̱ܢܳܫܽܘܬܳܐ ܒܢܶܨܚܳܢܰܘ̈ܗ̱ܝ
14.
ܡܶܢ ܐܰܝܟܳܐ ܢܳܒܰܥ ܠܺܝ ܦܺܐܪܳܗ̇ ܕܡܰܪܝܰܡ
ܣܓܽܘܠܳܐ ܕܚܰܡܪܶܗ ܠܰܘ ܕܰܟܝܳܢܰܐ ܗ̱ܘ
ܗܳܐ ܓܶܝܪ ܩܳܡܬ ܠܺܝ ܒܶܝܬ ܦܽܘܫ̈ܳܟܶܐ
ܕܰܐܗܡܶܐ ܘܰܐܪܦܶܝܘܗ̱ܝ ܩܳܢܶܛ ܐ̱ܢܳܐ ܕܠܳܐ ܒܝܽܘܠܦܳܢܶܗ ܢܶܬܚܰܠܽܘܢ
ܐܰܝܠܶܝܢ ܕܰܩܼܢܰܘ ܡܰܪܺܝܪܽܘܬܝ̱ ܘܕܰܐܥܨܽܘܪ ܘܶܐܕܽܘܫܺܝܘܗ̱ܝ ܬܽܘܒ
ܣܽܘܪܳܕܰܐ ܗ̱ܘ ܠܺܝ ܕܰܠܡܳܐ ܢܶܗܦܽܘܟ ܢܶܗܘܶܐ ܠܶܗ
ܚܰܡܪܳܐ ܚܰܕܬܳܐ ܠܚ̈ܰܛܳܝܶܐ
ܘܡܳܐ ܕܪܽܘܝܽܘ ܒܶܗ ܗܽܘ ܛܥܶܝܢ ܦܬܰܟܪ̈ܰܝܗܽܘܢ
15.
ܗܳܐ ܩܳܢܶܛ ܐ̱ܢܳܐ ܡܶܢ ܬܰܪ̈ܬܰܝܗܶܝܢ
ܐܳܦ ܡܶܢ ܡܰܘܬܳܐ ܐܳܦ ܡܶܢ ܚ̈ܰܝܰܘܗ̱ܝ
ܥܢܰܘ ܕܶܝܢ ܠܒܺܝܫܼܳܐ ܫܰܡ̈ܫܰܘܗ̱ܝ ܡܰܠܟܽܘܗ̱ܝ
ܕܶܐܢ ܩܫܶܝܢ ܐܶܢܶܝܢ ܬܰܪ̈ܬܰܝܗܶܝܢ ܦܫܺܝܚ ܗܽܘ ܠܰܢ ܛܰܥܢܳܐ ܩܰܠܺܝܠ
ܕܡܰܘܬܶܗ ܢܶܓܒܶܐ ܡܶܢ ܚ̈ܰܝܰܘܗ̱ܝ ܢܺܐܡܰܪ ܠܰܢ ܡܰܘܬܳܐ ܐܶܢ ܐ̱ܢܳܫ
ܬܽܘܒܰܢ ܡܶܡܬܽܘܡ ܡܶܢ ܙܰܕܺܝ̈ܩܶܐ ܐܶܬܢܰܚܰܡ
ܒ̈ܢܰܝ ܓܰܢ̱ܒܳܪ̈ܶܐ ܘܢܰܨ̈ܺܝܚܶܐ
ܠܰܝܬ ܓܶܝܪ ܕܰܢܒܰܓ ܡܶܢܳܗ̇ ܕܰܫܝܽܘܠ ܒܳܠܰܥܬܳܐ
16.
ܢܳܫܒܳܐ ܕܪܽܘܚܳܐ ܡܨܶܐ ܐ̱ܢܳܫ ܓܐܶܫ
ܘܰܠܒܰܪ ܡܰܪܝܰܡ ܡܼܰܢܽܘ ܕܢܶܒܼܨܶܝܘܗ̱ܝ]
ܟܰܕ ܓܶܝܪ ܒܳܟܶܐ ܗ̱ܘܳܐ ܒܕܶܡ̈ܥܰܘܗ̱ܝ ܓܰܢܒܰܢܝ̱
ܘܟܰܕ ܬܽܘܒ ܐܶܡܪܰܬ ܠܶܗ ܕܰܢܦܰܠ ܡܶܢ ܗܰܝܟܰܠ ܩܽܘܕܫܳܐ
ܣܶܒܪܰܬ ܕܡܶܢ ܕܶܚܠܶܗ ܠܳܐ ܢܦܰܠ ܗ̱ܘܳܐ ܟܰܕ ܫܕܰܐܘܗ̱ܝ ܡܶܢ ܛܽܘܪܳܐ
ܦܪܰܚ ܠܶܗ ܒܳܐܐܰܪ ܥܰܠ ܒܪܳܐ ܠܐܼܺܝ ܘܺܝܬܶܒ ܬܽܘܒ
ܥܰܠ ܫܽܘܚ̈ܠܳܦܰܘܗ̱ܝ ܠܳܐ ܩܳܡܶܬ
ܕܥܰܠ ܝܰܒܫܳܐ ܐܳܦ ܥܰܠ ܡܰܝ̈ܳܐ ܡܗ̇ܰܠܶܟ ܗ̱ܘܳܐ
17.
ܚ̇ܙܺܝܬܶܗ ܕܰܟܦܼܶܢ ܐܰܝܟ ܒܰܪ ܐ̱ܢܳܫܳܐ
ܘܶܐܫܬܰܪܝܰܬ ܠܳܗ̇ ܒܠܰܚܡܳܐ ܕܰܐܣܓܺܝ
ܡܶܢܶܗ ܕܫܽܘܪܳܝܳܐ ܒܩܺܝܬܶܗ ܘܶܐܬܺܝܬ
ܫܐܶܠ ܐܰܝܟ ܠܳܐ ܝܳܕܽܘܥܳܐ ܘܶܐܫܬܰܪܝܰܬ ܠܳܗ̇ ܐܳܦ ܗܳܕܶܐ
ܕܚܰܘܺܝ ܕܝܳܕܰܥ ܟܰܣܝ̈ܳܬܰܐ ܗ̱ܘ ܓܒܳܝܗ̱ܝ ܗ̱ܘܳܐ ܬܽܘܒ ܠܰܣܩܰܪܝܽܘܛܳܐ
ܐܰܝܟ ܠܳܐ ܝܳܕܰܥ ܘܰܗܼܦܰܟ ܚܰܘܺܝ ܕܝܳܕܰܥ ܠܶܗ
ܟܰܕ ܐܳܣܰܪ ܗ̱ܘܳܐ ܘܟܰܕ ܫܳܪܶܐ
ܦܶܗ̇ܝܰܬ ܠܺܝ ܒܶܗ ܕܰܥܡܼܰܕ ܘܢܼܰܒܰܓ ܘܐܛܝܦܢܝ
18.
ܚܰܕ ܕܶܝܢ ܢܺܝܫܳܐ ܕܰܚܙܳܐ ܠܺܝ ܒܶܗ
ܗܽܘ ܡܠܰܒܶܒ ܠܺܝ ܝܰܬܺܝܪ ܡܶܢ ܟܽܠ
ܟܰܕ ܓܶܝܪ ܡܨ̇ܰܠܶܐ ܚܙܺܝܬܶܗ ܘܚܶܕܺܝܬ
ܕܶܐܫܬܰܚܠܰܦ ܓܰܘܢܶܗ ܘܰܕܚܼܶܠ ܗܘܳܬ̣ ܕܽܘܥܬܶܗ ܫ̈ܶܠܳܬܳܐ ܕܰܕܡܳܐ
ܕܰܐܪܓܶܫ ܗ̱ܘܳܐ ܕܰܡܼܛܳܐ ܝܰܘܡܶܗ ܗܳܕܶܐ ܐܶܬܳܐ ܫܶܦܪܰܬ ܠܺܝ
ܝܰܬܺܝܪ ܡܶܢ ܟܽܠ ܐܶܢ ܠܰܘ ܡܶܓܢܰܒ ܓܰܢܒܳܢܝ̱ ܒܳܗ̇
ܐܶܢ ܕܶܝܢ ܡܶܟܰܠ ܗܽܘ ܢܶܟܠܰܢܝ̱
ܘܳܝ ܐܰܟܚܰܕ ܐܳܦ ܠܺܝ ܘܰܠܟܽܘܢ ܫܰܡ̈ܶܫܝ̱
19.
ܪܶܒܰܬ ܡܰܫܪܺܝܬ ܫܺܐܕ̈ܶܐ ܘܶܐܡܪܰܬ
ܣܰܢܝܳܐ ܗ̱ܝ ܐܳܬܶܐ ܕܚܳܙܶܝܢܰܢ ܒܳܟ
ܠܳܐ ܓܶܝܪ ܡܬܽܘܡ ܗܳܟܰܢܳܐ ܓܕܰܫ ܠܳܟ
ܒܡ̈ܰܠܟܶܐ ܟܪ̈ܰܝܳܐ ܢܰܨܰܚ ܗܘܺܝܬ ܒܰܪ ܡܰܪܝܰܡ ܫ̇ܒܳܐ ܟܶܪ̈ܟܶܐ
ܘܰܐܢ̱ܬ ܗܳܐ ܡܽܘܪܳܟ ܬܽܘܪܓܳܡܳܐ ܩܽܘܡ ܦܽܘܩ ܢܶܬܟܰܬܰܫ ܥܰܡܶܗ
ܚܶܣܕܰܐ ܗ̱ܘ ܠܰܢ ܓܶܝܪ ܕܣܰܓ̈ܺܝܐܶܐ ܢܚܽܘܒܽܘܢ ܡܶܢ ܚܰܕ
ܘܶܐܢ ܟܺܐܒܰܐ ܗ̱ܘ ܠܳܟ ܐܰܘ ܩܶܢܛܳܐ
ܗܰܒ ܠܰܢ ܡܰܠܟܳܐ ܠܰܩܪܳܒܳܐ ܘܩܰܘܳܐ ܠܳܟ
20.
ܝܶܫܽܘܥ ܗܳܢܳܐ ܡܶܢ ܡܶܠܰܘ̈ܗ̱ܝ ܗܽܘ
ܡܨܶܐ ܐ̱ܢܳܐ ܕܰܐܠܶܦ ܘܰܐܩܪܶܒ ܥܰܡܶܗ
ܐܶܡܼܰܪ ܓܶܝܪ ܕܗܽܘ ܠܰܡ ܣܳܛܳܢܳܐ ܦܠܺܝܓ ܗ̱ܽܘ
ܥܰܠ ܢܰܦܫܶܗ ܘܠܳܐ ܡܶܬܩܺܝܡ ܟܰܕ ܨܳܒܶܐ ܕܢܰܩܪܶܒ ܥܰܡܰܢ
ܝܰܗ̱ܒ ܠܰܢ ܙܰܝܢܳܐ ܕܰܠܩܽܘܒܠܶܗ ܙܶܠܘ̱ ܦܰܠܶܓܘ̱ ܠܺܝ ܬܰܠܡܺܝܕ̈ܰܘܗ̱ܝ
ܕܶܐܢ ܐܶܬܦܰܠܰܓܘ̱ ܠܗܽܘܢ ܗܽܘ ܒܗܽܘܢ ܙܳܟܶܝܢ ܐܰܢ̱ܬܽܘܢ
ܒܚܶܘܝܳܐ ܘܚܰܘܳܐ ܐܰܠܺܝ̈ܠܶܐ
ܒܝܰܕ ܕܺܝܠܶܗ ܙܟܺܝܬܶܗ ܠܳܐܕܳܡ ܩܰܕܡܳܝܳܐ
21.
ܡܰܘܬܳܐ ܠܒܺܝܫܳܐ ܥܼܢܳܐ ܘܶܐܡܰܪ ܠܶܗ
ܡܰܢܽܘ ܐܰܡܐܶܢܬ ܕܠܳܐ ܒܰܥܝܳܕܳܟ
ܗܳܐ ܓܶܝܪ ܠܫܺܝ̈ܛܶܐ ܘܠܰܙܥܽܘܪ̈ܶܐ
ܐܰܢ̱ܬ ܗܽܘ ܨܳܐܶܕ ܗܘܰܝܬ ܐܰܝܟ ܟܰܫܺܝܪܳܐ ܝܶܫܽܘܥ ܕܪܰܒ ܗ̱ܽܘ ܡܶܢ ܟܽܠ
ܒܡܰܢܽܘ ܨܒܰܝܬ ܕܰܬܨܽܘܕܺܝܘܗ̱ܝ ܛܰܥܡܳܐ ܕܓܶܐܪ̈ܰܘܗ̱ܝ ܡܶܕܚܰܠ ܠܳܟ
ܕܰܫܕܳܐ ܗ̱ܘܳܐ ܒܳܟ ܟܰܕ ܡܶܬܢܰܣܶܐ ܗ̱ܘܳܐ ܡܶܢܳܟ
ܐܰܢ̱ܬ ܘܶܐ̱ܢܳܐ ܥܰܡ ܦܰܠܚܳܝ̈ܰܟ
ܙܥܽܘܪ ܗܽܘ ܟܶܢܫܰܢ ܠܩܰܪܒܶܗ ܕܒܰܪ ܡܰܪܝܰܡ
22.
ܡܳܠܶܟ ܐ̱ܢܳܐ ܕܶܝܢ ܐܶܢ ܫܳܒܶܩ ܠܰܢ
ܗܽܘ ܚܶܪܝܳܢܳܐ ܕܢܶܥܒܶܕ ܡܶܕܶܡ
ܙܶܠ ܐܰܢ̱ܬ ܘܰܒܗܰܘ ܬܰܠܡܺܝܕܶܗ ܫܰܪܺܝ ܠܳܟ
ܕܪܺܝܫܳܐ ܢܡܰܠܶܠ ܥܰܡ ܪ̈ܺܝܫܶܐ ܘܫܰܪܺܝ ܟܽܘܠܳܗ̇ ܡܰܫܪܺܝܬܳܟ
ܬܺܐܙܰܠ ܬܶܫܓܽܘܫ ܠܰܦܪ̈ܺܝܫܶܐ ܘܕܰܠܡܳܐ ܬܡܰܠܶܠ ܩܪܺܝܝܳܐܺܝܬ
ܐܰܝܟ ܕܰܡܥܳܕ ܐܰܢ̱ܬ ܕܶܐܢ ܐܰܠܳܗܳܐ ܐܰܢ̱ܬ ܦܰܠ ܡܶܟܳܐ
ܒܚܽܘܒܳܐ ܫܽܘܩܺܝܗ̱ܝ ܘܰܐܫܠܡܺܝܗ̱ܝ
ܘܗܳܐ ܢܰܥܓܶܗ ܚܣܳܡܳܐ ܘܣܰܝܦܳܐ ܕܠܶܘ̈ܳܝܶܐ
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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