Hymn XXXVII (Carmina Nisibena XXXVII)
Eleven stanzas — the third and final hymn of the Death-Satan dialogue cycle (XXXV-XXXVII). Death mourns over Sheol's emptied treasuries. He weeps like a man over a plundered house, boasting even in grief that no theft was ever proved against him (1). Sheol is reimagined as a barren woman whose joy lay in never giving birth — the resurrection forces her into unnatural labor (2). Death recalls Isaiah's prophecy of a land that travails in one day and realizes the dead he guarded were a deposit, not a possession (3). Isaiah's two voices — "a virgin shall bear" and "the earth shall bear" — are fulfilled in two impossible wombs: Mary's and Sheol's (4). Ezekiel's valley of dry bones prefigures the final tumult when bone seeks bone without anyone asking "Shall these bones live?" (5). The Lazarus stanza is among Ephrem's most human: Lazarus caught between two wailings, his sisters weeping as he entered the grave, Death weeping as he left (6). Death tastes grief for the first time and recognizes the widow of Nain's sorrow as his own (7). All the grief Death ever inflicted gathers against him at the last (8). The final three stanzas form a sustained theological argument: there is only one key to Sheol, the Creator's (9); only the Power that made the bones can reassemble them (10); and Death confesses monotheism from within Sheol — "one God alone I know, and his prophets and his apostles I respect" (11). The refrain: "Blessed is he who broke the sting of Sheol by his cross." The melody is shared with the two preceding hymns.
Melody: Of the same melody (third)
Refrain: Blessed is he who broke the sting of Sheol by his cross.
I.
Death was weeping for Sheol,
for he saw her treasuries
had been emptied.
He said: "Who has stripped your wealth?
Gehazi stole and was exposed —
but I, who steal from all,
no theft was ever proved against me.
I am sent against kings —
in their sicknesses they are enclosed,
their guards surround them,
and while guards stand at the gate,
I strip away the souls of kings and go forth."
II.
All barren women grieve —
but Sheol's joy
was her barrenness.
She became desolate when she gave birth!
A Power that compels all things compelled
the barren, cold womb,
and it brought forth — yet it was robbery!
Rebecca, whom two children pressed —
Death asked: how great is Sheol's pain,
struck by new birth-pangs!
For it was not the dead who pressed and went forth from within her.
III.
Can this be that word
I heard from Isaiah —
which I despised
as he stood and proclaimed?
"Who has heard such a thing —
that the earth travails in a single day
and brings forth a people in one hour?"
This is what has come to pass — or perhaps
it is still reserved for us!
And if this is but a shadow
of the King who is coming —
I did not know that what I guard is a deposit.
IV.
Two voices that astonished me
I heard from that Isaiah.
He said: "A virgin shall conceive and bear" —
and he said also: "The earth shall give birth."
Behold — the virgin bore him,
and Sheol the barren bore him also!
Two wombs, against nature,
were changed by him — the virgin and Sheol both.
The virgin, by her bearing, he gladdened;
but Sheol, by his resurrection, he darkened and grieved.
V.
I saw in the valley
that Ezekiel
who raised the dead
while being questioned.
And I saw the bones that stirred and moved.
There will be a tumult of bones in Sheol —
bone seeking its companion,
and joint seeking its mate.
There will be none to ask
and none to be asked: "Shall these bones live?"
Without asking, he will raise them —
the voice of Jesus, the Commander of all creatures.
VI.
Sheol was darkened
when she saw her mournful dead
now radiant.
She wept for Lazarus as he went forth:
"Go in peace, dead man who lives!
Pitiable one, caught between two wailings —
outside and inside, lamentation!
His sisters wept as he entered
the grave to me, and I wept as he left.
At his death there was weeping among the living;
and in Sheol, great mourning at his resurrection."
VII.
Now I have tasted
the taste of his grief —
the grief of one who weeps
over his beloved.
The dead who are so beloved to Sheol —
how much more beloved are they to their parents!
The members she cut off and took —
behold, they are cut from me and taken!
If I grieve so greatly
at the departure of that young man who was raised —
blessed is he who pitied the widow;
by her only son he restored her desolated dwelling.
VIII.
This grief that I have been inflicting
upon the children of men
through their beloved ones —
at the last it has gathered against me, all of it!
When the dead have left Sheol,
for every man there will be resurrection,
and for me alone, torment.
Who will endure with me?
All this — that I should see Sheol utterly alone,
for that voice which splits open graves
will destroy her and bring forth the dead from within her.
IX.
If a man reads the prophets,
he hears of just wars.
If a man meditates upon the story of Jesus,
he learns mercy and compassion.
And if anyone supposes that Jesus is a stranger —
to me this is blasphemy! An alien key
has never fit the gate of Sheol.
There is one key alone — the Creator's.
He who locked her will also open her at his coming.
X.
The bones — who can reassemble them
except the Power that created them?
The sherds of the body — who can join them
except the hand of the Maker?
Who can restore the forms
except the finger of the Creator?
He who created and then turned to destruction —
he alone can also renew and raise.
No other god can enter
and repair creatures that are not his own.
XI.
If there were another power,
I would be glad for it to come to me!
Let it descend
into the wombs of Sheol and learn
that there is one God alone.
Mortals who erred and proclaimed
that there are many gods —
behold, they are imprisoned in Sheol with me,
and their gods have never grieved over them.
One God alone I know,
and his prophets and his apostles I respect.
Colophon
Translated from Classical Syriac by Addai, a Good Works tulku, 2026. Source text: Digital Syriac Corpus (DSC), file 295.xml, CC BY 4.0 (syriaccorpus.org/295), 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: 2 Kings 5:20-27 (Gehazi's theft, stanza 1); Genesis 25:22 (Rebecca pressed by twins, stanza 2); Isaiah 66:8 (the earth travails in one day, stanzas 3-4); Isaiah 7:14 (a virgin shall conceive, stanza 4); Ezekiel 37:1-14 (the valley of dry bones, stanza 5); John 11:1-44 (Lazarus, stanza 6); Luke 7:11-17 (the widow of Nain's son, stanza 7); 1 Corinthians 15:55 (the sting of Death, refrain).
Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.
🌲
Source Text: Ephrem the Syrian — Hymns on Nisibis, Hymn 37 (Carmina Nisibena 37)
ܥܰܠ ܩܳܠܳܐ (melody indicator): ܓ ܡܶܢܶܗ ܒܰܪ ܩܳܠܶܗ
1.
ܡܶܒܟܳܐ ܗ̱ܘܳܐ ܠܳܗ̇
ܡܰܘܬܳܐ ܠܰܫܝܽܘܠ
ܕܰܚܼܙܳܐ ܓܰܙܶܝ̈ܗ̇
ܕܶܐܣܬܰܪܰܩܘ̱ ܗ̱ܘܰܘ
ܘܶܐܡܰܪ ܡܰܢܽܘ ܟܰܝ ܚܳܠܶܨ ܥܽܘܬܪܶܟܝ̱
ܓܢܼܰܒ ܗ̱ܘܳܐ ܓܶܚܙܺܝ ܘܶܐܬܦܰܪܣܺܝ
ܐܶܢܳܐ ܕܟܽܠܝܽܘܢ ܓܳܢܶܒ ܐ̱ܢܳܐ
ܓܢܽܘܒܬܳܐ ܥܰܠܝ̱ ܠܳܐ ܐܶܬܬܚܰܕܰܬ
ܡܶܫܬܰܕܰܪ ܐ̱ܢܳܐ ܥܰܠ ܡ̈ܰܠܟܶܐ
ܒܟܽܘܪ̈ܗܳܢܰܝܗܽܘܢ ܟܪ̈ܺܝܟܺܝܢ
ܠܗܽܘܢ ܢܳܛܽܘܪ̈ܰܝܗܽܘܢ
ܟܰܕ ܢܳܛܽܘܪ̈ܶܐ ܥܰܠ ܬܰܪܥܳܐ
ܢܰܦܫܳܐ ܕܡ̈ܰܠܟܶܐ ܡܥܰܕܶܐ ܐ̱ܢܳܐ ܘܢܳܦܶܩ ܐ̱ܢܳܐ
ܥܽܘܢܺܝܬܳܐ: ܒܪܺܝܟ ܕܬܰܒܰܪ ܥܽܘܩܣܳܗ̇ ܕܰܫܝܽܘܠ ܒܰܨܠܺܝܒܶܗ
2.
ܡ̈ܥܳܩܳܢ ܐܶܢܶܝܢ
ܟܽܠ ܥܰܩܪ̈ܳܬܳܐ
ܫܝܽܘܠ ܚܰܕܽܘܬܳܗ̇
ܥܰܠ ܥܰܩܪܽܘܬܳܗ̇
ܗܘܼܳܬ ܠܳܗ̇ ܨܕܺܝܬܳܐ ܐܶܢ ܗܽܘ ܕܝܶܠܕܰܬ
ܚܰܝܠܳܐ ܥܳܨܶܐ ܟܽܠ ܐܰܠܨܶܗ
ܠܥܽܘܒܳܐ ܥܶܩܳܪܳܐ ܘܩܰܪܺܝܪܳܐ
ܘܰܦܢܺܝ ܝܰܗ̱ܒ ܟܰܕ ܛܠܽܘܡܰܐ ܗ̱ܘ
ܪܳܦܩܳܐ ܕܳܐܠܨܽܘܗ̇ ܬܪ̈ܶܝܢ ܥܽܘ̈ܠܺܝܢ
ܡܰܘܬܳܐ ܫܶܐܠܰܬ ܟܡܳܐ ܟܰܝ ܪܰܒ ܟܺܐܒܳܗ̇ ܕܰܫܝܽܘܠ
ܕܡܰܚܐܽܘܗ̇ ܚܒ̈ܳܠܶܐ ܚ̈ܰܕܬܶܐ
ܕܠܰܘ ܡܺܝ̈ܬܶܐ ܘܨܳܪܘ̱ ܘܰܢܦܼܰܩܘ̱ ܡܶܢ ܓܰܘܳܗ̇
3.
ܕܳܡ ܟܰܝ ܗܳܢܰܘ
ܗܰܘ ܦܶܬܓܳܡܳܐ
ܕܰܫܡܺܝܥ ܗ̱ܘܳܐ ܠܺܝ
ܡܶܢ ܐܶܫܰܥܝܳܐ
ܘܰܒܣܺܝܬ ܥܠܰܘܗ̱ܝ ܟܰܕ ܩܳܐܶܡ ܘܶܐܡܰܪ
܀܀܀
ܕܡܼܰܢܽܘ ܠܰܡ ܫܡܼܰܥ ܐܰܝܟ ܗܳܕܶܐ
ܕܰܡܚܰܒܠܳܐ ܐܰܪܥܳܐ ܒܚܰܕ ܝܽܘܡ
ܘܝܰܠܕܳܐ ܥܰܡܳܐ ܚܕܳܐ ܫܳܥܶܐ
ܗܳܕܳܐ ܗ̱ܝ ܕܰܗܘܳܬ ܐܰܘ ܕܰܠܡܳܐ
ܢܛܺܝܪܳܐ ܗ̱ܝ ܠܰܢ ܬܽܘܒ ܘܶܐܢ ܗܳܕܶܐ ܛܰܠܳܢܺܝܬܳܐ ܗ̱ܝ
ܕܡܰܠܟܳܐ ܐܰܝܬܰܝ ܣܰܒܰܪ ܗܘܺܝܬ
ܠܳܐ ܝܶܕܥܶܬ ܕܓܽܘܥܠܳܢܰܐ ܗ̱ܘ ܢܳܛܰܪ ܐ̱ܢܳܐ
4.
ܬܪ̈ܶܝܢ ܕܶܝܢ ܩ̈ܳܠܶܝܢ
ܕܡܰܫܓܢܺܝܢ ܗ̱ܘܰܘ
ܫܶܡ̇ܥܶܬ ܡܶܢܶܗ
ܕܗܰܘ ܐܶܫܰܥܝܳܐ
ܐܶܡܼܰܪ ܓܶܝܪ ܕܰܒܬܽܘܠܬܳܐ ܬܶܒܛܰܢ ܬܺܐܠܰܕ
ܘܶܐܡܼܰܪ ܬܽܘܒ ܕܰܐܪܥܳܐ ܬܺܐܠܰܕ
ܗܳܐ ܕܶܝܢ ܝܺܠܶܕܬܶܗ ܒܬܽܘܠܬܳܐ
ܘܺܐܝܠܶܕܬܶܗ ܫܝܽܘܠ ܥܩܰܪܬܳܐ
ܬܪ̈ܶܝܢ ܥܽܘܒ̈ܺܝܢ ܕܠܳܐ ܒܶܟܝܳܢܳܐ
ܐܶܫ̇ܬܰܚܠܰܦܘ̱ ܒܶܗ ܒܬܽܘܠܬܳܐ ܘܰܫܝܽܘܠ ܬܰܪ̈ܬܰܝܗܶܝܢ
ܠܰܒܬܽܘܠܬܳܐ ܒܝܰܠܕܳܗ̇ ܚܰܕܺܝ
ܠܰܫܝܽܘܠ ܕܶܝܢ ܐܰܟܡܰܪ ܘܰܐܥܺܝܩ ܒܢܽܘܚܳܡܶܗ
5.
ܚܙܺܝܬ ܒܰܦܩܰܥܬܳܐ
ܠܗܰܘ ܚܰܙܩܺܝܐܶܝܠ
ܕܰܐܚܺܝ ܡܺܝ̈ܬܶܐ
ܟܰܕ ܡܶܫܬܐܶܠ
ܘܰܚܙܺܝܬ ܓܰܪ̈ܡܶܐ ܕܶܐܬܒܰܠܒܰܠܘ̱ ܘܰܪܚܼܶܫܘ̱
ܗܳܘܼܶܐ ܪܰܘܒܳܐ ܕܓܰܪ̈ܡܶܐ ܒܰܫܝܽܘܠ
ܕܓܰܪܡܳܐ ܡܥܰܩܶܒ ܥܰܠ ܚܰܒܪܶܗ
ܘܰܫܪܺܝܬܳܐ ܥܰܠ ܒܰܪ̱ܬ ܙܰܘܓܳܗ̇
ܠܰܝܬ ܬܰܡܳܢ ܕܰܡܫܰܐܶܠ
ܘܰܕܡܶܫܬܐܶܠ ܕܶܐܢ ܚܰܝ̈ܰܝܢ ܓܰܪ̈ܡܶܐ ܗܳܠܶܝܢ
ܕܠܳܐ ܫܽܘܐܳܠ ܐܰܚܺܝ ܐܶܢܽܘܢ
ܩܳܠܶܗ ܕܝܶܫܽܘܥ ܦܳܩܽܘܕܳܐ ܕܒܶܪ̈ܝܳܬܳܐ
܀܀܀
6.
ܫܝܽܘܠ ܐܶܬܟܰܡܪܰܬ
ܕܰܚܙܳܬ ܐܶܢܽܘܢ
ܠܡܺܝ̈ܬܶܐ ܟܡܺܝܪ̈ܶܐ
ܕܰܦܨܺܝܚܺܝܢ ܗ̱ܘܰܘ
ܒܟܳܬܶܗ ܠܳܠܥܳܙܳܪ ܟܰܕ ܢܳܦܶܩ ܗ̱ܘܳܐ
ܙܶܠ ܒܰܫܠܳܡ ܡܺܝܬܳܐ ܚܼܰܝܳܐ
ܚܢܺܝܓܳܐ ܕܰܬܪ̈ܶܝܢ ܒܶܝܬ ܒܟ̈ܰܘܗ̱ܝ
ܕܰܠܒܰܪ ܘܰܠܓܰܘ ܝ̈ܺܠܠܳܬܶܗ
ܕܰܐܚ̈ܘܳܬܶܗ ܒ̈ܟܶܝ ܟܰܕ ܥܳܐܶܠ
ܠܩܰܒܪܶܐ ܨܶܐܕܝ̱ ܘܶܐܢܳܐ ܒܟܺܝܬܶܗ ܟܰܕ ܢܳܦܶܩ
ܒܡܰܘܬܶܗ ܒܶܟܝܳܐ ܒܶܝܬ ܚ̈ܰܝܶܐ
ܐܳܦ ܒܰܫܝܽܘܠ ܐܶܒܠܳܐ ܪܰܒܳܐ ܒܢܽܘܚܳܡܶܗ
7.
ܗܳܫܳܐ ܗܰܘ ܛܶܥܡܰܬ
ܛܰܥܡܳܐ ܕܶܐܒܠܶܗ
ܕܰܐܝܢܳܐ ܕܰܒܟܳܐ
ܥܰܠ ܚܰܒܺܝܒܶܗ
ܡܺܝ̈ܬܶܐ ܕܗܳܟܰܢ ܚܰܒܺܝ̈ܒܺܝܢ ܠܰܫܝܽܘܠ
ܟܡܳܐ ܪܚܺܝܡܺܝܢ ܠܳܐܒܳܗ̈ܰܝܗܽܘܢ
ܗܰܕܳܡ̈ܶܐ ܕܓܶܙܪܰܬ ܫܶܩܠܰܬ
ܗܳܐ ܓܙܺܝܪ̈ܺܝܢ ܡܶܢܝ̱ ܘܰܫܩܺܝܠܺܝܢ
ܐܶܢ ܐܶܢܳܐ ܗܳܟܰܢ ܚܳܫܶܬ
ܥܰܠ ܦܽܘܪܫܳܢܶܗ ܕܗܰܘ ܥܠܰܝܡܳܐ [ܕܶܐܬܢܰܚܰܡ]
ܒܪܺܝܟ ܗ̱ܽܘ ܕܰܚܢܳܗ̇ ܠܰܐܪܡܰܠܬܳܐ
ܒܺܝܚܺܝܕܶܗ̇ ܫܰܝܶܢ ܥܽܘܡܪܳܗ̇ ܕܶܐܬܓܰܙܺܝ
8.
ܗܳܢܳܐ ܚܰܫܳܐ
ܕܗܳܐ ܡܰܚܶܫ ܐ̱ܢܳܐ
ܠܰܒ̈ܢܰܝ ܐ̱ܢܳܫܳܐ
ܒܚܰܒܺܝ̈ܒܰܝܗܽܘܢ
ܠܚܰܪܬܳܐ ܥܰܠܝ̱ ܗܽܘ ܟܰܢܶܫ ܠܶܗ ܠܟܽܠܳܗ̇
ܕܡܳܐ ܕܫܰܒܩܽܘܗ̇ ܡܺܝ̈ܬܶܐ ܠܰܫܝܽܘܠ
ܠܟܽܠ ܐ̱ܢܳܫ ܗܳܘܶܐ ܢܽܘܚܳܡܳܐ
ܘܠܺܝ ܒܰܠܚܽܘܕܝ̱ ܫܽܘܢܳܩܳܐ
ܘܡܰܢܽܘ ܟܰܝ ܕܰܢܣܰܝܒܰܪ ܠܺܝ
܀܀܀
ܗܳܕܶܐ ܟܽܠܳܗ̇ ܕܰܐܚܙܶܝܗ̇ ܠܰܫܝܽܘܠ ܒܰܠܚܽܘܕܶܝܗ̇
ܕܗܰܘ ܩܳܠܳܐ ܕܨܳܪܝ̱ ܩܰܒܪ̈ܶܐ
ܡܰܚܪܶܒ ܠܳܗ̇ ܘܡܰܦܶܩ ܡܺܝ̈ܬܶܐ ܕܰܒܓܰܘܳܗ̇
9.
ܐܶܢ ܐ̱ܢܳܫ ܩܼܪܳܐ ܒܗܽܘܢ ܒܰܢܒ̈ܺܝܶܐ
ܩܪ̈ܳܒܶܐ ܟܺܐܢ̈ܶܐ ܫܡܼܰܥ ܬܰܡܳܢ
ܒܫܰܪܒܶܗ ܕܝܶܫܽܘܥ ܐܶܢ ܐ̱ܢܳܫ ܡܶܬܗܰܓܶܐ
ܚܢܳܢܳܐ ܘܪ̈ܰܚܡܶܐ ܡܶܬܝܰܠܶܦ
ܘܶܐܢ ܐ̱ܢܳܫ ܣܰܒܰܪ ܥܰܠ ܝܶܫܽܘܥ ܕܢܽܘܟܪܳܝܳܐ ܗ̱ܺܝ
ܠܺܝ ܓܽܘܕܳܦܰܐ ܗ̱ܘ ܩܠܺܝܕܳܐ ܐ̱ܚܪܺܢܳܐ ܢܽܘܟܪܳܝܳܐ
ܠܬܰܪܥܳܐ ܕܰܫܝܽܘܠ ܠܳܐ ܡܼܨܶܐ ܡܶܡܬܽܘܡ ܢܦܰܠ ܠܶܗ
ܚܰܕ ܗ̱ܽܘ ܩܠܺܝܕܳܐ ܕܒܳܪܽܘܝܳܐ
ܕܗܰܘ ܦܰܬܚܳܗ̇ ܐܳܦ ܦܳܬܰܚ ܠܳܗ̇ ܒܡܶܐܬܺܝܬܶܗ
10.
ܓܰܪ̈ܡܶܐ ܡܰܢܽܘ ܡܨܶܐ ܕܰܢܪܰܟܶܒ
ܐܶܠܳܐ ܚܰܝܠܰܐ ܗ̱ܘ ܕܰܒܼܪܳܐ ܐܶܢܽܘܢ
ܚܰܨ̈ܦܶܐ ܕܦܰܓܪܳܐ ܡܰܢܽܘ ܕܢܶܕܒܰܩ
ܐܶܠܳܐ ܐܰܝܕܳܐ ܕܥܳܒܽܘܕܳܐ
ܡܰܢܽܘ ܕܢܰܬܼܩܶܢ ܨܽܘܪ̈ܳܬܳܐ
ܐܶܠܳܐ ܨܶܒܥܳܐ ܕܒܳܪܽܘܝܳܐ
ܗܰܘ ܕܰܒܪܳܐ ܘܰܗܼܦܰܟ ܚܒܳܠ
ܗܽܘܝܽܘ ܡܶܫܟܰܚ ܐܳܦ ܕܰܢܚܰܕܶܬ ܘܰܢܢܰܚܶܡ
ܠܳܐ ܡܼܨܶܐ ܐܰܠܳܗܳܐ ܐ̱ܚܪܺܢܳܐ
ܕܢܶܥܽܘܠ ܢܰܬܩܶܢ ܒܶܪ̈ܝܳܬܳܐ ܕܠܳܐ ܕܺܝܠܶܗ
11.
ܐܶܠܽܘ ܐܺܝܬ ܗ̱ܘܳܐ ܚܰܝܠܳܐ ܐ̱ܚܪܺܢܳܐ
ܣܰܓܺܝ ܐܰܪܥܳܐ ܗ̇ܘܺܝܬ
ܕܢܺܐܬܶܐ ܨܶܐܕܝ̱
ܒܥܽܘܒܶܝ̈ܗ̇ ܕܰܫܝܽܘܠ ܢܚܶܬ ܝܺܠܰܦ ܗ̱ܘܳܐ
ܕܚܰܕ ܗ̱ܽܘ ܒܰܠܚܽܘܕ ܐܰܠܳܗܳܐ
ܡܳܝ̈ܽܘܬܳܐ ܕܰܛܥܰܘ ܘܰܐܟܪܶܙܘ̱
ܕܺܐܝܬ ܐܰܠܳܗ̈ܶܐ ܣ̈ܰܓܺܝܐܶܐ
ܗܳܐ ܒܰܫܝܽܘܠ ܚܒܺܝܫܺܝܢ ܠܺܝ
ܘܰܐܠܳܗܰܝ̈ܗܽܘܢ ܥܠܰܝܗܽܘܢ ܡܶܡܬܽܘܡ ܠܳܐ ܐܰܟܪܺܝܘ
ܠܚܰܕ ܐܰܠܳܗܳܐ ܝܳܕܰܥ ܐ̱ܢܳܐ
ܠܰܢܒܺܝ̈ܰܘܗ̱ܝ ܐܳܦ ܠܰܫܠܺܝܚ̈ܰܘܗ̱ܝ ܚܳܟܶܡ ܐ̱ܢܳܐ
܀܀܀
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.
🌲