The Kinah describes the the martyrdom of the the most illustrious of the Asarah Harugei Malchut, the ten illustrious Tanna'im who were put to death. In in looking at the Kinah and reading the Kinah, the impression received is that it happened in one, at one t'kufah. The Chachamim point out that's not the case. The first two, their martyrdom happened more than half a century before the remaining of the Asarah Harugei Malchut. The Paytan is not simply taking poetic license, but the idea that he's conveying is that Kiddush Hashem, being killed on Kiddush Hashem is not something that belongs and is to any particular historical era. It's not something that was brought about about the dynamic of one particular historical time, but it's something which has characterized and punctuated all of Jewish history. And in that sense, there's a a-historical dimension to Kiddush Hashem. And that's why the Paytan says, it's all the same, there is one continuum, and and the the difference in date is irrelevant, is immaterial, because it's a transcendent phenomenon of Jewish history. And maybe that's also one of the elements which gives the tragedy of the Asarah Harugei Malchut and all cases of Kiddush Hashem a certain timeless quality, which is why the tragedy never recedes, why it continues to evoke tears until this very day.