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Syriac · Other · mid-4th century

Nisibis 27

Ephrem the Syrian · syriac

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JSON Dossier
machine-draft · no human review 3 passages · 677 words

Work dossier · summary and historical context

Summary

Nisibis 27 is a madrāšā (verse homily) attributed to Ephrem the Syrian, composed in Syriac during the mid-4th century. It belongs to the Nisibis cycle, a collection of memrē traditionally assigned to Ephrem’s final decade (363–373), following the cession of Nisibis to Persia. The text survives in a single medieval manuscript tradition, with later copies showing scribal reordering of stanzas. It was incorporated into the East Syriac liturgical cycle for the Rogation of the Ninevites, shaping stanza selection. The edition lacks a critical apparatus, limiting verification of editorial choices. The poem features direct speech, possibly a persona, and employs metaphors of blindness and healing, echoing Ephrem’s Christological and sacramental themes.

Nisibis 27 is significant as part of Ephrem’s Nisibis cycle, a key witness to Syriac Christian poetry and theology in the 4th century. It reflects the community’s response to political upheaval and uses rich metaphorical language, such as blindness and healing, to explore divine relationship and sacramental mystery. Its incorporation into the East Syriac liturgy for the Rogation of the Ninevites shows its enduring liturgical use, while textual variants highlight scribal reordering and adaptation over time.

Historical context

Nisibis 27 was composed in the mid-4th century, likely between 363 and 373, in the city of Nisibis (modern Nusaybin, Turkey) or its environs, after the Roman Empire ceded the city to the Sasanian Persians in 363. This event deeply affected the Christian community, as Nisibis was a major Syriac-speaking center. Ephrem, a deacon and poet, fled to Edessa, where he continued writing. The madrāšā reflects communal lament and theological reflection, using biblical and typological imagery. The text survives in a single medieval manuscript tradition, with later East Syriac liturgical use for the Rogation of the Ninevites, a period of fasting and prayer. The lack of a critical apparatus in the edition means the base manuscript is reproduced with only occasional emendations, and readers cannot verify choices against full manuscript evidence. The poem’s direct speech and metaphors of blindness and healing align with Ephrem’s broader corpus, which often explores Christology, sacraments, and spiritual humility.

Apparatus · what the pipeline recorded

Annotation and terms

16 commentary units 3 sense3 scripture3 background2 term2 parallel2 caution1 structure 0 derived notes 6 open questions 3 narrative
What the kinds mean

Pipeline notes

  • limitThe English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve.
  • registerRegister: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them.
  • structurePassages: 3 narrative.
  • sourceSource edition: syriac — CC BY 4.0

Term index

CopticRenderingCountFirst
no glossary terms recorded
dsc-281:1 · narrativemedium
Source
ܓ ܒܪ ܩܠܗ ܠܳܐܣܝܳܐ ܦܫܺܝܩܳܐ ܡܳܪܝ̱ ܕܢܶܦܣܽܘܩ ܠܗܰܕܳܡܶܐ ܠܳܐ ܕܶܝܢ ܕܠܺܝܠܳܐ ܠܶܗ ܕܬܽܘܒ ܢܩܰܒܥܺܝܘܗ̱ܝ ܒܰܐܬܪܶܗ ܠܳܟ ܡܳܪܝ̱ ܬܰܪ̈ܬܰܝܗܶܝܢ ܕܠܺܝܠܳܢ ܕܰܐܠܳܗܐ ܐܰܢ̱ܬ ܥܽܘܢܺܝܬܳܐ: ܫܡܰܥ ܩܳܠ ܓܥܳܬܝ̱ ܝ̈ܰܠܕܰܝ ܫ̈ܢܰܝܳܐ ܬܰܪ̈ܬܶܝܢ ܘܰܥܣܰܪ ܦܰܪܣܽܘܗ̇ ܐܳܣ̈ܰܘܳܬܳܐ ܠܗܳܝ ܐܰܢܬܬܳܐ ܕܰܕܡܳܗ̇ ܦܰܪܣܺܝܘ ܘܠܳܐ ܥܰܕܰܪܘ̱ ܐܶܠܽܘ ܐܰܣܺܝܘ ܨܰܥܪܰܐ ܗ̱ܘ ܟܡܳܐ ܟܺܝܬ ܕܠܳܐ ܐܰܣܺܝܘ ܟܡܳܐ ܕܦܰܪܣܘܝܗ̇ ܗܼܶܢܽܘܢ ܢܰܟܶܦܬ ܘܰܐܣܺܝܬܳܗ̇ ܕܶܐܬܚܰܦܝܰܬ ܩܶܪܒܰܬ ܠܢܰܚܬܳܟ ܘܠܳܐ ܠܓܽܘܫܡܳܟ ܠܒܽܘܫܳܐ ܡܢܰܟܶܦ ܟܽܠ ܐܳܣܝܳܐ ܗܘܳܐ ܗ̱ܘܳܐ ܠܳܗ̇ ܟܡܳܐ ܟܺܝܬ ܬܢܰܟܶܦ ܡܳܪܝ̱ ܠܥܺܕܬܳܟ ܕܗܳܐ ܙܳܠܰܬ ܕܳܐܦ ܥܳܒܪ̈ܰܝ ܐܽܘܪܚܳܐ ܐܶܣܛܺܝܘ ܚܙܰܘ ܨܰܥܪܳܗ̇ ܠܥܳܒܽܘܪܬܳܐ ܢܰܟܶܦܬ ܘܠܰܡܟܺܝܪܬܳܟ ܦܰܪܣܺܝܬ ܐܳܦ ܠܳܐ ܦܚܶܡ ܢܽܘܓܪܳܐ ܕܰܡܚܽܘܬܝ̱ ܠܗܰܘ ܢܽܘܓܪܳܐ ܒܪ̱ܰܬ ܫܶܬ ܫܢܺܝ̈ܢ ܐܺܝܬܶܝܗ̇ ܦܶܠܓܽܘܬ ܫ̈ܢܶܝܗ̇ ܕܗܳܝ ܟܺܐܒܳܐ ܕܚܰܕ̱ܬ ܐܰܣܳܐ ܕܰܐܣܺܝܬ ܥܰܬܺܝܩܳܐ ܘܶܐܢ ܕܶܐܣܬܰܢܺܝܬ ܩܰܠܺܝܠ ܐܰܪܫܶܠܬ ܘܰܫܒܰܩܬܳܢܝ̱ ܐܰܝܟܰܢ ܣܢܶܐ ܠܳܟ ܡܳܪܝ̱ ܕܫܳܛ ܐܰܢ̱ܬܬܶܗ ܕܣܰܢܝܳܐ ܣܰܢܝܽܘܬܝ̱ ܪܚܰܡ ܘܰܐܠܶܦ ܕܢܰܚܶܒ ܠܒܰܪ̱ܬ ܙܰܘܓܶܗ ܠܺܠܝܳܐ ܕܣܰܢܝܳܐ ܗܘܳܬ ܐܰܢ̱ܬ ܗ̱ܽܘ ܕܰܐܫܦܰܪܬܳܗ̇ ܥܰܝ̈ܢܶܝܗ̇ ܢܣܽܝ̈ܣܳܢ ܗܘܰܝ ܘܝ̈ܰܠܕܶܝܗ̇ ܦܐܶܝܢ ܗ̱ܘܰܘ ܛܳܒ ܐܶܢܳܐ ܡܳܪܝ̱ ܕܦܰܐܝܐ ܐܰܢ̱ܬ ܝ̈ܰܠܕܰܝ ܡܓܰܢܺܝܢ ܠܺܝ ܐܰܢ̱ܬ ܗ̱ܽܘ ܒܰܠܚܽܘܕ ܘܶܐܡܳܟ ܕܡܶܢ ܟܽܠ ܦܐܶܝܢ ܐܢ̱ܬܽܘܢ ܛܳܒ ܕܡܽܘܡܳܐ ܒܳܟ ܡܳܪܝ̱ ܠܳܐ ܐܺܝܬ ܘܠܳܐ ܟܽܘܬܡ̈ܳܬܳܐ ܒܶܐܡܳܟ ܡܶܢ ܒܶܝܬ ܬܶܪ̈ܝܢ ܫܽܘܦܪ̈ܺܝܢ ܝ̈ܰܠܕܰܝ ܠܡܰܢ ܕܳܡܶܝܢ ܐܰܒܽܘܟ ܟܰܕ ܫܰܩܠܳܗ̇ ܠܰܟܢܽܘܫܬܳܐ ܣܢܺܝܬܳܐ ܕܙܰܢܝܰܬ ܒܗܰܘ ܥܶܓܠܳܐ ܘܥܰܠ ܗܰܘ ܣܢܳܐ ܝܰܠܕܳܗ̇
English
A man raised his voice: "A simple physician, my Lord, who set bones, not one who sets a broken limb at night so that it might be healed by morning in his own land. For you, my Lord, are both the night and the day of God, you yourself. The Church: Hear the voice of my cry, my children. Two and ten physicians spread her out, that woman whose likeness they spread out and did not help. Those physicians were a small matter, as if they were not physicians. As much as they spread her out, she bent and was healed. She was hidden, she drew near to your garment, not to your body. To a garment every physician bends, he was to her. How then, my Lord, will you bend to your Church, which has gone astray? Even passersby on the road, when they saw her smallness, bent to the passing woman, and to your purchased one you spread out. Nor does the physician of my healing consider that physician. The daughter of six hundred is half of the six hundred of that one. The pain that renewed the old medicine that you healed. And when you were healed, you quickly cast me off and left me. Like a blind man, my Lord, for whom the wife of a blind man is pleasing. My blindness, love, and teach to love the daughter of her spouse. For the night of the blind man, you were the one who adorned her. Her eyes were cast down, and her children were good. Come, my Lord, for it is fitting that you, my children, are pleasing to me. You are the one alone, and with you, from all good ones, you are good. There is no blemish in you, my Lord, and no coverings with you. From between two beauties, my children, to what do they resemble? Your father, when he took the chaste one, the blind one, who conceived in that moment and gave birth on that blind man.
dsc-281:2 · narrativemedium
Source
ܕܟܶܐܡܰܬ ܒܛܽܘܦܣܶܗ ܗܽܘ ܛܒܺܝܥܺܝܢ ܕܢܽܘܟܪܳܝܳܐ ܗܳܐ ܓܶܝܪ ܒܪܳܙܶܗ ܗܽܘ ܕܩܳܪܶܝܢ ܠܫܰܪ̈ܺܝܪܶܐ ܠܡܽܘܫܶܐ ܘܠܰܢܒ̈ܺܝܶܐ ܕܰܩܪܰܘ ܒܟܽܠ ܙܰܒ̈ܢܺܝܢ ܐܰܢ̱ܬ ܡܳܪܝ̱ ܝܳܕܰܥ ܐܰܢ̱ܬ ܡܳܢܳܐ ܥܒܰܕܘ̱ ܗ̱ܘܰܘ ܒܳܟ ܫܠܺܝܚܳܐ ܠܳܟ ܡܳܪܝ̱ ܡܰܟܪܰܢܝ̱ ܠܰܒܬܽܘܠܬܳܐ ܕܟܺܝܬܳܐ ܥܶܓܠܳܐ ܕܰܐܒ̈ܳܗܰܝ ܣܢܺܝܬ ܡܳܪܝ̱ ܘܰܐܚܶܒܬܳܟ ܠܳܐ ܢܕܰܩܪܽܘܢ ܝ̈ܰܠܕܰܝ ܥܶܪ̈ܒܶܐ ܠܰܐܚܰܝ̈ܗܽܘܢ ܡܶܢ ܐܶܡܪܳܐ ܐܶܢܽܘܢ ܕܶܐܬܕܺܝܢ ܘܠܳܐ ܡܰܠܶܠ ܐܶܬܢܼܟܶܣ ܘܠܳܐ ܒܰܓܶܢ ܐܶܙܕܩܶܦ ܘܠܳܐ ܪܰܛܶܢ ܘܕܰܚܝܳܐ ܗܦܰܟ ܠܳܐܶܐ ܕܢܰܚ̇ܶܐ ܠܩ̈ܳܛܽܘܠܰܘܗܝ ܠܰܘ ܐܕܝܡ ܐܰܘܠܶܕܟܘܢ ܕܰܐܡܪܰܚ ܕܠܳܐ ܒܙܶܕܩܳܐ ܘܰܒܪܶܗ ܕܠܳܐ ܒܕܺܝܢܼܳܐ ܡܰܓܳܢ ܩܛܰܠ ܐܰܠܚܽܘܗܝ ܒܢܰܝ̈ܳܐ ܕܪܽܘܚܐ ܐܰܢ̱ܬܽܘܢ ܘܝ̈ܰܠܕܶܐ ܒ̈ܢܰܝ ܡ̈ܰܝܳܐ ܐܺܡܰܪ ܠܟܽܘܢ ܐܳܦ ܕܺܝܠܝ ܕܪܰܓܡܽܘܢܝ̱ ܘܠܳܐ ܪܶܓܙܶܬ ܙܰܩܦܽܘܢܝ̱ ܘܠܳܐ ܨܰܚܺܝܬ ܐܰܘܩܕܽܘܢܝ̱ ܘܠܳܐ ܠܳܛܶܬ ܠܗܰܘ ܡܳܪܟܽܘܢ ܕܰܡܰܘ ܘܰܠܶܐܡܟܽܘܢ ܡܰܪܰܘ ܝܰܠܕܳܐ ܕܰܚ̈ܘܰܘܳܬܳܐ ܐܶܬܩܪܺܝܘ ܒ̈ܢܰܝ ܐ̱ܢܳܫܳܐ ܠܳܐ ܗܘܼܳܐ ܒܰܟܝ̈ܳܢܰܝܗܽܘܢ ܐܶܠܳܐ ܒܰܥ̇ܒ̈ܳܕܰܝܗܽܘܢ ܕܥܳܠܒܳܐ ܗ̱ܝ ܠܕܳܐܟܶܕܢܳܐ ܡܶܪܬܳܗ̇ ܕܚܺܐܪܽܘܬܳܐ ܗܳܟܰܢ ܐܳܦ ܐܰܠܳܗ̈ܶܐ ܐܶܬܩܪܺܝܘ ܒ̈ܢܰܝ ܐ̱ܢܳܫܳܐ ܠܳܐ ܗܘܼܳܐ ܒܺܐܝܬܽܘܬܳܐ ܐܶܠܳܐ ܒܛܰܝܒܽܘܬܳܐ ܠܟܽܘܢ ܕܶܝܢ ܐ̱ܚܝܳܢܽܘܬܳܐ ܥܶܒܕܶܬ ܠܟܽܘܢ ܥܰܡܳܗ̇ ܬܶܗܪܰܐ ܗ̱ܘ ܕܰܐܠܳܗܳܐ ܢܰܦܫܶܗ ܠܟܽܘܢ ܚܰܝܶܢ ܘܰܐܢ̱ܬܽܘܢ ܦܣܰܩܬܽܘܢܳܗ̇ ܡܶܢܟܽܘܢ ܐ̱ܚܝܳܢܽܘܬܶܗ ܕܶܐܢܗܼܽܘ ܕܰܒܪܺܝܬܰܐ ܗ̱ܘ ܓܶܝܪ ܠܥܰܒܕܰܐ ܗ̱ܘ ܐܬܚܰܝܰܢܬܽܘܢ ܠܳܟ ܬܶܫ̈ܒܚܳܢ ܐܰܠܳܗܝ̱ ܕܠܳܐ ܗܼܘܳܐ ܥܰܡ ܒܶܪ̈ܝܳܬܳܐ ܥܒܰܕܬ ܠܰܢ ܐ̱ܚܝܳܢܽܘܬܳܐ ܐܶܠܳܐ ܥܰܡܳܟ ܕܺܝܠܳܟ ܡܳܪܳܐ ܕܟܽܠ ܒܶܪ̈ܝܳܢ ܫܽܘܒܚܳܐ ܠܚܽܘܠܛܳܢܳܟ
English
When by his skill he is the physician who sets the broken bone, for it is by his mystery that he calls the true ones to the weak and the sick who have cried out at all times. You, my Lord, know; you know what they did in you. An apostle to you, my Lord, bowed me to the pure Virgin. The calf of my fathers I served, my Lord, and I loved you. My children, the lambs, did not stone their brothers. From a lamb I saw that was sacrificed and did not speak, was bound and did not flee, was crucified and did not tremble, and the living one turned to revive his murderers. Not Adam, your progenitor, who boasted unjustly, and his son, not in knowledge, slew his brother by deceit. Sons of the spirit, you, and children, sons of the waters. I say to you also: you stoned me and I was not angry, you crucified me and I did not thirst, you burned me and I did not curse. To that master of yours who died and to your mother who sickened, the begetter of serpents was called sons of the tree. It was not by their cries but by their deeds that victory is for the one who conquers, the daughter of freedom. Thus also gods were called sons of the tree, not by essence but by grace. For you, then, I made brotherhood your mother, it is a wonder that God himself gave you life, and you cut off from yourselves his brotherhood, so that the one of creation, for he is for the servant, he gave you life. To you, praises, my God, who was not with creatures; you made brotherhood for him, but with your own. Lord of all creatures, praise to your mixture.
dsc-281:3 · narrativehigh
Source
ܠܰܘ ܓܶܝܪ ܬܶܕܡܽܘܪܬܳܐ ܗ̱ܝ ܐܶܢ ܗܼܽܘ ܕܒܶܪ̈ܝܳܬܳܐ ܡܳܬܚܺܝܢܰܢ ܐܰܟܚܰܕ ܕܰܚܕܳܐ ܗ̱ܝ ܥܰܒܕܽܘܬܳܐ ܒܪܺܝܟ ܗ̱ܽܘ ܡܳܪܳܐ ܕܥܰܒ̈ܕܰܘܗ̱ܝ ܐ̱ܚܝ̈ܳܢܰܘܗ̱ܝ ܨܼܒܳܐ ܕܢܶܗܘܽܘܢ
English
It is not a wonder, then, that he who among creatures makes the dead alive, as though it were one and the same work. Blessed is the Lord whose works, his living ones, desire that he be.
Citation. Tergwame, “Nisibis 27”, dsc-281:1, machine-draft, 2026. https://naxiai.com/christian/works/dsc-281#s1
Colophon. Source: syriac · licence: CC BY 4.0 · model: deepseek/deepseek-v4-flash:floor · provider: Relace · cost: $0.0024 · generated 2026-11-15.