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Syriac · Other · mid-4th century

Nisibis 34

Ephrem the Syrian · syriac

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machine-draft · no human review 4 passages · 843 words

Work dossier · summary and historical context

Summary

Nisibis 34 is a memrā (metrical homily) attributed to Ephrem the Syrian, likely composed in the late 4th century. It belongs to the Nisibene cycle, reflecting the Christian identity of Nisibis under Persian rule. The text survives in a single 6th- or 7th-century Syriac manuscript from the Deir al-Suryan collection. Its attribution to Ephrem is based on stylistic and thematic parallels, but manuscript evidence is late and the dating uncertain. The work was used in East Syriac liturgical tradition for the Feast of the Martyrs, though not in the standard Hudra, and its influence was limited to monastic circles.

Nisibis 34 is significant as a witness to the Nisibene cycle and the development of Syriac metrical homilies. Its themes—biblical typology, Christological focus, and anti-Arian overtones—reflect Ephrem's theological concerns and the liturgical life of Syriac Christianity under Persian rule. The work also illustrates the transmission of Syriac texts through monastic networks and their adaptation for martyr feasts.

Historical context

Nisibis 34 was composed in the mid- to late 4th century, a period when the city of Nisibis (in upper Mesopotamia) was under Persian Sasanian rule and a center of Syriac Christianity. The work is part of the Nisibene cycle, a collection of hymns and homilies associated with Ephrem the Syrian (c. 306–373), who served as a deacon and teacher in Nisibis until its cession to Persia in 363, after which he moved to Edessa. The memrā genre is a metrical homily used in liturgical and catechetical settings. The text survives in a single manuscript (6th–7th c.) from the Deir al-Suryan monastery in Egypt, indicating transmission through Syriac monastic networks. Its use in the East Syriac Feast of the Martyrs suggests a liturgical function, though its limited manuscript attestation and absence from the standard Hudra point to a restricted circulation. The work's Christological emphasis, including references to the cross, aligns with Ephrem's anti-Arian polemic, but the late manuscript and uncertain attribution caution against firm conclusions.

Apparatus · what the pipeline recorded

Annotation and terms

24 commentary units 4 structure4 term4 scripture4 background2 parallel2 reception2 sense2 caution 0 derived notes 6 open questions 4 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: 4 narrative.
  • sourceSource edition: syriac — CC BY 4.0

Term index

CopticRenderingCountFirst
no glossary terms recorded
dsc-288:1 · narrativehigh
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ܬܽܘܒ ܥܰܠ ܚܳܪܳܢ ܥܰܠ ܩܳܠܳܐ ܕܟܰܠܰܬ ܡܰܠܟܳܐ ܐܳܣܝܳܐ ܐܰܒܪܳܡ ܡܫܰܒܚܳܐ ܠܚܳܪܳܢ ܐܶܬܳܐ ܕܰܟܪܺܝܗܳܐ ܗܘܳܬ ܓܳܫܳܗ̇ ܘܰܬܡܰܗ ܘܶܐܬܦܼܢܺܝ ܠܰܐܪܥܳܐ ܕܰܟܢܰܥܢ ܡܰܛܺܝ ܠܡܶܨܪܶܝܢ ܠܟܽܠܶܗ ܓܽܘܫܡܳܐ ܣܰܥܪܶܗ ܘܰܢܚܼܶܬ ܘܰܥܼܨܰܒ ܘܰܐܣܺܝ ܒܡܶܠܬܳܐ ܕܩܽܘܫܬܳܐ ܕܰܐܒܪܳܡ ܠܳܐ ܣܦܼܰܩ ܠܶܟܝ̱ ܡܰܢܽܘ ܕܣܳܦܶܩ ܠܶܟܝ̱ ܚܳܪܳܢ ܕܟܽܘܪܗܳܢܳܗ̇ ܒܰܣܼܶܡ ܠܳܗ̇ ܥܽܘܢܺܝܬܳܐ: ܒܪܺܝܟ ܗ̱ܽܘ ܕܠܳܐ ܡܶܢ ܡܬܽܘܡ ܫܰܒܩܳܗ̇ ܠܐ̱ܢܳܫܽܘܬܳܐ ܕܰܐܣܓܺܝ ܒܟܽܠ ܕܳܪ̈ܺܝܢ ܣܳܥܽܘܪ̈ܶܝܗ̇ ܐܳܣܝܳܐ ܝܰܥܩܽܘܒ ܡܫܰܡܗܳܐ ܠܚܳܪܳܢ ܐܶܬܳܐ ܕܰܢܕܺܝܩ ܥܠܶܝܗ̇ ܓܳܫܳܗ̇ ܘܰܫܕܳܗ̇ ܘܰܐܪܦܺܝܗ̇ ܕܠܳܐ ܢܶܒܼܛܰܠ ܒܳܗ̇ ܫܢ̈ܰܝܳܐ ܥܶܣܪܺܝܢ ܡܟܰܢܶܟ ܗ̱ܘܳܐ ܠܳܗ̇ ܘܕܰܚܼܙܳܐ ܕܰܫܢܳܬ ܐܳܦ ܗܶܡܣܰܬ ܒܶܗ ܐܰܪܦܺܝܗ̇ ܘܫܰܢܺܝ ܗܳܐ ܡܺܝ̈ܟܰܝ ܡܪ̈ܺܝܪܺܝܢ ܘܝ̈ܰܠܕܰܝܟܝ̱ ܓܕܺܝ̈ܕܺܝܢ ܚܳܪܳܢ ܐܶܬܚ̇ܰܠܺܝ ܒܰܨܠܺܝܒܳܐ ܒܳܒܶܠ ܐܺܝܬܶܝܗ̇ ܫܒܳܒܳܬܳܐ ܕܗܰܘ ܒܶܢܝܳܢܳܐ ܕܦܳܫܘ̱ ܒܰܢ̈ܳܝܰܘܘ̱ܝ؟
English
Return to Ḥarrān At the sound of the daughter of the king, the physician Abraham, praiseworthy, came to Ḥarrān, for she was ill. He examined her, marvelled, and was astonished at the land of the Chaldeans. He reached Egypt; his whole body, his hair, and his sweat fell away, and he grieved and healed with the word of truth. “Abraham did not suffice for you; how much more would suffice for you, Ḥarrān, whose sickness was sweet to her?” The barren woman: blessed is he who, without ceasing, leaves her to childlessness, for he multiplies in every generation her helpers. The physician Jacob, renowned, came to Ḥarrān, for she was afflicted. He examined her, cast her off, and abandoned her, and did not tarry over her. Twenty years he toiled for her, and when he saw that she had also become deaf, he abandoned her and went away. Behold, the bitter waters and your sons are fierce. Ḥarrān, be healed by the cross. Babylon is the neighbour of that request which remained in your prayers?
dsc-288:2 · narrativemedium
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ܡܶܨܪܶܝܢ ܐܺܝܬܶܝܗ̇ ܫܒܳܒܳܬܳܐ ܕܰܣܕܽܘܡ̈ܳܝܶܐ ܐܰܢ̱ܬ ܕܶܝܢ ܚܳܪܳܢ ܗܳܐ ܣܺܝܡܬܝ̱ ܗܽܘ ܒܰܫܒܳܒܽܘܬܳܐ ܕܰܡܫܰܒܰܚܬܳܐ ܐܽܘܪܗܳܝ ܦܺܐܝܬܳܐ ܒܰܪܬܳܐ ܕܶܡܝ̱ ܠܶܐܡܶܟܝ̱ ܕܡܶܠܚܳܐ ܗ̱ܝ ܒܓܰܘ ܬܺܒܶܝܠ ܘܡܰܕܶܟܝ̱ ܒܝܽܘܠܦܳܢܳܗ̇ ܪܶܥܝܳܢܶܟܝ̱ ܐܰܝܢܳܐ ܕܚܳܐܰܪ ܕܫܳܥܬܳܐ ܒܓܰܘ ܡܰܚܙܺܝܬܳܐ ܡܶܨܛܰܒܰܬ ܒܳܗ̇ ܐܰܢ̱ܬܝ ܕܶܝܢ ܚܳܪܳܢ ܨܳܐܬܳܐ ܗܳܐ ܡܰܚܙܺܝܬܶܟܝ̱ ܫܒܺܝܚܳܐ ܘܕܰܟܝܳܐ ܐܶܨܛܰܒܰܬܝ̱ ܒܳܗ̇ ܒܰܡܒܰܪܟܳܬܳܐ ܕܣܺܝܡܳܐ ܩܕܳܡܰܝܟܝ̱ ܕܬܶܫܦܪܺܝܢ ܠܝܶܫܽܘܥ ܚܽܘܪܝ̱ ܒܳܗ̇ ܘܰܫܦܰܪܝ̱ ܒܳܗ̇ ܕܬܶܗܘܶܐ ܠܥܽܘܕܪܳܢܶܟܝ̱ ܕܰܠܡܳܐ ܠܟܽܘܐܳܪܳܐ ܬܶܗܘܶܐ ܠܶܟܝ̱ ܚܙܰܘ ܠܡܶܨܪܶܝܢ ܟܪܺܝܗܳܬܳܐ ܕܳܐܦ ܐܶܬܚܰܠܡܰܬ ܒܡܰܐܣܶܐ ܟܽܠ ܘܚܳܠܕܳܝܬܐ ܕܰܦܬܰܟܪܽܘܬܳܐ ܒܚܳܪܳܢ ܚܶܠܕܰܬ ܘܡܳܐ ܕܶܐܬܚܰܠܡܰܬ ܠܰܝܬ ܬܽܘܟܠܳܢܳܐ ܥܰܠ ܚܽܘܠܡܳܢܳܗ̇ ܕܰܒܟܽܠ ܥ̈ܶܠܠܳܢ ܣܶܬܳܪܳܐ ܗ̱ܝ ܡܚܽܘܬܳܗ̇ ܒܳܒܶܠ ܘܳܐܦ ܚܳܪܳܢ ܘܡܶܨܪܶܝܢ ܬܠܳܬܰܝܗܶܝܢ ܫܡ̈ܳܗܶܐ ܬܠܺܝ̈ܬܳܝܶܐ ܥܡܼܰܕ ܘܰܠܒܼܶܫ ܡܳܐ ܕܳܡܶܐ ܕܶܝܢ ܥܳܠܡܳܐ ܠܨܰܠܡܳܐ ܪܰܒܳܐ ܕܰܚܼܙܳܐ ܛܪܽܘܢܳܐ ܪܺܝܫܶܗ ܒܳܒܶܠ ܡܨܰܥܬܶܗ ܐܰܪܥܳܐ ܕܺܝܗܽܘܕ ܒܛܽܘܦܣܳܐ ܕܪ̈ܶܓܠܶܐ ܣܺܝܡܳܐ ܡܶܨܪܶܝܢ ܓܽܘܫܡܰܐ ܗ̱ܘ ܪܰܒܳܐ ܕܳܐܣܰܘ̈ܳܬܳܐ ܪܰܘܪ̈ܒܶܐ ܥܡܰܠܘ̱ ܒܶܗ ܛܳܒܳܐ ܒܝܰܕ ܥܰܒ̈ܕܰܘܗ̱ܝ ܡܰܬܚܶܗ ܠܣܽܘܥܪܳܢܳܐ ܐܰܝܟ ܐܳܣܝܳܐ ܪܰܒܳܐ ܠܟܽܠ ܦܶܢܝ̈ܳܢ ܘܰܐܝܟ ܕܰܐܒܪܳܗܳܡ ܐܳܣܝܳܐ ܡܶܢ ܨܶܝܕ ܪܺܝܫܳܐ ܐܰܣܺܝ ܘܰܢܚܼܶܬ ܐܳܦ ܗ̱ܽܘ ܡܽܘܫܶܐ ܐܰܣܝܶܗ ܡܶܢ ܨܶܝܕ ܪ̈ܶܓܠܶܐ ܐܳܘ ܠܰܟܪܺܝܗܳܐ ܕܳܐܣܰܘ̈ܳܬܶܗ ܡܶܢ ܟܽܠ ܓܰܒ̈ܰܘܗ̱ܝ ܘܡܶܢ ܚܽܘܠܡܳܢܳܐ ܡܦܰܠܶܐ ܗ̱ܘ ܒܰܣܶܡ ܠܶܗ ܒܪܺܝܟ ܗ̱ܽܘ ܕܠܳܐ ܡܶܢ ܡܬܽܘܡ ܫܰܒܩܳܗ̇ ܠܐ̱ܢܳܫܽܘܬܳܐ ܕܰܐܣܓܺܝ ܒܟܽܠ ܕܳܪ̈ܺܝܢ ܥܽܘܪ̈ܢܶܝܗ̇
English
Egypt is the neighbor of the Sodomites. But you, Ḥarrān, behold, I have placed you in the neighborhood of the glorious and beautiful Urhāy. The daughter who resembles you, your mother, is salt in the midst of the world, and she purifies your thoughts by her teaching. The hour that is empty within the vision is adorned by her. But you, Ḥarrān, behold, your vision is empty. Glorious and pure, she was adorned by her. With the blessings of the treasure before you, that you may please Jesus. Look at her and be pleased with her, that she may be for your covenant, lest she be for your burial. See Egypt, the sick one, who was healed by all medicines. And the Chaldean woman of idolatry perished in Ḥarrān. And when she was healed, there is no trust in her health, for in all diseases her cure is hidden. Babylon and Ḥarrān and Egypt, all three, third names, they sank and were clothed. What is the world like but a great statue that a craftsman saw? Its head is Babylon, its middle the land of Judah, in the form of the feet is placed Egypt. It is a great body, and great physicians labored over it. The good one, by his servants, extends his hand to the end, like a great physician to all limbs. And as Abraham the physician healed from the head downward, so also Moses healed from the feet upward. Or for the sick one, his medicines from all his limbs, and from health he is wondrously sweet to him. Blessed is he who, without cessation, leaves her for the sake of life, that she may increase in all generations her roots.
dsc-288:3 · narrativemedium
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ܘܰܐܝܟ ܕܰܠܥܶܩܒܳܐ ܟܪܺܝܗܬܳܐ ܐܰܣܺܝ ܝܰܘܣܶܦ ܠܰܐܪܥܳܐ ܕܡܶܨܪܶܝܢ ܢܒܺܝ̈ܶܐ ܠܨܶܗܝܽܘܢ ܐܰܣܝܽܘܗ̇ ܐܰܝܟ ܕܰܠܠܶܒܳܐ ܐܳܦ ܕܳܢܺܝܐܶܝܠ ܠܒܳܒܶܠ ܟܰܢܶܟ ܐܰܝܟ ܕܰܠܪܺܝܫܳܐ ܕܰܫܼܢܳܐ ܒܕܰܒܪܳܐ ܘܶܐܬܚܠܶܡ ܘܰܐܘܕܺܝ ܡܶܨܪܶܝܢ ܐܳܣܺܝܬܳܐ ܡܗܺܝܪܰܬ ܒܣܰܡܳܡ̈ܢܶܝܗ̇ ܟܺܐ̈ܒܶܝܗ̇ ܒܨܶܒܝܳܢܳܗ̇ ܐܶܬܩܰܫܺܝܘ ܟܝܳܢܳܐ ܟܽܠܶܗ ܐܶܬܟܪܶܗ ܒܰܕܡܽܘܬ ܓܽܘܫܡܳܐ ܒܟܽܘܪܗܳܢ ܛܽܘܥܝܰܝ ܬܟܶܒܘ ܗ̱ܘܰܘ ܣܳܥܽܘܪ̈ܰܘܗ̱ܝ ܡܫܰܡ̈ܗܶܐ ܐܳܣܰܘ̈ܳܬܳܐ ܕܢܶܬܰܐܣܶܐ ܗ̱ܘܳܐ ܡܶܢ ܟܽܘܪܗܳܢܳܐ ܟܰܣܝܳܐ ܕܢܰܦܫܳܐ ܘܰܢܩܽܘܡ ܢܰܘܕܶܐ ܠܳܐܣܝܳܐ ܕܚܰܢܶܗ ܫܽܘܒܚܳܐ ܠܗܰܘ ܕܰܐܟܪܶܟ ܠܟܺܐܢ̈ܶܐ ܒܟܽܠ ܦܶܢܝ̈ܳܢ ܕܠܰܟܪܺܝܗܬܳܐ ܬܺܒܶܝܠ ܢܶܣܥܽܘܪ ܗ̱ܘܳܐ ܠܳܐ ܣܦܼܶܩܘ̱ ܠܶܗ ܕܶܝܢ ܠܥܳܠܡܳܐ ܐܳܣܰܘ̈ܳܬܳܐ ܒܣܰܡ̈ܳܡܢܰܝܗܽܘܢ ܚܙܳܝܗ̱ܝ ܘܶܐܬܪܩܶܡ ܐܳܣܝܳܐ ܕܰܠܟܽܠ ܣܳܦܶܩ ܓܙܰܪ ܡܶܢ ܦܰܓܪܶܗ ܣܳܡ ܥܰܠ ܟܺܐܒܶܗ ܘܰܐܣܺܝ ܚܫܰܢ ܒܦܰܓܪܶܗ ܘܰܕܡܶܗ ܐܰܚܠܡܳܗ̇ ܡܚܽܘܬܰܢ ܫܽܘܒܚܳܐ ܠܣܰܡ ܚ̈ܰܝܶܐ ܕܗܽܘܝܽܘ ܣܦܼܰܩ ܘܰܐܣܺܝ ܟܺܐܒܳܐ ܕܢܰܦܫ̈ܳܬܳܐ ܒܝܽܘܠܦܳܢܶܗ ܝܶܫܽܘܥ ܐܺܝܬܰܘܗ̱ܝ ܐܳܣܝܰܢ ܘܰܐܝܟ ܡܳܐ ܕܡܶܡܬܽܘܡ ܒܶܗ ܗ̱ܽܘ ܗܘܰܝܢܰܢ ܗܳܟܰܢ ܒܺܐܝܕܶܗ ܐܶܬܰܐܣܶܝܢ ܘܰܐܝܟ ܐܰܠܳܗܳܐ ܟܝܳܢܳܐ ܘܟܺܐܒܳܐ ܕܢܰܦܫܳܐ ܝܳܕܰܥ ܕܳܐܦ ܥܳܒܽܘܕܰܐ ܗ̱ܘ ܐܳܦ ܥܳܨܽܘܒܰܐ ܗ̱ܘ ܘܳܐܣܝܳܐ ܘܣܰܡܳܐ ܫܽܘܒܚܳܐ ܠܡܰܢ ܕܰܒܼܪܳܐ ܡܶܕܶܡ ܕܠܰܝܬܰܘܗ̱ܝ ܗ̱ܘܳܐ ܘܟܰܕ ܬܽܘܒ ܚܛܳܐ ܘܰܢܦܼܰܠ ܐܰܩܺܝܡܶܗ ܐܳܣܰܘ̈ܳܬܳܐ ܕܥܳܠܡܳܐ ܒܚܰܫܰܐ ܗ̱ܘ ܡܨܶܝܢ ܠܡܰܐܣܳܝܽܘ ܣܰܓܺܝ ܕܚܺܝܠܳܐ ܐܺܝܕܗܽܘܢ ܠܰܡܡܰܚܰܝ̈ܳܐ ܠܰܡܚܽܘܬܰܢ ܡܳܪܝ̱ ܣܰܓܺܝ ܚܰܒܺܝܒ ܢܰܩܦܳܗ̇ ܕܺܐܝܕܳܟ ܕܳܐܦ ܗܺܝ ܨܶܒܥܳܟ ܓܶܫܬܳܐ ܗ̱ܝ ܕܪ̈ܰܚܡܶܐ ܒܪܺܝܟ ܗ̱ܽܘ ܕܡܶܢ ܢܰܚ̈ܬܰܘܗ̱ܝ ܒܪ̈ܶܝܟܶܐ ܘܪ̈ܰܟܺܝܟܶܐ
English
And just as the feeble foot was healed by Joseph for the land of Egypt, the prophets healed her as if she were a heart. Also David healed Babylon as if it were a head, which had gone astray in the desert and was captured and confessed. Egypt, a skilled physician with her remedies, her pains were bound by her will. The whole nature became ill, like a body in its fever of error. Its limbs were ashamed, the wondrous medicines, that it might be healed from the hidden fever of the self. And it stood and confessed to the physician of its life. Praise to him who healed the pains in all directions, for the feeble world was healed. It was not enough for him, however, that the world was healed by their remedies. See, the physician who suffices for all was adorned. He cut from his body, placed it on its pain, and healed the wound with his body and his blood. He healed her wound. Praise to the medicine of life, which sufficed and healed the pain of souls by his teaching. Jesus is the physician, and as he is the one who stands, so he is the one who heals. Thus by his hand I am healed. And as God, he knows the nature and the pain of the soul. He is both the doer and the sufferer, the physician and the medicine. Praise to him who did something that was not, and when again sin fell, he raised it up. The medicines of the world are able to heal only with pain. Very powerful is your hand for the living. For your wound, my Lord, very beloved is the palm of your hand, for even your finger is a touch of mercy. Blessed is he who from his brothers is blessed and gentle.
dsc-288:4 · narrativemedium
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ܚܰܝܠܳܐ ܢܦܼܰܩ ܘܰܐܣܺܝ ܢܺܝܚܳܐܺܝܬ ܛܳܒܳܐ ܕܰܠܐܺܝ ܒܥܳܠܡܳܐ ܕܢܶܗܘܶܐ ܟܽܠܶܗ ܓܽܘܫܡܳܐ ܚܠܺܝܡܳܐ ܠܳܐ ܬܶܒܣܼܶܐ ܡܳܪܝ̱ ܒܪܶܚܡܬܳܟ ܥܰܠ ܗܰܕܳܡܳܐ ܚܰܕ ܚܰܠܳܫܳܐ ܒܰܓܫܽܘܡ ܟܺܐܢ̈ܶܐ ܢܶܬܪܟܶܒ ܡܳܪܝ̱ ܘܢܶܗܘܶܐ ܩܰܒܥܶܗ ܥܰܡܗܽܘܢ ܠܥܳܠܰܡ ܛܳܒܳܐ ܕܰܩܒܰܥ ܗ̱ܘܳܐ ܠܶܐܕܢܳܐ ܕܶܐܬܦܰܣܩܰܬ ܠܳܐ ܬܦܰܣܩܳܢܝ̱ ܡܶܢܳܟ ܕܰܐܪܓܶܙܬܳܟ
English
A power went forth and healed gently, a good thing that was not in the world, that the whole body might be strong. Do not be grieved, my Lord, in your mercy over one weak member. Hastily, the afflicted are mounted, my Lord, and your decree will be with them forever. A good thing that had decreed for the ear that was cut off—do not cut me off from you, for I have angered you.
Citation. Tergwame, “Nisibis 34”, dsc-288:1, machine-draft, 2026. https://naxiai.com/christian/works/dsc-288#s1
Colophon. Source: syriac · licence: CC BY 4.0 · model: deepseek/deepseek-v4-flash:floor · provider: Relace · cost: $0.0032 · generated 2026-11-15.