Ephrem the Syrian, Hymns on the Nativity 1

Stanza 4 says Jesus "purified the world" because "His cross would eat the Serpent up that had eaten Adam and Eve."

Stanza 7, "in the Son a medicine of life."

Stanza 11, "Today the Lord of nature was against His nature changed; Let it not to us be irksome to turn our evil wills. Fixed in nature is the body; great or less it cannot become: But the will has such dominion, it can grow to any measure. Today Godhead sealed itself upon Manhood, That so with the Godhead's stamp Manhood might be adorned." 

Ephrem the Syrian, Hymns on the Nativity 2

Stanza 6, "Blessed be He Whose own will brought Him to the Womb and Birth, to arms and to increase [in stature]. Blessed He whose changes purchased life for human nature."

Stanzas 18 - 19, "Glory be to God Who cured weak manhood! Glory be to Him Who was baptized, and drowned our iniquity in the deep... Blessed be the Physician Who came down and amputated without pain, And healed wounds with a medicine that was not harsh. His Son became a Medicine, that showed sinners mercy. Blessed be He Who dwelt in the womb, And wrought therein a perfect Temple, that He might dwell in it, A Throne that He might be in it, A Garment that He might be arrayed in it, And a Weapon that He might conquer in it.

Ephrem the Syrian, Hymns on the Nativity 6

Stanza 2 "Praised be the Wise One, who reconciled and joined the Divine with the Human Nature. One from above and one from below, He confined the Natures as medicines, And being the Image of God, became man."

Ephrem the Syrian, Hymns on the Nativity 14

Stanza 20 shows Jesus' human progress, "And as He began at birth, He went on and fulfilled in death. His Birth received worship; His Death paid the debt. As He came to His Birth, the Magi worshipped Him Again He came to His Passion, and the thief sought refuge in Him Between His Birth and Death, midway He set the world: In birth and Death he gave it life." 

Stanza 22 says, 'Fire entered the womb; put on a body and came forth!'

Ephrem the Syrian, Hymns on the Nativity 15

Stanza 3 says, "How then can any one, admire a physician Until he hear and learn, what were the pains he healed? And when our plagues are proclaimed, then is our Healer magnified." 

Stanza 5 says, "The mercies of the Highest were revealed; He came down and set free His creature. In this blessed month, wherein are made releases of slaves The Lord underwent bondage, to call the bond to freedom." 

Stanza 14 says, "In place of the senseless fire that eats up its own body of itself The magi adored the Fire Who gave His Body to be eaten. The live coal drew near and sanctified, the lips that were unclean. R., Blessed is He Who has mixed His Fire in us!"

Ephrem the Syrian, Hymns on the Nativity 16

Stanzas 12 - 14 say, "He was wrapped meanly in swaddling clothes, and offerings were offered Him. He put on garments in youth, and from them there came forth helps: He put on the waters of baptism, and from them there shone forth beams: He put on linen cloths in death, and in them were shown forth triumphs; with His humiliations, His exaltations.  Blessed be He Who joined His Glory to His Passion! All these are the changes of raiment, which Mercy put off and put on when He strove to put on Adam, the glory which he had put off. He was wrapped in swaddling-clothes as Adam with leaves; and clad in garments instead of skins. He was baptized for Adam's sin, and buried for Adam's death: He rose and raised Adam into Glory. Blessed be He Who came down and clothed him and went up!  Though Your Birth had sufficed, for Adam's sons as for Adam; O Mighty One Who became a babe, in Your Birth anew have You begotten me! O pure One Who wast baptized, let Your Washing wash away our filth O Living One who wast buried, may we gain life in Your death! I will praise all of You in Him that fills all."

Ephrem the Syrian, Hymns on the Nativity 19

Stanza 13 says, “The All-Purifier Firstborn in the day of His purifying — purified the purification of the firstborn and was offered in the Temple: — the Lord of offering needed offerings, — to make offering of birds.— In His Birth were fulfilled the types, — in His purification and circumcision the allegories.— He came and paid over debts in His coming down — in His Resurrection He went up and sent down treasures.”

Ephrem the Syrian, Homily on Our Lord 7 refers to numerous New Testament passages dealing with Gentiles and Jews (Ephesians 2:11 - 22; John 1:12; Matthew 15:21 - 28) and refers to salvation as consisting of “circumcision of the heart” and therefore calls Jesus “the medicine of life”:

“To You be glory who by Your cross hast taken away the heathenism in which both circumcised and uncircumcised were caused to stumble! To You be praise, the medicine of life, Who hast converted all that are joy to the angels that are found and were not lost. The uncircumcised praise You, for in Your peace the enmity that was between is swallowed up, for You received in Your flesh the outward sign of circumcision, through which the uncircumcised that were Yours, used to be accounted as not Yours. For You made as Your sign the circumcision of the heart; by which the circumcised were made known, that they were not Yours. For You came to Your own and Your own received You not; and by this they were made known that they were not Yours. But they to whom You did not come, through Your mercy cry out after You, that You would satisfy them with the crumbs which fall from the children's table.”

Ephrem in chapters 27 - 29 discusses the dynamics of eternity, and uses a medical, not penal, paradigm:

“27. For I saw a light from heaven that excelled the sun, and its light shone upon me. Acts 26:13 So then mighty rays streamed forth without moderation, and were poured upon feeble eyes, which moderate rays refresh. For, lo! The sun also in measure assists the eyes, but beyond measure and out of measure it injures the eyes. And it is not by way of vengeance in wrath that it smites them. For lo! It is the friend of the eyes and beloved of the eyeballs. And this is a marvel; while with its gentle lustre it befriends and assists the eyes; yet by its vehement rays it is hostile to and injures the eyeballs. But if the sun which is here below, and of kindred nature with the eyes that are here below, yet injures them, in vehemence and not in anger, in its proper force and not in wrath; how much more should the light that is from above, akin to the things that are above, by its vehemence injure a man here below who has suddenly gazed upon that which is not akin to his nature? For since Paul might have been injured by the vehemence of this sun to which he was accustomed, if he gazed upon it not according to custom, how much more should he be injured by the glory of that light to which his eyes never had been accustomed? For behold, Daniel also Daniel 10:5-6 was melted and poured out on every side before the glory of the angel, whose vehement brightness suddenly shone upon him! And it was not because of the angel's wrath that his human weakness was melted, just as it is not on account of the wrath or hostility of fire that wax is melted before it; but on account of the weakness of the wax it cannot keep firm and stand in presence of fire. When then the two approach one another, the power of the fire by its quality prevails; but the weakness of the wax on the other hand is brought lower even than its former weakness. 

28. But the majesty of the angel was manifested in itself; the weakness of flesh in itself could not endure. For my inward parts were turned into corruption. Daniel 10:8 But yet men see men, their fellows, and faint before them: Yet it is not by their bright splendour that they are moved, but by their harsh will. For servants are terrified by the wrath of their masters, and those that are judged tremble through fear of their judges. But this did not befall Daniel on account of threatening or anger from the angel; but on account of his terrible nature and prevailing brightness. For it was not with threatening, the angel came to him. For if he had come with threatening, how could a mouth full of threatening become full of peace, when it came, saying, Peace be unto you, you man of desire? Thus that mouth that was a fountain of thunderings — for the voice of his words was like the voice of many hosts, Daniel 10:6 that voice became to him a fountain teeming with and containing peace. And when [the voice] reached the terrified ears which were thirsty for the encouraging greeting of peace, there was opened and poured out [for Daniel] a draught of peace. And by the angel's later [word of] peace, those ears were encouraged, which had been terrified by his former voice first. For [he said], Let my Lord speak because I have been strengthened. Daniel 10:19 But because in that heart-moving vision the fiery angel was about to announce nothing concerning Him, [the Lord], on this account that majesty [of the angel] was forward to give the salutation of peace to the lowliness [of the prophet]; that by the gladdening salutation which that awful majesty gave, the dread should be removed which lay on the mind of the lowliness and that was terrified.

29. But what shall we say about the Lord of the Angel, Who said to Moses — No man shall see Me and live? Exodus 33:20 Is it on account of the fury of His anger, that whoever shall see Him shall die? Or on account of the splendour of His Being? For that Being was not made and was not created: so that eyes which have been made and created cannot look upon it. For if it is on account of His fury that whoever shall look upon Him shall not live, lo! He would have granted to Moses to see Him because of His great love to him. Accordingly, the Self-Existent by His vision slays them that look upon Him; but He slays, not because of harsh fury but because of His potent splendour. Because of this He in His great love granted to Moses to see His glory; yet in the same great love He restrained him from seeing His glory. But it was not that the glory of His majesty would have been at all diminished, but that weak eyes could not suffice to bear the overpowering billows of His glory. Therefore God, Who in His love desired that the vision of Moses should be directed upon the goodly brightness of His glory, in His love did not desire that the vision of Moses should be blinded amidst the potent rays of His glory. Therefore Moses saw and saw not. He saw, that he might be exalted; he saw not, that he might not be injured. For by that which he saw, his lowliness was exalted; and by that which he saw not, his weakness was not blinded. As also our eyes look upon the sun and look not upon it; and by what they see are assisted; and by what they see not, are uninjured. Thus the eye sees, that it may be benefited; but it ventures not [to look], that it may not be injured. So then through love God hindered Moses from seeing that glory that was too hard for his eyes: As also Moses through his love prevented the children of his people from seeing the brightness that was too strong for their eyes. For he learned from Him Who covered him, and spread His hand, and hid from him the splendour of the glory, that it might not injure him; so that he also should spread the veil and conceal from the feeble ones the overpowering splendour, that it might not hurt them. Now when Moses saw that the sons of perishable flesh could not gaze upon the borrowed glory that was on his face, his heart failed within him; for that he had sought to dare to gaze upon the glory of the Eternal Being; in whose floods, lo! Those above and those below are plunged and spring forth; the depths whereof none can fathom; the shores whereof none can reach; whereof no end or limit can be found.”

Ephrem the Syrian, Hymns on Virginity 44:17 - 20 says:

"He whose body is circumcised but his heart is uncircumcised

Is circumcised outwardly but uncircumcised in secret

But he whose heart is circumcised, but his flesh is uncircumcised

Is Circumcised for the Spirit, but uncircumcised for the eye

In the name of his circumcision the circumcised fornicates

With the cup of his purity he drinks mire

By a circumcised heart the uncircumcised becomes holy.

In the Bridal chamber of his heart dwells his Creator"

Ephrem the Syrian, We Have Come to Worship Him. Pappas Patristic Institute, Jan 5, 2023.

“Leave off your seeking, O man! and learn to worship him with the Magi. First, try to look directly at the sun, and then you will know how to gaze without harm on the offspring of the Virgin. For the divine is a consuming fire (Dt 4:24; Hebr 12:29). If you wish to handle the flame, you will find nothing and only burn your hands.”