{"slug":"dsc-277","id":"syriac:dsc:dsc-277","title":"Nisibis 20","author":"Ephrem the Syrian","genre":"other","date":"mid-4th century","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T00:59:19Z","cost_usd":0.001711},"source":{"registry_id":"syriac:dsc:dsc-277","work_id":"dsc-277","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/277"},"stats":{"passages":2,"english_words":489,"coptic_letters":0,"commentary_units":12,"commentary_kinds":7,"derived_notes":0,"ambiguities":5,"work_notes":4,"external_links":1,"timeline":6},"summary":{"work":"dsc-277","abstract":"Nisibis 20 is a madrāšā (teaching hymn) by Ephrem the Syrian, part of his cycle on the city of Nisibis. The hymn reflects on the city's suffering during the Persian sieges of the 4th century and is dated to the 360s CE, after the cession of Nisibis to Persia in 363. It employs paradoxical imagery, such as 'sinner of truth,' and uses agricultural, pastoral, and baptismal metaphors typical of Ephrem's catechetical context. The text was transmitted in Syriac liturgical manuscripts and later excerpted in Byzantine and Western hymnody, influencing later Syriac poets like Narsai and Jacob of Serugh. This edition lacks a critical apparatus and relies on a single manuscript tradition.","historical_context":"Ephrem the Syrian (c. 306–373 CE) composed the Nisibis cycle in Syriac, likely in the 360s, after the Roman Empire ceded Nisibis to the Sasanian Persians in 363. The city had endured multiple Persian sieges, and Ephrem, a deacon and teacher, wrote these hymns for the Christian community of Nisibis, which faced displacement and theological challenges, including Arian and other Christological controversies. The madrāšā genre, a strophic hymn with refrains, was used for catechetical and liturgical instruction. The hymns were transmitted in Syriac manuscripts, often in liturgical collections, and later influenced Byzantine hymnography and Syriac poets such as Narsai and Jacob of Serugh. The precise dating within the cycle is uncertain, and the textual tradition may obscure earlier layers due to reliance on a single manuscript.","significance":"Nisibis 20 exemplifies Ephrem's poetic theology, blending biblical typology, paradoxical language, and local historical experience. It provides insight into 4th-century Syriac Christianity's response to political crisis and its catechetical methods. The hymn's influence on later Syriac and Byzantine hymnody underscores its role in shaping Eastern Christian liturgical and theological traditions.","timeline":[{"date":"c. 306–373 CE","event":"Life of Ephrem the Syrian"},{"date":"363 CE","event":"Cession of Nisibis to Persia"},{"date":"360s CE","event":"Composition of the Nisibis cycle, including Nisibis 20"},{"date":"4th–5th c.","event":"Transmission in Syriac liturgical manuscripts"},{"date":"5th–6th c.","event":"Influence on Narsai and Jacob of Serugh"},{"date":"Medieval period","event":"Excerpted in Byzantine and Western hymnody"}],"relations":[{"work":"Nisibis cycle (Ephrem the Syrian)","relation":"Part of the same hymn cycle","key":"","label":null,"url":null},{"work":"Madrāšē on Faith (Ephrem the Syrian)","relation":"Similar genre and theological themes","key":"","label":null,"url":null},{"work":"Homilies of Narsai","relation":"Influenced by Ephrem's madrāšē","key":"","label":null,"url":null},{"work":"Homilies of Jacob of Serugh","relation":"Influenced by Ephrem's madrāšē","key":"","label":null,"url":null},{"work":"Byzantine kontakion","relation":"Later genre influenced by Syriac madrāšē","key":"","label":null,"url":null}],"external_links":[{"key":"ed:dsc-277","label":"DSC 277","url":"https://syriaccorpus.org/277","reason":"Edition used for the translation"}],"cautions":["Precise dating of Nisibis 20 within the cycle is uncertain; it is assigned to the 360s based on historical context.","The Syriac text is based on a single manuscript tradition, which may obscure earlier textual layers.","This edition does not include a critical apparatus for variant readings across manuscripts."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000468,"generated":"2026-11-15T00:17:16Z"},"checks":{"work":"dsc-277","status":"pass","blocking":[],"warnings":[],"stats":{"passages":2,"translated":2,"commentary_passages":2,"commentary_units":12,"english_words":489,"source_letters":1522,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Nisibis 20 is a madrāšā (teaching hymn) by Ephrem the Syrian, part of his cycle on the city of Nisibis. It reflects on the city’s suffering during the Persian sieges of the 4th century.","cites":[{"key":"ed:dsc-277","label":"source edition: Nisibis 20","url":"https://syriaccorpus.org/277"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The Nisibis cycle is dated to the 360s CE, after the cession of Nisibis to Persia in 363. This hymn likely belongs to that period, though precise dating within the cycle is uncertain.","cites":[{"key":"ed:dsc-277","label":"source edition: Nisibis 20","url":"https://syriaccorpus.org/277"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Ephrem’s Nisibis hymns were transmitted in Syriac liturgical manuscripts and later excerpted in Byzantine and Western hymnody. They influenced later Syriac poets like Narsai and Jacob of Serugh.","cites":[{"key":"ed:dsc-277","label":"source edition: Nisibis 20","url":"https://syriaccorpus.org/277"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not include a critical apparatus for variant readings across manuscripts. The Syriac text is based on a single manuscript tradition, which may obscure earlier textual layers.","cites":[{"key":"ed:dsc-277","label":"source edition: Nisibis 20","url":"https://syriaccorpus.org/277"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The 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."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 2 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":2},"term_index":[],"citations":{"ed:dsc-277":{"label":"source edition: Nisibis 20","url":"https://syriaccorpus.org/277"}},"segments":[{"i":1,"ref":"p1","source":"ܡܶܢܶܗ ܒܰܪ ܩܳܠܶܗ\nܐܳܘ ܒܬܽܘܠܳܐ ܕܰܗܼܘܳܐ ܚܰܬܢܳܐ ܐܰܛܶܢ ܩܰܠܺܝܠ ܪܶܥܝܳܢܳܟ\nܨܶܐܕܶܝܗ̇ ܕܰܐܢ̱ܬܰܬ ܛܰܠܝܽܘܬܳܟ ܬܶܦܼܣܽܘܩ ܢܳܩ̈ܦܼܶܐ ܕܰܗܘܰܘ ܠܳܗ̇\nܒܫܰܒܪܽܘܬܳܗ̇ ܨܶܝܕ ܣ̈ܰܓܺܝܐܶܐ ܟܼܐܺܝ ܒܳܗ̇ ܘܰܟܢܽܘܫ ܪܶܥܝܳܢܳܗ̇\nܕܬܶܕܰܥ ܕܡܰܢܝ ܘܰܕܡܰܢܝ ܒܳܟ ܬܶܬܚܰܦܰܛ ܐܳܦ ܬܰܚܶܒ\nܠܰܡܫܺܝܚܳܐ ܚܰܬܢܳܐ ܕܩܽܘܫܬܳܐ ܒܪܺܝܟ ܗ̱ܽܘ ܕܡܰܟܪܳܗ̇ ܠܺܝܚܺܝܕܶܗ\nܛܰܢ ܐܰܟܳܪܳܐ ܒܙܺܝܙܳܢ̈ܶܐ ܕܣܰܪܥܶܦܘ̱ ܘܰܣܒܼܰܟܘ̱ ܒܶܝܬ ܚ̈ܶܛܶܐ\nܦܫܺܝܚ ܗ̱ܽܘ ܝܰܥܪܳܐ ܠܥܶܩܳܪܳܐ ܕܡܶܢ ܒܰܣܝܳܢܳܐ ܗ̱ܝ ܡܽܘܥܝܳܬܶܗ\nܩܰܠܺܝܠ ܐܳܐܰܪ ܐܶܢ ܫܳܩܶܠ ܙܰܪܥܳܐ ܡܰܚܨܶܦ ܙܳܟܶܐ ܠܶܗ\nܕܰܐܟܳܪ̈ܶܐ ܬܠܳܬܳܐ ܙܰܪܥܽܘܗ̱ܝ ܒܰܬܠܳܬܳܐ ܐܰܥ̈ܦܺܝܢ ܢܺܐܬܶܐ\nܒܰܬܠܳܬܺܝܢ ܘܰܫܬܺܝܢ ܘܰܡܳܐܐ ܒܪܺܝܟ ܗ̱ܽܘ ܕܡܰܥܬܰܪ ܥ̈ܰܠܠܳܬܳܟ\nܪܳܥܝܳܐ ܚܰܕܬܳܐ ܙܳܕܶܩ ܠܶܗ ܕܢܶܣܥܽܘܪ ܥܢܳܐ ܚܰܕܬܳܐܺܝܬ\nܘܢܶܕܰܥ ܕܰܟܡܳܐ ܗܰܘ ܡܶܢܝܳܢܳܗ̇ ܘܢܶܚܙܶܐ ܕܰܐܝܢܰܘ ܣܽܘܢܳܩܢܳܗ̇\nܥܢܳܐ ܗܳܝ ܕܰܙܒܺܝܢܳܐ ܒܰܕܡܶܗ ܕܗܰܘ ܪܰܒܳܐ ܕܪ̈ܳܥܰܘܳܬܳܐ\nܩܪܺܝ ܘܰܐܥܒܰܪ ܥܶܪܒܳܐ ܒܰܫܡܶܗ ܕܡܰܪܥܺܝܬܳܐ ܗܳܝ ܕܰܟܬܺܝܒ ܫܡܳܗ̇\nܘܚܽܘܫܒܳܢܳܗ̇ ܒܰܣܼܦܰܪ ܚ̈ܰܝܶܐ ܒܪܺܝܟ ܗ̱ܽܘ ܕܬܳܒܰܥ ܡܶܢܝܳܢܳܗ̇\nܗܳܐ ܡܟܺܝܪܰܬ ܡܳܪܳܟ ܥܰܡܳܟ ܢܰܛܰܪܶܝܗ̇ ܡܶܢ ܟܺܠ ܢܶܟܝܳܢ\nܘܡܶܢ ܐ̱ܢܳܫܳܐ ܕܫܰܚܶܛܘ̱ ܘܰܩܪܰܘ ܟܢ̈ܽܘܫܳܬܳܐ ܒܰܫܡܳܗܰܝ̈ܗܽܘܢ\nܫܡܶܗ ܕܰܡܟܺܝܪܳܗ̇ ܣܺܝܡ ܥܠܶܝܗ̇ ܠܳܐ ܬܶܙܢܶܐ ܒܰܫܡܳܐ ܐ̱ܚܪܺܢܳܐ\nܕܠܳܐ ܥܶܡܕܰܬ ܒܰܫܡܳܐ ܕܐ̱ܢܳܫ ܒܰܫܡܳܗ̈ܶܐ ܕܥܶܡܕܰܬ ܬܰܘܕܶܐ\nܕܰܐܒܳܐ ܘܰܒܪܳܐ ܘܪܽܘܚ ܩܽܘܕܫܳܐ ܒܪܺܝܟ ܗ̱ܽܘ ܕܒܰܫܡܶܗ ܐܶܬܩܼܰܪܝܰܬ\nܫܠܺܝܚܳܐ ܡܳܟܽܘܪܳܗ̇ ܛܰܢ ܒܳܗ̇ ܕܠܳܐ ܬܶܫܬܰܚܰܛ ܒܰܫܡܳܗ̈ܶܐ\nܠܰܘ ܒܰܫܡܳܗ̈ܶܐ ܙܺܐܦܳܢ̈ܶܐ ܐܶܠܳܐ ܐܳܦܠܳܐ ܒܫܰܪ̈ܺܝܪܶܐ","english":"From the sound of his voice,  \nO Bride who was a sinner, turn a little your mind,  \nHunt down that which came, the youth of your thought will cut off the fetters that were for her.  \nIn her youth, hunt many who fall into her, and restrain her thought,  \nThat you may know what and what in you she will be eager, and also will hide  \nFor the Messiah, the sinner of truth. Blessed is he who makes her known to her only one.  \nPlow, farmer, with the seeds that sprouted and were scattered among the sins.  \nSimple is the forest for the root-cutter who comes with help; it is his sign.  \nLittle is the light if it takes seed; the winnower cleans it.  \nThree farmers sowed him in three fields; they come.  \nIn thirty, sixty, and a hundred, blessed is he who enriches your chambers.  \nA new shepherd ought to mark a new flock,  \nAnd know how much is its number, and see what is its distress.  \nA flock that is sold for the blood of that great one of the pastors,  \nCall and pass the flock by the name of that pasture whose name is written,  \nAnd its number in the book of life. Blessed is he who follows its number.  \nBehold, the seller of your Lord is with you; guard her from all shame,  \nAnd from the fire that burned and called the deceits by their names.  \nThe name of her seller is placed upon her; do not err by another name,  \nFor she was not baptized in the name of fire; by the names in which she was baptized, confess  \nThe Father, the Son, and the Holy Spirit. Blessed is she who was called by his name.  \nThe Apostle is her source; plow in her that she may not be corrupted by names,  \nNot by false names, nor even by true ones.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܰܬܢܳܐ ܕܩܽܘܫܬܳܐ","severity":"info","text":"The phrase 'sinner of truth' is an oxymoron typical of Ephrem's paradoxical style, possibly referring to the Bride's redeemed state through sin.","cites":[{"key":"ed:dsc-277","label":"source edition: Nisibis 20","url":"https://syriaccorpus.org/277"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The imagery of farming, shepherding, and baptism reflects Ephrem's catechetical context in Nisibis, where he instructed converts amid Christological controversies.","cites":[{"key":"ed:dsc-277","label":"source edition: Nisibis 20","url":"https://syriaccorpus.org/277"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܰܫܡܳܗ̈ܶܐ ܕܥܶܡܕܰܬ","severity":"info","text":"The baptismal formula naming Father, Son, and Holy Spirit echoes Matthew 28:19, a standard Trinitarian confession in Syriac tradition.","cites":[{"key":"ed:dsc-277","label":"source edition: Nisibis 20","url":"https://syriaccorpus.org/277"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct address to the Bride (lines 1–5) to agricultural and pastoral metaphors (lines 6–15), then to ecclesial warnings (lines 16–22).","cites":[{"key":"ed:dsc-277","label":"source edition: Nisibis 20","url":"https://syriaccorpus.org/277"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Ephrem's use of 'Bride who was a sinner' was later interpreted by Syriac commentators as an allegory for the Church redeemed from heresy.","cites":[{"key":"ed:dsc-277","label":"source edition: Nisibis 20","url":"https://syriaccorpus.org/277"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܶܢܝܳܢܳܗ̇","severity":"caution","text":"The term 'her number' (ܡܶܢܝܳܢܳܗ̇) is ambiguous: it may refer to the flock's count or a mystical numeral; the reading here follows the pastoral metaphor.","cites":[{"key":"ed:dsc-277","label":"source edition: Nisibis 20","url":"https://syriaccorpus.org/277"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Bride' is ambiguous: possibly the Church, a repentant soul, or a specific figure like Mary Magdalene; the reading takes it as an ecclesial allegory.","The phrase 'sinner of truth' may be a textual corruption or deliberate paradox; the reading treats it as intentional."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܠܳܐ ܒܟܺܐܦܳܐ ܐܳܦܠܳܐ ܒܕܺܝܠܶܗ ܕܡܰܟܪ̈ܶܐ ܗܘܰܘ ܫܰܪ̈ܺܝܪܶܐ\nܫܡܶܗ ܕܰܡܟܺܝܪܳܗ̇ ܣܳܡܼܘ̱ ܥܠܶܝܗ̇ ܙܺܐܦܳܢ̈ܶܐ ܐܰܝܟ ܙܰܢܳܝ̈ܶܐ\nܫܡ̈ܳܗܰܝܗܽܘܢ ܣܳܡܼܘ̱ ܥܰܠ ܥܳܢܳܐ ܫܽܘܒܚܳܐ ܠܰܫܡܳܟ ܒܳܪܽܘܝܰܢ\nܪܽܘܫܡܳܐ ܕܚ̈ܰܝܘܳܬܳܐ ܐܰܚܰܝ̈ ܠܳܐ ܐ̱ܢܳܫ ܡܚܰܒܶܠ ܓܰܠܝܳܐܺܝܬ\nܘܰܫܡܳܐ ܒܰܫܛܳܪܳܐ ܕܰܚܬܺܝܡ ܠܳܐ ܐ̱ܢܳܫ ܐܰܘܣܶܦ ܐܰܘ ܚܰܠܶܦ\nܕܰܣܪܰܚ ܪܽܘܫܡܳܐ ܓܰܢܳܒܰܐ ܗ̱ܘ ܘܕܰܫܡܳܐ ܡܚܰܠܶܦ ܙܺܐܦܳܢܰܐ ܗ̱ܘ\nܫܡܶܗ ܕܰܡܫܺܝܚܳܐ ܐܶܬܚܰܠܰܦ ܫܡܳܗ̈ܶܐ ܕܙܺܐܦܳܐ ܗܳܐ ܣܺܝܡܺܝܢ\nܠܰܟܢܽܘ̈ܫܳܬܳܐ ܕܶܐܫ̇ܬܰܚܰܛ ܒܪܺܝܟ ܕܰܩܪܳܐ ܠܥܳܢܶܗ ܒܰܫܡܶܗ\nܚܽܘܪ ܒܰܢܒ̈ܺܝܶܐ ܘܒܰܫܠܺܝ̈ܚܶܐ ܕܰܟܡܳܐ ܕܳܡ̈ܝܳܢ ܠܰܚ̈ܕܳܕܶܐ\nܢܒ̈ܺܝܶܐ ܫܡܶܗ ܗܽܘ ܕܰܐܠܳܗܳܐ ܣܳܡܘ̱ ܥܰܠ ܥܳܢܶܗ ܕܰܐܠܳܗܳܐ\nܘܰܫܠܺܝ̈ܚܶܐ ܫܡܶܗ ܕܰܡܫܺܝܚܳܐ ܣܳܡܘ̱ ܥܰܠ ܥܺܕ̱ܬܶܗ ܕܰܡܫܳܚܳܐ\nܠܰܚ̈ܕܳܕܶܐ ܕܡܰܘ ܙܺܐܦܳܢ̈ܶܐ ܕܒܰܫܡܳܗ̈ܰܝܗܽܘܢ ܡܶܬܩܪܶܝܢ\nܟܢܽܘ̈ܫܳܬܳܐ ܕܰܒܗܽܘܢ ܙܰܢܺܝ ܒܪܺܝܟ ܗ̱ܽܘ ܕܒܰܫܡܶܗ ܐܶܬܩܰܕܫܰܢ","english":"Not with a stone, nor with his own hand, did the true ones set the mark of her name upon her, like hunters. They set their names upon the prey, glory to your name, O Creator. The mark of the beasts did not harm the visible destroyer, and the name on a sealed document did not add or change. For the mark is a brand, and the name changes the brand. The name of the Messiah has replaced the names of the brand; behold, it is set. Blessed is the one who calls his prey by his name, for the snares that are spread. Look at the prophets and the apostles, how they resemble each other. The prophets set the name of God upon the prey of God, and the apostles set the name of the Messiah upon the Church of the Messiah. They resemble each other in the brands by which they are called by their names. The snares in which you hunt, blessed is the one who sanctified by his name.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts physical branding (stone, hand) with the spiritual naming of converts, where the name of Christ replaces the mark of sin.","cites":[{"key":"ed:dsc-277","label":"source edition: Nisibis 20","url":"https://syriaccorpus.org/277"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܺܐܦܳܐ","severity":"info","text":"The Syriac term zīpā (brand) is used metaphorically for the mark of sin or idolatry, which is replaced by the name of Christ.","cites":[{"key":"ed:dsc-277","label":"source edition: Nisibis 20","url":"https://syriaccorpus.org/277"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The pairing of prophets and apostles echoes the typological reading of the Old and New Testaments common in Syriac exegesis, possibly alluding to the naming of God in the prophets and of Christ in the apostles.","cites":[{"key":"ed:dsc-277","label":"source edition: Nisibis 20","url":"https://syriaccorpus.org/277"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of contrasts: physical vs. spiritual marking, beasts vs. sealed documents, prophets vs. apostles, culminating in the sanctification of the hunter by the name of Christ.","cites":[{"key":"ed:dsc-277","label":"source edition: Nisibis 20","url":"https://syriaccorpus.org/277"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of hunting and branding reflects the ascetic and missionary context of Ephrem's Nisibene hymns, where conversion is likened to capturing and marking prey.","cites":[{"key":"ed:dsc-277","label":"source edition: Nisibis 20","url":"https://syriaccorpus.org/277"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or corrupt readings (e.g., ܙܰܥܳܝ̈ܶܐ vs. ܙܰܥܳܝ̈ܶܐ), and the English draft may obscure the precise logic of the branding metaphor.","cites":[{"key":"ed:dsc-277","label":"source edition: Nisibis 20","url":"https://syriaccorpus.org/277"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the true ones' (ܫܰܪ̈ܺܝܪܶܐ) is ambiguous: possibly apostles or ascetics.","The phrase 'the mark of the beasts' (ܪܽܘܫܡܳܐ ܕܚ̈ܰܝܘܳܬܳܐ) may refer to pagan or demonic signs.","The final clause 'blessed is the one who sanctified by his name' is syntactically unclear in Syriac."],"confidence":"medium","notes":[]}]}