{"slug":"dsc-573","id":"syriac:dsc:dsc-573","title":"Nativity 25","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":"2026-11-15T04:53:47Z","cost_usd":0.003315},"source":{"registry_id":"syriac:dsc:dsc-573","work_id":"dsc-573","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/573"},"stats":{"passages":4,"english_words":1252,"coptic_letters":0,"commentary_units":24,"commentary_kinds":8,"derived_notes":1,"ambiguities":8,"work_notes":4,"external_links":0,"timeline":6},"summary":{"work":"dsc-573","abstract":"Nativity 25 is a madrāšâ (teaching hymn) by Ephrem the Syrian, composed in Syriac during the mid-4th century, likely in Edessa. The hymn celebrates the Nativity of Christ, employing typological and sacramental imagery (rāzā) to link Old Testament figures and events to the incarnation. It includes a polemic against Zoroastrian astrology, presenting the Magi as converted Chaldean astrologers. The text survives in 6th-century manuscripts, with the critical edition based on Vatican Syr. 111. The hymn was later incorporated into East Syriac liturgical cycles for Nativity and Epiphany and influenced Armenian and Georgian hymnography. The edition preserves only the poetic structure, omitting musical notation and performance rubrics.","historical_context":"Ephrem the Syrian (c. 306–373) composed his madrāšê in Edessa, a major Syriac Christian center in Roman Mesopotamia, during the mid-4th century. The dating of the Nativity hymns is uncertain, but most scholars place them in Ephrem's Edessan period (late 4th century). The community was Syriac-speaking, with a strong ascetic and liturgical tradition. The madrāšâ genre, a strophic hymn with refrains, was used for catechetical and liturgical instruction. The text survives in multiple manuscripts, the earliest from the 6th century, with the critical edition based on the 5th/6th-century Vatican Syr. 111. These hymns were later incorporated into the East Syriac liturgical cycle for Nativity and Epiphany and translated into Armenian and Georgian, influencing hymnography beyond Syriac tradition. The edition does not include musical notation or performance rubrics that would have accompanied the madrāšê in liturgical use; the poetic structure alone is preserved.","significance":"Nativity 25 exemplifies Ephrem's typological and sacramental theology, using rāzā to reveal hidden meanings in scripture and liturgy. Its polemic against Zoroastrian astrology reflects 4th-century Christian–Zoroastrian encounters in Mesopotamia. The hymn's incorporation into East Syriac liturgy and translation into Armenian and Georgian demonstrates its lasting influence on Eastern Christian hymnography.","timeline":[{"date":"c. 306","event":"Birth of Ephrem the Syrian in Nisibis."},{"date":"c. 363","event":"Ephrem moves to Edessa after the cession of Nisibis to the Sasanian Empire."},{"date":"mid-4th century","event":"Composition of the Nativity madrāšê, likely in Edessa."},{"date":"373","event":"Death of Ephrem the Syrian."},{"date":"5th/6th century","event":"Earliest manuscript witness (Vatican Syr. 111) for the Nativity hymns."},{"date":"6th century","event":"Earliest surviving manuscripts of the Nativity madrāšê."}],"relations":[{"work":"Nativity 1–24 (Ephrem the Syrian)","relation":"Part of the same cycle of Nativity madrāšê by Ephrem.","key":"","label":null,"url":null},{"work":"Hymns on the Church (Ephrem the Syrian)","relation":"Shares themes of ecclesiology and typology.","key":"","label":null,"url":null},{"work":"Hymns against Heresies (Ephrem the Syrian)","relation":"Similar polemical style against non-Christian religions.","key":"","label":null,"url":null},{"work":"East Syriac Liturgy for Nativity and Epiphany","relation":"Incorporated into the liturgical cycle.","key":"","label":null,"url":null},{"work":"Armenian and Georgian hymnography","relation":"Influenced by translations of Ephrem's Nativity hymns.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The dating of Ephrem's Nativity madrāšê is uncertain; most scholars place them in the late 4th century, but no external witness confirms a precise year.","The earliest manuscripts are from the 6th century, leaving a gap of about two centuries from the original composition.","The edition omits musical notation and performance rubrics, limiting reconstruction of the original liturgical context."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000536,"generated":"2026-11-15T00:45:56Z"},"checks":{"work":"dsc-573","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":24,"english_words":1252,"source_letters":3699,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The dating of Ephrem's madrāšê on the Nativity is uncertain; most scholars place them in the late 4th century, during Ephrem's Edessan period, but no external witness confirms a precise year.","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, the earliest from the 6th century. The present edition follows the critical text established from the 5th/6th-century Vatican Syr. 111.","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These hymns were incorporated into the East Syriac liturgical cycle for the Nativity and Epiphany, and later translated into Armenian and Georgian, influencing hymnography beyond Syriac tradition.","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include the musical notation or performance rubrics that would have accompanied the madrāšê in liturgical use; the poetic structure alone is preserved.","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"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: 4 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:29."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":4},"term_index":[],"citations":{"ed:dsc-573":{"label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}},"segments":[{"i":1,"ref":"p1","source":"ܫܽܘܚܠܳܦ ܩܳܠܳܐ\nܥܰܠ ܩܳܠܳܐ ܛܽܘܒܰܝܟܝ ܐܳܦܪܰܬ\nܥܽܘܢܝܳܐ : ܫܽܘܒܚܳܐ ܠܫܳܠܽܘܚܶܗ ܫܽܘܒܚܳܐ ܠܫܳܠܽܘܚܶܗ\nܛܽܘܒܰܝܟܝ ܥܺܕܬܳܐ ܕܗܳܐ ܪܳܥܶܡ ܒܶܟܝ\nܥܺܐܕܳܐ ܪܰܒܳܐ ܥܰܕܥܺܕ ܡܰܠܟܳܐ\nܨܶܗܝܽܘܢ ܫܒܺܝܩܬܳܐ ܨܗܶܝܢ ܐܶܢܽܘܢ ܣܰܓܺܝ\nܘܨܳܕܶܝܢ ܬܰܪ̈ܥܶܝܗܿ ܡܶܢ ܥܰܕܺܥܕ̈ܶܐ\nܛܽܘܒ ܠܬܰܪ̈ܥܰܝܟܝ ܕܐܶܬܦܬܰܚܘ ܘܠܳܐ ܡܠܰܘ\nܘܰܠܕܳܪ̈ܳܬܶܟܝ ܕܐܶܬܦܫܶܛܝ̈ ܘܠܳܐ ܣ̈ܦܰܩܝ\nܒܓܰܘܶܟܝ ܪܳܥܡܺܝܢ ܥܰܡ̈ܡܶܐ ܕܗܳܐ ܩܥܰܘ\nܘܫܰܬܩܽܘܗܝ ܠܗܰܘ ܥܰܡܳܐ\nܛܽܘܒܰܝܟܝ ܥܺܕܬܳܐ ܕܰܒܥܰܕܥܺܕܰܝ̈ܟܝ\nܥܺܝܪ̈ܶܐ ܚܳܕܶܝܢ ܒܰܝܢܳܬ ܥܺܐܕ̈ܰܝܟܝ\nܚܰܕ ܓܶܝܪ ܠܺܠܝܳܐ ܫܰܒܰܚܘ ܥܺܝܪ̈ܶܐ\nܒܐܰܪܥܳܐ ܕܟܳܡܰܬ ܫܽܘܒܚܳܐ ܛܶܠܡܰܬ\nܛܽܘܒ ܠܩ̈ܳܠܰܝܟܝ ܕܐܶܙܕܪܰܥܘ ܘܐܶܬܚܨܶܕܘ\nܘܒܰܫܡܰܝܳܐ ܐܶܬܚܡܶܠܘ ܒܐܰܘܨܪ̈ܶܐ\nܦܽܘܡܶܟܝ ܦܺܝܪܡܳܐ ܘܩܳܠܰܝ̈ܟܝ ܐܰܝܟ ܒܶܣ̈ܡܶܐ\nܥܳܛܪܺܝܢ ܒܥܰܕ̈ܥܺܕܰܝܟܝ\nܛܽܘܒܰܝܟܝ ܥܺܕܬܳܐ ܕܟܽܠ ܩܽܘܪ̈ܒܳܢܺܝܢ\nܠܶܟܝ ܗܽܘ ܐܳܬܶܝܢ ܒܗܳܢܳܐ ܥܺܐܕܳܐ\nܡܓܽܘ̈ܫܶܐ ܚܰܕ ܙܒܰܢ ܒܶܝܬ ܢܳܟ̈ܽܘܠܶܐ\nܠܩܽܘܫܬܳܐ ܩܰܪܶܒܘ ܩܽܘܪ̈ܒܳܢܰܝܗܽܘܢ\nܛܽܘܒ ܠܕܰܝܪܶܟܝ ܕܐܶܬܪܟܶܢ ܘܒܳܗܿ ܫܪܳܐ\nܒܰܪ ܡܰܠܟܳܐ ܕܐܶܣܬܓܶܕ ܒܕ̈ܳܫܢܶܐ\nܕܰܗܒܳܐ ܕܡܰܥܪܒܳܐ ܘܗܶܪ̈ܽܘܡܶܐ ܕܡܰܕܢܚܳܐ\nܡܩܰܪܒܺܝܢ ܠܥܰܕ̈ܥܺܕܰܝܟܝ\nܛܽܘܒܰܝܟܝ ܥܺܕܬܳܐ ܕܠܰܝܬܰܘܗܝ ܨܶܐܕܰܝܟܝ\nܡܰܠܟܳܐ ܛܪܽܘܢܳܐ ܡܢܰܟܶܣ ܥܽܘ̈ܠܶܐ\nܩܛܰܠ ܓܶܝܪ ܒܶܝܬ ܠܚܶܡ ܫܰܒܪ̈ܶܐ ܒܫܶܓܡܳܐ\nܕܰܢܡܺܝܬ ܠܝܰܠܕܳܐ ܕܰܠܟܽܠ ܡܰܚܶܐ\nܛܽܘܒ ܠܝܰܠܕܰܝ̈ܟܝ ܕܐܶܬܚܣܶܡܘ ܘܐܶܣܬܓܶܕܘ\nܡܶܢ ܡ̈ܰܠܟܶܐ ܕܐܶܬܡܠܰܟ ܒܣܶܓܕܬܶܟܝ\nܬܳܓܳܐ ܕܡܰܕܢܚܳܐ ܕܕܳܫ ܐܶܢܽܘܢ ܠܪ̈ܰܚܡܰܝܟܝ\nܢܶܬܬܕܺܝܫ ܒܚܰܒܺܝܒܰܝ̈ܟܝ\nܛܽܘܒܰܝܟܝ ܥܺܕܬܳܐ ܕܗܳܐ ܕܳܐܶܨ ܒܶܟܝ\nܐܳܦ ܐܶܫܰܥܝܳܐ ܒܰܢܒܺܝܽܘܬܶܗ\nܗܳܐ ܠܰܡ ܒܬܽܘܠܬܳܐ ܬܶܒܛܰܢ ܬܺܐܠܰܕ","english":"Change of melody.\n\nOn the melody: \"Blessed are you, Ephrath.\"\n\nOn the melody: \"Blessed are you, Ephrath.\"\n\nGlory to the One who sent him. Glory to the One who sent him.\n\nBlessed are you, O Church, for the thunder roars within you.\n\nA great feast: the King has prepared a feast.\n\nThe thirsty have been quenched; the thirsty have drunk much.\n\nAnd her gates are thirsty from the feasts.\n\nBlessed are your gates, which have been opened and do not close.\n\nAnd your courts, which have been spread out and are not insufficient.\n\nWithin you, the peoples who have cried out are thundering.\n\nAnd they have silenced that people.\n\nBlessed are you, O Church, for at your feasts,\n\nthe watchers rejoice in the houses of your feasts.\n\nFor one night the watchers praised\n\nin the land of the silent; glory has been perfected.\n\nBlessed are your voices, which have been sown and reaped,\n\nand in the heavens have been stored in treasuries.\n\nYour mouth is a fruit-basket, and your voices are like spices;\n\nthey perfume at your feasts.\n\nBlessed are you, O Church, for all the offerings\n\ncome to you on this feast.\n\nThe Magi once offered a gift in the house of the Chaldeans;\n\nthey presented their offerings to the truth.\n\nBlessed is your temple, which was mounted and in which dwelt\n\nthe son of a king, who was worshipped in the sanctuaries.\n\nGold of the West and incense of the East\n\nthey offer at your feasts.\n\nBlessed are you, O Church, for there is no one like you.\n\nThe righteous King punishes the wicked.\n\nFor he killed the infants in Bethlehem by the sword,\n\nwho were a likeness of the One who gives life to all.\n\nBlessed are your children, who were sealed and worshipped\n\nby the kings who were ruled in your worship.\n\nThe crown of the East, which trampled the wicked, to your mercies\n\nis renewed among your beloved.\n\nBlessed are you, O Church, for Isaiah is pressing within you,\n\neven in his prophecy.\n\nBehold, the Virgin is about to give birth; she will give birth.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܽܘܚܠܳܦ ܩܳܠܳܐ","severity":"info","text":"The rubric 'Change of melody' marks a shift in the hymn's musical mode, a common feature in Ephrem's madrāšê.","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܺܕܬܳܐ","severity":"info","text":"The Syriac ʿīdtā means 'church' as both a building and the community; here it is personified as the recipient of blessings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܛܰܠ ܓܶܝܪ ܒܶܝܬ ܠܚܶܡ ܫܰܒܪ̈ܶܐ ܒܫܶܓܡܳܐ","severity":"info","text":"The reference to Herod's slaughter of infants in Bethlehem (Matt 2:16–18) is explicit; the infants are typologically linked to Christ as 'likeness of the life-giver'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܓܽܘ̈ܫܶܐ","severity":"info","text":"The Magi (mgōšē) are presented as former Chaldean astrologers who now offer gifts to the truth, reflecting Ephrem's polemic against Zoroastrian religion.","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܛܽܘܒܰܝܟܝ ܥܺܕܬܳܐ","severity":"info","text":"The repeated beatitude 'Blessed are you, O Church' echoes the liturgical acclamation of the church as the locus of Christ's incarnation, a theme central to Ephrem's Nativity cycle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܺܝܪ̈ܶܐ","severity":"caution","text":"The term ʿīrē ('watchers') may refer to angels or to a specific liturgical order; the sense is ambiguous but likely angelic, given the context of nocturnal praise.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'watchers' (ʿīrē) is ambiguous: they could be angels or a monastic vigil group.","The phrase 'the land of the silent' (ܐܰܪܥܳܐ ܕܟܳܡܰܬ) is obscure; it may refer to Bethlehem or a symbolic realm of stillness."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܝܰܠܕܳܐ ܕܰܫܡܶܗ ܪܳܐܙܳܐ ܪܰܒܳܐ\nܐܳܘ ܠܦܽܘܫܳܩܳܐ ܕܐܶܬܓܠܺܝ ܒܥܺܕܬܳܐ\nܬܪ̈ܶܝܢ ܫܡ̈ܳܗܺܝܢ ܕܐܶܬܡܙܰܓܘ ܘܚܰܕ ܗܘܰܘ\nܥܰܡܰܢܽܘܐܶܝܠ ܐܺܝܠ ܥܰܡܶܟܝ ܒܟܽܠܙܒܰܢ\nܕܡܰܙܓܶܟܝ ܒܗܰܕܳܡܰܘ̈ܗܝ\nܛܽܘܒܰܝܟܝ ܥܺܕܬܳܐ ܒܡܺܝܟܳܐ ܕܰܩܥܳܐ\nܕܪܳܥܝܳܐ ܢܳܦܶܩ ܡܶܢ ܐܳܦܰܪܬܳܐ\nܐܶܬܳܐ ܓܶܝܪ ܠܒܶܝܬ ܠܚܶܡ ܕܢܶܣܰܒ\nܡܶܢܳܗܿ ܓܽܘܙܥܶܗ ܕܐܺܝܫܰܝ ܘܢܶܪܥܶܐ ܠܥ̈ܰܡܡܶܐ\nܛܽܘܒ ܠܥܶܪ̈ܒܰܝܟܝ ܕܐܶܬܪܫܶܡܘ ܒܪܽܘܫܡܶܗ\nܘܠܰܢܩܰܘ̈ܳܬܶܟܝ ܕܐܶܬܢܛܰܪ̈ܝ ܒܡܶܠܬܶܗ\nܐܰܢܬܝ ܐܰܢܬܝ ܥܺܕܬܳܐ ܒܶܝܬ ܠܚܶܡ ܐܰܡܺܝܢܬܳܐ\nܕܒܶܟܝ ܗܽܘ ܠܚܶܡ ܚ̈ܰܝܶܐ\nܛܽܘܒܰܝܟܝ ܥܺܕܬܳܐ ܕܗܳܐ ܚܳܕܶܐ ܒܶܟܝ\nܐܳܦ ܕܳܢܺܝܐܶܝܠ ܓܰܒܪܳܐ ܕܪܶܓܬܳܐ\nܒܰܕܶܩ ܕܡܶܬܩܛܶܠ ܡܫܺܝܚܳܐ ܫܒܺܝܚܳܐ\nܘܩܽܘܪܝܰܬ ܩܽܘܕܫܳܐ ܒܩܶܛܠܶܗ ܬܶܚܪܰܒ\nܘܳܝ ܠܥܰܡܳܐ ܕܐܶܫܬܕܺܝ ܘܠܳܐ ܦܢܳܐ\nܛܽܘܒ ܠܥܰܡ̈ܡܶܐ ܕܐܶܬܩܪܺܝܘ ܘܠܳܐ ܗܦܰܟܘ\nܙܡܺܝ̈ܢܶܐ ܐܶܫܬܐܶܠܘ ܘܰܐܚܪ̈ܳܢܶܐ ܚܠܳܦܰܝܗܽܘܢ\nܒܳܣܡܺܝܢ ܚܠܽܘܠܰܝ̈ܗܽܘܢ\nܛܽܘܒܰܝܟܝ ܥܺܕܬܳܐ ܕܰܒܟܶܢܳܪܶܗ\nܗܳܐ ܙܳܡܰܪ ܒܶܟܝ ܕܰܘܺܝܕ ܡܰܠܟܳܐ\nܒܪܽܘܚܳܐ ܙܡܰܪ ܥܠܰܘܗܝ ܕܒܶܪܝ ܐܰܢܬ\nܘܐܶܢܳܐ ܒܗܶܕܪ̈ܰܝ ܩܽܘܕܫܳܐ ܝܠܕܬܟ ܝܘܡܢ\nܛܽܘܒ ܠܐܶܕܢܰܝ̈ܟܝ ܕܐܶܬܡܪ̈ܰܩܝ ܕܢܶܫ̈ܡܥܳܢ\nܠܝܰܘܡܶܗ ܐܰܝܟ ܦܰܓܪܶܗ ܐܶܬܬܥܺܝܪܝ ܘܰܩܪܳܝܗܝ\nܒܨܶܗܝܽܘܢ ܐܶܬܪܕܺܝ ܥܰܕܥܺܕܳܐ ܕܐܶܬܟܰܡܪܰܬ\nܐܰܦܨܰܚܺܝܘܗܝ ܕܐܰܦܨܰܚ ܠܶܟܝ\nܛܽܘܒܰܝܟܝ ܥܺܕܬܳܐ ܕܟܽܠ ܥܰܕ̈ܥܺܕܺܝܢ\nܦܪܰܚܘ ܡܶܢ ܨܶܗܝܽܘܢ ܘܰܫܟܶܢܘ ܨܶܐܕܰܝܟܝ\nܒܓܰܘܶܟܝ ܐܶܬܬܢܺܝܚܘ ܢܒܺܝ̈ܶܐ ܠܐܰܝ̈ܳܐ\nܡܶܢ ܗܰܘ ܥܰܡܠܳܐ ܘܨܰܥܪܳܐ ܕܒܺܝܗܽܘܕ\nܛܽܘܒ ܠܣܶܦܪ̈ܶܝܗܿ ܕܐܶܬܦܪܶܣܘ ܒܗܰܝ̈ܟܠܰܝܟܝ\nܘܰܠܥܰܕܥܺܕ̈ܶܝܗܿ ܕܐܶܬܦܣܰܚܘ ܒܢܰܘܣܰܝ̈ܟܝ\nܨܶܗܝܽܘܢ ܨܳܕܝܳܐ ܘܗܳܐ ܝܰܘܡܳܢ ܥܳܠܡ̈ܶܐ\nܪܳܥܡܺܝܢ ܒܥܰܕ̈ܥܕܰܝܟܝ","english":"The child whose name is a great mystery,  \nWoe to the interpretation that was revealed in the Church.  \nHis two names were mingled and became one.  \n'Immānû'ēl, 'Ēl is with you always,  \nWho mingles you with his members.  \n\nBlessed are you, O Church, in the thunder of the voice  \nOf the shepherd who goes forth from Ephrath.  \nFor he came to Bethlehem to take  \nFrom her the shoot of Jesse and to pasture the peoples.  \n\nBlessed are your flocks that were signed with his sign,  \nAnd your ewes that were adorned with his word.  \nCome, come, O Church, Bethlehem the faithful,  \nFor in you is the bread of life.  \n\nBlessed are you, O Church, for behold, he rejoices in you,  \nEven David, the man of desire.  \nHe struck down the one who would kill the glorious Messiah,  \nAnd the holy city would be laid waste by his killing.  \nWoe to the people who were scattered and did not return.  \nBlessed are the peoples who were called and did not turn back.  \nThe zealous were troubled, and the others in their place,  \nTheir replacements are fragrant.  \n\nBlessed are you, O Church, for with his harp,  \nBehold, King David sings in you.  \nIn spirit he sang concerning him, \"You are my son,\"  \nAnd he came into the courts of the sanctuary, your mother today.  \n\nBlessed are your hands that were anointed with oil,  \nFor on his day, like his body, you were roused and called him.  \nWith your fasts you were driven until the festival when you were merciful;  \nYou made him joyful so that he might make you joyful.  \n\nBlessed are you, O Church, for all your festivals  \nHave flown from your fasts and settled beside you.  \nWithin you the prophets rested from weariness,  \nFrom that toil and distress in Judah.  \n\nBlessed are her books that were spread in your temples,  \nAnd her festivals that were celebrated in your feasts.  \nYour fasts are thirsty, and behold, today the worlds  \nAre thundering in your festivals.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܳܐܙܳܐ","severity":"info","text":"The Syriac term rāzā (ܪܳܐܙܳܐ) means 'mystery' or 'sacrament', often used in Ephrem for typological or liturgical hidden meanings.","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܰܡܰܢܽܘܐܶܝܠ","severity":"info","text":"The name 'Immānû'ēl (Isaiah 7:14) is invoked, linking the child's mystery to the Isaianic prophecy of a savior born of a virgin.","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܶܬܳܐ ܓܶܝܪ ܠܒܶܝܬ ܠܚܶܡ","severity":"info","text":"Bethlehem (Beit Leḥem) is the birthplace of David and Jesus; the 'shoot of Jesse' refers to the Davidic lineage (Isaiah 11:1).","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܰܘܺܝܕ ܡܰܠܟܳܐ","severity":"info","text":"David as harpist and king prefigures Christ; the line 'You are my son' echoes Psalm 2:7 or a liturgical trope of David addressing the Messiah.","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܛܽܘܒܰܝܟܝ ܥܺܕܬܳܐ","severity":"info","text":"The repeated macarism 'Blessed are you, O Church' structures the passage as a liturgical acclamation, typical of Ephrem's madrāšê.","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܨܶܗܝܽܘܢ","severity":"info","text":"The 'fasts' (ṣahyōn) are personified as thirsty; this reflects the liturgical cycle of fasting before feasts, a key practice in Syriac Christianity.","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'shepherd who goes forth from Ephrath' is ambiguous: it may refer to David (from Bethlehem-Ephrathah) or to Christ as the good shepherd.","The phrase 'the one who would kill the glorious Messiah' is unclear; it may allude to Goliath (killed by David) or to a historical/typological enemy of Christ."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܛܽܘܒܰܝܟܝ ܥܺܕܬܳܐ ܒܥܶܣܪܳܐ ܛܽܘ̈ܒܺܝܢ\nܕܝܰܗܒ ܗܘܳܐ ܡܳܪܰܢ ܪܳܐܙܳܐ ܫܰܠܡܳܐ\nܒܥܶܣܪܰܐ ܗ̱ܘ ܓܶܝܪ ܬܠܶܝܢ ܟܽܠ ܡܶܢܝ̈ܳܢܺܝܢ\nܒܰܕܓܽܘܢ ܓܰܡܪܽܘܟܝ ܥܶܣܪܳܐ ܛܽܘܒܺܝ̈ܢ\nܛܽܘܒ ܠܰܟ̈ܠܺܝܠܰܝܟܝ ܕܐܶܬܓܕܰܠܘ ܒܟܽܠܗܽܘܢ\nܛܽܘ̈ܒܶܐ ܩܰܕܺܝ̈ܫܶܐ ܕܐܶܬܦܬܰܟܘ ܒܟܽܠ ܟܠܺܝܠ\nܛܽܘܒܳܢܺܝܬܳܐ ܕܰܒܟܽܠ ܛܽܘܒ ܡܟܰܠܠܳܐ\nܐܳܦ ܥܰܠܺܝ ܫܕܺܝ ܛܽܘܒܳܐ\nܛܽܘܒܰܝܟܝ ܐܳܦܪܰܬ ܐܶܡܳܐ ܕܡܰܠܟ̈ܶܐ\nܕܰܕܢܰܚ ܡܶܢܟܶܝ ܡܳܪ̈ܶܐ ܬܳܓ̈ܶܐ\nܡܺܝܟܰܐ ܗ̱ܘ ܣܰܒܪܶܟܝ ܕܡܶܢ ܥܳܠܰܡ ܗܽܘ\nܘܡܶܬܚܳܐ ܕܙܰܒ̈ܢܰܘܗܝ ܠܳܐ ܡܶܬܕܰܪܟܺܝܢ\nܛܽܘܒ ܠܥܰܝ̈ܢܰܝܟܝ ܕܰܩܕܳܡ ܟܽܠ ܐܰܩܒܠܳܝܘܗܝ\nܠܶܟܝ ܐܰܫܺܘܝ ܕܬܶܚܙܶܝܢܳܝܗܝ ܟܰܕ ܕܢܰܚ\nܪܺܝܫܳܐ ܕܒܽܘܪܟܬܳܐ ܘܫܽܘܪܳܝܳܐ ܕܚܰܕ̈ܘܳܬܳܐ\nܫܩܰܠܬܳܝܗܝ ܩܕܳܡ ܟܽܠܳܐ\nܛܽܘܒܰܝܟܝ ܒܶܝܬ ܠܚܶܡ ܕܟܰܪ̈ܟܶܐ ܛܰܢܘ ܒܶܟܝ\nܘܰܡܕܺܝܢ̈ܳܬܳܐ ܥܰܫܺܝ̈ܢܳܬܳܐ\nܒܡܰܪܝܰܡ ܐܰܝܟ ܕܒܶܟܝ ܢܶܫ̈ܶܐ ܛܰܢ ܒܳܗܿ\nܘܰܒܬܽܘ̈ܠܳܬܳܐ ܒܢ̈ܳܬ ܪ̈ܺܝܫܳܢܶܐ\nܛܽܘܒ ܠܰܛܠܺܝܬܳܐ ܕܐܰܫܘܝܳܗܿ ܠܡܰܫܪܶܝܗ\nܘܐܳܦ ܠܰܩܪܺܝܬܳܐ ܕܐܰܫܘܝܳܗܿ ܠܡܰܥܡܪܶܗ\nܛܠܺܝܬܳܐ ܣܢܺܝܩܬܳܐ ܘܰܩܪܺܝܬܳܐ ܙܥܽܘܪܬܳܐ\nܓܒܳܐ ܠܶܗ ܕܢܶܬܡܰܟܰܟ\nܛܽܘܒܰܝܟܝ ܒܶܝܬ ܠܚܶܡ ܕܒܶܟܝ ܫܽܘܪܳܝܳܐ ܗܘܳܐ\nܠܶܗ ܠܰܒܪܳܐ ܕܡܶܢ ܡܬܽܘܡ ܒܐܰܒܰܐ ܗ̱ܘ\nܥܛܶܠ ܗܽܘ ܕܢܶܬܕܪܶܟ ܕܰܩܕܳܡ ܙܰܒ̈ܢܶܐ ܗܽܘ\nܕܒܶܟܝ ܗܽܘ ܠܙܰܒ̈ܢܶܐ ܫܰܥܒܶܕ ܢܰܦܫܶܗ\nܛܽܘܒ ܠܐܶܕܢܰܝ̈ܟܝ ܕܒܳܟܰܪ ܘܒܶܟܝ ܦܥܳܐ ܗܘܳܐ\nܐܶܡܪܶܗ ܕܐܰܠܳܗܳܐ ܕܕܳܨ ܒܶܟܝ\nܕܒܐܽܘܪܝܟܝ ܙܥܰܪ ܗܘܳܐ ܘܐܶܬܦܪܶܣ ܒܟܽܠ ܦܶܢܝ̈ܳܢ\nܘܐܶܣܬܓܶܕ ܒܟܽܠܒܶܪ̈ܝܳܢ\nܛܽܘܒܰܝܟܝ ܐܳܦ ܠܶܟܝ ܡܰܪܝܰܡ ܕܰܫܡܶܟܝ\nܪܰܒ ܘܰܡܪܰܝܡ ܡܶܛܽܠ ܝܰܠܕܶܟܝ\nܡܨܰܝܬ ܟܺܝܬ ܕܬܶܐܡܪܺܝܢ ܕܐܰܝܟܰܢ ܘܰܟܡܳܐ\nܘܐܰܝܟܳܐ ܫܪܳܐ ܒܶܟܝ ܪܰܒܳܐ ܕܰܙܥܰܪ","english":"Blessed are you, O Church, in the ten beatitudes, For the Lord of the mystery gave a perfect one. For on the tenth are hung all the limbs. In your testing, your ten beatitudes are complete. Blessed are your crowns that were magnified in all of them. The holy beatitudes that were opened in every crown. The beatitude that crowns every beatitude. Cast a beatitude also upon me. Blessed are you, O Ephrath, mother of kings, For from you the lords of crowns dawned. Micah is your hope, who was from eternity, And the time of his mysteries is not perceived. Blessed are your eyes that before all received him. To you it was given to see him when he dawned. The beginning of blessing and the commencement of joys, You received him before all. Blessed are you, O Bethlehem, in whom the stars erred, And the mighty cities. In Mary, as in you, the infants erred, And in the virgins, the daughters of the principalities. Blessed is the little girl who made her dwelling his lodging, And also the small town that made her abode his dwelling. A poor little girl and a small town, He chose to be humbled. Blessed are you, O Bethlehem, in whom was the beginning For him, the Son who is from eternity with the Father. He was hidden that he might be perceived, who before the mysteries was, He who in you subjected himself to the mysteries. Blessed are your hands that examined and in you he was active, The Lamb of God who rejoiced in you, Who in your bosom was small and was spread in all regions, And was worshipped in all lands. Blessed are you also, O Mary, whose name Is great and exalted because of your child. You were able to be called how and how much, And where the great one who was small dwelt in you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܽܘܒܰܝܟܝ","severity":"info","text":"The repeated Syriac ṭūḇay(ki) is a beatitude formula, 'Blessed are you', central to Ephrem's liturgical style. It echoes the Syriac tradition of 'beatitudes' (ṭūḇē) as a literary and hymnic form.","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܺܝܟܰܐ","severity":"info","text":"Micah (Mīḵā) is the Old Testament prophet from Ephrath (Bethlehem), whose prophecy (Mic 5:2) foretold the Messiah's birth in Bethlehem. Ephrem here links Micah's ancient hope to the nativity.","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܳܦܪܰܬ","severity":"info","text":"Ephrath (ʾĀp̄raṯ) is the ancient name for the region of Bethlehem, also used in Gen 35:16 and Ruth 1:2. Ephrem personifies it as 'mother of kings', alluding to the Davidic lineage.","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܛܽܘܒ ܠܰܛܠܺܝܬܳܐ","severity":"info","text":"The 'little girl' (ṭlīṯā) and 'small town' (qrīṯā) are parallel figures for humility, mirroring Ephrem's theme of Christ choosing the lowly. This echoes the earlier contrast between Bethlehem and mighty cities.","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܛܽܘܒܰܝܟܝ","severity":"info","text":"The passage is structured as a series of apostrophes: Church, Ephrath, Bethlehem, Mary. Each is introduced by ṭūḇayki, forming a litany of beatitudes that builds toward the climactic address to Mary.","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܰܪܝܰܡ","severity":"info","text":"Ephrem's praise of Mary as 'great and exalted' and the paradox of the 'great one who was small' dwelling in her reflects early Syriac Marian theology, influential in later liturgical and poetic traditions.","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ten beatitudes' (ʿesrā ṭūḇē) may refer to a specific liturgical or symbolic number, but its exact referent is not explicit in the text.","The identity of the 'little girl' (ṭlīṯā) is ambiguous; it may be a generic figure or a specific person, possibly Mary herself, but the text does not clarify."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":4,"ref":"p4","source":"ܛܽܘܒ ܠܦܽܘܡܶܟܝ ܕܐܰܘܕܺܝ ܗܘܳܐ ܘܠܳܐ ܗܡܰܣ\nܘܰܠܠܶܫܳܢܶܟܝ ܕܫܰܒܰܚ ܗܘܳܐ ܘܠܳܐ ܒܨܳܐ\nܕܐܶܡܶܗ ܦܗܳܬ ܒܶܗ ܟܰܕ ܛܳܒ ܛܥܺܝܢܳܐ ܠܶܗ\nܘܡܰܢܽܘ ܕܰܢܣܰܦܶܩ ܠܶܗ\nܐܳܘ ܠܶܟܝ ܐܰܢܬܬܳܐ ܕܠܳܐ ܐܢܳܫ ܚܰܟܶܡ\nܐܰܝܟܰܢ ܢܶܚܙܶܝܘܗܝ ܠܰܒܪܳܐ ܕܺܝܠܶܕܬܝ\nܠܳܐ ܓܶܝܪ ܣܳܦܩܳܐ ܥܰܝܢܳܐ ܕܰܬܩܽܘܡ\nܥܰܠ ܫܽܘܚܠܳܦ̈ܶܐ ܕܫܽܘܒܚܳܐ ܕܰܥܠܰܘܗܝ\nܠܶܫ̈ܳܢܶܐ ܓܶܝܪ ܕܢܽܘܪܳܐ ܫܪܶܝܢ ܒܶܗ\nܕܠܶܫ̈ܳܢܶܐ ܫܰܕܰܪ ܗܘܳܐ ܒܡܰܣܩܶܗ\nܟܽܠ ܠܶܫܳܢ ܢܶܙܕܗܰܪ ܕܰܒܨܳܬܰܢ ܚܳܒܬܳܐ ܗ̱ܝ\nܘܢܽܘܪܳܐ ܥܽܘܩܒܰܢ\nܛܽܘܒܰܘܗܝ ܠܟܳܗܢܳܐ ܕܰܒܒܶܝܬ ܩܽܘܕܫܳܐ\nܩܰܪܶܒ ܠܐܰܒܳܐ ܝܰܠܕܶܗ ܕܐܰܒܳܐ\nܦܺܐܪܳܐ ܕܐܶܬܩܛܶܦ ܡܶܢ ܐܺܝܠܺܝܢ\nܟܰܕ ܗܽܘ ܟܽܠܶܗ ܡܶܢ ܪܰܒܽܘܬܰܐ ܗ̱ܘ\nܛܽܘܒ ܠܐܺܝܕ̈ܰܘܗܝ ܕܐܶܬܩܰܕܰܫܝ̈ ܕܩܰܪܒܳܝܗܝ\nܘܰܠܣܰܝ̈ܒܳܬܶܗ ܕܐܶܬܥܡܰܠܝ ܕܚܰܒܒܶܝ̈ܗܝ\nܪܽܘܚܳܐ ܒܗܰܝܟܠܳܐ ܣܶܘܚܰܬ ܠܡܰܥܠܶܗ\nܘܕܐܶܙܕܩܶܦ ܨܪܳܬ ܢܶܦܩܰܬ\nܗܰܘ ܪܺܝܫ ܡܰܠܐܰܟ̈ܶܐ ܫܠܳܡܳܐ ܝܰܗܒ ܠܶܟܝ\nܐܰܝܟ ܪܰܗܒܽܘܢܳܐ ܕܩܰܕܺܝܫܽܘܬܳܐ\nܐܰܪܥܳܐ ܗܘܳܬ ܠܶܗ ܫܡܰܝܳܐ ܚܕܰܬܳܐ\nܕܰܢܚܶܬܘ ܥܺܝܪ̈ܶܐ ܘܫܰܒܰܚܘ ܗܘܰܘ ܒܳܗܿ\nܒܢܰܝ̈ ܪܰܘܡܳܐ ܐܶܬܟܰܪܟܽܘܗܝ ܠܡܰܫܟܢܶܟܝ\nܡܶܛܽܠ ܒܰܪ ܡܰܠܟܳܐ ܕܒܶܟܝ ܫܪܳܐ\nܕܰܝܪܶܟܝ ܡܶܢ ܠܬܰܚܬ ܠܰܫܡܰܝܳܐ ܕܡܶܢ ܠܥܶܠ\nܕܳܡܶܝܬܝ ܒܥܺܝܪܽܘܬܳܐ","english":"Blessed is your mouth, which confessed and did not deny; and your tongue, which praised and did not diminish. For from it, the mouth was opened in him when the good lost one was to him, and the measure that sufficed him. Or woe to you, O woman without a wise husband, as you saw the son of her who gave birth. For it is not sufficient for the eye to stand upon the changes of the glory that are upon him. For the tongues of the mountain were loosed in him, and he sent forth tongues on his ascent. Every tongue was wary, for the diminution was a sin, and the mountain was narrow.\n\nBlessed is the priest who in the sanctuary offered the Father who gave birth to the Father, a fruit plucked from the oak, while he himself was entirely from the greatness. Blessed are his hands, which were sanctified by his offerings, and his fingers, which were stained by his beloved ones. The Spirit in the temple swept for his entrance, and the gate that was erected went out. That chief of angels gave peace to you, like the chariot of sanctity. The earth was to him a new heaven, for the watchers descended and were praising in her. The sons of the height encircled the tabernacle of your dwelling, because the son of a king dwelt in you. Your monastery is from below to the heaven that is above; you are likened to the watchfulness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܛܽܘܒ ܠܦܽܘܡܶܟܝ","severity":"info","text":"The opening 'Blessed is your mouth' continues the beatitude pattern from the previous passage, now addressing the Church directly. The contrast with 'woe to you' (ܐܳܘ ܠܶܟܝ) sharpens the rhetorical alternation between praise and warning.","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܥܺܝܢܳܐ","severity":"info","text":"The term ܛܥܺܝܢܳܐ (ṭaʿyā) means 'lost one' or 'wandering one', possibly alluding to the prodigal or to the human condition before redemption. The phrase 'good lost one' is paradoxical, typical of Ephrem's symbolic density.","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܳܗܢܳܐ ܕܰܒܒܶܝܬ ܩܽܘܕܫܳܐ","severity":"info","text":"The 'priest in the sanctuary' who 'offered the Father who gave birth to the Father' evokes the typology of Melchizedek (Gen 14:18) and the Eucharistic offering, linking the Nativity to the priestly mediation of Christ's birth.","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܺܝܠܺܝܢ","severity":"info","text":"The 'fruit plucked from the oak' (ܦܺܐܪܳܐ ܕܐܶܬܩܛܶܦ ܡܶܢ ܐܺܝܠܺܝܥ) likely refers to the oak of Mamre, a traditional site of theophany and hospitality (Gen 18), here reimagined as a type of the Nativity.","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܛܽܘܒ ܠܟܳܗܢܳܐ","severity":"info","text":"The passage shifts from direct address to the Church (second person) to a third-person beatitude on the priest, then returns to 'you' (the Church) in the final lines, forming an inclusio that frames the priestly and angelic mediation.","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܰܝܪܶܟܝ","severity":"info","text":"The term 'your monastery' (ܕܰܝܪܶܟܝ) applied to the Church reflects the Syriac monastic tradition's identification of the Church as a spiritual cloister, a theme developed in later Syriac liturgical commentaries.","cites":[{"key":"ed:dsc-573","label":"source edition: Nativity 25","url":"https://syriaccorpus.org/573"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the good lost one' (ܛܳܒ ܛܥܺܝܢܳܐ) is ambiguous: it may refer to a specific biblical figure (e.g., the prodigal son) or to a symbolic state of humanity. The reading taken treats it as a paradoxical epithet for the redeemed sinner.","The identity of 'the son of her who gave birth' (ܠܰܒܪܳܐ ܕܺܝܠܶܕܬܝ) is unclear: it could be Christ or a generic figure; the translation assumes Christ as the referent."],"confidence":"medium","notes":[]}]}