{"slug":"dsc-110","id":"syriac:dsc:dsc-110","title":"On Joseph (Memra 2)","author":"Jacob of Serugh","genre":"homily","date":"Late 5th/early 6th century CE","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":"2026-11-15T04:53:20Z","cost_usd":0.01011},"source":{"registry_id":"syriac:dsc:dsc-110","work_id":"dsc-110","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/110"},"stats":{"passages":15,"english_words":4104,"coptic_letters":0,"commentary_units":86,"commentary_kinds":8,"derived_notes":0,"ambiguities":25,"work_notes":6,"external_links":3,"timeline":4},"summary":{"work":"dsc-110","abstract":"This second memra (verse homily) by Jacob of Serugh on the patriarch Joseph belongs to a cycle of homilies on Joseph. Composed in isosyllabic couplets (12+12 syllables), it was likely delivered during Jacob's episcopacy at Batnan (late 5th–early 6th century). The homily interprets Joseph's life typologically, prefiguring Christ, and was used liturgically in West Syriac tradition during Lent. The Syriac text survives in multiple manuscripts, though the base manuscript for this edition is unspecified. The English translation paraphrases for clarity, obscuring Jacob's rhetorical and poetic features.","historical_context":"Jacob of Serugh (c. 451–521) served as bishop of Batnan (near Edessa) and was a prominent Syriac poet-theologian. This memra was likely composed during his episcopacy, in the context of Christological controversies (e.g., Council of Chalcedon, 451). The homily reflects the West Syriac (Miaphysite) tradition. It was transmitted in Syriac manuscripts, often as part of a cycle on Joseph, and used in Lenten liturgies paired with Genesis readings. The exact date of composition is uncertain, but the work's theological concerns align with late 5th–early 6th century debates. The Syriac text follows a 12+12 syllable meter, typical of Jacob's memre. The edition's critical apparatus is minimal, and the base manuscript is not specified, limiting text-critical analysis.","significance":"This homily exemplifies Jacob of Serugh's typological exegesis, where Joseph prefigures Christ, a key theme in Syriac patristic literature. It also illustrates the liturgical use of verse homilies in West Syriac tradition. The work's survival in multiple manuscripts attests to its enduring influence, though the lack of a critical edition hampers stemmatic study.","timeline":[{"date":"c. 451–521","event":"Life of Jacob of Serugh; composition of the memra likely during his episcopacy at Batnan."},{"date":"Late 5th–early 6th c.","event":"Christological controversies (e.g., Chalcedon) provide context for the homily's theological themes."},{"date":"Medieval period","event":"The memra is attested in West Syriac lectionaries for Lent."},{"date":"Undated","event":"Transmission of the Syriac text in multiple manuscripts; base manuscript for this edition unspecified."}],"relations":[{"work":"Memra 1 on Joseph (Jacob of Serugh)","relation":"Part of a cycle of homilies on Joseph; this is the second memra.","key":"","label":null,"url":null},{"work":"Genesis (biblical book)","relation":"Source text; the homily expounds on the Joseph narrative (Gen 37–50).","key":"","label":null,"url":null},{"work":"Homilies on Joseph (Ephrem the Syrian)","relation":"Precedent in Syriac tradition; Jacob continues typological interpretation of Joseph.","key":"","label":null,"url":null},{"work":"West Syriac Lectionary","relation":"Liturgical use; paired with Genesis readings during Lent.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Jacob of Serugh","label":"Jacob of Serugh","url":"https://en.wikipedia.org/wiki/Jacob_of_Serugh","reason":"Biographical context for the author."},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Religious and linguistic tradition of the work."},{"key":"wikipedia:Typology (theology)","label":"Typology (theology)","url":"https://en.wikipedia.org/wiki/Typology_%28theology%29","reason":"Exegetical method used in the homily."}],"cautions":["The exact date of composition is uncertain; only a late 5th–early 6th century range is supported.","The base manuscript for this edition is not specified; variants in the Joseph cycle are known.","The English translation paraphrases and does not preserve the original 12+12 syllable meter or rhetorical figures.","The edition's critical apparatus is minimal; text-critical judgments are not explained."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000434,"generated":"2026-11-15T02:03:32Z"},"checks":{"work":"dsc-110","status":"pass","blocking":[],"warnings":[],"stats":{"passages":15,"translated":15,"commentary_passages":15,"commentary_units":86,"english_words":4104,"source_letters":14216,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily is composed in isosyllabic couplets, a hallmark of Jacob’s verse homilies (memre). The Syriac text follows a 12+12 syllable pattern, though the English draft does not preserve this meter.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521) likely delivered this memra during his episcopacy at Batnan. The dating rests on internal references to Christological controversies of the late 5th–early 6th century.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in multiple manuscripts, but the edition’s base manuscript is not specified. Variants in the Joseph cycle are known; this edition may not represent the earliest recension.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memra was read liturgically in West Syriac tradition during Lent, paired with Genesis readings on Joseph. Its use is attested in medieval lectionaries, though not universally.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The English draft occasionally paraphrases for clarity, obscuring Jacob’s rhetorical figures (e.g., antithesis, typology). Readers should consult the Syriac for precise poetic and theological nuance.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"external","lemma":"","severity":"caution","text":"The edition’s critical apparatus is minimal; it does not collate all known manuscripts. Text-critical judgments (e.g., emendations) are not explained, limiting its use for stemmatic analysis.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"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: homily in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 15 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":15},"term_index":[],"citations":{"ed:dsc-110":{"label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}},"segments":[{"i":1,"ref":"p1","source":"ܡܺܐܡܪܳܐ ܕܰܬܪܶܝܢ ܕܥܰܠ ܝܰܘܣܶܦ\nܡܺܐܡܪܳܐ ܕܰܬܪܶܝܢ ܕܥܰܠ ܝܰܘܣܶܦ\nܟܰܕ ܐܶܫܬܰܕܰܪ ܨܶܝܕ ܐܰܚܰܘ̈ܗ̱ܝ ܘܰܫܕܰܐܘܳܗ̱ܝ ܒܓܽܘܒܳܐ ܕܩܰܕܺܝܫܳܐ ܡܳܪܝ̱ ܝܰܥܩܽܘܒ\nܫܰܪܒܶܗ ܕܝܰܘܣܶܦ ܬܰܒܥܰܢܝ ܕܰܐܘܣܼܶܦ ܐܶܡܿܰܠܶܠ ܠܶܗ\nܐܳܦ ܟܽܘܢܳܝܶܗ ܥܰܠ ܬܰܘܣܶܦܬܳܐ ܣܢܺܝܼܩ ܐܰܝܟ ܫܰܪܒܶܗ\nܐܶܫܿܰܐܠ ܡܳܕܶܝܢ ܐܰܝܟ ܡܳܐ ܕܕܰܚܺܝܠ ܡܶܢ ܐܰܠܳܗܳܐ\nܕܰܐܘܣܼܶܦ ܠܺܝ ܡܳܪܝ̱ ܫܽܘܦܪܳܐ ܠܡܺܐܡܪܶܗ ܕܗܿܰܘ ܫܰܦܺܝܪܳܐ\nܡܠܽܘܐܰ ܗܘ ܪܰܒܳܐ ܕܰܫܟܺܝ̈ܚܺܝܢ ܒܶܗ ܫܰܪܺܝܪ̈ܳܬ݂ܳܐ\nܘܰܦܬܺܝܼܚܺܝܼܢ ܒܶܗ ܓܰܙ̈ܶܐ ܡܠ̈ܰܝܳܐ ܕܚܰܬ݂ܺܝ̈ܬ݂ܳܬ݂ܳܐ\nܨܰܠܡܳܐ ܠܡܳܪܶܗ ܛܥܺܝܼܢ ܗ̱ܘܼܳܐ ܕܢܼܰܝܬܶܐ ܠܥܳܠܡܳܐ ܝܰܘܣܶܦ\nܘܡܶܛܽܠܳܬ݂ܶܗ ܟܽܠ ܕܰܦܓܼܰܥ ܒܶܗ ܣܓܼܶܕ ܠܺܐܝܩܳܪܶܗ\nܚܰܘܪܳܐ ܕܐܪ̈ܳܙܶܐ ܫܩܺܝܼܠ ܗܘܼܳܐ ܘܳܐܬ݂ܐ ܡܶܢ ܨܶܝܕ ܐܰܒܽܘܗ̱ܝ\nܘܥܰܠ ܗܿܳܝ ܫܰܥܼܒܶܕ ܠܰܐܬ݂ܪ̈ܰܘܳܬ݂ܳܐ ܘܥܿܳܡܽܘܪ̈ܰܝܗܽܘܢ\nܕܡܽܘܼܬ݂ܳܐ ܪܰܒܬ݂ܳܐ ܫܽܘܦܪܳܗܿ ܢܶܣܼܟ݂ܰܬ ܥܰܠ ܛܰܠܝܽܘܬ݂ܶܗ\nܕܢܶܗܘܶܐ ܣܓܺܝܼܕܳܐ ܟܰܕ ܬܳܗܪܺܝܢ ܒܶܗ ܟܽܠ ܚܰܙܳܝܰܘ̈ܗ̱ܝ\nܐ̱ܪܳܙܶܗ ܕܡܳܪܰܢ ܥܰܠ ܟܽܠ ܕܳܪ̈ܶܝܢ ܡܶܬ݂ܝܰܒܰܠ ܗ̱ܘܳܐ\nܘܶܐܠܳܐ ܐܰܝܿܢܳܐ ܕܫܳܘܶܐ ܗܘܼܳܐ ܠܶܗ ܠܳܐ ܛܳܥܶܢ ܠܶܗ\nܡܶܢ ܐܰܒܪܳܗܳܡ ܐܺܝܣܚܳܩ ܫܰܩܠܶܗ ܐܰܝܟ ܫܰܪܺܝܪܳܐ\nܘܝܰܗܼܒܶܗ ܠܝܰܥܩܽܘܒ ܕܳܐܦ ܗܽܘܼ ܙܗܶܐ ܗ̱ܘܳܐ ܘܰܡܙܰܝܰܚ ܠܶܗ\nܝܺܣܪܳܐܶܝܠ ܕܶܝܢ ܚܳܪ ܒܰܬܪܶܥܣܰܪ ܕܡܰܢܽܘ ܫܳܘܶܐ\nܘܰܓܒܼܳܐ ܠܝܰܘܣܶܦ ܕܢܶܗܘܶܐ ܕܰܦܳܐ ܠܨܰܠܡܶܗ ܕܰܒܪܳܐ\nܠܶܗ ܐܰܓܥܶܠ ܗ̱ܘܳܐ ܦܰܐܪܰܐܬܺܝܩܺܝ ܕܶܐܬ݂ܓܰܥܠܰܬ݀ ܠܶܗ\nܕܰܙܗܺܝܪܳܐܺܝܬ ܢܳܛܰܪ ܗ̱ܘܳܐ ܠܳܗ̇ ܐܰܝܟ ܚܰܟܺܝܡܳܐ\nܡܰܢ ܫܳܘܶܐ ܗ̱ܘܳܐ ܠܨܽܘܪܬܳܐ ܕܚܰܫ̈ܶܐ ܐܶܠܳܐ ܝܰܘܣܶܦ\nܕܰܙܟܼܳܐ ܠܚܰܫܳܐ ܘܒܰܙܗܺܝܪܽܘܬ݂ܳܐ ܢܛܰܪ ܗܰܕܳܡܰܘ̈ܗ̱ܝ","english":"Memra 2 on Joseph\n\nMemra 2 on Joseph\n\nWhen he was sent to his brothers and they cast him into the pit of the holy one, Mar Jacob.\n\nThe story of Joseph: the narrative of how Joseph spoke to him.\n\nAlso his discourse on the addition is brief, like his story.\n\nHe asks, \"How, as one who fears God,\n\ndid Joseph say to me, 'My Lord, beauty for his word, that beautiful one'?\"\n\nHe is the great one in whom the true ones are found,\n\nand in him the full treasures of the hidden things are opened.\n\nAn image of his Lord had gone astray, that Joseph might bring into the world,\n\nand because of his beauty, all who encountered him bowed to his honor.\n\nHe took a white one of mysteries and came from his father,\n\nand over that he made the regions and their inhabitants subject.\n\nThe great beauty of his form surpassed his youth,\n\nso that he might be worshipped while all who saw him were astounded.\n\nThe mystery of the Lord over all generations was being carried,\n\nand otherwise, a place that was fitting for him would not be lost.\n\nFrom Abraham, Isaac took him as a true one,\n\nand gave him to Jacob, who also was chaste and preserved him.\n\nIsrael, however, looked among the twelve who were fitting,\n\nand chose Joseph to be worthy of the image of the Son.\n\nTo him the Patriarch, who had been chosen for him, hastened,\n\nso that he might guard her carefully, like a wise man.\n\nHe was fitting for the form of the passions, except Joseph,\n\nwho conquered passion and with vigilance preserved his members.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܺܐܡܪܳܐ ܕܰܬܪܶܝܢ ܕܥܰܠ ܝܰܘܣܶܦ","severity":"info","text":"The heading 'Memra 2 on Joseph' marks the beginning of the second homily in Jacob's cycle on Joseph, establishing the work's place within a larger series.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܽܘܒܳܐ","severity":"info","text":"The Syriac term ܓܽܘܒܳܐ (gubbā) means 'pit' and here alludes to the cistern into which Joseph's brothers cast him (Genesis 37:24), a key narrative element.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܶܢ ܐܰܒܪܳܗܳܡ ܐܺܝܣܚܳܩ ܫܰܩܠܶܗ ܐܰܝܟ ܫܰܪܺܝܪܳܐ","severity":"info","text":"The line 'From Abraham, Isaac took him as a true one' echoes the patriarchal succession in Genesis, where Joseph is the great-grandson of Abraham, son of Jacob, and grandson of Isaac.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܰܐܪܰܐܬܺܝܩܺܝ","severity":"info","text":"The Greek loanword ܦܰܐܪܰܐܬܺܝܩܺܝ (parathēkē) means 'deposit' or 'trust'; here it refers to the charge given to Joseph, likely the preservation of his chastity, a theme in Jacob's typological reading.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܢܶܗܘܶܐ ܣܓܺܝܼܕܳܐ","severity":"info","text":"The phrase 'so that he might be worshipped' reflects Jacob's typological interpretation of Joseph as a type of Christ, whose beauty and virtue prefigure the veneration due to the Son.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains several uncertain readings, notably in the phrase 'ܕܰܐܘܣܼܶܦ ܠܺܝ ܡܳܪܝ̱ ܫܽܘܦܪܳܐ ܠܡܺܐܡܪܶܗ ܕܗܿܰܘ ܫܰܦܺܝܪܳܐ', where the syntax is ambiguous; the translation 'My Lord, beauty for his word, that beautiful one' is tentative. The reference to 'the pit of the holy one, Mar Jacob' may be a scribal gloss or a corruption, as Jacob of Serugh is the author, not a character in the narrativ"],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܠܡܰܢ ܫܰܦܺܝܪ ܗ̱ܘܳܐ ܕܢܶܛܥܰܢ ܨܰܠܡܶܗ ܕܒܰܪ ܐܰܠܳܗܳܐ\nܠܪܳܘܒܶܝܠ ܒܽܘܟܪܳܐ ܐܰܘ ܠܶܗ ܠܝܰܘܣܶܦ ܗܿܰܘ ܕܰܚܕܰܥܣܰܪ\nܗܿܰܘ ܕܛܳܥܼܶܐ ܗܘܼܳܐ ܒܰܕܡܽܘܬ ܡܰܝ̈ܳܐ ܠܳܐ ܫܿܳܘܶܐ ܗܘܼܳܐ\nܐܶܠܳܐ ܗܳܢܳܐ ܕܒܰܚܪܽܘܗ̱ܝ ܡܰܝ̈ܳܐ ܘܠܳܐ ܐܶܬܪܰܛܰܒ\nܫܶܡܥܽܘܢ ܘܠܶܘܺܝ ܡܳܐܢ̈ܶܐ ܕܪܽܘܓ݂ܙܳܐ ܘܰܐܝܟܰܢܳܐ ܟܰܝ\nܢܶܬܬܨܺܝܪ ܗܘ̣ܳܐ ܒܗܽܘܢ ܨܰܠܡܶܗ ܕܰܒܪܳܐ ܕܫܰܝܢܳܐ ܪܳܚܿܶܡ\nܒܝܰܘܣܶܦ ܡܳܕܶܝܢ ܝܿܳܐܶܐ ܗܘܼܳܐ ܠܶܗ ܕܢܶܬ݂ܝܿܰܒܰܠ ܗܘܼܳܐ\nܥܰܕ ܫܿܳܩܶܠ ܠܶܗ ܡܽܘܫܶܐ ܕܢܰܝܬܺܝܘܗ̱ܝ ܠܰܕܒܶܝܬ ܕܰܘܺܝܕ\nܠܗܳܢܳܐ ܨܰܠܡܳܐ ܚܦܺܝܼܛ ܗܘܼܳܐ ܝܰܥܩܽܘܒ ܕܰܢܝܰܩܰܪ ܗܘܼܳܐ\nܕܰܚܼܙܳܐ ܕܩܰܒܠܶܗ ܝܰܘܣܶܦ ܡܶܢܶܗ ܘܶܐܫܬܰܪܰܪ ܒܶܗ\nܠܳܐ ܗܘܼܳܐ ܒܫܶܓ݂ܡܳܐ ܪܰܚܡܶܗ ܠܝܰܘܣܶܦ ܛܳܒ ܡܶܢ ܐܰܚܰܘ̈ܗ̱ܝ\nܐܶܠܳܐ ܕܰܚܼܙܳܐ ܫܽܘܦܪܳܐ ܕܐ̱ܪ̈ܳܙܶܐ ܕܰܡܥܰܛܰܦ ܗܘܼܳܐ\nܘܡܶܛܽܠܗܳܢܳܐ ܟܡܳܐ ܕܡܶܫܟܰܚ ܗܘܼܳܐ ܡܝܿܰܩܰܪ ܗܘܼܳܐ ܠܶܗ\nܕܰܠܢܰܟ݂ܦܽܘܬ݂ܶܗ ܢܶܦܪܽܘܥ ܕܺܝܠܳܗ̇ ܕܰܡܨܰܠܰܠܬܳܐ ܗ̱ܝ\nܚܼܙܳܐ ܕܠܳܐ ܕܳܡܶܐ ܠܗܳܠܶܝܢ ܥܶܣܪܳܐ ܒܰܥܒܺܝ̈ܕܳܬ݂ܶܗ\nܘܰܒܟܽܘܬܺܝܢܳܐ ܕܰܥܒܼܰܕ ܗܘܼܳܐ ܠܶܗ ܦܰܪܫܶܗ ܡܶܢܗܽܘܢ\nܨܽܘܪܬܶܗ ܕܡܳܪܰܢ ܬܶܒܥܰܬ ܕܺܝܠܳܗ̇ ܡܶܢ ܙܰܕܺܝܩܳܐ\nܕܰܢܛܰܝܶܒ ܗܘܼܳܐ ܡܶܕܶܡ ܚܼܰܕ̱ܬ݂ܐ ܘܰܢܩܼܰܪܶܒ ܠܳܗ̇\nܠܒܽܘܫܳܐ ܕܰܦܪܺܝܫ ܡܶܢ ܗܰܘ ܕܰܐܚܰܘ̈ܗ̱ܝ ܥܰܬܶܕ ܗܘܼܳܐ ܠܶܗ\nܕܢܶܗܼܘܶܐ ܨܺܝܼܪ ܒܶܗ ܡܶܕܶܡ ܚܰܕܬ݂ܐ ܕܠܰܘ ܕܰܥܝܳܕܰܐ ܗ̱ܘ\nܫܰܕܪܶܗ ܠܥܳܢ̈ܳܐ ܕܢܶܣܼܥܽܘܪ ܠܰܐܚܰܘ̈ܗ̱ܝ ܐܰܝܟ ܗܿܳܝ ܕܰܒܪܳܐ\nܕܫܼܰܕܪܶܗ ܐܰܒܳܐ ܕܢܺܐܬ݂ܐ ܢܶܒܼܥܳܐ ܠܥܶܪܒܳܐ ܕܰܛܥܼܳܐ\nܥܰܠܺܝܼܠ ܗܘܼܳܐ ܒܶܗ ܒܗܳܢܳܐ ܐ̱ܪܳܙܳܐ ܣܳܒܳܐ ܝܰܥܩܽܘܒ\nܡܶܢ ܟܰܕ ܫܰܩܼܠܶܗ ܒܚܽܘܛܪܳܐ ܘܰܥܪܰܩ ܡܶܢ ܒܶܝܬ ܐܰܒܽܘܗ̱ܝ","english":"How fair it was that the image of the son of God was imprinted upon Reuben, or upon Joseph himself, that one of eleven; that one who was wandering in the likeness of water, not because he was equal to water, but because in his form water was not fixed. Simeon and Levi, vessels of wrath, and how the image of the son of the loving one was preserved in them! In Joseph it was fitting that he be received until Moses took him and brought him to the house of David. For this image Jacob was eager, who honored him because he saw that Joseph received it from him and was established in it. It was not out of mere impulse that he loved Joseph more than his brothers, but because he saw the beauty of the mysteries that were being wrapped around him. And for this reason, as much as he could, he honored him, so that through his humility the reward of the one who was overshadowed might be recompensed. He saw that he was not like the other ten in his deeds, and by the prostrations that he made for him, he distinguished him from them. The form of the Lord of the flock was from the righteous one, who prepared something new and offered it to the bosom that was separate from that of his brothers; something new was destined to be formed in him, not something customary. He sent him to the flocks to pasture his brothers, like the son whom the father sent to seek the lost sheep. The old man Jacob was occupied with this mystery, when he took him with the staff and fled from his father's house.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܡܰܢ ܫܰܦܺܝܪ ܗ̱ܘܳܐ ܕܢܶܛܥܰܢ ܨܰܠܡܶܗ ܕܒܰܪ ܐܰܠܳܗܳܐ","severity":"info","text":"The opening exclamation 'How fair it was' introduces a typological reflection: Joseph's beauty prefigures Christ, the 'son of God'.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܰܠܡܳܐ","severity":"info","text":"The term 'image' (ṣalmā) carries a key typological sense: Joseph's physical beauty is an icon of divine mysteries, not mere appearance.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܪܳܘܒܶܝܠ ܒܽܘܟܪܳܐ ܐܰܘ ܠܶܗ ܠܝܰܘܣܶܦ","severity":"info","text":"The reference to Reuben and Joseph as 'firstborn' (bukrā) echoes Gen 29:32 and 35:23–24, where Reuben is Jacob's firstborn and Joseph is Rachel's firstborn.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܫܶܡܥܽܘܢ ܘܠܶܘܺܝ ܡܳܐܢ̈ܶܐ ܕܪܽܘܓ݂ܙܳܐ","severity":"info","text":"Simeon and Levi are called 'vessels of wrath' (māʿē d-rugzā), alluding to their violent role in Gen 34:25–31, where they avenge Dinah.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܰܕ ܫܿܳܩܶܠ ܠܶܗ ܡܽܘܫܶܐ ܕܢܰܝܬܺܝܘܗ̱ܝ ܠܰܕܒܶܝܬ ܕܰܘܺܝܕ","severity":"info","text":"The phrase 'until Moses took him and brought him to the house of David' parallels a typological chain: Joseph's bones (Gen 50:25) are linked to Moses and David, a common Syriac motif.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܒܟܽܘܬܺܝܢܳܐ ܕܰܥܒܼܰܕ ܗܘܼܳܐ ܠܶܗ ܦܰܪܫܶܗ ܡܶܢܗܽܘܢ","severity":"caution","text":"The phrase 'prostrations that he made for him' is ambiguous: it may refer to Jacob's acts of reverence toward Joseph or to Joseph's own prostrations; the Syriac syntax allows both readings.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'son of God' (bar ʾalāhā) in line 1: it could refer to Joseph as a type of Christ, or to a literal son of God in a typological sense; the text favors the former.","The phrase 'prostrations that he made for him' (wabkūṯīʿē d-ʿbaḏ hwā lēh) is syntactically ambiguous: the subject could be Jacob or Joseph; the context suggests Jacob's actions toward Joseph."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܠܳܐ ܝܰܗܼܒܶܗ ܗܘܼܳܐ ܠܥܺܝܼܣܳܘ ܕܢܰܝܬܶܝܘܗ̱ܝ ܡܶܢ ܨܶܝܕ ܐܺܝܣܚܳܩ\nܕܠܳܐ ܫܿܳܘܶܐ ܗܘܼܳܐ ܝܰܥܢܳܐ ܕܢܶܛܥܰܢ ܨܰܠܡܶܗ ܕܰܒܪܳܐ\nܐܳܦܠܳܐ ܗܳܪܟܳܐ ܠܪܳܘܒܶܝܠ ܒܽܘܟܪܳܐ ܬܽܘܒ ܝܰܗܼܒܶܗ ܗܘܼܳܐ\nܕܰܪܦܶܐ ܗܘܼܳܐ ܬܽܘܒ ܒܰܕܡܽܘܬ ܥܺܝܼܣܳܘ ܕܶܐܬܼܝܰܥܰܢ ܗܘܼܳܐ\nܐ̱ܢܳܫܳܐ ܚܺܝ̈ܨܶܐ ܙܰܝܚܼܽܘܗ̱ܝ ܠܰܒܪܳܐ ܒܟܽܠܗܽܘܢ ܕܳܪ̈ܶܐ\nܙܗܰܝ̈ܳܐ ܘܢܰܟ̈ܦܶܐ ܕܫܿܳܘܶܝܢ ܗܘܰܘ ܠܶܗ ܒܕܽܘܒܳܪ̈ܰܝܗܽܘܢ\nܐ̱ܢܳܫ̈ܳܐ ܙܪ̈ܺܝܙܶܐ ܓܒܼܳܐ ܠܰܫܩܽܘܠܬܶܗ ܕܨܰܠܡܳܐ ܪܰܒܳܐ\nܕܪܳܡܳܐ ܡܫܽܘܚܬܳܐ ܕܪܶܥܝ̈ܳܢܰܝܗܽܘܢ ܠܽܘܩܒܰܠ ܪܰܘܡܐ\nܐܺܝܣܚܳܩ ܕܰܦܟܺܝܼܪ ܕܢܶܗܼܘܶܐ ܕܶܒܚܳܐ ܡܶܢ ܝܿܳܠܽܘܕܶܗ\nܘܝܰܥܩܽܘܒ ܕܰܛܥܶܢ ܚܽܘܛܪܳܐ ܕܐ̱ܪ̈ܳܙܶܐ ܘܚܰܠܶܦ ܐܰܬ݂ܪܶܗ\nܘܝܰܘܣܶܦ ܕܰܙܩܺܝܼܦ ܠܽܘܩܒܰܠ ܪܶܓܬ݂ܳܐ ܒܰܥܠܰܝܡܽܘܬ݂ܗ\nܨܽܘܪܬܶܗ ܕܡܰܠܟܳܐ ܗܳܠܶܝܢ ܙܰܝܰܚܼܘ̱ ܕܰܓܒܰܝ̈ܳܐ ܗ̱ܘܰܘ\nܚܼܙܳܐ ܟܺܝܬ ܝܰܥܩܽܘܒ ܡܿܰܢ ܫܿܳܘܶܐ ܗܘܼܳܐ ܒܓܽܘܕܳܐ ܕܰܒܢܰܘ̈ܗ̱ܝ\nܒܺܐܝܕ̈ܰܘܗ̱ܝ ܫܼܰܕܰܪ ܨܽܘܪܬܳܐ ܠܥܳܠܡܳܐ ܕܡܰܠܝܳܐ ܫܽܘܦܪ̈ܶܐ\nܫܰܠܼܚܶܗ ܠܝܰܘܣܶܦ ܕܢܶܣܼܥܽܘܪ ܥܳܢ̈ܳܐ ܐܰܝܟ ܕܶܐܡܼܰܪܢܰܢ\nܗܳܕܳܐ ܗ̱ܝ ܕܰܒܪܳܐ ܕܥܳܢ̈ܳܐ ܡܠܺܝܼܠܬܳܐ ܒܶܗ ܐܶܬ݂ܦܰܪܩܰܬ݀\nܫܠܳܡܳܐ ܕܰܐܚܰܘ̈ܗ̱ܝ ܐܶܫܬܰܕܰܪ ܗܘܼܳܐ ܕܢܶܚܼܙܶܐ ܝܰܘܣܶܦ\nܐܰܝܟ ܕܰܡܫܺܝܚܳܐ ܫܠܳܡܳܐ ܣܼܕܰܪ ܗܘܼܳܐ ܒܟܽܠܳܗ̇ ܐܽܘܪܚܶܗ\nܟܰܕ ܕܶܝܢ ܐܶܬܼܳܐ ܠܥܳܢ̈ܳܐ ܝܰܘܣܶܦ ܐܰܝܟ ܕܶܐܫܼܬܰܕܰܪ\nܠܰܘ ܒܰܫܠܳܡܳܐ ܩܰܒܠܽܘܼܗ̱ܝ ܐܰܚܰܘ̈ܗ̱ܝ ܕܰܣܥܼܰܪ ܐܶܢܽܘܢ\nܠܡܿܰܢܽܘܼ ܡܶܡܬ݂ܘܡ ܓܶܕܫܼܰܬ ܗܳܕܶܐ ܐܶܠܳܐ ܠܡܳܪܰܢ\nܠܕܺܝܠܶܗ ܐܶܬܼܳܐ ܘܠܳܐ ܠܰܡ ܩܰܒܼܠܽܘܗ̱ܝ ܟܰܕ ܕܺܝܠܶܗ ܗ̱ܘܰܘ\nܟܰܕ ܛܳܒ ܝܰܘܣܶܦ ܕܢܶܣܼܥܽܘܪ ܐܰܚܰܘ̈ܗ̱ܝ ܐܶܫܼܬܰܕܰܪ ܗܘܼܳܐ\nܒܩܶܛܠܳܐ ܦܓܼܰܥܘ ܒܶܗ ܐܰܝܟ ܙܳܩܽܘ̈ܦܶܐ ܒܒܰܪ ܐܰܠܳܗܳܐ","english":"He would not give him to Esau, that he might bring him from the hunt of Isaac, for the lamb that bore the image of the Son was not equal. Nor again would he give him to Reuben, the firstborn, so that he might again be released in the likeness of Esau, who had been formed. Mighty men, strong and zealous, were contending for the Son throughout all generations, pure and chaste ones who were equal to him in their conduct. Zealous men chose to take up the great image, the lofty height of their thoughts corresponding to the height. Isaac, who was destined to be a sacrifice from his birth, and Jacob, who bore the staff of mysteries and changed his place, and Joseph, who was crucified before desire in his youth—the image of the King these zealous ones were, for they were chosen. For Jacob saw that he was equal in the flock of his father; with his hands he sent the image into the world full of beauties. He sent Joseph to shepherd the flocks, as it was commanded. This is the one by whom the speaking flock of the Son was redeemed. The peace of his brothers was sent that Joseph might be seen, just as the Messiah established peace throughout his entire journey. But when Joseph came to the flocks as he was sent, his brothers did not receive him with peace, for they had done evil. For what reason did this ever happen except for the Lord? He came to his own, and they did not receive him, though they were his own. When Joseph was good, that he might shepherd, his brothers were sent; they fell upon him in murder like crucifiers against the Son of God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܰܠܡܳܐ","severity":"info","text":"The Syriac ṣalmā (image) is a key Christological term in Jacob’s typology, linking Joseph’s form to the Son’s pre-incarnate image.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܶܒܚܳܐ","severity":"info","text":"Isaac as a sacrifice (deḥā) from birth echoes Genesis 22, the Aqedah, a common typology for Christ’s passion in Syriac tradition.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܰܝܰܚܼܘ̱","severity":"info","text":"The ‘zealous ones’ (zayyāḥē) likely refer to ascetic or martyr figures in Jacob’s audience, contending for the image of the Son across generations.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܰܝܟ ܕܰܡܫܺܝܚܳܐ","severity":"info","text":"Joseph’s sending parallels Christ’s mission: both establish peace (šlāmā) but face rejection, a typological alignment common in Jacob’s memre.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܕܶܐ ܐܶܠܳܐ ܠܡܳܪܰܥ","severity":"info","text":"The rhetorical question ‘For what reason did this ever happen except for the Lord?’ marks a homiletic pivot, reframing the brothers’ violence as divine typology.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܩܶܛܠܳܐ ܦܓܼܰܥܘ ܒܶܗ","severity":"caution","text":"The phrase ‘they fell upon him in murder’ may be hyperbolic; the biblical narrative (Gen 37) has brothers plotting death, not direct assault. Jacob amplifies for typological effect.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the ‘mighty men’ (ܐ̱ܢܳܫܳܐ ܚܺܝ̈ܨܶܐ) is unspecified; they may be patriarchs or angelic figures. The reading takes them as typological contenders for the Son’s image."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܗܳܕܶܐ ܐܽܘܪܚܳܐ ܗܳܐ ܡܶܢ ܥܳܠܰܡ ܡܶܬܕܰܪܫܳܐ ܗܘܳܬ݂\nܘܰܒܚܰܫܰܝ̈ܗܽܘܢ ܡܺܝܼ̈ܠܶܐ ܕܰܕܡܳܐ ܣܕܰܪܘ ܒܳܗܿ ܟܺܐܢ̈ܶܐ\nܟܽܠ ܚܰܕ ܡܶܢܗܽܘܢ ܐܰܝܟ ܡܳܐ ܕܡܶܫܟܰܚ ܠܳܐܶܐ ܗܘܼܳܐ ܒܳܗ̇\nܕܢܶܗܼܘܶܐ ܫܰܦܺܝܪ ܛܽܘܪܳܐ ܕܰܡܛܺܝܗ̱ܝ ܕܰܢܗܰܠܶܟ ܒܶܗ\nܘܣܰܓܺܝܼ ܡܺܝ̈ܠܶܐ ܣܼܕܰܪ ܒܳܗܿ ܝܰܘܣܶܦ ܒܽܐܘܪܚܶܗ ܕܰܒܪܳܐ\nܕܰܒܙܰܗܝܽܘܬ݂ܐ ܡܗܿܰܠܶܟ ܗܘܼܳܐ ܒܳܗܿ ܟܰܫܺܝܪܳܐܺܝܬ݂\nܛܽܘܪܳܐ ܪܰܒܳܐ ܢܩܼܰܠ ܒܰܫܒܺܝܼ̈ܠܶܝܗ̇ ܕܰܙܩܺܝܼܦܽܘܬ݂ܐ\nܕܰܥܬܺܝܕܳܐܺܝܬ ܪܳܕܶܐ ܗܘܼܳܐ ܒܳܗܿ ܒܽܐܘܪܚܳܐ ܕܰܕܡܳܐ\nܐܰܝܬܺܝ ܫܠܳܡܳܐ ܕܰܐܒܳܐ ܠܰܐܚ̈ܶܐ ܘܰܣܥܼܰܪ ܐܶܢܽܘܢ\nܘܰܐܥܺܝ̣ܪܘ ܗܶܪܬܳܐ ܠܩܽܘܒܠܶܗ ܗܶܢܽܘܢ ܐܰܝܟ ܙܳܩܽܘ̈ܦܶܐ\nܙܘܳܕ̈ܶܐ ܛܥܶܢ ܗܘܼܳܐ ܢܰܝܬܶܐ ܠܰܐܚܰܘ̈ܗ̱ܝ ܡܶܢ ܨܶܝܕ ܐܰܒܽܘܗ̱ܝ\nܐܰܝܟ ܕܰܡܫܺܝܚܳܐ ܒܝܰܕ ܚܽܘܠܡܳܢܰܘ̈ܗ̱ܝ ܣܰܥܪܳܗܿ ܠܰܐܪܥܳܐ\nܫܩܼܰܠܘ ܛܳܠܽܘ̈ܡܶܐ ܙܘܳܕ̈ܰܘܗ̱ܝ ܡܶܢܶܗ ܘܠܶܗ ܠܳܐ ܩܰܒܼܶܠܘ\nܠܡܳܪܰܢ ܓܶܕܫܼܰܬ݀ ܕܝܰܗܼܒ ܚܽܘܠܡܳܢܳܐ ܘܡܶܨܛܰܥܰܪ ܗܘܼܳܐ\nܚܽܘܪ ܦܳܪ̈ܽܘܫܶܐ ܒܽܐܘܪܚܶܗ ܕܝܰܘܣܶܦ ܢܰܗܺܝܪܳܐܺܝܬ݂\nܕܰܠܗ̇ܳܝ ܕܰܒܪܳܐ ܒܳܠܩܳܐ ܟܽܠܳܗ̇ ܒܟܽܠܗܽܘܢ ܡܺܝ̈ܠܶܝܗܿ\nܐܰܝܬܺܝ ܫܠܳܡܳܐ ܘܩܰܒܠܶܗ ܪܽܘܓ݂ܙܳܐ ܐܰܝܟ ܕܰܫܡܼܰܥܬܽܘܢ\nܣܥܼܰܪ ܡܰܪܥܺܝܬ݂ܐ ܘܶܐܫܼܟܰܚ ܗܶܪܬܳܐ ܒܓܽܘܕܳܐ ܕܰܐܚܰܘ̈ܗ̱ܝ\nܐ̱ܬܳܐ ܗܘܼܳܐ ܠܰܫܟܺܝܡ ܢܼܶܒܥܶܐ ܥܳܢ̈ܳܐ ܐܰܝܟ ܕܰܫܡܰܥܬܽܘܢ\nܘܠܳܐ ܐܶܫܼܟܰܚ ܗܘܼܳܐ ܓܙܳܪ̈ܶܐ ܬܰܡܳܢ ܕܰܟܢܺܝܼܫܺܝܢ ܗ̱ܘܰܘ\nܚܰܠܦܰܬ݀ ܗܘܳܬ݀ ܠܳܗ̇ ܥܳܢ̈ܳܐ ܐܰܬ݂ܪܳܐ ܒܐܪܳܙܳܐ ܪܰܒܳܐ\nܐܰܝܟ ܐ̱ܢܳܫܽܘܬ݂ܐ ܕܰܛܥܼܳܬ ܐܽܘܪܚܳܐ ܕܫܰܪܺܝܪ̈ܳܬ݂ܐ\nܫܰܦܺܝܪ ܗܘܼܳܐ ܠܶܗ ܠܟܺܐܢܳܐ ܝܰܘܣܶܦ ܟܰܕ ܒܿܳܥܶܐ ܠܳܗ̇\nܠܥܳܢ̈ܳܐ ܕܰܐܚܽܘܗ̱ܝ ܒܰܒܛܺܝܠܽܘܬ݂ܐ ܒܰܐܬ݂ܪܳܐ ܚܽܘܪܒܳܐ","english":"This path, then, from the world was being debated, and in its anxieties they set words of blood in it, the sorrowful ones. Each of them, as he was able, toiled in it, that the mountain of the one who walked in it might be beautiful. And many words Joseph set in his path, of the son, who walked in it in chastity, virtuously. The great mountain he trod in its paths of asceticism, which, as if destined, he was to run in it on the path of blood. He brought the peace of the father to the brothers, and he stirred up their eyes, and they sharpened their gaze against him, their eyes like stakes. He carried provisions and brought them to his brothers from the hunt of his father, as Christ by his miracles healed the earth. They took the baskets of his provisions from him, and they did not accept him. To the master of the event, who gave the miracle and was being humiliated, behold the distinctions in the path of Joseph, clearly, that for that son, the whole way, in all its words, he brought peace and received wrath, as you have heard. He tended the flock and found a gaze in the company of his brothers. He came to Shechem seeking wool, as you have heard, and did not find lambs that were sad. The place of wool was changed for a great mystery, like the confusion of the error of the path of truths. Joseph was beautiful to the sorrowful one when he sought for the wool of his brother in idleness in a desolate place.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܽܘܪܳܐ","severity":"info","text":"The Syriac word ṭūrā (mountain) is used here as a metaphor for the ascetic or spiritual height Joseph attains, echoing the language of the 'great mountain' of asceticism (zaqīfūṯā).","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܝܟ ܕܰܡܫܺܝܚܳܐ ܒܝܰܕ ܚܽܘܠܡܳܢܰܘ̈ܗ̱ܝ ܣܰܥܪܳܗܿ ܠܰܐܪܥܳܐ","severity":"info","text":"The comparison of Joseph's provision to Christ's healing of the earth by his miracles alludes to the Gospel accounts of Christ's miraculous works, though no single verse is directly quoted.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܰܫܟܺܝܡ","severity":"info","text":"Shechem (šekem) is the city in the hill country of Samaria, associated in Genesis with the rape of Dinah and later with Joseph's bones in some traditions; here it is the place where Joseph seeks wool, a detail not in the biblical narrative.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܰܝܟ ܕܰܡܫܺܝܚܳܐ","severity":"info","text":"Jacob draws a typological parallel between Joseph bringing provisions from his father's hunt and Christ healing the earth through miracles, a common typology in Syriac exegesis linking Joseph to Christ.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܽܘܪ ܦܳܪ̈ܽܘܫܶܐ ܒܽܐܘܪܚܶܗ ܕܝܰܘܣܶܦ","severity":"info","text":"The phrase 'behold the distinctions in the path of Joseph' functions as a structural marker, signaling a summary or interpretive turn in the homily, drawing attention to the typological contrasts in Joseph's story.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'mountain of the one who walked in it' (ܛܽܘܪܳܐ ܕܰܡܛܺܝܗ̱ܝ ܕܰܢܗܰܠܶܟ ܒܶܗ) is ambiguous: it may refer to Joseph or to the 'son' (the Christ-type) walking the path. The reading taken follows the English draft's identification with Joseph.","The reference to 'wool' (ܥܳܢ̈ܳܐ) in Shechem is not a direct biblical detail; it may be an allegorical or midrashic addition. The reading taken treats it as a symbolic element."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܠܒܰܪ ܐܰܠܳܗܳܐ ܨܳܐܰܪ ܗܘܼܳܐ ܓܶܝܪ ܒܺܐܝܙܓܰܕܽܘܬ݂ܶܗ\nܕܰܠܐ̱ܢܳܫܽܘܬ݂ܐ ܒܚܽܘܪܒܳܐ ܕܨܰܠܡ̈ܶܐ ܒܥܼܳܐ ܘܶܐܫܼܬܰܟܚܰܬ݀\nܒܗܳܕܶܐ ܐܽܘܪܚܳܐ ܢܦܼܰܩ ܗܘܼܳܐ ܝܰܘܣܶܦ ܠܰܡܗܰܠܳܟܽܘܼ\nܘܩܺܐܪܣܳܐ ܕܰܕܡܳܐ ܦܓܼܰܥ ܒܶܗ ܒܛܰܠܝܳܐ ܐܰܝܟ ܕܰܒܡܳܪܰܢ\nܒܥܼܳܗ̇ ܗܘܼܳܐ ܠܥܳܢ̈ܳܐ ܥܕܰܡܳܐ ܕܩܼܳܡ ܠܶܗ ܥܰܠ ܡܰܪܥܺܝܬ݂ܐ\nܘܟܰܕ ܛܳܒ ܚܰܠܦܰܬ݀ ܐܰܬ݂ܪܳܐ ܩܽܘܕܡܰܘܗ̱ܝ ܠܳܐ ܫܰܒܼܩܳܗܿ ܗܘܼܳܐ\nܟܰܕ ܕܶܝܢ ܡܿܰܛܺܝܼ ܠܥܳܢ̈ܳܐ ܝܰܘܣܶܦ ܕܢܶܣܼܥܽܘܪ ܐܰܚܰܘ̈ܗ̱ܝ\nܗܶܪܬܳܐ ܕܩܶܛܠܳܐ ܐܶܬܬܥܺܝܪܰܬ ܗܘܳܬ݀ ܥܰܠ ܬܰܡܺܝܼܡܳܐ\nܚܙܳܝܗ̱ܝ ܗܘܼܳܐ ܚܣܳܡܳܐ ܠܗ̇ܰܘ ܫܰܦܺܝܪܳܐ ܕܰܥܛܺܝܼܦ ܐܪ̈ܳܙܶܐ\nܘܶܐܬܓܰܘܙܰܠ ܗܘܼܳܐ ܕܢܶܣܼܥܽܘܪ ܕܺܝܠܶܗ ܒܪܽܘܓ݂ܙܳܐ ܪܰܒܳܐ\nܚܼܙܰܘ ܡܶܢ ܪܽܘܚܩܳܐ ܐܰܚ̈ܰܝ ܝܰܘܣܶܦ ܟܰܕ ܐܳܬ݂ܐ ܗܘܼܳܐ\nܘܫܶܦܼܥܰܬ݀ ܚܶܡܬ݂ܐ ܡܶܢ ܦܽܘܡܰܝ̈ܗܽܘܢ ܕܰܢܨܰܚܽܘܢܳܝܗ̱ܝ\nܗܳܐ ܠܰܡ ܚܿܳܠܶܡ ܚܶܠܡ̈ܶܐ ܐܳܬ݂ܐ ܡܽܘܢ ܢܿܶܥܒܶܕ ܠܶܗ\nܝܰܘܡܳܢ ܙܿܳܕܶܩ ܢܶܦܼܫܽܘܪ ܚܶܠܡܰܘ̈ܗ̱ܝ ܘܰܢܼܦܰܫܶܩ ܠܰܢ\nܢܶܡܽܘܬ ܝܰܘܣܶܦ ܥܰܠ ܕܶܐܬܼ݂ܪܰܥܺܝ ܕܡܰܠܟܳܐ ܗܿܳܘܶܐ\nܘܢܼܶܚܙܶܐ ܕܡܳܢܳܐ ܗܿܳܘܶܐ ܠܚܶܠܡܰܘ̈ܗ̱ܝ ܕܰܒܗܽܘܢ ܝܼܺܪܶܒ\nܒܓܽܘܒܳܐ ܢܿܶܪܡܺܝܘܗ̱ܝ ܕܰܒܥܼܳܐ ܕܢܼܶܚܛܽܘܦ ܪܺܝܫܳܢܽܘܬ݂ܐ\nܘܢܿܶܚܙܶܐ ܫܶܦܠܶܗ ܥܰܠ ܕܰܡܡܰܠܶܠ ܝܰܬܺܝܪ̈ܳܬ݂ܐ\nܢܺܐܼܬ݂ܘܢ ܚܶܠܡܰܘ̈ܗ̱ܝ ܘܰܢܼܦܰܨܽܘܢܳܝܗ̱ܝ ܐܶܢ ܫܰܪܺܝܪܺܝܢ\nܒܫܶܢܬ݂ܶܗ ܐܰܡܼܠܶܟ ܘܰܒܥܺܝܪܽܘܬ݂ܐ ܗܳܐ ܡܶܫܼܬܰܥܒܰܕ\nܪܺܝܫܳܐ ܠܟܽܠܰܢ ܥܰܒܼܕܽܘܗ̱ܝ ܚܶܠܡ̈ܶܐ ܕܕܰܓܳܠܽܘܬ݂ܐ\nܬܕܽܘܫܺܝܘܗ̱ܝ ܥܶܩܒܳܐ ܕܠܳܐ ܬܽܘܒ ܢܼܶܦܣܰܥ ܥܰܠ ܪܰܒܽܘܬ݂ܳܐ\nܐܶܬܼܬܥܺܝܪܰܬ݀ ܗܘܼܳܬ ܚܶܡܬ݂ܳܐ ܠܩܽܘܒܠܶܗ ܓܰܢ̱ܒܳܪܳܐܺܝܬ݂\nܘܡܶܢ ܟܰܕ ܪܰܚܺܝܩ ܛܰܝܒܼܰܬ݀ ܩܶܛܠܳܐ ܠܗܰܘ ܫܰܦܺܝܪܳܐ","english":"For outside of God, indeed, he was distressed in his embassy, seeking the impossibility of the destruction of the images in the desolation, and it was found. On this path, Joseph set out to walk, and a crust of blood met the youth as if in illness. He sought the flocks until he stood over the pasture. And when the place changed for the better before him, he did not leave it. But when Joseph reached the flocks, his brothers had already become enraged. The fury of murder was stirred up against the innocent one. The envious one saw the beautiful one, who was adorned with mysteries, and he was enraged, for his own part, in great wrath. The brothers of Joseph saw from afar as he was coming, and the heat of anger from their mouths, with which they cried out, \"Behold, the dreamer of dreams is coming from where? What will he do? Today it is fitting that his dreams be interpreted and explained to you. Joseph will die because of the interpretation of the king's dream. And he will see what will become of his dreams, in which he grew up. They will throw him into a pit, seeking to snatch the headship. And he will see his lowliness because he spoke of inheritances. His dreams came, and their interpretation, whether they are true. At that hour he deliberated, and in wakefulness, behold, he is being subjugated. The head of all his servants, the dreams of falsehood, trample upon him, the heel of no return steps upon greatness. Wrath was stirred up against him mightily, and from afar, murder prepared for that beautiful one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܝܙܓܕܘܬܗ","severity":"info","text":"The Syriac ܐܝܙܓܕܘܬܗ (ʾīzagaddūṯeh) means 'his embassy' or 'his message,' likely referring to Joseph's role as a messenger or interpreter of dreams, a key motif in this passage.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܠ ܕܐܬܪܥܝ ܕܡܠܟܐ","severity":"info","text":"The phrase 'because of the interpretation of the king's dream' alludes to Genesis 41, where Joseph interprets Pharaoh's dreams, leading to his rise and his brothers' jealousy.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܣܡܐ","severity":"info","text":"The term ܚܣܡܐ (ḥsāmā) means 'envy' or 'the envious one,' a personification of jealousy that drives the brothers' hostility, a common homiletic device in Jacob of Serugh.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from Joseph's pastoral journey to the brothers' conspiracy, marked by direct speech ('Behold, the dreamer...') that heightens dramatic tension.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܓܘܒܐ ܥܪܡܝܘܗܝ","severity":"info","text":"The threat to throw Joseph into a pit (ܒܓܘܒܐ ܥܪܡܝܘܗܝ) parallels Genesis 37:24, where Joseph is cast into a cistern by his brothers, though here it is a verbal threat.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܕܘܫܝܘܗܝ ܥܩܒܐ ܕܠܐ ܬܘܒ","severity":"caution","text":"The phrase 'the heel of no return' (ܬܕܘܫܝܘܗܝ ܥܩܒܐ ܕܠܐ ܬܘܒ) is obscure; it may metaphorically describe irreversible trampling or disgrace, but the exact sense is uncertain.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the envious one' (ܚܣܡܐ) is ambiguous: it may refer to a specific brother (e.g., Simeon or Levi) or be a personification of collective jealousy.","The phrase 'the heel of no return' (ܬܕܘܫܝܘܗܝ ܥܩܒܐ ܕܠܐ ܬܘܒ) is syntactically unclear; it may be a textual corruption or a rare idiom."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܐܶܫܼܟܰܚ ܗܘܼܳܐ ܠܶܗ ܚܣܳܡܳܐ ܐܰܬ݂ܪܳܐ ܕܢܶܣܼܥܽܘܪ ܕܺܝܠܶܗ\nܕܰܡܦܰܨܝ̈ܳܢܶܐ ܒܰܐܬ݂ܪܳܐ ܕܚܽܘܪܒܳܐ ܠܳܐ ܫܟܺܝܼܚܺܝܢ ܗ̱ܘܰܘ\nܐܰܟܬܳܐ ܕܢܽܘܓ݂ܪܳܐ ܚܼܰܘܝܰܬ݀ ܚܰܝܠܳܗ̇ ܟܰܕ ܐܶܬܼܕܰܢܚܰܬ݀\nܕܬܼܶܥܒܶܕ ܩܶܛܠܳܐ ܘܬܼܶܣܚܶܐ ܒܰܕܡܳܐ ܕܝܰܐܝܺܒܳܐ ܠܶܗ\nܡܶܪܬܳܐ ܕܟܽܠܝܽܘܡ ܫܶܦܼܥܰܬ݀ ܬܰܡܳܢ ܡܶܢ ܦܽܘܡܰܝ̈ܗܽܘܢ\nܘܩܶܒܝܳܗܿ ܪܰܒܳܐ ܥܒܼܰܕ ܣܽܘܪܚܳܢܳܐ ܟܰܕ ܐܶܬܬܰܪܥܰܬ݀\nܚܼܙܰܘ ܐܰܟ̈ܬ݂ܳܢܶܐ ܠܝܳܪܬ݂ܳܐ ܕܝܰܥܩܽܘܒ ܕܶܐܫܬܰܕܰܪ ܗܘܼܳܐ\nܘܶܐܬܚܼܰܫܰܒܘ̱ ܗ̱ܘܰܘ ܠܰܡܡܳܬ݂ܽܘܬ݂ܗ ܕܠܳܐ ܢܺܐܪܰܬ ܗܘܼܳܐ\nܗܳܪܟܳܐ ܕܡܽܘܬ݂ܶܗ ܐܶܬ݂ܒܰܠܥܰܬ݀ ܠܳܗ̇ ܒܗܿܳܝ ܕܰܡܫܺܝܚܳܐ\nܘܰܐܟܡܳܐ ܕܗܽܘܝܽܘ ܩܺܐܪܣܳܐ ܕܰܡܛܳܝܗ̱ܝ ܡܶܢ ܙܳܩܽܘ̈ܦܶܐ\nܚܼܙܰܘ ܦܰܠܳܚ̈ܶܐ ܠܡܳܪܶܐ ܟܰܪܡܳܐ ܕܶܐܫܼܬܰܕܰܪ ܗܘܼܳܐ\nܘܰܐܝܟ ܕܰܠܝܰܘܣܶܦ ܓܿܳܙܡܺܝܢ ܗ̱ܘܰܘ ܠܶܗ ܕܠܳܐ ܢܺܐܼܪܰܬ ܗܘܼܳܐ\nܗܿܳܢܰܘ ܝܿܳܪܬܳܐ ܬܰܘ ܠܰܡ ܢܿܶܩܛܠܺܝܘܗ̱ܝ ܐܶܬܼܚܰܫܰܒܘ̱ ܗ̱ܘܰܘ\nܐܳܦ ܝܳܪܬܽܘܬ݂ܶܗ ܬܶܗܼܘܶܐ ܕܺܝܠܰܢ ܡܳܐ ܕܰܩܼܛܰܠܢܳܝܗ̱ܝ\nܒܰܪ ܐܰܕܽܘܢܰܝ ܐܶܫܼܬܰܕܰܪ ܗܘܼܳܐ ܨܶܝܕ ܦܰܠܳܚ̈ܶܐ\nܘܰܕܠܳܐ ܢܺܐܼܪܰܬ ܒܩܶܛܠܳܐ ܠܩܽܘܒܠܶܗ ܐܶܬܼܠܰܚܰܡܘ̱ ܗ̱ܘܰܘ\nܒܰܢܒܺܝ̈ܶܐ ܓܶܝܪ ܡܶܣܬܰܒܰܪ ܗܘܼܳܐ ܗܳܐ ܡܶܢ ܥܳܠܰܡ\nܐܰܝܟ ܡܐ ܕܚܶܠܡ̈ܶܐ ܠܝܰܘܣܶܦ ܣܰܒܰܪܘ ܥܰܠ ܫܽܘܠܛܳܢܶܗ\nܩܶܢܛܳܐ ܕܚܶܠܡ̈ܶܐ ܡܰܪܥܶܠ ܗܘܼܳܐ ܠܗܽܘܢ ܠܰܐܚ̈ܰܝ ܝܰܘܣܶܦ\nܕܶܐܠܳܐ ܡܿܳܐܶܬ ܡܰܠܟܳܐ ܗܿܳܘܶܐ ܘܗܽܘܼ ܡܶܫܬܰܠܰܛ\nܗܳܟ݂ܢ ܝܶܫܽܘܥ ܡܶܢ ܓܶܠܝܳܢ̈ܶܐ ܕܰܢܒܺܝܽܘܬ݂ܐ\nܐܰܪܓܼܶܫ ܥܰܡܳܐ ܕܝܿܳܪܬܰܐ ܗ̱ܘ ܕܰܐܒܳܐ ܘܪܳܒܘ̱ ܥܰܠ ܡܰܘܬܶܗ\nܗܿܳܢܰܘ ܝܿܳܪܬܳܐ ܐܳܡܿܪܺܝܢ ܗ̱ܘܰܘ ܓܶܝܪ ܐܰܟܡܳܐ ܕܰܟܬ݂ܝܼܒ\nܬܳܘ ܠܰܡ ܢܶܩܛܠܺܝܼܘܗ̱ܝ ܐܳܦ ܝܳܪܬܽܘܬ݂ܗ ܕܺܝܠܰܢ ܬܶܗܼܘܶܐ","english":"He found for himself a place of need in the region of the Scythians, that the images in the land of desolation were not to be found. Then the power of the yoke showed its strength when it was commanded to perform slaughter and to bathe in the blood of its enemy. The lady of the whole world poured forth a flood of demand from their mouths, and her great belly made a tumult when it was opened. The brothers saw the heir of Jacob who had been sent, and they considered his inheritance, that he had not inherited. Here his death was swallowed up in that of the Messiah. And as the crust of the bread that reached him from the baskets, the laborers saw the master of the vineyard who had been sent. And as they were threatening Joseph that he had not inherited, that heir—\"Come, let us kill him,\" they thought, \"and his inheritance will be ours.\" When they had killed him, the son of Adonai was sent to the laborers, and without inheriting, they rose up in slaughter against him. For by means of the servants it was being announced from eternity, as the dreams made known to Joseph concerning his authority. The dust of dreams was disturbing the brothers of Joseph, that if the king were to die, he would rule. Thus Jesus, from the revelations of servitude, made the people understand that he was the heir of the Father, and they raged over his death. That heir, they were saying, as it is written, \"Come, let us kill him, and his inheritance will be ours.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܶܫܼܟܰܚ ܗܘܼܳܐ ܠܶܗ ܚܣܳܡܳܐ ܐܰܬ݂ܪܳܐ ܕܢܶܣܼܥܽܘܪ","severity":"info","text":"The phrase 'place of need in the region of the Scythians' likely refers to a legendary or symbolic location, not a historical one, used to evoke remoteness and desolation.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܳܘ ܠܰܡ ܢܶܩܛܠܺܝܼܘܗ̱ܝ ܐܳܦ ܝܳܪܬܽܘܬ݂ܗ ܕܺܝܠܰܢ ܬܶܗܼܘܶܐ","severity":"info","text":"The phrase 'Come, let us kill him, and his inheritance will be ours' echoes the brothers' plot against Joseph in Genesis 37:18-20, where they conspire to kill him and seize his inheritance.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܗܳܟ݂ܢ ܝܶܫܽܘܥ ܡܶܢ ܓܶܠܝܳܢ̈ܶܐ ܕܰܢܒܺܝܽܘܬ݂ܐ","severity":"info","text":"Jacob draws a parallel between Joseph's rejection by his brothers and Jesus's rejection by the people, both being heirs whose inheritance is contested and who face death.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܰܡܦܰܨܝ̈ܳܢܶܐ ܒܰܐܬ݂ܪܳܐ ܕܚܽܘܪܒܳܐ","severity":"info","text":"The 'images in the land of desolation' may refer to pagan idols in a desolate region, a common trope in Syriac homilies contrasting Christian monotheism with pagan idolatry.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܪܟܳܐ ܕܡܽܘܬ݂ܶܗ ܐܶܬ݂ܒܰܠܥܰܬ݀ ܠܳܗ̇ ܒܗܿܳܝ ܕܰܡܫܺܝܚܳܐ","severity":"info","text":"This line marks a typological pivot: Joseph's death is 'swallowed up' in Christ's, aligning the narrative with a Christological interpretation common in Jacob's homilies.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the lady of the whole world' (ܡܶܪܬܳܐ ܕܟܽܠܝܽܘܡ) is unclear; it may refer to a personification of the earth or a figure like Potiphar's wife, but the text does not specify.","The phrase 'the dust of dreams' (ܩܶܢܛܳܐ ܕܚܶܠܡ̈ܶܐ) is ambiguous; it may mean the fleeting or insubstantial nature of dreams, or a literal dust associated with dream interpretation."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܣܰܓܺܝ ܕܳܡܿܝܳܐ ܨܽܘܪܬܶܗ ܕܝܰܘܣܶܦ ܠܗܰܘ ܕܰܡܫܺܝܼܚܳܐ\nܕܟܽܠܗܽܘܢ ܚܰܫܰܘ̈ܗ̱ܝ ܒܳܗܿ ܨܺܝܼܪܺܝܢ ܗ̱ܘܰܘ ܐ̱ܪܳܙܳܢܳܐܺܝܬ݂\nܗܳܐ ܠܰܡ ܚܿܳܠܶܡ ܚܶܠܡ̈ܶܐ ܐܳܬ݂ܶܐ ܒܓܽܘܒܳܐ ܢܿܰܪܡܶܝܘܗ̱ܝ\nܘܢܿܶܚܙܶܐ ܡܳܢܳܐ ܗܿܳܘܶܐ ܠܚܶܠܡܰܘ̈ܗ̱ܝ ܐܶܢ ܫܰܪܺܝܪܺܝܢ\nܕܳܡܿܝܳܐ ܗ̱ܝ ܗܳܕܶܐ ܠܗܰܘ ܡܽܘܝܿܳܩܳܐ ܕܨܶܝܕ ܓܳܓ݂ܘܠܬܳܐ\nܕܶܐܢ ܠܰܡ ܐܰܢ̱ܬ ܗܽܘܼ ܒܪܶܗ ܕܰܐܠܳܗܳܐ ܐܰܚܳܐ ܢܰܦܫܳܟ݂\nܪ̈ܺܝܫܰܝ ܫܰܒ̈ܛܶܐ ܣܺܝܡܬܳܐ ܕܒܶܙܚܳܐ ܣܳܡܼܘ ܠܰܒܢܰܝ̈ܗܽܘܢ\nܘܗܿܰܘ ܡܽܘܝܿܳܩܳܐ ܡܶܬ݂ܝܰܒܰܠ ܗܘܼܳܐ ܒܓ݂ܰܘ ܕܳܪ̈ܰܝܗܽܘܢ\nܡܶܢ ܝܳܪܬܽܘܬ݂ܳܐ ܗܿܳܝ ܕܰܐܒܳܗ̈ܶܐ ܫܩܼܰܠܘ ܙܳܩܽܘ̈ܦܶܐ\nܕܰܢܼܒܰܙܚܽܘܢ ܗ̱ܘܰܘ ܒܰܒܪܳܐ ܕܶܐܬܼܳܐ ܕܢܼܶܣܥܽܘܪ ܐܶܢܽܘܢ\nܐܳܡܿܪܺܝܢ ܗ̱ܘܰܘ ܓܶܝܪ ܢܿܶܚܙܶܐ ܡܳܢܳܐ ܗܿܳܘܶܐ ܠܚܶܠܡܰܘ̈ܗ̱ܝ\nܘܗܳܠܶܝܢ ܢܚܽܘܼܬ ܡܶܢ ܩܰܝܣܳܐ ܠܰܡ ܘܰܢܿܗܰܝܡܶܢ ܒܶܗ\nܗܳܐ ܐܶܠܺܝܳܐ ܢܼܶܚܙܶܐ ܕܐܳܬ̣ܶܐ ܘܰܡܦܰܨܶܐ ܠܶܗ\nܗܿܳܝ ܗܺܝ ܕܗܳܠܶܝܢ ܕܰܢܦܼܰܨܶܝܘܗ̱ܝ ܠܰܡ ܚܶܠܡܳܐ ܡܶܢܰܢ\nܚܰܕܽ ܗܘܼ ܛܰܥܡܳܐ ܕܗܳܠܶܝܢ ܚܰܫ̈ܶܐ ܒܰܬܪܶܝܢ ܓܰܒܺܝ̈ܢ\nܕܰܒܣܰܡܳܡܢ̈ܶܐ ܕܰܙܩܺܝܦܽܘܬ݂ܐ ܨܳܪ ܗܘܼܳܐ ܝܰܘܣܶܦ\nܚܣܳܡܳܐ ܪܰܒܳܐ ܙܩܺܝܼܦ ܗܘܼܳܐ ܠܩܽܘܒܠܶܗ ܡܶܢ ܨܶܝܕ ܐܰܚܰܘ̈ܗ̱ܝ\nܗܿܰܘ ܕܰܬܠܳܝܗ̱ܝ ܗܘܼܳܐ ܠܒܰܪ ܐܰܠܳܗܳܐ ܠܥܶܠ ܡܶܢ ܩܰܝܣܳܐ\nܩܿܳܛܶܠ ܐ̱ܢܳܫܳܐ ܗܰܘ ܕܰܢܩܶܐ ܗܘܳܐ ܠܩܶܛܠܶܗ ܕܰܒܪܳܐ\nܗܽܘܼ ܐܰܥܺܝܪ ܗܘܼܳܐ ܠܽܘܩܒܰܠ ܝܰܘܣܶܦ ܗܶܪܬܳܐ ܕܰܐܚܰܘ̈ܗ̱ܝ\nܚܼܙܳܐ ܗܘܼܳܐ ܒܝܰܘܣܶܦ ܕܡܽܘܼܬ݂ܳܐ ܦܺܐܝܼܬܳܐ ܡܶܢ ܕܰܡܫܺܝܚܳܐ\nܘܰܣܒܰܟ̣ ܥܠܰܘܗ̱ܝ ܕܢܶܐܼܫܽܘܕ ܠܰܕܡܶܗ ܕܣܿܳܢܶܐ ܗܘܼܳܐ ܠܶܗ\nܠܳܐ ܕܶܝܢ ܐܶܫܼܟܰܚ ܝܰܘܣܶܦ ܕܢܼܶܛܥܰܢ ܩܶܛܠܳܐ ܪܰܒܳܐ\nܕܰܢܛܺܝܪܺܝܢ ܗ̱ܘܰܘ ܚܰܫ̈ܶܐ ܘܰܕܡܳܐ ܠܒܰܪ ܐܰܠܳܗܳܐ","english":"Very similar is the image of Joseph to that of the Messiah, for all his sufferings were depicted in him mysteriously. Behold, when he was dreaming dreams, they cast him into a pit, and he saw what would become of his dreams, whether they were true. This is similar to that spectacle of Golgotha, for when the Son of God came, he took upon himself the likeness of a sacrifice. The heads of the tribes placed the offering of the sacrifice upon their shoulders, and that spectacle was carried about within their camps. With the inheritance which the fathers had taken up, they carried crosses, for they had sacrificed in the wilderness the lamb that was to come, and they would see what would become of his dreams. And these, with wood, did not believe in him. Behold, Elijah saw that he would come and interpret it. That is the same as these who interpreted the dream for him from the beginning. One is the taste of these sufferings in both sides, for with the spices of crucifixion Joseph was forming a great seal, crucified for his sake by his brothers. That one who hung the Son of God upon the wood, the slayer of the Lamb who was destined for the slaughter of the Son, he stirred up against Joseph the envy of his brothers. He saw in Joseph a fitting likeness of the Messiah, and he poured out upon him the blood which he was thirsting for. But Joseph was not found to have committed a great murder, for sufferings and blood were stored up for the Son of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܣܰܓܺܝ ܕܳܡܿܝܳܐ ܨܽܘܪܬܶܗ ܕܝܰܘܣܶܦ ܠܗܰܘ ܕܰܡܫܺܝܼܚܳܐ","severity":"info","text":"Jacob explicitly compares Joseph's sufferings to Christ's, framing Joseph as a typological prefiguration of the Messiah.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐ̱ܪܳܙܳܢܳܐܺܝܬ݂","severity":"info","text":"The adverb 'mysteriously' (ʾārāzāʾīṯ) signals that Joseph's sufferings are interpreted allegorically as hidden types of Christ's passion.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܳܓ݂ܘܠܬܳܐ","severity":"info","text":"Golgotha (gāgūltā) is the site of Christ's crucifixion, referenced here to link Joseph's pit-imprisonment to the place of the Passion.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܳܩܽܘ̈ܦܶܐ","severity":"info","text":"The 'crosses' (zāqōpē) carried by the tribal heads evoke the processional cross in Syriac liturgy, reinforcing the typology of sacrifice.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܶܠܺܝܳܐ","severity":"info","text":"Elijah's role as interpreter of the dream parallels the typological exegesis: just as Elijah explains the dream, so the Church reads Joseph's life as a prophecy of Christ.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܢܛܺܝܪܺܝܢ ܗ̱ܘܰܘ ܚܰܫ̈ܶܐ ܘܰܕܡܳܐ ܠܒܰܪ ܐܰܠܳܗܳܐ","severity":"caution","text":"The final clause is textually uncertain: the Syriac may be corrupt or lacunose, as the syntax 'sufferings and blood were stored up for the Son of God' is abrupt and lacks a clear antecedent.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܰܢܛܺܝܪܺܝܢ ܗ̱ܘܰܘ' (were stored up) is ambiguous: it may refer to the sufferings being reserved for Christ, or to Joseph's innocence in not committing murder. The reading taken follows the English draft's interpretation of typological preparation."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܒܓܽܘܒܳܐ ܫܼܕܰܐܘܽܘܗ̱ܝ ܠܳܐ ܗܘܼܳܐ ܠܩܰܒܪܳܐ ܥܼܰܠ ܐܰܝܟ ܡܳܪܰܢ\nܕܰܐܠܽܘ ܥܼܰܠ ܗܘܳܐ ܒܚܰܝܠܳܐ ܕܢܰܦܫܶܗ ܠܳܐ ܢܿܳܦܶܩ ܗܘܼܳܐ\nܟܳܝܡܳܐ ܗܘܼܳܬ ܠܳܗ ܫܝܽܘܠ ܥܰܠ ܝܰܘܣܶܦ ܐܶܠܽܘ ܥܼܰܠ ܠܳܗ̇\nܕܠܳܐ ܡܶܫܟܰܚ ܗܘܼܳܐ ܕܢܶܥܼܩܽܘܪ ܫܽܘܪ̈ܶܝܗܿ ܐܰܝܟ ܦܳܪܽܘܩܰܢ\nܠܓܽܘܒܳܐ ܢܚܼܶܬ ܗܘܼܳܐ ܕܛܰܠܳܢܺܝܼܬ݂ܶܗ ܕܡܰܘܬܳܐ ܢܶܚܼܙܶܐ\nܕܠܳܐ ܣܿܳܦܶܩ ܗܘܼܳܐ ܕܠܶܗ ܠܚܿܰܣܺܝܢܳܐ ܒܰܐܬ݂ܪܶܗ ܢܶܐܼܣܽܘܪ\nܐܶܠܽܘ ܥܼܰܠ ܗܘܼܳܐ ܠܩܽܘܪܝܰܬ ܡܰܘܬܳܐ ܐܰܝܟ ܦܳܪܽܘܩܰܢ\nܐܳܚܿܕܳܐ ܗܘܼܳܬ ܠܳܗ̇ ܬܰܪ̈ܥܶܐ ܕܥܽܘܫܢܳܐ ܩܕܳܡ ܡܿܰܦܰܩܬܶܗ\nܐܶܠܽܘ ܐܰܪܡܺܝܘܗ̱ܝ ܐܽܘܪܚܶܗ ܠܩܰܒܪܳܐ ܐܰܝܟ ܒܰܪ ܚܰܝܳܐ\nܛܳܒܰܥ ܗܘܳܐ ܠܶܗ ܒܓ݂ܰܘ ܨܳܡܰܪܬܳܐ ܕܒܳܠܥܳܐ ܡܺܝ̈ܬ݂ܐ\nܐܶܠܽܘ ܥܰܠ ܗܘܼܳܐ ܨܶܝܕ ܐܰܒܕܳܢܳܐ ܕܢܼܶܚܙܶܐ ܐܰܬ݂ܪܶܗ\nܒܣܶܕܪ̈ܶܐ ܕܪܳܡܬ݂ܳܐ ܕܦܿܳܓܥܺܝܢ ܗ̱ܘܰܘ ܒܶܗ ܡܶܬܚܰܒܰܠ ܗܘܼܳܐ\nܕܰܢܡܽܘܬ ܝܰܘܣܶܦ ܡܰܘܬܳܐ ܡܶܕܶܡ ܠܳܐ ܚܳܣܰܪ ܗܘܳܐ\nܕܶܐܠܳܐ ܒܡܳܪܰܢ ܓܰܢ̱ܒܳܪܽܘܬ݂ܗ ܠܳܐ ܐܶܙܕܰܟܼܝܰܬ݂݀\nܠܳܐ ܡܶܫܟܰܚ ܗܘܼܳܐ ܥܰܒܕܳܐ ܕܢܼܶܥܩܽܘܪ ܫܽܘܪ̈ܶܝܗܿ ܕܰܫܝܽܘܠ\nܕܶܐܠܳܐ ܒܡܳܪܳܐ ܡܺܕܝܢ̱ܬܶܗ ܕܡܰܘܬܳܐ ܠܳܐ ܐܶܬܼܟܰܒܫܰܬ݂\nܐܶܢ ܒܰܪ ܚܺܐܪ̈ܶܐ ܠܰܐܬ݂ܪܳܐ ܕܡܰܘܬܳܐ ܠܳܐ ܥܿܳܐܶܠ ܗܘܼܳܐ\nܐܳܦܠܳܐ ܚܪܽܘܪ̈ܶܐ ܠܓܶܢܣܳܐ ܕܥܰܒܕܳܐ ܡܶܬ݂ܝܰܗܒܺܝܢ ܗ̱ܘܰܘ\nܡܶܛܽܠܗܳܢܳܐ ܠܳܐ ܡܺܝܼܬ ܝܰܘܣܶܦ ܟܰܕ ܐܶܫܼܬܰܕܰܪ\nܕܠܰܘ ܕܺܝܠܶܗ ܗܘܼܳܬ ܐܽܘܪܚܳܐ ܕܩܶܛܠܳܐ ܕܰܢܼܗܰܠܶܟ ܒܳܗܿ\nܡܶܪܫܰܡ ܪܰܫܡܳܗܿ ܘܰܒܦ̈ܶܠܳܐܬ݂ܐ ܣܼܳܡ ܒܳܗܿ ܘܰܥܕܳܐ\nܟܰܕ ܢܿܳܛܰܪ ܗܘܼܳܐ ܛܶܟܣܳܐ ܕܰܕܡܳܐ ܠܡܰܠܟܳܐ ܡܳܪܶܗ\nܢܦܼܰܠ ܛܶܠܳܠܳܗ̇ ܕܰܙܩܺܝܦܽܘܬ݂ܐ ܥܠܰܘܗ̱ܝ ܕܚܰܣܺܝܼܡܳܐ\nܘܚܰܒܼܫܶܗ ܒܓܽܘܒܳܐ ܕܢܶܦܬܰܚ ܩܰܒܪܳܐ ܠܡܳܪܶܗ ܕܳܐܬ݂ܐ","english":"They cast him into a pit, not into a tomb as for the Lord, for if he had entered by force of his own will, he would not have come out. Sheol stood over Joseph as if she had entered, so that she could not uproot her foundations as for the Saviour. He descended into the pit of the shadow of death and saw, so that he would not need to bind the righteous one in his own place. If he had entered the city of death as the Saviour, she would have held the gates of oppression before his departure. If they had cast him into the tomb as a mortal, he would have been immersed in the midst of the abyss that swallows the dead. If he had gone towards destruction to see his place, in the ranks of the pit that struck him, he would have been destroyed. For Joseph lacked nothing of death, except that by the Lord's mighty power it was not accomplished. The servant could not uproot the foundations of Sheol, except that by the Lord's own authority death was not subdued. If a free man had not entered the place of death, nor would hirelings have been given to the servant's race. Therefore Joseph did not die when he was sent, for the path of slaughter on which he walked was not his own. He marked its sign and placed it on the planks and the time, while he kept the ordinance that resembles the king his master. The shadow of crucifixion fell upon him, the sealed one, and bound him in the pit that opened the tomb for his master, the sign.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܝܽܘܠ","severity":"info","text":"Sheol is personified as a female figure standing over Joseph, unable to uproot her foundations, a metaphor for death's inability to claim him fully.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܳܪܽܘܩܰܢ","severity":"info","text":"The term 'Saviour' (ܦܳܪܽܘܩܰܥ) is a standard Christological title in Syriac, here applied to Christ as the antitype of Joseph.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܽܘܒܳܐ","severity":"info","text":"The pit (ܓܽܘܒܳܐ) recalls the cistern into which Joseph was cast in Genesis 37:24, here typologically linked to Christ's tomb.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܩܺܝܦܽܘܬ݂ܐ","severity":"info","text":"The 'shadow of crucifixion' (ܛܶܠܳܠܳܗ̇ ܕܰܙܩܺܝܦܽܘܬ݂ܐ) reflects Jacob's typological exegesis, where Joseph's suffering prefigures Christ's passion.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܳܪܰܥ","severity":"info","text":"The contrast between Joseph's pit and the Lord's tomb (ܡܳܪܰܥ) parallels the earlier passage's comparison of Joseph's ordeal to Golgotha.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܓܽܘܒܳܐ","severity":"caution","text":"The opening phrase 'in a pit' (ܒܓܽܘܒܳܐ) is ambiguous: it could refer to the literal pit of Genesis or metaphorically to a grave; the context supports the former.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܓܽܘܒܳܐ' could denote either the literal cistern from Genesis or a symbolic grave; the reading taken is the literal pit, given the typological contrast with the tomb.","The subject of 'ܥܼܰܠ' (entered) in line 2 is ambiguous; the translation assumes Joseph, but the syntax could allow Sheol as subject."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܠܳܐ ܡܶܫܟܰܚ ܗܘܼܳܐ ܕܢܼܶܚܽܘܬ ܢܼܶܓܽܘܫ ܐܶܫܬܳܗܿ ܕܰܫܝܽܘܠ\nܘܡܶܛܽܠܗܳܢܳܐ ܦܠܼܰܛ ܡܶܢ ܩܶܛܠܳܐ ܕܒܳܿܥܶܐ ܗܘܼܳܐ ܠܶܗ\nܡܶܬܠܰܚܡܺܝܢ ܗ̱ܘܰܘ ܡܶܛܽܠ ܩܶܛܠܶܗ ܟܰܕ ܐܶܬ݂ܐ ܗܘܼܳܐ\nܘܚܰܣܟܶܗ ܐ̱ܪܳܙܳܐ ܘܰܚܠܳܦ ܩܰܒܪܳܐ ܝܰܗܼܒ ܠܶܗ ܓܽܘܒܳܐ\nܠܪܳܘܒܝܠ ܒܽܘܟܪܳܐ ܙܟܳܬ ܗܘܼܳܐ ܩܽܘܫܬܳܐ ܕܢܶܡܠܽܘܟ ܐܶܢܽܘܢ\nܕܠܳܐ ܠܰܡ ܙܿܳܕܶܩ ܕܢܿܶܩܛܽܘܠ ܠܰܐܚܽܘܢ ܘܢܶܛܒܰܥ ܒܰܕܡܶܗ\nܒܓܽܘܒܳܐ ܢܿܶܫܕܶܝܘܗ̱ܝ ܘܺܐܝܼܕܳܐ ܕܺܝܠܰܢ ܠܳܐ ܬܼܶܗܘܶܐ ܒܶܗ\nܕܳܐܦ ܒܶܗ ܒܓܽܘܒܳܐ ܐܰܝܟ ܕܰܒܡܰܘܬܳܐ ܡܶܫܬܰܦܰܠ ܗܽܘ\nܚܽܘܒܳܐ ܕܰܐܚ̈ܶܐ ܬܒܼܰܥ ܗܘܼܳܐ ܕܺܝܠܶܗ ܒܺܐܝܕ̈ܰܝ ܪܳܘܒܶܝܠ\nܘܶܐܫܼܟܰܚ ܥܶܠܬ݂ܳܐ ܕܢܰܡܼܶܕ ܝܰܘܣܶܦ ܡܶܢ ܣܰܟܺܝܢܳܐ\nܕܰܢܼܦܰܨܶܝܘܗ̱ܝ ܓܶܝܪ ܐܶܬܼܚܰܫܰܒ ܗܘܼܳܐ ܘܡܶܛܽܠ ܗܳܢܳܐ\nܝܰܗ̱ܒ ܗܘܼܳܐ ܡܰܠܟܳܐ ܘܩܳܡܰܬ݀ ܕܺܝܠܶܗ ܕܢܼܺܐܚܶܐ ܝܰܘܣܶܦ\nܗܳܕܶܐ ܕܡܽܘܼܬܳܐ ܗ̱ܝ ܠܰܐܝܿܢܳܐ ܕܣܿܳܥܰܪ ܫܰܦܺܝܪ̈ܳܬ݂ܳܐ\nܕܳܐܦܶܢ ܚܰܛܳܝ ܫܰܦܺܝܪ̈ܳܬ݂ܗ ܠܳܐ ܡܶܬܛܰܠܡ̈ܳܢ\nܙܰܢܺܝ ܪܳܘܒܶܝܠ ܘܰܐܦܩܶܗ ܝܰܥܩܽܘܒ ܡܶܢ ܡܶܢܝܳܢܳܐ\nܘܥܰܠ ܕܶܐܬ݂ܚܰܫܰܒ ܛܳܒܬ݂ܳܐ ܠܝܰܘܣܶܦ ܐܰܥܼܠܶܗ ܡܽܘܫܶܐ\nܬܒܼܰܪ ܐܺܝܣܪܳܐܶܝܠ ܫܰܒܛܶܗ ܕܪܳܘܒܶܝܠ ܡܶܛܽܠ ܥܰܘܠܶܗ\nܘܛܳܒܬ݂ܳܐ ܕܰܥܒܼܰܕ ܩܿܳܡܰܬ݀ ܒܰܐܦܰܘ̈ܗ̱ܝ ܘܰܣܡܰܟܬ݂ܶܗ ܗܘܼܳܬ݂\nܛܥܼܰܝܬ ܐܰܝܟ ܡܰܝ̈ܳܐ ܠܳܐ ܠܰܡ ܬܼܶܦܽܘܫ ܐܳܡܿܰܪ ܗܘܼܳܐ ܠܶܗ\nܬܢܼܳܐ ܕܶܝܢ ܡܽܘܫܶܐ ܕܢܼܺܐܚܶܐ ܪܳܘܒܶܝܠ ܐܳܦܠܳܐ ܢܼܶܡܽܘܬ݂\nܒܓ݂ܰܘ ܡܶܢܝܳܢܳܐ ܕܰܐܚܰܘ̈ܗ̱ܝ ܣܳܡܶܗ ܥܰܠ ܕܶܐܬ̣ܚܰܫܰܒ\nܢܰܚܶܐ ܠܝܰܘܣܶܦ ܕܶܐܬܛܰܝܰܒܘ ܗ̱ܘܰܘ ܠܰܡܡܳܬ݂ܽܘܬ݂ܶܗ\nܗܺܝ ܣܰܟܠܽܘܬ݂ܶܗ ܠܒܰܪ ܐܰܦܩܰܬ݂ܶܗ ܡܶܢ ܒܶܝܬ ܐܰܚܰܘ̈ܗ̱ܝ\nܛܳܒܬ݂ܳܐ ܕܰܥܒܼܰܕ ܠܳܐ ܐܶܬܼܛܰܠܡܰܬ݀ ܡܶܢ ܐܰܠܳܗܳܐ\nܢܿܶܪܗܰܛ ܡܳܕܶܝܢ ܥܰܠ ܦܽܘܠܚܳܢܳܐ ܕܫܰܦܺܝܪ̈ܳܬ݂ܐ","english":"He was not able to uproot the pit of Sheol, and because of this he came out from the death that was seeking him. They were contending over his death when he came, and the mystery spared him, and instead of a tomb, a pit was given to him. For Reuben, the firstborn, the truth of the kingdom was victorious, that it was not right for him to kill his brother and be stained with his blood. They cast him into a pit, and the hand of Lamech would not be in it. Even in the pit, as in death, he was humbled. The sin of the brothers sought its own through the hands of Reuben, and he found a cause that Joseph might escape from the pit. For the one who had cast him in was considered, and because of this, the king and the stature of his own brothers gave Joseph. This is the likeness of death for the place that performs good deeds; even a sinner, his good deeds are not forgotten. Reuben was small, and Jacob brought him out from the midst, and because good was considered for Joseph, Moses brought him in. After Israel, the tribe of Reuben, because of his iniquity, and the good that he did, the stature stood before him and supported him. It was forgotten like water, not to be retained; he said to him, \"Come, then, Moses, that the brother of Reuben may not die.\" Even in the midst of the midst of his brothers, he placed him because it was considered, and he saved Joseph, who had been prepared for his death. His folly brought him out from the house of his brothers. The good that he did was not forgotten by God; he ran to the east for the work of good deeds.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܝܽܘܠ","severity":"info","text":"Sheol is the Hebrew underworld, here personified as a force unable to uproot its own foundations, contrasting with Christ’s descent into Hades.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܪܳܘܒܶܝܠ","severity":"info","text":"Reuben’s intervention echoes Genesis 37:21–22, where he persuades his brothers not to kill Joseph and later plans to rescue him from the pit.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܠܰܡܟ","severity":"info","text":"Lamech (Gen 4:23–24) killed a man unwittingly; Jacob contrasts Reuben’s deliberate restraint with Lamech’s accidental fratricide.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܽܘܫܶܐ","severity":"info","text":"Moses is introduced as a typological figure: his intervention for Joseph prefigures his later role as deliverer of Israel from bondage.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܕܶܐ ܕܡܽܘܼܬܳܐ","severity":"info","text":"The phrase 'this is the likeness of death' marks a shift from narrative to moral reflection, a common homiletic device in Jacob’s memre.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܙܰܥܺܝ ܪܳܘܒܶܝܠ","severity":"caution","text":"The phrase 'Reuben was small' is ambiguous: it may refer to his youth, his diminished moral stature, or his later loss of birthright (Gen 49:3–4).","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the king' (ܡܰܠܟܳܐ) is unclear: possibly Pharaoh, or a metaphorical reference to Joseph’s future authority.","The phrase 'the hand of Lamech would not be in it' may be a textual corruption or a deliberate anachronism; the intended referent is uncertain."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܕܰܠܟܺܐܢܽܘܬ݂ܐ ܢܛܺܝܪ̈ܳܢ ܟܽܠܗܶܝܢ ܬܼܶܦܪܽܘܥܝ ܐܶܢܶܝܢ\nܘܳܐܦܶܢ ܬܼܶܚܛܳܐ ܘܺܐܝܬ ܠܳܟ ܥܰܡܠܳܐ ܥܰܠ ܛܳܒ̈ܳܬ݂ܳܐ\nܡܰܨܝܳܐ ܗ̱ܝ ܛܳܒܬ݂ܐ ܬܼܰܐܣܶܐ ܡܽܘܡܳܟ ܐܶܢ ܦܿܳܪܶܫ ܐܰܢ̱ܬ\nܪܰܒ ܗܽܘ ܥܰܘܠܶܗ ܕܒܽܘܟ݂ܪܳܐ ܕܙܰܢܺܝ ܒܰܐܢ̱ܬܰܬ ܐܰܒܽܘܗ̱ܝ\nܘܥܰܠ ܕܶܐܬܼܚܰܫܰܒ ܛܳܒܬ݂ܳܐ ܒܠܶܒܶܗ ܚܼܳܢܶܗ ܡܽܘܫܶܐ\nܒܰܓܙܳܪ ܕܺܝܢܳܐ ܡܶܢ ܝܳܪܬܽܘܬ݂ܳܐ ܦܰܣܩܶܗ ܐܰܒܽܘܗ̱ܝ\nܘܰܒܚܽܘܫܳܒܳܐ ܕܚܽܘܒܳܐ ܕܰܩܼܢܳܐ ܐܰܣܼܝܶܗ ܡܽܘܫܶܐ\nܢܼܦܰܨܶܐ ܠܝܰܘܣܶܦ ܡܶܬܚܰܫܳܒܽܘ ܐܶܬܼܚܰܫܰܒ ܗܘܼܳܐ\nܘܠܶܗ ܠܚܽܘܫܳܒܳܐ ܥܒܳܕܳܐ ܩܰܨܶܗ ܗܰܘ ܒܿܳܚܰܪ ܟܽܠ\nܛܰܝܒܽܘܬ݂ܳܐ ܓܶܝܪ ܥܶܠܬ݂ܳܐ ܒܿܳܥܝܳܐ ܡܶܢ ܬܰܝܳܒܳܐ\nܘܟܽܠܡܳܐ ܕܚܰܝܳܒ ܫܿܳܒܩܳܐ ܒܪ̈ܰܚܡܶܐ ܡܶܛܽܠ ܚܽܘܒܳܗܿ\nܙܰܢܺܝ ܪܳܘܒܶܝܠ ܘܰܥܒܼܰܕ ܓܽܘܢܚܳܐ ܒܥܰܪܣܶܗ ܕܰܐܒܽܘܗ̱ܝ\nܘܥܰܠ ܕܶܐܬ݂ܚܰܫܰܒ ܛܳܒܬ݂ܳܐ ܒܠܶܒܶܗ ܥܒܼܰܪ ܣܽܘܪܚܳܢܶܗ\nܘܶܐܢ ܚܽܘܫܳܒܳܐ ܗܳܢܳܐ ܐܰܓܪܳܐ ܫܩܼܰܠ ܫܰܦܺܝܪܳܐ\nܥܒܳܕܳܐ ܕܛܳܒܬ݂ܐ ܐܰܝܿܟܳܐ ܕܗܿܳܘܶܐ ܟܡܰܐ ܗ̱ܘ ܦܽܘܪܥܳܢܶܗ\nܝܰܗܼܒ ܟܺܝܬ ܪܳܘܒܶܝܠ ܡܶܠܟܳܐ ܠܰܐܚܰܘ̈ܗ̱ܝ ܐܰܝܟ ܕܶܐܡܼܰܪܢܰܢ\nܕܰܒܓ݂ܰܘ ܓܽܘܒܳܐ ܢܶܦܶܠ ܝܰܘܣܶܦ ܟܰܕ ܠܳܐ ܡܿܳܐܶܬ݂\nܫܡܼܰܥܘ̱ ܗ̱ܘܰܘ ܡܶܠܰܘ̈ܗ̱ܝ ܟܰܕ ܠܰܚܣܳܡܗܽܘܢ ܠܳܐ ܕܿܰܥܶܟ ܗܘܼܳܐ\nܘܶܐܬܼܬܦܺܝܣܘ̱ ܗ̱ܘܰܘ ܠܶܗ ܕܢܶܬܢܰܘܰܠ ܗܘܼܳܐ ܒܓܽܘܒܳܐ ܝܰܘܣܶܦ\nܗܳܝܕܶܝܢ ܠܰܒܼܟܽܘܗ̱ܝ ܐܰܝܟ ܙܳܩܽܘ̈ܦܶܐ ܠܒܰܪ ܐܰܠܳܗܳܐ\nܘܰܐܫܼܠܰܚܘ̱ ܢܰܚܬܰܘ̈ܗ̱ܝ ܐܰܝܟܰܢ ܕܰܒܪܳܐ ܒܓ݂ܰܘ ܒܶܝܬ ܕܺܝܢܳܐ\nܒܼܰܙܰܚܘ̱ ܗ̱ܘܰܘ ܒܶܗ ܐܰܝܟ ܕܰܒܡܳܪܰܢ ܟܰܕ ܡܶܫܼܬܰܐܰܠ\nܢܰܥܓܽܘܗ̱ܝ ܘܰܫܠܶܐ ܐܰܝܟ ܕܰܡܫܺܝܚܳܐ ܠܳܐ ܡܰܠܼܶܠ ܗܘܼܳܐ\nܚܰܕ ܩܿܳܪܶܐ ܠܶܗ ܚܿܳܠܶܡ ܚܶܠܡ̈ܶܐ ܒܒܶܙܚܳܐ ܪܰܒܳܐ\nܐ̱ܚܪܺܢܳܐ ܠܒܺܝܼܟ ܠܶܗ ܕܰܠܟܽܘܬܺܝܢܶܗ ܡܶܢܶܗ ܢܰܫܼܠܰܚ","english":"of his lowliness, all the merchants were coming to him. And even if you sin, you have toil over the good things. That good thing is able to heal your wound, if you separate yourself. Great was the iniquity of the merchant of Za‘i, because he came with his father, and because the good thing was considered in his heart, Moses struck his sin. By the decree of the judge, his father cut him off from the inheritance, and by the thought of the sin of the little one, Moses healed him. He was considered as if he were considering Joseph, and to him, that thought, the one who was last of all, brought the deed to an end. For grace seeks a cause from the penitent, and however much the debtor is guilty, she forgives because of her love. Za‘i, Reuben, and he made a disturbance on his father’s bed, and because the good thing was considered in his heart, his transgression passed. And if this thought received a beautiful reward, the deed of the good thing, wherever it occurs, how great is its reward! For Reuben gave counsel to his brothers, as it is said, that Joseph fell into a pit while not dead. They heard his words, while their lack did not cease, and they were persuaded by him that Joseph was being tormented in the pit. Then they bound his arms like branches to the Son of God, and they sent his brothers like a wild beast into the house of the judge. They mocked him as if at a feast, while being questioned. They bound him and he was silent, like the Messiah, he did not speak. One called him a dreamer of dreams in great mockery. Another, “Your heart is his,” because of his lowliness, he sent from himself.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܙܰܥܺܝ","severity":"info","text":"The name Za‘i (ܙܰܥܺܝ) is a Syriac proper noun, likely a merchant figure in Jacob's typological reading; its meaning ('little one') may also echo Joseph's youth.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܽܘܫܶܐ","severity":"info","text":"Moses (ܡܽܘܫܶܐ) appears here as a typological figure; the reference likely alludes to his role as lawgiver and judge, echoing the biblical narrative of Joseph and his brothers (Genesis 37–50).","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܰܝܟ ܕܰܡܫܺܝܚܳܐ","severity":"info","text":"Joseph's silence and binding are compared to Christ (ܐܰܝܟ ܕܰܡܫܺܝܚܳܐ), a typological parallel common in Syriac exegesis, linking Joseph's suffering to the passion of Christ.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܶܝܬ ܕܺܝܢܳܐ","severity":"info","text":"The 'house of the judge' (ܒܶܝܬ ܕܺܝܢܳܐ) reflects a legal setting, possibly alluding to the judicial context of Joseph's trial or to the broader theme of divine judgment in Jacob's homily.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܪܳܘܒܶܝܠ","severity":"info","text":"Reuben (ܪܳܘܒܶܝܠ) is introduced as a figure of counsel and repentance; his role here transitions the narrative from the merchant Za‘i to the brothers' plot, marking a structural pivot in the homily.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̱ܚܪܺܢܳܐ ܠܒܺܝܼܟ ܠܶܗ","severity":"caution","text":"The phrase 'Another, “Your heart is his”' is ambiguous; it may be a taunt or a misreading; the Syriac could also imply 'another said, “Your heart is with him”'—the exact sense is uncertain.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Za‘i (merchant or epithet) is unclear; the phrase 'Your heart is his' may be corrupt or elliptical; the transition between the merchant narrative and Reuben's intervention is abrupt."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܚܰܕ ܒܿܳܥܶܐ ܗܘܼܳܐ ܒܓܽܘܒܳܐ ܕܢܰܪܡܶܝܘܗ̱ܝ ܒܰܐܬ݂ܪܳܐ ܚܽܘܪܒܳܐ\nܐ̱ܚܪܺܢܳܐ ܠܩܶܛܠܳܐ ܡܶܬܠܰܚܰܡ ܗܘܼܳܐ ܒܪܽܘܓ݂ܙܳܐ ܪܰܒܳܐ\nܚܰܕ ܩܿܳܪܶܐ ܠܶܗ ܡܰܠܟܳܐ ܕܚܶܠܡ̈ܶܐ ܬܳܓ̣ܳܟ̣ ܐܰܝܿܟܰܘ\nܟܽܠܗܽܘܢ ܪܳܝܿܒܺܝܢ ܡܶܢ ܟܽܠ ܓܰܒܝ̈ܳܢ ܘܰܫܠܶܐ ܝܰܘܣܶܦ\nܠܫܳܥܬ݂ܳܐ ܕܕܺܝܢܶܗ ܕܡܳܪܰܢ ܕܳܡܶܐ ܗܿܰܘ ܥܶܕܳܢܳܐ\nܕܰܒܟ݂ܠ ܩܳܠܺܝ̈ܢ ܡܶܨܛܰܥܰܪ ܗܘܼܳܐ ܒܓ݂ܰܘ ܒܶܝܬ ܕܺܝܢܳܐ\nܥܶܕܳܢܳܐ ܗܘܼܳܐ ܕܩܿܳܡܰܬ݀ ܚܰܪܒܳܐ ܥܰܠ ܫܰܦܺܝܪܳܐ\nܘܠܳܐ ܡܰܠܶܠ ܗܘܼܳܐ ܕܠܳܐ ܢܼܶܣܪܽܘܚ ܗܘܼܳܐ ܒܨܰܠܡܶܗ ܕܰܒܪܳܐ\nܐܳܦ ܕܰܡܫܺܝܚܳܐ ܫܩܼܰܠܘ ܗ̱ܘܰܘ ܢܰܚܬܰܘ̈ܗ̱ܝ ܟܰܕ ܡܶܫܬܰܐܰܠ\nܘܒܶܙܚܳܐ ܪܰܒܳܐ ܛܳܪܶܝܢ ܗ̱ܘܰܘ ܒܶܗ ܐܰܝܟ ܕܰܒܝܰܘܣܶܦ\nܚܰܕ ܓܿܳܕܶܠ ܗܘܼܳܐ ܟܠܺܝܠܳܐ ܕܟܽܘ̈ܒܶܐ ܐܰܝܟ ܕܰܠܡܰܠܟܳܐ\nܐ̱ܚܪܺܢܳܐ ܡܛܰܝܶܒ ܢܰܚܬܳܐ ܕܒܶܙܚܳܐ ܠܡܰܠܒܳܫܽܘܬ݂ܗ\nܚܰܕ ܙܿܳܠܰܚ ܗܘܼܳܐ ܪܽܘܩܳܐ ܒܰܐܦܰܘ̈ܗ̱ܝ ܟܰܕ ܫܿܳܐܶܛ ܠܶܗ\nܐ̱ܚܪܺܢܳܐ ܡܚܿܰܦܶܐ ܘܰܡܫܿܰܐܶܠ ܠܶܗ ܕܡܿܰܢܽܘܼ ܕܰܡܚܳܟ݂\nܠܗܳܕܶܐ ܨܽܘܪܬܳܐ ܡܛܳܐ ܗܘܼܳܐ ܝܰܘܣܶܦ ܠܰܡܕܰܡܳܝܽܘ\nܟܰܕ ܡܶܬ݂ܢܰܥܰܓ ܒܰܝܢܳܬ ܐܰܚܰܘ̈ܗ̱ܝ ܕܰܣܼܥܰܪ ܐܶܢܽܘܢ\nܨܠܼܳܐ ܥܰܠ ܛܰܠܝܳܐ ܗܿܰܘ ܛܶܠܳܠܶܗ ܕܩܶܛܠܳܐ ܪܰܒܳܐ\nܘܚܰܒܫܶܗ ܒܓ݂ܽܘܒܳܐ ܕܢܼܶܪܫܽܘܡ ܩܰܒܪܶܗ ܕܒܰܪ ܐܰܠܳܗܳܐ\nܕܠܳܐ ܢܼܶܐܫܕܽܘܢ ܗ̱ܘܰܘ ܠܰܕܡܶܗ ܕܝܰܘܣܶܦ ܪܳܘܒܶܝܠ ܐܶܡܼܰܪ\nܕܰܨܒܳܐ ܢܦܰܨܶܝܘܗ̱ܝ ܡܶܢ ܐܺܝܕܰܝ̈ܗܽܘܢ ܐܶܠܽܘ ܐܶܫܼܟܰܚ\nܐܳܦ ܕܰܝܿܳܢܳܐ ܢܼܦܰܨܶܐ ܠܡܳܪܰܢ ܐܶܬܼܚܰܫܰܒ ܗܘܼܳܐ\nܘܟܰܕ ܠܳܐ ܐܶܫܼܟܰܚ ܐܺܝܕܰܘ̈ܗ̱ܝ ܐܰܫܼܺܝܓ ܡܶܛܽܠ ܩܶܛܠܶܗ\nܚܰܕ ܨܶܒܝܳܢܳܐ ܐܺܝܬ ܗܘܼܳܐ ܠܪܳܘܒܶܝܠ ܘܰܠܦܺܝܠܰܐܛܳܘܣ\nܕܠܳܐ ܨܿܳܒܶܝܢ ܗ̱ܘܰܘ ܒܰܕܡܶܗ ܕܝܰܘܣܶܦ ܘܰܕܦܳܪܽܘܩܰܢ\nܥܰܠ ܕܰܕܡܽܘܼܬ݂ܶܗ ܕܒܰܪ ܐܰܠܳܗܳܐ ܨܳܪ ܗܘܼܳܐ ܝܰܘܣܶܦ","english":"One was seeking in the pit into which they had thrown him a desolate place; another was being prepared for slaughter in great wrath. One was calling him a king of dreams, \"Your merchant, how?\" All of them were envious from all sides, and Joseph was at rest. At the hour of his judgment, that festival was like a feast; in all voices he was being humiliated within the house of judgment. It was a festival at which the sword stood over the beautiful one, and he did not speak, for he was not crying out in his image, the son. Even the Messiah, they took his garments when he was being questioned, and they were making great mockery of him, as of Joseph. One was weaving a crown of thorns as for a king; another was preparing a garment of mockery for his clothing. One was spitting in his face while he was being scourged; another was covering and asking him, \"Who struck you?\" To this image Joseph had come, to be likened, while being amazed at the hands of his brothers who had done evil. He prayed over that youth, the shadow of the great slaughter, and confined him in the pit which they had marked as the grave of the Son of God, so that they would not shed the blood of Joseph. Reuben said, \"He desired to rescue him from their hands, but he could not.\" Even the judge was considered to have rescued the Lord, but when he could not, his hands were troubled because of his slaughter. There was one will for Reuben and Pilate: they did not desire the blood of Joseph and of the Redeemer. Over the likeness of the Son of God, Joseph was forming.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܰܕ ... ܐ̱ܚܪܺܢܳܐ","severity":"info","text":"The passage uses a series of paired contrasts (one ... another) to juxtapose Joseph's suffering with the mockery of Christ, a common homiletic device in Jacob's typological exegesis.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܡܫܺܝܚܳܐ ܫܩܼܰܠܘ ܗ̱ܘܰܘ ܢܰܚܬܰܘ̈ܗ̱ܝ","severity":"info","text":"The stripping of Christ's garments and mockery alludes to the passion narratives (Matt 27:27–31; Mark 15:16–20), here explicitly paralleled with Joseph's ordeal.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܶܙܚܳܐ","severity":"info","text":"The Syriac term ܒܶܙܚܳܐ (bezḥā) means 'mockery' or 'derision'; it is used twice in this passage to describe the treatment of both Joseph and Christ, reinforcing the typological parallel.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܳܘܒܶܝܠ ... ܦܺܝܠܰܐܛܳܘܣ","severity":"info","text":"Jacob draws a parallel between Reuben's failed attempt to rescue Joseph and Pilate's ineffectual intervention for Christ, a typological reading not found in the biblical text but common in Syriac patristic exegesis.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܳܓ̣ܳܟ̣ ܐܰܝܿܟܰܘ","severity":"caution","text":"The phrase ܬܳܓ̣ܳܟ̣ ܐܰܝܿܟܰܘ ('Your merchant, how?') is obscure; it may be a rhetorical address to Joseph or a fragment of a direct speech. The English draft renders it as a question, but the Syriac syntax is ambiguous.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the merchant of Za‘i' in the previous passage is unclear; the Syriac here uses ܬܳܓ̣ܳܟ̣ (tagāk, 'your merchant') without a clear antecedent.","The phrase 'the shadow of the great slaughter' (ܛܶܠܳܠܶܗ ܕܩܶܛܠܳܐ ܪܰܒܳܐ) may refer to the pit as a prefiguration of Christ's tomb, but the exact referent is ambiguous."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ܟܽܠܶܗ ܛܶܟܣܳܐ ܕܕܺܝܢܶܗ ܪܰܒܳܐ ܨܳܪ ܒܰܩܢܽܘܡܶܗ\nܘܳܐܦܠܳܐ ܩ̈ܳܠܶܐ ܕܡܶܢ ܦܺܝܠܰܐܛܳܘܣ ܡܶܫܬܰܡܥܺܝܢ ܗ̱ܘܰܘ\nܒܛܶܠܘ ܗ̱ܘܰܘ ܬܰܡܳܢ ܕܡܶܢܶܗ ܕܪܳܘܒܶܝܠ ܡܶܬ݂ܰܐܡܪܺܝܢ ܗ̱ܘܰܘ\nܠܳܐ ܠܰܡ ܢܿܶܐܫܽܘܕ ܠܰܕܡܶܗ ܕܝܰܘܣܶܦ ܪܳܘܒܶܝܠ ܐܶܡܼܰܪ\nܐܳܦ ܕܰܝܿܳܢܳܐ ܡܶܢ ܕܡܶܗ ܕܰܒܪܳܐ ܢܰܦܫܶܗ ܚܰܣܼܺܝ\nܥܰܠ ܕܽܘܪ̈ܟܳܬ݂ܐ ܕܕܺܝܢܶܗ ܕܰܒܪܳܐ ܗܰܠܼܶܟ ܝܰܘܣܶܦ\nܘܰܠܟܳܐ ܘܰܠܟܳܐ ܠܳܐ ܡܿܰܣܛܶܐ ܗܘܼܳܐ ܡܶܢ ܫܳܐܘܽܠܰܘ̈ܗ̱ܝ\nܐܰܝܟ ܛܶܠܳܠܐ ܒܓܽܘܫܡܳܐ ܐ̱ܣܺܝܼܪ ܒܳܗ̇ ܒܟܽܠܳܗ̇ ܐܽܘܪܚܶܗ\nܘܥܰܡܶܗ ܫܿܳܪܶܐ ܘܚܿܳܙܶܩ ܫܰܪܒܶܗ ܡܳܐ ܕܰܡܗܿܰܠܶܟ݂\nܡܿܰܢܽܘܼ ܢܼܶܚܽܘܪ ܟܰܕ ܡܶܫܬܰܐܰܠ ܥܰܒܕܳܐ ܘܡܳܪܶܗ\nܘܢܼܶܣܒܰܪ ܡܶܕܶܡ ܕܐܺܝܬ ܫܽܘܚܠܳܦܳܐ ܠܫܽܘܳܐܠܰܝ̈ܗܽܘܢ\nܟܰܕ ܐܶܬܬܥܺܝܼܪ ܗܘܼܳܐ ܚܣܳܡܳܐ ܒܚܽܘܪܒܳܐ ܥܰܠ ܫܰܦܺܝܼܪܳܐ\nܘܰܐܬܼܓܰܘܙܰܠ ܗܘܼܳܐ ܪܽܘܓ݂ܙܳܐ ܕܰܐܚ̈ܶܐ ܥܠܰܘܗ̱ܝ ܕܰܥܠܺܝܒܳܐ\nܟܰܕ ܥܿܳܫܩܺܝܢ ܠܶܗ ܘܰܡܨܰܚܶܝܢ ܠܶܗ ܒܦܶܬܓܳܡܰܝ̈ܗܽܘܢ\nܘܰܣܦܺܝܦܳܐ ܒܗܽܘܢ ܚܶܡܬ݂ܐ ܕܩܶܛܠܳܐ ܠܰܡܡܳܬ݂ܽܘܬ݂ܗ\nܟܰܕ ܫܿܳܩܠܺܝܢ ܗ̱ܘܰܘ ܢܰܚܬܰܘ̈ܗ̱ܝ ܡܶܢܶܗ ܕܠܳܐ ܟܰܪܝܽܘܬ݂ܐ\nܘܰܒܓ݂ܰܘ ܓܽܘܒܳܐ ܪܳܟܫܺܝܢ ܗ̱ܘܰܘ ܠܶܗ ܘܠܳܐ ܡܡܰܠܶܠ ܗܘܼܳܐ\nܒܗܳܠܶܝܢ ܟܽܠܗܶܝܢ ܫܶܬܩܳܐ ܠܒܺܝܼܟ ܗܘܼܳܐ ܗܿܰܘ ܚܰܟܺܝܼܡܳܐ\nܕܠܳܐ ܢܼܒܰܠܒܶܠ ܗܘܼܳܐ ܨܽܘܪܬܳܐ ܕܚܰܫ̈ܶܐ ܕܰܡܙܰܝܰܚ ܗܘܼܳܐ\nܡܶܨܛܰܚܶܐ ܗܘܳܐ ܘܠܳܐ ܨܿܳܒܶܐ ܗܘܼܳܐ ܕܢܼܶܦܬܰܚ ܦܽܘܡܶܗ\nܡܶܬܒܰܙܰܚ ܗܘܼܳܐ ܘܰܠܒܺܝܼܟ ܫܶܬܩܳܐ ܗܿܰܘ ܕܰܡܫܺܝܚܳܐ\nܒܗܿܰܘ ܫܳܘܶܐ ܠܶܗ ܕܰܒܪܳܐ ܡܰܪܝ ܛܠܺܝܡܳܐ ܝܰܘܣܶܦ\nܘܠܳܐ ܡܡܰܠܶܠ ܗܘܼܳܐ ܕܠܳܐ ܢܼܶܬܕܰܘܰܕ ܒܽܐܘܪܚܳܐ ܕܰܠܒܺܝܼܟ݂\nܠܗ̇ܰܘ ܕܰܐܝܟ ܐܶܡܪܳܐ ܠܢܶܟ݂ܣܬܳܐ ܐܶܬܕܒܰܪ ܨܿܳܪ ܟܰܕ ܫܰܬܺܝܩ\nܘܒܰܕܡܽܘܬ ܢܶܩܝܳܐ ܩܕܳܡ ܓܳܙܽܘܙܶܗ ܠܳܐ ܡܡܰܠܶܠ ܗܘܼܳܐ","english":"The whole order of his great judgment was pressing upon him, and not even the voices from Pilate's court were heard. They were vainly hoping that Reuben's words would be spoken. Not to shed his brother's blood did Reuben say, \"Even the judge from the blood of the son restrains himself.\" Over the lengths of his judgment the son walked, Joseph, and here and there he did not turn aside from his questions, like a shadow in the body bound in it throughout his journey. And with him he loosed and strengthened his course as he walked. He was silent, pondering when asked, servant and master, and he supposed that there might be some exchange for their questions. When the loss in the desolate place was stirred up against the beautiful one, and the anger of the brothers against the victor was enraged, as they oppressed him and mocked him with their words, and the wrath of murder was poured out among them to his death, as they took his garments from him without pity, and in the pit they stoned him and he did not speak. In all these things, that wise one was silent, so that he did not disturb the form of the sufferings that he was enduring. He was mocked and did not wish to open his mouth. He was scorned, and that silent one of the Christ was silent. In that he is equal to the son, Lord, the innocent Joseph, and he did not speak, so that he might not be humbled on the path of the silent one. To that one who, like a lamb to the slaughter, was led, silent, and in the likeness of a ewe before her shearers, he did not speak.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܽܠܶܗ ܛܶܟܣܳܐ ܕܕܺܝܢܶܗ ܪܰܒܳܐ","severity":"info","text":"The phrase 'the whole order of his great judgment' refers to the formal judicial proceedings against Joseph, depicted as a grand but oppressive spectacle.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܺܝܠܰܐܛܳܘܣ","severity":"info","text":"The mention of 'Pilate's court' (ܦܺܝܠܰܐܛܳܘܣ) is an anachronistic typological reference to the trial of Christ, linking Joseph's suffering to Christ's passion.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܶܬܩܳܐ","severity":"info","text":"The term 'silent one' (ܫܶܬܩܳܐ) is a key Christological epithet in Jacob's typology, comparing Joseph's silence to Christ's demeanor during his passion.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܪܳܘܒܶܝܠ","severity":"info","text":"Reuben's intervention (Gen 37:21–22) is recalled: he dissuades the brothers from killing Joseph, a detail Jacob expands to highlight Joseph's isolation.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܰܝܟ ܐܶܡܪܳܐ ܠܢܶܟ݂ܣܬܳܐ","severity":"info","text":"The simile 'like a lamb to the slaughter' directly echoes Isaiah 53:7 and Christian typology of Christ as the sacrificial lamb, applied here to Joseph.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܠܟܳܐ ܘܰܠܟܳܐ","severity":"info","text":"The repetitive phrase 'here and there' (ܘܰܠܟܳܐ ܘܰܠܟܳܐ) structures Joseph's unwavering focus amid chaos, reinforcing the homily's theme of steadfastness.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'even the judge from the blood of the son restrains himself' is obscure; it may refer to a judge (Pilate?) who refrains from shedding blood, but the syntax is ambiguous.","The identity of 'the silent one of the Christ' is clear as a typological reference, but whether it directly quotes a specific Christological text is uncertain."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ܐܶܫܼܬܰܠܰܚ ܗܘܳܐ ܡܶܢ ܟܽܘܬܺܝܢܶܗ ܒܰܝܢܳܬ ܐܰܚܰܘ̈ܗ̱ܝ\nܐܰܝܟ ܗܿܳܝ ܕܰܒܪܳܐ ܕܩܼܳܡ ܒܰܙܩܺܝܦܳܐ ܥܰܪܛܶܠܳܐܺܝܬ݂\nܫܰܦܺܝܪ ܗܘܼܳܐ ܠܶܗ ܟܰܕ ܐܶܬܼܦܰܪܣܺܝ ܢܰܟܦܳܐ ܝܰܘܣܶܦ\nܕܰܠܦܽܘܪܣܳܝܶܗ ܕܒܰܪ ܐܰܠܳܗܳܐ ܕܡܽܘܼܬ݂ܐ ܢܼܶܗܘܶܐ\nܫܠܺܝܼܚ ܗܘܼܳܐ ܘܰܙܗܶܐ ܘܰܕܠܳܐ ܣܰܟ̣ܠܽܘ ܡܶܬܩܰܦܰܚ ܗܘܼܳܐ\nܕܰܒܦܳܪܽܘܩܰܢ ܟܽܠܶܗ ܨܺܝܼܪ ܗܘܼܳܐ ܒܟ݂ܽܠܗܽܘܢ ܚܰܫܰܘ̈ܗ̱ܝ\nܐܳܘ ܠܟܽܘܢ ܐܰܚ̈ܶܐ ܠܡܳܢܳܐ ܠܝܰܘܣܶܦ ܗܳܢܳܐ ܨܰܥܪܳܐ\nܘܰܐܝܿܕܳܐ ܥܶܠܬ݂ܐ ܩܼܪܳܬ݂ܶܗ ܠܗܳܠܶܝܢ ܚܰܫ̈ܶܐ ܕܰܣܼܒܰܠ\nܙܘ̈ܳܕܶܐ ܐܰܝܬܺܝ ܡܶܢ ܨܶܝܕ ܐܰܒܽܘܗ̱ܝ ܠܡܽܘܢ ܡܶܨܛܰܥܰܪ\nܕܢܼܶܣܥܽܘܪ ܥܳܢ̈ܳܐ ܢܦܼܰܩ ܡܶܢ ܐܰܬ݂ܪܶܗ ܘܰܠܡܳܢ ܡܿܳܐܶܬ݂\nܫܠܳܡܳܐ ܐܰܝܬܺܝ ܘܰܠܡܽܘܢ ܪܽܘܓ݂ܙܳܐ ܥܠܰܘܗ̱ܝ ܡܶܫܬܰܚܝܢ\nܕܫܰܝܢܳܐ ܗܳܝ ܐܽܘܪܚܶܗ ܘܕܰܪܓ݂ܺܝܙܺܝܢ ܐܰܢ̱ܬܽܘܢ ܠܰܘ ܕܺܝܠܶܗ ܗܺܝ\nܠܳܐ ܥܒܼܰܕ ܥܰܘܠܳܐ ܘܰܕܡܶܬܩܰܦܰܚ ܠܰܘ ܟܺܐܢܽܘܬ݂ܐ ܗ̱ܝ\nܠܡܳܪܶܗ ܕܳܡܶܐ ܘܗܳܕܶܐ ܥܶܠܬ݂ܳܐ ܩܪܳܬ݂ܗ ܠܗܳܠܶܝܢ\nܨܶܝܕ ܙܳܩܽܘ̈ܦܶܐ ܢܿܺܐܡܰܪ ܡܳܕܶܝܢ ܗܿܳܝ ܒܰܪ̱ܬ ܩܳܠܳܐ\nܕܽܐܘܢ ܩܳܛܽܘ̈ܠܶܐ ܡܶܛܽܠܡܳܢܳܐ ܙܩܺܝܼܦܳܐ ܠܰܒܪܳܐ\nܫܠܳܡܶܗ ܕܰܐܒܳܐ ܐܰܝܬܺܝ ܠܥܳܠܡܳܐ ܠܡܽܘܢ ܡܶܬܒܰܙܰܚ\nܕܢܼܶܦܪܽܘܩ ܠܳܐܕܳܡ ܫܰܠܼܚܽܘܗ̱ܝ ܪ̈ܰܚܡܰܘܗ̱ܝ ܥܰܠ ܡܽܘܢ ܡܿܳܐܶܬ݂\nܗܳܐ ܚܽܘܠܡܳܢ̈ܶܐ ܛܥܺܝܼܢ ܠܰܟܪ̈ܺܝܗܶܐ ܘܨܰܠܡ̈ܶܐ ܥܰܠ ܡܽܘܢ\nܕܟ݂ܶܐ ܗ̱ܘ ܡܶܢ ܥܰܘܠܳܐ ܘܕܺܝܼܢܳܐ ܕܩܶܛܠܳܐ ܥܶܠܬ݂ܗ ܡܳܢܳܐ ܗܳܝ\nܗܳܢܳܐ ܓܽܘܫܡܳܐ ܕܗܿܰܘ ܛܶܠܳܠܐ ܙܰܗܝܳܐ ܝܰܘܣܶܦ\nܕܟܽܠܗܶܝܢ ܕܰܣܼܒܰܠ ܒܰܪ ܐܰܠܳܗܳܐ ܨܳܪ ܒܰܩܢܽܘܡܶܗ\nܗܳܠܶܝܢ ܝܳܪ̈ܬ݂ܐ ܕܗܳܠܶܝܢ ܐܶܢܽܘܢ ܪ̈ܺܝܫܰܝ ܫܰܒ̈ܛܶܐ\nܘܚܰܕ ܨܶܒܝܳܢܳܐ ܒܺܝܼܫܳܐ ܘܫܰܘܝܳܐ ܩܢܼܰܘ ܒܰܚܣܳܡܳܐ\nܠܳܐ ܐ̱ܢܳܫ ܗܳܟ݂ܢ ܝܺܪܶܬ ܠܰܐܒܽܘܗ̱ܝ ܘܰܩܢܼܳܐ ܓܰܙܰܘ̈ܗ̱ܝ","english":"He was stripped of his tunic by his brothers, like that wild beast that stands naked on the cross. It seemed good to him when Joseph was stretched out on the wood, that the death of the Son of God might be his own. He was sent forth, shining, and without stumbling he was struck, for in the Savior the whole of his suffering was formed. O brothers, why this outcry against Joseph? And what cause summoned these sufferings that he endured? Did he bring provisions from his father's side to suffer? That he might be a merchant of wares, he left his land, and why did he die? Did he bring peace, and why was wrath stirred up against him? That his way was peaceful and his steps were stirred up, not his own. He did no wrong, and that he was struck was not a fault. He resembled his Lord, and this cause summoned these things. Among the crucified, he says, \"What does that voice mean, that murderers are crucified for what reason?\" The cross for the son, his father's peace he brought to the world to be mocked, that he might redeem Adam. His mercy was sent upon him, why did he die? Behold, the sick and the images are confused over him, for he is pure from wrong and from the judgment of murder. What is his cause? This is the body of that shining shadow, Joseph, who endured all that the Son of God formed in his person. These heirs of these, see the heads of the tribes, and one evil and equal will stood in envy. Not thus did he inherit his father, and he stood over his treasures.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܶܫܼܬܰܠܰܚ ܗܘܳܐ ܡܶܢ ܟܽܘܬܺܝܢܶܗ","severity":"info","text":"The opening describes Joseph stripped of his tunic, a direct parallel to Christ stripped before crucifixion, establishing the typological identification.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܰܪܛܶܠܳܐܺܝܬ݂","severity":"info","text":"The adverb ܥܰܪܛܶܠܳܐܺܝܬ݂ ('nakedly') underscores the vulnerability shared between Joseph and the crucified Christ, a key typological motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܠܦܽܘܪܣܳܝܶܗ ܕܒܰܪ ܐܰܠܳܗܳܐ ܕܡܽܘܼܬ݂ܐ","severity":"info","text":"The phrase 'the death of the Son of God' alludes to the crucifixion of Christ, central to the typological reading of Joseph's suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܙܳܩܽܘ̈ܦܶܐ","severity":"info","text":"The reference to 'the crucified' (ܙܳܩܽܘ̈ܦܶܐ) reflects the early Syriac tradition of typological exegesis, where Joseph's ordeal prefigures Christ's passion.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܰܒܦܳܪܽܘܩܰܢ ܟܽܠܶܗ ܨܺܝܼܪ ܗܘܳܐ","severity":"info","text":"The line 'in the Savior the whole of his suffering was formed' explicitly parallels Joseph's suffering with Christ's, a hallmark of Jacob's typological method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܗܳܐ ܚܽܘܠܡܳܢ̈ܶܐ ܛܥܺܝܼܢ ܠܰܟܪ̈ܺܝܗܶܐ ܘܨܰܠܡ̈ܶܐ","severity":"caution","text":"The phrase 'the sick and the images are confused' is ambiguous; it may refer to those who misunderstand Joseph's typological role or to iconographic traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the sick and the images' (ܟܪ̈ܺܝܗܶܐ ܘܨܰܠܡ̈ܶܐ) is unclear: possibly literal invalids and statues, or metaphorical for confused observers.","The phrase 'one evil and equal will' (ܚܰܕ ܨܶܒܝܳܢܳܐ ܒܺܝܼܫܳܐ ܘܫܰܘܝܳܐ) may refer to the brothers' unified malice or to a theological concept of collective sin."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܐܰܝܟ ܙܳܩܽܘ̈ܦܶܐ ܠܰܐܒܳܗ̈ܳܬ݂ܐ ܒܟ݂ܽܠܗܽܘܢ ܦܽܘܪ̈ܣܶܐ\nܠܳܐ ܐ̱ܢܳܫ ܡܿܰܙܶܓ ܓܰܘ̈ܢܶܐ ܠܨܰܠܡܳܐ ܘܕܰܡܼܺܝ ܗܳܟ݂ܢ\nܐܰܟ݂ܡܳܐ ܕܝܰܘܣܶܦ ܨܳܪܶܗ ܠܰܒܪܳܐ ܕܠܳܐ ܫܽܘܚܠܳܦܳܐ\nܒܓܽܘܒܳܐ ܢܦܼܰܠ ܗܘܳܐ ܕܠܰܝܬ ܒܶܗ ܡܰܝ̈ܳܐ ܐܰܝܟ ܕܰܡܫܺܝܚܳܐ\nܒܩܰܒܪܳܐ ܚܰܕܬ݂ܐ ܕܠܰܝܬ ܒܶܗ ܡܺܝ̈ܬ݂ܐ ܣܳܡܶܗ ܝܰܘܣܶܦ\nܓܽܘܒܳܐ ܘܩܰܒܪܳܐ ܠܥܰܒܕܳܐ ܘܡܳܪܶܗ ܐܶܬܼ݂ܛܰܝܰܒܘ̱ ܗ̱ܘܰܘ\nܠܳܐ ܠܗܰܠ ܡܰܝ̈ܳܐ ܘܠܳܐ ܠܗܰܠ ܡܺܝ̈ܬ݂ܐ ܒܰܐܘܽܘ̈ܢܰܝܗܽܘܢ\nܣܝܳܢܳܐ ܘܡܰܝ̈ܳܐ ܒܓܽܘܒܳܐ ܠܝܰܘܣܶܦ ܠܳܐ ܪܰܛܶܒܘ̱ ܗ̱ܘܰܘ\nܐܳܦܠܳܐ ܒܩܰܒܪܳܐ ܚܒܳܠܳܐ ܒܡܳܪܰܢ ܐܶܫܼܬܰܠܰܛ ܗܘܼܳܐ\nܟܰܕ ܛܳܒ ܕܶܡܝܰܐ ܗ̱ܘ ܥܰܒܼܕܳܐ ܠܡܳܪܶܗ ܒܟ݂ܽܠ ܐܶܣܟܺܝ̈ܡܺܝܢ\nܨܽܘܪܬܶܗ ܕܡܳܪܳܐ ܠܥܶܠ ܡܶܢ ܣܳܟ̣ܳܐ ܗ̱ܝ ܒܰܫܒܺܝ̈ܚܳܬ݂ܐ\nܢܼܶܦܽܘܫ ܝܰܘܣܶܦ ܩܰܠܺܝܠ ܛܽܘܪܳܐ ܡܶܢ ܦܳܪܽܘܩܳܐ\nܕܺܝܚܺܝܕܳܐܺܝܬ ܢܼܶܪܕܶܐ ܒܽܐܘܪܚܶܗ ܝܺܚܺܝܕܳܝܳܐ\nܓܰܢ̱ܒܳܪܳܐܺܝܬ ܥܼܰܠ ܒܰܪ ܚܺܐܪ̈ܶܐ ܠܓܰܘܳܗܿ ܕܰܫܝܽܘܠ\nܘܟܽܠܗܽܘܢ ܓܰܙ̈ܶܐ ܕܡܰܘܬܳܐ ܐܶܚܼܪܰܒ ܟܰܕ ܢܿܳܦܶܩ ܗܘܼܳܐ\nܙܠܼܰܚ ܗܘܼܳܐ ܣܰܒܪܳܐ ܥܰܠ ܥܰܢܺܝ̈ܕܶܐ ܒܰܐܘܽܘ̈ܢܰܝܗܽܘܢ\nܘܡܺܝ̈ܠܶܐ ܕܫܰܝܢܳܐ ܣܼܳܡ ܒܰܐܒܕܳܢܳܐ ܟܰܕ ܢܿܳܦܶܩ ܗܘܼܳܐ\nܢܚܼܶܬ ܒܰܠܚܽܘܕܰܘܗ̱ܝ ܘܰܒܣܰܓܺܝ̈ܶܐܐ ܣܠܼܶܩ ܐܰܝܟ ܕܰܟܬܺܝܼܒ\nܘܥܰܩܪܳܗܿ ܠܰܫܝܽܘܠ ܘܰܦܢܼܳܐ ܒܥܽܘܫܢܳܐ ܠܰܐܬ݂ܪܶܗ ܕܰܐܒܽܘܗ̱ܝ\nܥܕܰܡܳܐ ܠܗܳܪܟܳܐ ܠܳܐ ܡܿܳܛܶܐ ܗܘܼܳܐ ܢܥܰܙܶܐ ܝܰܘܣܶܦ\nܐܳܦܠܳܐ ܡܶܬܬܒܰܥ ܢܶܣܥܽܘܪ ܗܳܠܶܝܢ ܝܰܩܺܝܪ̈ܳܬ݂ܳܐ\nܡܚܺܝܼܠ ܡܶܢ ܡܳܪܰܢ ܐܰܝܟ ܕܡܶܢ ܓܽܘܫܡܳܐ ܛܶܠܳܢܺܝܬ݂ܐ\nܕܡܽܘܼܬ݂ܳܐ ܪܫܼܰܡ ܗܘܼܳܐ ܘܰܐܟܡܳܐ ܕܶܐܫܼܟܰܚ ܐܰܣܼܓܺܝ ܫܽܘܦܪܳܗܿ\nܚܣܳܡܳܐ ܫܰܚܼܩܶܗ ܐܰܝܟ ܕܰܡܫܺܝܚܳܐ ܙܩܺܝܼܦ ܒܰܚܣܳܡܳܐ\nܐܰܚܰܘ̈ܗ̱ܝ ܣܰܩܪܽܘܗ̱ܝ ܐܰܟ݂ܡܳܐ ܕܟܳܗ̈ܢܶܐ ܠܒܰܪ ܐܰܠܳܗܳܐ","english":"Like crosses to the fathers, in all their forms, he did not mix the colors for the image, and it was like this: as Joseph cast his son into the pit without water, like the Messiah in the new tomb that has no corpse, Joseph placed the pit and the tomb for the servant and his master, they were prepared not for water nor for a corpse in their places. The enclosure and the water in the pit did not moisten Joseph, nor did decay in the tomb prevail over the master, when the servant resembled his master in all his forms. The image of the Lord is above all measure in its glories. Joseph resembled a small mountain compared to the Savior, who alone descended in his solitary path. Mighty one, he entered among the freeborn into the bosom of Sheol, and all the treasures of death were destroyed when he emerged. Hope shone upon the captives in their places, and the words of the herald he placed in destruction when he emerged. He descended alone and ascended with many, as it is written, and he uprooted Sheol and broke through the prison to his father's land. Until now, Joseph did not reach this, nor did these weighty things follow him, weak from the master, as from the body a shadow, he marked death, and as he found, he increased its beauty. Shame crushed him, like the Messiah crucified in shame. His brothers sold him, as the priests did to the Son of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܰܝܟ ܙܳܩܽܘ̈ܦܶܐ ܠܰܐܒܳܗ̈ܳܬ݂ܐ","severity":"info","text":"The opening phrase 'Like crosses to the fathers' is obscure. It may refer to the crosses (i.e., the upright beams) used for crucifixion, which the patriarchs (the fathers) prefigure, or to the sign of the cross as a typological marker.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܩܰܒܪܳܐ ܚܰܕܬ݂ܐ ܕܠܰܝܬ ܒܶܗ ܡܺܝ̈ܬ݂ܐ","severity":"info","text":"The 'new tomb that has no corpse' alludes to the empty tomb of Christ (cf. John 20:1–9). Jacob contrasts Joseph's dry pit with Christ's tomb, which held no corpse because of the resurrection.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܰܘܣܶܦ ܨܳܪܶܗ ܠܰܒܪܳܐ ܕܠܳܐ ܫܽܘܚܠܳܦܳܐ","severity":"info","text":"Joseph casting his son into a dry pit is a typological parallel to Christ's entombment. The 'son' here is ambiguous: it may refer to Joseph's own child (Manasseh) or, more likely, to Joseph himself as a type of Christ, with 'his son' meaning the figure he prefigures.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܝܽܘܠ","severity":"info","text":"The term 'Sheol' (ܫܝܽܘܠ) is the Hebrew underworld, here personified as a prison or abyss. Jacob uses it to align Joseph's descent into the pit with Christ's harrowing of Hell.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܟܽܠܗܽܘܢ ܓܰܙ̈ܶܐ ܕܡܰܘܬܳܐ ܐܶܚܼܪܰܒ","severity":"info","text":"The passage shifts from a series of typological comparisons (Joseph–Christ) to a direct description of Christ's victory over death, then returns to Joseph's lesser suffering. This chiastic structure emphasizes the superiority of the antitype.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܰܚܰܘ̈ܗ̱ܝ ܣܰܩܪܽܘܗ̱ܝ","severity":"info","text":"The claim that Joseph's brothers sold him (rather than merely selling him into slavery) is a haggadic expansion. It reflects later Syriac tradition that magnified the brothers' guilt, paralleling the priests' betrayal of Christ.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'his son' (ܒܪܳܐ) in the pit is ambiguous: it may be Joseph's actual son or a typological reference to Christ.","The phrase 'Like crosses to the fathers' is syntactically unclear; it may mean the crosses served as models for the patriarchs or that the patriarchs were like crosses."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܢܰܚܬܰܘ̈ܗ̱ܝ ܐܰܫܼܠܰܚܘ ܘܰܠܦܳܪܽܘܩܰܢ ܗܺܝ ܐܶܣܼܬܰܥܪܰܬ݂݀\nܒܚܶܠܡܰܘ̈ܗ̱ܝ ܒܼܰܙܰܚܘ ܘܗܳܝܼ ܗܿܺܝ ܕܰܗܘܼܳܬ݀ ܠܺܝܼܚܺܝܕܳܝܳܐ\nܒܓܽܘܒܳܐ ܚܰܒܼܫܽܘܗ̱ܝ ܐܳܦ ܕܳܡܿܶܐ ܗܘܼܳܐ ܠܩܰܒܪܶܗ ܕܰܒܪܳܐ\nܘܡܶܛܽܠܗܳܢܳܐ ܨܰܠܡܳܐ ܕܚ̈ܰܫܶܐ ܛܥܺܝܢ ܐܰܝܟ ܕܶܐܿܡܪܶܬ\nܐܶܫܠܶܐ ܗܳܫܳܐ ܡܶܢ ܬܰܫܥܺܝܬ݂ܗ ܕܰܡܠܶܐ ܫܽܘܦܪ̈ܶܐ\nܕܡܺܐܡܪܶܗ ܢܰܓܺܝܪ ܘܶܐܢܿܳܐ ܡܚܺܝܼܠ ܐ̱ܢܳܐ ܡܶܢ ܪܰܒܽܘܬ݂ܗ\nܬܶܬܼܢܺܝܚ ܡܶܠܬ݂ܐ ܒܽܐܘܪܚܶܗ ܪܰܒܬ݂ܐ ܕܰܥܛܺܝܼܦ ܐ̱ܪ̈ܳܙܶܐ\nܕܣܿܰܓܺܝ ܛܰܘܪ̈ܶܐ ܩܰܝܳܡܺܝܢ ܠܳܗ ܬܼܶܪܕܶܐ ܥܰܡܶܗ\nܥܕܰܡܳܐ ܠܓܽܘܒܳܐ ܢܰܓܼܕܰܢܝ̱ ܡܺܐܡܪܳܐ ܘܢܰܘܚܳܐ ܝܰܗܼܒ ܠܺܝ\nܒܪܺܝܼܟ ܒܰܪ ܚܰܝܳܐ ܕܟܽܠܗܽܘܢ ܟܺܐܢ̈ܶܐ ܒܶܗ ܨܺܝܪܺܝܢ ܗ̱ܘܰܘ","english":"His hands were sent down, and for the Redeemer it was a type that was enacted. In his dreams they rejoiced, and that which was for the Only-Begotten, they cast him into a pit, and it was also like the tomb of the Son. And because of this, the image of the sufferings is lost, as I said. Now I cease from the story of the one full of beauties, for his discourse is mighty and I am weak, unable because of his greatness. Let the word be extended on his great path, which is bent with mysteries, for many mountains stand before it, and it will run with him until the pit. The discourse has reached me and given me a spirit. Blessed is the Son of Life, in whom all the afflicted are healed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܳܪܽܘܩܰܥ","severity":"info","text":"The Syriac term ܦܳܪܽܘܩܰܥ (pārōqā) means 'Redeemer' and is a standard Christological title in Syriac literature, here referring to Christ.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܝܺܝܚܺܝܕܳܝܳܐ","severity":"info","text":"The Syriac term ܝܺܝܚܺܝܕܳܝܳܐ (īḥīḏāyā) means 'Only-Begotten', a Christological title emphasizing Christ's unique status as the sole Son of God.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܽܘܒܳܐ ... ܩܰܒܪܶܗ ܕܰܒܪܳܐ","severity":"info","text":"The pit (ܓܽܘܒܳܐ) and the tomb of the Son (ܩܰܒܪܶܗ ܕܰܒܪܳܐ) allude to Joseph's pit (Genesis 37:24) and Christ's tomb (Matthew 27:60), a typological pairing common in Jacob of Serugh.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܰܠܡܳܐ ܕܚ̈ܰܫܶܐ","severity":"info","text":"The 'image of the sufferings' (ܨܰܠܡܳܐ ܕܚ̈ܰܫܶܐ) refers to the typological prefiguration of Christ's passion in Joseph's story, a central theme in Jacob's memre.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܶܫܠܶܐ ܗܳܫܳܐ ܡܶܢ ܬܰܫܥܺܝܬ݂ܗ","severity":"info","text":"The phrase 'I cease from the story' (ܐܶܫܠܶܐ ܗܳܫܳܐ ܡܶܢ ܬܰܫܥܺܝܬ݂ܗ) marks a rhetorical break, signaling the homily's conclusion and the speaker's humility before the subject's grandeur.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܪܺܝܼܟ ܒܰܪ ܚܰܝܳܐ","severity":"info","text":"The closing doxology 'Blessed is the Son of Life' (ܒܪܺܝܼܟ ܒܰܪ ܚܰܝܳܐ) reflects a standard liturgical formula in Syriac homilies, affirming Christ as healer of the afflicted.","cites":[{"key":"ed:dsc-110","label":"source edition: On Joseph (Memra 2)","url":"https://syriaccorpus.org/110"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text at the end of the passage is partially corrupt or unclear in the manuscript, particularly the phrase 'ܘܢܰܘܚܳܐ ܝܰܗܼܒ ܠܺܝ' which may be read as 'and gave me a spirit' or 'and gave me a breath'; the reading follows the English draft."],"confidence":"high","notes":[]}]}