{"slug":"dsc-111","id":"syriac:dsc:dsc-111","title":"On Joseph (Memra 3)","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 could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:20Z","cost_usd":0.010344},"source":{"registry_id":"syriac:dsc:dsc-111","work_id":"dsc-111","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/111"},"stats":{"passages":16,"english_words":4152,"coptic_letters":0,"commentary_units":95,"commentary_kinds":8,"derived_notes":0,"ambiguities":29,"work_notes":6,"external_links":4,"timeline":4},"summary":{"work":"dsc-111","abstract":"This homily, attributed to Jacob of Serugh (d. ca. 521 CE), is the third in a cycle on the patriarch Joseph. Composed in twelve-syllable meter, it retells the biblical story (Genesis 37–50) with dramatic speeches and typological parallels, especially reading Joseph as a prefiguration of Christ. The sole surviving manuscript is a 9th-century West Syriac codex (BL Add. 14,585), with scribal corrections and marginalia. The text was later incorporated into the West Syriac Lenten liturgical cycle for the commemoration of Joseph. No critical apparatus or collation of other witnesses exists, and the attribution to Jacob, while traditional, lacks independent external verification for this specific memra.","historical_context":"Jacob of Serugh (c. 451–521 CE) was a prominent Syriac poet-theologian of the West Syriac tradition, known for his metrical homilies (memre) on biblical and hagiographical subjects. This memra on Joseph was likely composed in the late 5th or early 6th century in the region of Osrhoene (modern-day southeastern Turkey/northern Syria), within a monastic or ecclesiastical community that valued narrative exegesis and typology. The work survives only in a 9th-century manuscript (BL Add. 14,585), copied in a West Syriac script, indicating transmission within the Syriac Orthodox Church. The three-century gap between composition and earliest witness, combined with the lack of other manuscripts, raises questions about textual fidelity. The homily's inclusion in the Lenten lectionary suggests its liturgical use, but the absence of a critical edition means the text rests on a single, possibly reworked, witness.","significance":"This memra exemplifies Jacob of Serugh's distinctive homiletic style—poetic, typological, and dramatic—and his role in shaping Syriac exegesis of the Joseph story as a Christological type. It also illustrates the transmission and liturgical reception of Syriac memre in the West Syriac tradition. The work is important for understanding late antique Christian biblical interpretation, homiletic composition, and the development of Syriac liturgical cycles.","timeline":[{"date":"Late 5th/early 6th c.","event":"Composition of the homily by Jacob of Serugh (d. ca. 521 CE)"},{"date":"9th c.","event":"Earliest surviving manuscript copied (BL Add. 14,585)"},{"date":"9th–10th c.","event":"Incorporation into West Syriac Lenten lectionary for commemoration of Joseph"},{"date":"19th–20th c.","event":"Modern scholarly edition based on the single manuscript, without critical apparatus"}],"relations":[{"work":"Genesis 37–50","relation":"Biblical source for the narrative","key":"","label":null,"url":null},{"work":"Jacob of Serugh, Memre on Joseph (Memra 1 and 2)","relation":"Part of the same homiletic cycle","key":"","label":null,"url":null},{"work":"Ephrem the Syrian, Commentary on Genesis","relation":"Earlier Syriac typological exegesis of Joseph","key":"","label":null,"url":null},{"work":"West Syriac Lenten Lectionary","relation":"Liturgical context for the homily's later use","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 and historical context for the author"},{"key":"wikipedia:Joseph (Genesis)","label":"Joseph (Genesis)","url":"https://en.wikipedia.org/wiki/Joseph_%28Genesis%29","reason":"Biblical figure at the center of the homily"},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Religious and cultural tradition of the work"},{"key":"wikipedia:West Syriac Rite","label":"West Syriac Rite","url":"https://en.wikipedia.org/wiki/West_Syriac_Rite","reason":"Liturgical tradition that transmitted the homily"}],"cautions":["Attribution to Jacob of Serugh is traditional but not independently verified for this specific memra.","The sole surviving manuscript (9th c.) is over three centuries later than the supposed composition, allowing for scribal reworking.","No critical edition collates variant readings; the text rests on a single witness.","The homily's original date and place of composition are inferred from Jacob's known career and cannot be precisely determined."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000459,"generated":"2026-11-15T02:00:26Z"},"checks":{"work":"dsc-111","status":"pass","blocking":[],"warnings":[],"stats":{"passages":16,"translated":16,"commentary_passages":16,"commentary_units":95,"english_words":4152,"source_letters":13960,"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 twelve-syllable meter, typical of Jacob’s memre, and employs a narrative-retelling mode that expands the biblical Joseph story with dramatic speeches and typological parallels.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The sole surviving manuscript witness for this memra is a 9th-century West Syriac codex (BL Add. 14,585), which shows occasional scribal corrections and marginal annotations.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Jacob of Serugh died circa 521 CE, but the earliest manuscript of this memra dates from the 9th century, leaving a gap of over three centuries with no direct evidence for the original text.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memra was incorporated into the West Syriac liturgical reading cycle for the season of Lent, specifically assigned to the commemoration of the patriarch Joseph.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a critical apparatus for the Syriac text; variant readings from other manuscripts are not collated, so the textual basis remains that of a single witness.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Jacob’s homilies were often reworked by later scribes; the attribution to Jacob is traditional but not independently verified by external sources for this specific memra.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily 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: 16 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":16},"term_index":[],"citations":{"ed:dsc-111":{"label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}},"segments":[{"i":1,"ref":"p1","source":"ܡܺܐܡܪܳܐ ܕܰܬܠܳܬ݂ܳܐ ܕܥܰܠ ܝܰܘܣܶܦ\nܡܺܐܡܪܳܐ ܕܰܬܠܳܬ݂ܳܐ ܕܥܰܠ ܝܰܘܣܶܦ\nܟܰܕ ܐܶܙܕܰܒܰܢ ܡܶܢ ܐܰܚܰܘ̈ܗ̱ܝ ܕܩܰܕܺܝܫܳܐ ܡܳܪܝ ܝܰܥܩܽܘܒ\nܒܽܐܘܪܚܶܗ ܕܝܰܘܣܶܦ ܢܰܓܼܕܰܢܝ̱ ܡܺܐܡܪܳܐ ܠܰܡܗܰܠܳܟܽܘ\nܒܳܟ ܡܳܪܝ̱ ܬܼܢܽܘܚ ܡܶܠܬ݂ܐ ܕܠܰܐܝܳܐ ܥܰܡ ܫܰܦܺܝܪܳܐ\nܒܽܘܟܪܳܗܿ ܕܪܳܚܶܝܠ ܬܽܘܒ ܨܶܝܕ ܓܽܘܒܳܐ ܩܼܪܳܢܝ̱ ܠܰܚܙܳܬ݂ܐ\nܡܳܪܶܗ ܕܝܰܥܩܽܘܒ ܒܳܟ ܐܿܶܡܰܠܶܠ ܥܰܠ ܚܰܒܺܝܒܶܗ\nܐܰܢ̱ܬ ܗ̱ܽܘ ܓܰܙܳܐ ܕܟ݂ܽܠܗܽܘܢ ܡܺܐܡܪ̈ܶܐ ܕܫܰܪܺܝܪ̈ܳܬ݂ܐ\nܘܡܶܢܳܟ ܫܿܳܩܠܳܐ ܡܶܠܬ݂ܐ ܚܰܝܠܳܐ ܠܰܡܰܡܠܳܠܽܘ\nܒܳܟ ܦܳܪܽܘܩܳܐ ܐܶܚܿܙܶܐ ܠܝܰܘܣܶܦ ܕܰܟܡܳܐ ܫܰܦܺܝܪ\nܕܰܠܒܰܪ ܡܶܢܳܟ ܠܳܐ ܐܺܝܬ ܡܶܕܶܡ ܕܺܐܝܬ ܠܶܗ ܫܽܘܦܪܳܐ\nܙܺܝܘܶܗ ܕܫܶܡܫܳܐ ܡܩܿܰܒܠܳܐ ܥܰܝܢܳܐ ܘܠܳܒܫܳܐ ܢܽܘܗܪܳܐ\nܘܡܶܢܶܗ ܢܿܳܣܒܳܐ ܕܬܼܶܦܪܽܘܫ ܓܰܘ̈ܢܶܐ ܘܠܨܽܘܪ̈ܳܬ݂ܐ\nܘܠܳܐ ܠܶܗ ܠܫܶܡܫܳܐ ܚܿܳܙܝܳܐ ܥܰܝܢܳܐ ܐܶܠܳܐ ܐܶܢ ܒܶܗ\nܗܽܘܼ ܡܿܰܠܒܶܫ ܠܳܗ̇ ܙܺܝܘܳܐ ܕܬܼܶܚܙܶܐ ܠܶܗ ܘܰܠܟܽܠܳܐ\nܘܰܠܬܰܪܥܺܝܬ݂ܐ ܠܰܘ ܒܰܟܝܳܢܳܗܿ ܐܺܝܼܬ ܠܳܗ̇ ܢܽܘܗܪܳܐ\nܐܶܠܳܐ ܡܶܢܳܟ ܫܿܳܩܠܳܐ ܬܼܡܰܠܶܠ ܥܰܠ ܟܰܣܝܽܘܬ݂ܟ݂\nܡܶܢܳܟ ܩܼܰܒܶܠ ܝܰܘܣܶܦ ܙܺܝܼܘܳܐ ܕܢܼܶܗܘܶܐ ܫܰܦܺܝܪ\nܒܳܟ ܬܶܨܛܰܒܼܰܬܝ ܡܶܠܬ݂ܶܗ ܕܣܰܢܝܳܐ ܕܬܶܬܼܢܶܐ ܫܽܘܦܪ̈ܰܘܗ̱ܝ\nܚܙܰܘ ܦܳܪ̈ܽܘܫܶܐ ܒܰܐܝܠܶܝܢ ܓܰܘ̈ܢܶܐ ܨܺܝܼܪ ܗܘܼܳܐ ܝܰܘܣܶܦ\nܕܰܒܣܰܡܡܳܢܰܘ̈ܗ̱ܝ ܕܰܒܪܳܐ ܐܰܙܠܼܶܓ ܟܽܠܶܗ ܫܽܘܦܪܶܗ\nܫܼܕܳܝܗ̱ܝ ܗܘܼܳܐ ܚܣܳܡܳܐ ܒܓܽܘܒܳܐ ܘܶܐܬܼܬܢܺܝܚ ܕܰܣܥܼܰܪ ܕܺܝܠܶܗ\nܐܰܝܟ ܕܰܙܩܺܝܦܳܐ ܠܩܰܒܪܳܐ ܥܼܰܠ ܗܘܼܳܐ ܘܢܳܚܼܘ ܙܳܩܽܘ̈ܦܶܐ\nܩܰܒܪܶܗ ܚܣܳܡܳܐ ܒܓܽܘܒܳܐ ܟܰܕ ܚܰܝ ܐܰܝܟ ܕܰܠܡܺܝܬ݂ܳܐ\nܘܰܢܩܼܰܫ ܟܰܦܳܐ ܕܰܢܒܰܙܰܚ ܒܶܗ ܐܰܝܟ ܕܰܒܡܳܪܰܢ\nܐܶܬܼܟܰܢܰܫܘ ܗ̱ܘܰܘ ܕܢܼܶܐܟ݂ܠܽܘܢ ܠܰܚܡܳܐ ܐܰܚ̈ܰܝ ܝܰܘܣܶܦ","english":"Memra Three on Joseph\n\nWhen the holy Mar Jacob arranged his journey concerning Joseph, the Memra began to proceed. In you, O Mar, the word of the beautiful one is joined with the fair one. In her remembrance of Rachel, she again calls to the pit for a vision. The Lord of Jacob spoke in you concerning his beloved. You are the treasury of all true Memre, and from you the word takes power for speech. In you the Savior saw Joseph, how beautiful he is, that apart from you there is nothing that has his beauty. The radiance of the sun receives light and puts on glory, and from it takes the power to distinguish colors and forms. And the sun does not see the light, except through him who clothes it with radiance so that it and all may be seen. And for the intention, it is not in its own nature that it has glory, but from you it takes speech concerning your hiddenness. From you Joseph receives the radiance that is beautiful. In you the word of the sage is adorned so that his beauties may be seen. Behold the distinguishers, in which colors Joseph was formed, that by the scents of the countryside he scattered all his beauty. He cast modesty into the pit, and the hair of his head was spread out, like a crucified one who went down to the grave, and the mourners showed lamentations. His grave was modesty in the pit, while alive as if dead, and he blocked the stone that was rolled over him as if in a tomb. They were troubled who ate the bread of Joseph's brothers.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܺܐܡܪܳܐ ܕܰܬܠܳܬ݂ܳܐ ܕܥܰܠ ܝܰܘܣܶܦ","severity":"info","text":"The opening line identifies this as the third memra of Jacob of Serugh's cycle on Joseph, establishing the work's place within a larger homiletic sequence.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܺܐܡܪܳܐ","severity":"info","text":"Memra (ܡܺܐܡܪܳܐ) is a Syriac verse homily, often metrical, used in liturgical settings. Jacob of Serugh's memre are typically composed in isosyllabic couplets.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܰܘܣܶܦ","severity":"info","text":"The narrative draws on Genesis 37–50, particularly Joseph's descent into the pit (Genesis 37:24) and his brothers' betrayal. The reference to Joseph's beauty and the pit echoes the biblical account.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܳܚܶܝܠ","severity":"info","text":"Rachel (ܪܳܚܶܝܠ) is Joseph's mother (Genesis 30:22–24). Jacob of Serugh frequently invokes her as a figure of mourning, linking Joseph's suffering to her memory.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܙܩܺܝܦܳܐ","severity":"info","text":"The comparison of Joseph to a crucified one (ܙܩܺܝܦܳܐ) descending to the grave is a typological parallel to Christ, common in Syriac exegesis. Jacob of Serugh often reads Joseph as a type of Christ.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܦܳܪ̈ܽܘܫܶܐ","severity":"info","text":"The 'distinguishers' (ܦܳܪ̈ܽܘܫܶܐ) may refer to exegetes or interpreters who discern typological meanings in Joseph's story, a role Jacob of Serugh himself assumes.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܳܟ ܡܳܪܝ̱ ܬܼܢܽܘܚ' is ambiguous: it may address Mar Jacob (the author) or Mar (Lord) as a divine title. The translation opts for addressing Mar Jacob, but the Syriac allows either reading.","The identity of 'the sage' (ܣܰܥܝܳܐ) is unclear; it may refer to Jacob of Serugh himself or to a biblical figure like Joseph."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܐܰܝܟ ܒܰܕܝܳܨܳܐ ܠܥܶܠ ܡܶܢ ܩܰܒܪܳܐ ܕܺܐܝܬ ܒܶܗ ܚܰܝܳܐ\nܘܰܐܟܡܳܐ ܕܗܳܠܶܝܢ ܡܶܬ݂ܐܡܪ̈ܳܢ ܗܘ̈ܰܝ ܡܶܢ ܐܰܟܬ݂ܳܢ̈ܶܐ\nܒܗܿܳܝ ܫܳܪܽܘܬ݂ܐ ܕܝܶܠܼܕܰܬ݀ ܩܶܛܠܳܐ ܒܪܽܘܓ݂ܙܳܐ ܪܰܒܳܐ\nܐܰܝܟܳܐ ܐܶܢܽܘܢ ܚܶܠܡ̈ܶܐ ܗܳܫܳܐ ܘܰܦܟܳܪ̈ܰܝܗܽܘܢ\nܐܶܢ ܫܰܪܺܝܪܺܝܢ ܢܚܰܘܽܘܢ ܚܰܝܠܳܐ ܕܓܶܠܝܳܢܰܝ̈ܗܽܘܢ\nܐܰܝܟܰܘ ܢܽܘܗܪܳܐ ܕܣܿܳܓܶܕ ܗܘܼܳܐ ܠܶܗ ܠܗܳܢ ܕܰܓܳܠܳܐ\nܕܰܒܚܶܫܽܘܟ݂ܳܐ ܗܳܐ ܡܶܬܢܰܘܰܠ ܡܰܪܺܝܪܳܐܺܝܬ݂\nܐܰܝܟܳܐ ܐܶܢܽܘܢ ܫܶܡܫܳܐ ܘܣܰܗܪܳܐ ܕܰܣܓܼܶܕܘ ܗ̱ܘܰܘ ܠܶܗ\nܢܫܼܰܕܪܽܘܢ ܨܶܝܕܰܘܗ̱ܝ ܙܰܠܺܝܩܰܝ̈ܗܽܘܢ ܕܶܐܫܼܬܰܥܒܰܕܘ ܠܶܗ\nܟܰܘܟ̈ܒܶܐ ܚܕܰܥܣܰܪ ܣܳܓ݂ܕܺܝܢ ܗ̱ܘܰܘ ܠܶܗ ܐܰܝܟ ܕܳܐܡܿܰܪ ܗܘܼܳܐ\nܢܼܶܚܽܘܬ ܨܶܝܕܰܘܗ̱ܝ ܚܰܕ ܙܰܗܪܺܝܪܳܐ ܠܓܽܘܒܳܐ ܡܳܕܶܝܢ\nܙܥܽܘܼܪ ܐܽܘܚܕܳܢܳܐ ܕܝܰܗܼܒܘ ܠܶܗ ܚܶܠܡ̈ܶܐ ܕܰܐܫܼܰܪ ܐܶܢܽܘܢ\nܕܰܒܓ݂ܰܘ ܓܽܘܒܳܐ ܥܰܒܼܕܽܘܗ̱ܝ ܡܰܠܟܳܐ ܘܰܒܚܶܫܽܘܟ݂ܐ\nܫܰܦܺܝܪܽ ܗ̱ܘ̣ ܠܶܗ ܐ̱ܬ݂ܪܳܐ ܐܰܠܺܝܼܨܳܐ ܕܡܶܫܬܰܩܰܦ ܒܶܗ\nܕܰܠܪܳܡܽܘܬ݂ܳܐ ܒܥܽܘܡܩܳܐ ܦܐܼܶܐ ܠܶܗ ܕܬܼܶܗܘܶܐ ܫܳܕܝܳܐ\nܐܰܝܟܳܐ ܗ̱ܳܝ ܟܰܦܶܗ ܕܶܐܙܰܕܩܼܦܰܬ݀ ܗܘܳܬ ܐܰܝܟ ܕܳܐܡܰܪ ܗܘܼܳܐ\nܢܶܚܨܽܘܕ ܗܳܫܳܐ ܡܶܢ ܓܰܘ ܓܽܘܒܳܐ ܚܰܫ̈ܶܐ ܒܺܝ̈ܫܶܐ\nܐܰܝܟܳܐ ܗ̱ܳܝ ܫܶܢܬ݂ܶܗ ܕܝܶܗܼܒܰܬ݀ ܗܘܼܳܬ ܠܶܗ ܪܺܝܫܳܢܽܘܬ݂ܐ\nܢܶܕܡܰܟ ܗܳܫܳܐ ܒܓܽܘܒܳܐ ܘܢܶܚܙܶܐ ܐܰܝܟܳܐ ܫܰܠܺܝܛ\nܫܰܦܺܝܪ ܗܽܘ ܠܶܗ ܚܶܫܟ݂ܶܗ ܕܓܽܘܒܳܐ ܕܰܡܫܰܢܶܩ ܠܶܗ\nܕܰܒܚܶܙܘ̈ܳܢܶܐ ܕܕܰܓܳܠܽܘܬ݂ܐ ܬܽܘܒ ܠܳܐ ܢܶܛܥܶܐ\nܡܒܰܙܚܺܝܼܢ ܗ̱ܘܰܘ ܒܶܗ ܐܰܝܟ ܙܳܩܽܘ̈ܦܶܐ ܒܒܰܪ ܐܰܠܳܗܳܐ\nܕܩܰܒܼܪܽܘܗ̱ܝ ܘܰܣܒܼܰܪܘ ܕܰܡܪܰܕܘ ܠܗܽܘܢ ܡܶܢ ܫܽܘܠܛܳܢܶܗ\nܘܟܰܕ ܡܶܬܒܰܙܰܚ ܗܿܰܘ ܫܰܪܺܝܪܳܐ ܡܶܢ ܕܰܓ̈ܳܠܶܐ\nܘܰܡܡܰܝܩܺܝܢ ܒܶܗ ܘܣܳܒܪܺܝܢ ܕܰܥܼܢܰܕ ܘܰܐܘܦܼܺܝ ܫܰܪܒܶܗ","english":"Like a watcher above the grave that holds life within it, and as the words that were being spoken from the letters, at that beginning when the mother killed in great anger, where now are the dreams and their interpretations? If they are true, show the power of their revelations. Like the image that he worshipped, that deceiver, who in darkness is now bitterly overturned. Where now are the sun and moon that worshipped him? They have sent their rays after him to be enslaved to him. The eleven stars worshipped him, as he used to say, and a bright light went down after him into the pit, a small portion of the tribute that the dreams gave him, which he interpreted. For in the pit they made him king, and in darkness it was fair to him, the narrow place where he was confined, so that for height he found in the depth a place to be a thrower. Where is that hand that was stretched out, as he used to say? Now it is cut off from within the pit by evil pains. Where is that garment that was given to him for dominion? Now he sleeps in the pit, and sees where he rules. Fair to him is the darkness of the pit that oppresses him, so that in the visions of falsehood he will not err again. They mocked him like the crucifiers of the Son of God, whom they buried and thought they had silenced his authority. And when that true one was mocked by the deceivers, and they derided him and thought that he had passed away and ended his course.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܰܝܟ ܒܰܕܝܳܨܳܐ ܠܥܶܠ ܡܶܢ ܩܰܒܪܳܐ ܕܺܐܝܬ ܒܶܗ ܚܰܝܳܐ","severity":"info","text":"The opening simile compares Joseph’s pit to a grave containing life, foreshadowing his resurrection-like emergence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܰܓܳܠܳܐ","severity":"info","text":"The ‘deceiver’ is likely the Zoroastrian magus or a generic idolater, reflecting Jacob’s anti-pagan polemic common in Syriac homilies.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܰܘܟ̈ܒܶܐ ܚܕܰܥܣܰܪ","severity":"info","text":"The eleven stars recall Joseph’s dream in Genesis 37:9, where the sun, moon, and eleven stars bow to him, interpreted as his brothers and parents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܒܰܙܚܺܝܼܢ ܗ̱ܘܰܘ ܒܶܗ ܐܰܝܟ ܙܳܩܽܘ̈ܦܶܐ ܒܒܰܪ ܐܰܠܳܗܳܐ","severity":"info","text":"The mockery of Joseph is likened to the crucifixion of Christ, a typological parallel common in Jacob’s works, aligning Joseph with Christ’s passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܰܝܟܳܐ ܐܶܢܽܘܢ ܚܶܠܡ̈ܶܐ ܗܳܫܳܐ","severity":"info","text":"The repeated rhetorical question ‘Where now…?’ structures the passage as a lament over the fallen idolater, contrasting past glory with present ruin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܰܝܟ ܕܳܐܡܿܰܪ ܗܘܼܳܐ","severity":"caution","text":"The phrase ‘as he used to say’ may refer to a lost source or oral tradition about the magus’s boasts; the referent is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the ‘deceiver’ (ܕܰܓܳܠܳܐ) is not explicitly named; it may be a generic pagan or a specific figure like Zoroaster.","The phrase ‘as he used to say’ (ܐܰܝܟ ܕܳܐܡܿܰܪ ܗܘܼܳܐ) could refer to the magus’s own claims or to a scriptural paraphrase; the source is unclear."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܘܟܰܕ ܐܽܘܠܨܳܢܳܐ ܒܚܶܫܟܶܗ ܕܓܽܘܒܳܐ ܩܼܳܡ ܥܰܠ ܝܰܘܣܶܦ\nܘܗܳܐ ܕܢܼܶܫܪܰܟ ܠܶܗ ܠܚܶܒ̈ܠܶܐ ܕܡܰܘܬ݂ܐ ܒܰܐܬ݂ܪܳܐ ܚܽܘܪܒܳܐ\nܐ̱ܪܳܙܶܗ ܕܰܒܪܳܐ ܣܼܰܥܪܶܗ ܒܓܽܘܒܳܐ ܘܝܰܗܼܒ ܠܶܗ ܐܺܝܕܳܐ\nܕܢܰܘܣܶܦ ܗܘܼܳܐ ܠܶܗ ܫܽܘܦܪܳܐ ܒܨܰܠܡܶܗ ܕܒܰܪ ܐܰܠܳܗܳܐ\nܘܰܐܟܡܳܐ ܕܗܳܠܶܝܢ ܡܶܬܰܐܡܪ̈ܳܢ ܗܘ̈ܰܝ ܨܶܝܕ ܫܰܦܺܝܪܳܐ\nܕܠܳܐ ܢܶܣܼܬܰܪܰܕ ܡܶܢ ܚܶܫܽܘܟ݂ܐ ܕܓܽܘܒܳܐ ܝܰܘܣܶܦ\nܡܺܝ̈ܠܶܐ ܐ̱ܚܪ̈ܳܢܶܐ ܐܺܝܬ ܠܳܟ ܬܼܶܪܕܶܐ ܒܽܐܘܪܚܶܗ ܕܰܒܪܳܐ\nܘܰܐܬ݂ܪܶܗ ܕܓܽܘܒܳܐ ܠܳܐ ܡܣܿܰܝܶܟ ܠܳܟ ܬܼܶܫܬܰܠܰܡ ܒܶܗ\nܠܡܶܨܪܶܝܢ ܐܺܝܬ ܠܳܟ ܬܺܐܙܰܠ ܝܰܘܣܶܦ ܬܰܬܩܶܢ ܬܰܡܳܢ\nܐܰܬ݂ܪܳܐ ܠܡܳܪܳܟ ܕܳܐܦ ܗܽܘܼ ܠܬܰܡܳܢ ܣܺܝ̈ܡܳܢ ܐܰܦܰܘ̈ܗ̱ܝ\nܚܽܘܬ ܣܰܒܰܪܳܝܗ̱ܝ ܠܰܐܬ݂ܪܳܐ ܕܡܰܪܺܝܕ ܡܶܢ ܟܽܘܘܳܢܳܐ\nܕܗܳܐ ܐܳܬ݂ܶܐ ܠܶܗ ܣܳܦܪܳܐ ܕܡܿܰܠܶܦ ܫܰܪܺܝܪ̈ܳܬ݂ܐ\nܙܶܠ ܐܶܡܰܪ ܠܳܗ̇ ܠܡܳܪܰܬ݀ ܚܰܪ̈ܫܶܐ ܕܗܳܐ ܡܰܛܺܝ ܠܶܗ\nܗܿܰܘ ܕܰܒܚܰܝܠܶܗ ܡܦܰܪܣܶܐ ܟܽܠܳܗ̇ ܕܰܓܳܠܽܘܬ݂ܐ\nܬܳܐ ܣܰܩ ܝܰܘܣܶܦ ܠܳܐ ܡܿܳܐܶܬ ܐܰܢ̱ܬ ܒܽܐܘܪܚܳܐ ܕܰܐܪܡܼܺܝܬ\nܕܠܰܘ ܕܺܝܠܳܟ ܗܺܝ ܕܬܶܐܪܽܘܥ ܩܺܐܪܣܳܐ ܕܥܰܡ ܐܰܒܕܳܢܳܐ\nܡܺܝ̈ܠܶܐ ܣܺܝܡ ܒܳܗܿ ܒܽܐܘܪܚܳܐ ܕܰܕܡܳܐ ܘܰܥܒܼܰܪ ܫܰܢܳܐ\nܕܡܳܪܳܟ ܐܳܬܶܐ ܘܰܡܫܿܰܝܶܢ ܠܳܗ̇ ܒܩܶܛܠܶܗ ܪܰܒܳܐ\nܠܡܶܨܪܶܝܢ ܬܺܐܼܙܰܠ ܕܽܐܘܪܚܶܗ ܕܰܒܪܳܐ ܠܬܰܡܳܢ ܐܺܝܬ݂ܝܗܿ\nܘܣܺܝܼܡ ܒܳܗܿ ܚܰܫܳܐ ܕܡܰܠܟܳܐ ܩܛܺܝܠܳܐ ܕܰܡܫܿܰܥܒܶܕ ܠܳܗ̇\nܙܶܠ ܐܶܡܰܪ ܠܳܗ̇ ܠܗܳܝ ܛܰܥܳܝܬܐ ܕܨܶܝܕܰܝܟܝ̱ ܐܳܬ݂ܶܐ\nܪܳܥܝܳܐ ܪܰܒܳܐ ܕܰܢܿܦܰܩ ܢܼܶܒܥܶܐ ܠܰܐܒܺܝ̈ܕܳܬ݂ܐ\nܣܰܩ ܡܶܢ ܓܽܘܒܳܐ ܘܰܐܩܶܠ ܪܶܗܛܳܟ ܥܰܠ ܣܰܒܪ̈ܳܬ݂ܐ\nܕܽܐܘܪܚܳܐ ܪܗܺܝܒܳܐ ܘܩܶܛܠܳܐ ܪܰܒܳܐ ܡܶܙܕܰܝܰܚ ܒܳܗ̇\nܗܳܠܶܝܢ ܐ̱ܪ̈ܳܙܶܐ ܠܛܰܠܝܳܐ ܚܣܺܝܡܳܐ ܒܓܽܘܒܳܐ ܣܼܰܥܪܽܘܗ̱ܝ","english":"And when the torment stood over Joseph in the darkness of the pit, and behold, the ropes of death had already been cast into that desolate place, the secret of the Son was woven for him in the pit and gave him a sign, that Joseph might be a type of the image of the Son of God. And as these words were being spoken concerning the beautiful one, that Joseph might not be troubled by the darkness of the pit, \"You have other words to pursue along the path of the Son, and the place of the pit does not hinder you; you will be delivered through it. To Egypt you must go, Joseph; you will be established there. The place is for your Lord; even there his features are set. Show his hopes to the land that has rebelled against the covenants, for behold, the scribe who teaches the truths is coming. Go, tell the mistress of the spells that he is arriving, the one who by his power disperses all falsehood. Come, ascend, Joseph; do not die on the road of the Aramaean, for it is not yours that the fate of destruction should befall you. Set words upon the path of blood and pass the hour, for your Lord comes and stirs her up with his great slaughter. To Egypt you shall go, for the path of the Son is there, and set upon her the pain of the slain king who will subdue her. Go, tell that deceiver that your hunter is coming, the great shepherd who has gone out to seek the lost ones. Ascend from the pit and lighten your course upon the hopes of the rugged road and the great slaughter that is stirred up upon it. These are the secrets that were woven for the youth confined in the pit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage presents a dramatic monologue addressed to Joseph in the pit, interpreting his suffering as a type of Christ's passion and foreshadowing his role in Egypt.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܪܳܙܶܗ","severity":"info","text":"The Syriac term ܐܪܳܙܶܗ (rāzēh) means 'his secret' or 'mystery', here referring to the typological connection between Joseph and Christ, a key theme in Jacob's typological exegesis.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܰܪ ܐܰܠܳܗܳܐ","severity":"info","text":"The phrase 'Son of God' (ܒܰܪ ܐܰܠܳܗܳܐ) directly echoes New Testament usage (e.g., Matthew 16:16) and is central to Jacob's typology, identifying Joseph as a type of Christ.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The 'mistress of the spells' and 'deceiver' likely refer to Potiphar's wife, a figure from the Joseph narrative (Genesis 39), here allegorized as falsehood opposing the true faith.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage functions as a prophetic exhortation within the homily, shifting from narrative description to direct address, a common homiletic device in Jacob's memre.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'path of blood' and 'great slaughter' may refer to the plagues of Egypt or the Exodus, but the exact referent is ambiguous; it could also be a typological reference to Christ's passion.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'mistress of the spells' is not explicitly named in the text; it is inferred as Potiphar's wife from the biblical context.","The 'path of blood' and 'great slaughter' could refer to either the plagues of Egypt or the typological foreshadowing of Christ's death; the text does not specify."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܘܰܠܓ݂ܘ ܡܶܨܪܶܝܢ ܬܰܪܨܽܘܗܿ ܠܽܐܘܪܚܳܐ ܐܰܝܟ ܕܶܐܡܼܰܪܢܰܢ\nܘܟܰܕ ܩܿܳܝܡܳܐ ܗܘܼܳܬ ܕܬܼܶܣܥܽܘܪ ܕܺܝܠܳܗ̇ ܡܕܰܒܪܳܢܽܘܬ݂ܐ\nܫܝܿܳܪܬܳܐ ܒܚܽܘܪܒܳܐ ܢܓܰܕ ܨܶܒܝܳܢܳܗ̇ ܕܣܳܥܽܘܪܽܘܬ݂ܐ\nܐܬܼܰܘ ܬܰܓܳܪ̈ܶܐ ܡܶܕܝܰܢ̈ܳܝܶܐ ܘܰܡܼܛܰܘ ܬܰܡܳܢ\nܐܺܝܢ ܒܰܫܪܳܪܳܐ ܕܬܰܐܓܳܪ̈ܶܐ ܗ̱ܘܰܘ ܐܰܝܟ ܕܰܒܩܽܘܫܬܳܐ\nܠܗܳܠܶܝܢ ܦܰܐܝܳܐ ܐܳܦ ܬܶܐܓ݂ܘܪܬܳܐ ܘܰܫܡܳܐ ܛܳܒܳܐ\nܕܣܺܝܼܡܬܳܐ ܪܰܒܬ݂ܳܐ ܠܡܶܨܪܶܝܢ ܐܰܚܼܶܬ݂ܘ ܕܰܣܢܺܝܩܳܐ ܗܘܼܳܬ݂\nܡܰܪܓܳܢܺܝܬ݂ܐ ܓܒܺܝܼܬ݂ܐ ܕܪܰܒܳܐ ܘܫܳܘܝܳܐ ܛܺܝܡ̈ܶܝܗܿ\nܐܰܝܟ ܒܰܩܛܺܝܪܳܐ ܡܶܬܰܬܒܥܺܝܢ ܗ̱ܘܰܘ ܕܰܩܪܽܘܒܘ̱ ܘܰܙܒܰܢܘ̱\nܘܟܰܕ ܣܽܘܥܪܳܢܳܐ ܡܶܢ ܐܰܠܳܗܳܐ ܡܶܫܬܰܡܰܫ ܗܘܼܳܐ\nܝܽܗ̱ܘܕܳܐ ܠܰܐܚܰܘ̈ܗ̱ܝ ܡܶܠܟܳܐ ܝܰܗ̱ܒ ܗܘܼܳܐ ܥܠܶܝܗܿ ܕܰܨܒܽܘܬ݂ܐ\nܡܽܘܢ ܝܽܘܬ݂ܪܳܢܳܐ ܕܢܿܶܩܛܽܘܠ ܠܰܐܚܳܘܢ ܠܗܽܘܢ ܐܳܡܿܰܪ ܗܘܼܳܐ\nܬܳܘ ܠܰܡ ܢܿܙܰܒܢܺܝܘܗ̱ܝ ܘܺܐܝܕܳܐ ܕܺܝܠܰܢ ܠܳܐ ܬܼܶܗܘܶܐ ܒܶܗ\nܠܺܝܗܽܘܕܳܐ ܓܶܝܪ ܙܿܳܕܶܩ ܗܘܼܳܐ ܠܶܗ ܕܢܶܡܠܽܘܟ ܗܳܕܶܐ\nܕܰܬܪܶܥܣܰܪܬ݂ܳܐ ܒܰܫܡܶܗ ܬܰܠܝܳܐ ܕܟܽܠܗܽܘܢ ܐܰܚܰܘ̈ܗ̱ܝ\nܬܶܪܥܣܰܪ ܫܰܒ̈ܛܶܐ ܒܰܫܡܶܗ ܛܒܺܝܥܺܝܢ ܘܰܦܐܼܶܐ ܗܘܼܳܐ ܠܶܗ\nܕܢܼܶܫܬܰܘܬܰܦ ܗܘܼܳܐ ܠܽܐܘܪܚܳܐ ܕܐ̱ܪ̈ܳܙܶܐ ܕܫܰܪܺܝܪ̈ܳܬ݂ܐ\nܩܪܳܝܬܳܐ ܕܰܫܡܶܗ ܚܿܳܒܫܳܐ ܠܟ݂ܽܠܗܽܘܢ ܫܰܒ̈ܛܰܝ ܝܰܥܩܽܘܒ\nܕܦܳܪܩܳܐ ܪܰܒܳܐ ܒܫܰܒܛܳܐ ܕܺܝܠܶܗ ܡܶܬ݂ܝܰܒܰܠ ܗܘܼܳܐ\nܠܗܳܢܳܐ ܦܐܶܐ ܗܘܼܳܐ ܕܰܒܨܶܒܝܳܢܶܗ ܢܶܫܬܰܘܬܰܦ ܗܘܼܳܐ\nܠܽܐܘܪܚܶܗ ܕܝܰܘܣܶܦ ܕܰܕܪܺܝܫܳܐ ܗܘܼܳܬ ܡܶܢ ܥܶܠܳܝܳܐ\nܬܳܘ ܠܰܡ ܢܿܙܰܒܢܺܝܘܗ̱ܝ ܘܺܐܝܕܳܐ ܕܺܝܠܰܢ ܠܳܐ ܬܼܶܗܘܶܐ ܒܶܗ\nܘܰܫܡܼܰܥܘ̱ ܗܳܠܶܝܢ ܘܶܐܬܛܰܝܰܒܘ̱ ܗ̱ܘܰܘ ܥܰܠ ܣܽܘܥܪܳܢܳܐ\nܘܡܶܛܽܠ ܗܳܢܳܐ ܝܺܗܽܘܕܳܐ ܠܳܟ ܢܰܘܕܽܘܢ ܐܰܚܰܝ̈ܟ\nܕܰܒܝܰܕ ܡܶܠܟܳܟ ܠܳܐ ܛܒܼܰܥܘ̱ ܒܰܕܡܶܗ ܕܗܿܰܘ ܙܰܟܳܝܳܐ","english":"And to Egypt they prepared the way as it was said. And when the governance of her salvation stood, the rope in the pit, and the will of salvation came, Midianite merchants arrived and reached there. Indeed, in truth they were merchants, as in reality. To these, both the merchandise and the good name of the great treasure were brought down to Egypt, for it was difficult. The chosen pearl of great and equal value, its prices were being sought as if by a rope, and they drew near and bought. And while the transaction was being conducted by God, Judah gave counsel to his brothers concerning the purchase: \"From the profit that we will gain from selling our brother,\" he said, \"come, let us sell him, and your hand shall not be in it.\" For it was fitting for Judah to counsel this, that the twelfth part in his name, the youngest of all his brothers, the twelve tribes were sealed in his name, and it was fitting for him that he should participate in the way of the mysteries of the truths. The calling of his name binds all the tribes of Jacob, for the great Redeemer was to be borne in his tribe. For this it was fitting that by his will he should participate in the way of Joseph, which was being sought from the Most High. \"Come, let us sell him, and your hand shall not be in it.\" And they heard these things and were persuaded concerning the transaction. And because of this, Judah, your brothers made known to you that by your counsel they did not dip in the blood of that innocent one.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ܡܶܕܝܰܢ̈ܳܝܶܐ","severity":"info","text":"The Midianite merchants (Midianites) are a biblical group (Gen 37:28) who buy Joseph from his brothers. Jacob highlights their role in the typological narrative.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܶܐܓ݂ܘܪܬܳܐ","severity":"info","text":"The Syriac term ܬܶܐܓ݂ܘܪܬܳܐ (teggurta) means 'merchandise' or 'trade good,' here applied to Joseph as a commodity in the sale narrative.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen 37:26–27","severity":"info","text":"Judah's counsel to sell Joseph (Gen 37:26–27) is paraphrased: 'Come, let us sell him, and your hand shall not be in it.' Jacob expands the biblical dialogue.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܝܽܗ̱ܘܕܳܐ","severity":"info","text":"Judah's speech is framed as a pivotal moment, linking the sale of Joseph to the future role of Judah's tribe in the Davidic and messianic line.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܦܳܪܩܳܐ ܪܰܒܳܐ","severity":"info","text":"The 'great Redeemer' (Christ) is said to be borne in Judah's tribe, reflecting Jacob of Serugh's typological exegesis linking Joseph to Christ.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܒܩܽܘܫܬܳܐ","severity":"caution","text":"The phrase 'as in reality' (ܕܰܒܩܽܘܫܬܳܐ) may be a gloss or rhetorical emphasis; the text is not corrupt but the sense is parenthetical.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the rope in the pit' (ܚܽܘܪܒܳܐ ܢܓܰܕ) may refer to the literal rope used to lower Joseph or be metaphorical for divine providence; the reading taken is literal within the narrative.","The identity of 'the great treasure' (ܣܺܝܼܡܬܳܐ ܪܰܒܬ݂ܳܐ) is ambiguous—it could be Joseph himself or the spiritual typology; the reading taken is Joseph as the treasure."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܬܳܘ ܠܰܡ ܢܿܙܰܒܢܺܝܘܗ̱ܝ ܘܰܫܡܼܰܥܘ̱ ܟܽܠܗܽܘܢ ܡܶܠܟܶܗ ܛܳܒܳܐ\nܘܰܢܓ̣ܰܕܘ̱ ܐܰܣܼܩܽܘܗ̱ܝ ܡܶܢ ܓܰܘ ܓܽܘܒܳܐ ܕܢܼܶܙܕܰܒܰܢ ܗܘܼܳܐ\nܘܟܰܕ ܐܰܠܳܗܳܐ ܫܼܰܕܪܶܗ ܠܡܶܨܪܶܝܢ ܡܶܛܽܠ ܦܽܘܪܣܳܐ\nܝܽܗ̱ܘܕܳܐ ܫܰܪܺܝ ܒܗܿܳܝ ܕܶܐܬ݂ܦܰܩܰܕ ܡܶܢ ܐܰܠܳܗܳܐ\nܕܢܼܶܚܽܘܬ ܢܣܺܝܼܡ ܣܰܒܥܳܐ ܠܟܰܦ̈ܢܶܐ ܐܶܫܼܬܰܕܰܪ ܗܘܼܳܐ\nܘܟܰܕ ܠܳܐ ܢܼܶܨܒܽܘܢ ܗܽܘܼ ܡܶܢ ܐܽܘܪܚܶܗ ܠܳܐ ܦܿܳܐܶܫ ܗܘܼܳܐ\nܩܕܳܡܰܝܗܽܘܢ ܓܶܝܪ ܐܶܫܼܬܰܕܰܪ ܗܘܼܳܐ ܐܰܟܡܳܐ ܕܰܟܬܺܝܼܒ\nܟܰܕ ܨܶܒܝܳܢܗܽܘܢ ܒܺܝܼܫܳܐ ܒܕܺܝܠܶܗ ܡܶܬܚܰܫܰܚ ܗܘܼܳܐ\nܒܢ̈ܰܝ ܐܶܡܗ̈ܳܬ݂ܐ ܠܰܒܪܳܗܿ ܕܚܺܐܪܬܳܐ ܗ̱ܘܰܘ ܡܳܪ̈ܰܝܳܐ\nܘܰܐܝܟ ܕܰܠܥܰܒܕܳܐ ܒܛܺܝ̈ܡܶܐ ܙܰܒܢܽܘܗ̱ܝ ܡܰܪܳܚܳܐܺܝܬ݂\nܫܠܸܶܐ ܒܰܪ ܚܺܐܪ̈ܶܐ ܟܰܕ ܡܶܙܕܰܒܰܢ ܘܠܳܐ ܡܪܰܛܶܢ ܗܘܼܳܐ\nܕܰܠܗܰܘ ܡܳܪܳܐ ܕܰܗܘܼܳܐ ܥܰܒܕܳܐ ܡܶܬܕܰܡܶܐ ܗܘܼܳܐ\nܥܿܳܐܶܠ ܢܶܣܰܒ ܢܺܝܪܳܐ ܕܥܰܒ̈ܕܶܐ ܘܠܳܐ ܡܒܰܓܶܢ ܗܘܼܳܐ\nܕܐ̱ܪܳܙܶܗ ܕܰܒܪܳܐ ܡܩܿܰܪܶܒ ܗ̱ܘܼܳܐ ܠܶܗ ܠܰܟܒܺܝܫܽܘܬ݂ܐ\nܡܶܫܬܰܥܒܰܕ ܗܘܼܳܐ ܟܰܕ ܚܺܐܪܽܘܬ݂ܗ ܒܶܗ ܢܛܺܝܼܪܳܐ ܗܘܼܳܬ݂\nܐܰܝܟ ܗܿܳܝ ܕܰܒܪܳܐ ܕܰܗܘܼܳܐ ܥܰܒܕܳܐ ܘܒܰܪ ܚܺܐܪ̈ܶܐ ܗܘܼܳܐ\nܫܠܸܶܐ ܘܡܶܙܕܰܒܰܢ ܘܫܿܳܩܠܺܝܢ ܛܺܝܡܰܘ̈ܗ̱ܝ ܘܰܡܩܿܰܒܶܠ ܗܘܼܳܐ\nܕܟ݂ܽܠܗܶܝܢ ܕܰܒܪܳܐ ܢܶܬܚ̈ܰܙܝܳܢ ܒܶܗ ܒܟ݂ܽܠܳܗ̇ ܐܽܘܪܚܶܗ\nܡܰܪܟܶܢ ܪܺܝܫܶܗ ܕܥܰܒܕܳܐ ܚܼܰܕܬ݂ܳܐ ܡܠܶܐ ܚܺܐܪܽܘܬ݂ܐ\nܘܰܠܥܰܒܕܽܘܬ݂ܐ ܥܿܳܐܶܠ ܕܢܼܶܦܠܽܘܚ ܟܰܕ ܒܰܪ ܚܺܐܪ̈ܶܐ ܗ̱ܘ\nܠܡܳܪܳܐ ܕܛܽܘܗ̈ܡܶܐ ܕܰܗܘܼܳܐ ܥܰܒܕܳܐ ܡܶܬܕܰܡܶܐ ܗܘܼܳܐ\nܟܰܕ ܡܳܪܽܘܬ݂ܗ ܒܶܗ ܟܰܣܝܳܐ ܗܘܼܳܬ ܟܰܕ ܡܶܫܼܬܰܥܒܰܕ\nܙܒܰܢܘ̱ ܥܰܪܒܳܝ݁̈ܶܐ ܠܝܰܘܣܶܦ ܥܰܒܕܳܐ ܟܰܕ ܒܰܪ ܚܺܐܪ̈ܶܐ ܗ̱ܘ\nܙܒܼܰܢܘ̱ ܥܶܒܪ̈ܳܝܶܐ ܠܝܶܫܽܘܥ ܕܰܢܡܽܘܬ ܘܡܿܰܐܚܶܐ ܡܺܝ̈ܬ݂ܐ ܗ̱ܘ","english":"They came to sell him, and all the good merchants heard. And they drew him up from within the pit where he had been sold. And when God sent him to Egypt for the sake of provision, Judah began in that which was commanded by God, that the one who had descended was sent to set a measure of grain for the hungry. And when they did not wish, he did not remain from his path before them, for he was sent as it is written. While their evil will was being accomplished by him, the sons of the handmaidens were lords over the son of the free woman. And as if for a slave, they sold him for prices wantonly. The freeborn son was silent while being sold and did not protest that he was being likened to that lord who was a slave. He entered and took the sign of slaves and did not grieve that the mystery of the freeborn was offering itself to servitude. He was subjugated while his freedom was preserved in him, like that freeborn one who was a slave and a freeborn son. He was silent and was sold, and they took his price and he accepted, so that all the aspects of the freeborn might be seen in him throughout his entire journey. The new slave bowed his head, full of freedom, and entered into servitude to serve, though he was a freeborn son. He was likened to the lord of the races who was a slave, while his lordship was hidden in him as he was subjugated. The Arabs sold Joseph, a slave though he was a freeborn son. The Hebrews sold Jesus, who was of the same nature and the reviver of the dead.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܪ ܚܐܪ̈ܐ","severity":"info","text":"The phrase 'son of the free woman' (bar ḥērē) is a status term contrasting with 'slave' (ʿabdā). Jacob plays on this binary to typologically link Joseph and Christ.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܘܣܦ / ܝܫܘܥ","severity":"info","text":"The final lines explicitly compare the sale of Joseph by Arabs to the sale of Jesus by Hebrews. This is a typological reading of Genesis 37:28 and the Passion narrative.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܪܒܝ̈ܐ / ܥܒܪ̈ܝܐ","severity":"info","text":"Jacob contrasts 'Arabs' (ʿarbāyē) with 'Hebrews' (ʿebrāyē) to align Joseph's sale with Christ's betrayal by his own people, a common homiletic move in Syriac typology.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܪܟܬ ܪܝܫܗ","severity":"info","text":"The phrase 'bowed his head' marks a shift from narrative to explicit typological interpretation, where Joseph's silent submission prefigures Christ's humility.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܙܒܥܘ / ܙܒܥܘ","severity":"info","text":"The repeated verb 'they sold' (zabʿū) for both Joseph and Jesus creates a direct parallel, emphasizing the shared pattern of the righteous sold into slavery.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܪܟܬ ܪܝܫܗ","severity":"caution","text":"The Syriac 'bowed his head' (markeṯ rīšeh) could be read as a gesture of submission or of humility; the English 'bowed his head' captures both, but the homiletic context favors voluntary humility.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the lord of the races' (mārā d-ṭūhmē) is ambiguous: it may refer to Christ as universal lord or to a specific typological figure; the reading here follows the typological link to Christ."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܝܽܗ̱ܘܕܳܐ ܠܝܰܘܣܶܦ ܝܰܗܼܒܶܗ ܒܙܰܒܢܳܐ ܠܡܶܕܝܰܢܳܝ̈ܶܐ\nܘܗܳܪܟܳܐ ܝܽܗ̱ܘܕܳܐ ܛܺܝܡ̈ܰܝ ܡܳܪܰܢ ܬܽܘܒ ܫܿܳܩܶܠ ܗܘܼܳܐ\nܢܚܼܶܬ ܒܰܪ ܚܺܐܪ̈ܶܐ ܕܰܗܘܼܳܐ ܥܰܒܕܳܐ ܘܙܰܒܢܳܗܿ ܠܡܶܨܪܶܝܢ\nܗܿܳܝ ܗܺܝ ܕܰܒܪܳܐ ܕܰܒܡܽܘܟܳܟܶܗ ܦܪܰܩܼ ܒܶܪ̈ܝܳܬ݂ܐ\nܫܰܠܡܳܗܿ ܝܰܘܣܶܦ ܠܽܐܘܪܚܳܐ ܕܰܒܪܳܐ ܘܬܽܘܒ ܫܰܪܺܝ ܒܳܗܿ\nܕܢܶܗܦܽܘܟ ܢܰܝܬܶܐ ܡܶܕܶܡ ܕܰܐܪܦܼܺܝ ܒܛܽܘܪ̈ܶܐ ܕܰܥܒܼܰܪܘ\nܣܠܼܶܩ ܡܶܢ ܓܽܘܒܳܐ ܐܰܝܟ ܡܶܢ ܩܰܒܪܳܐ ܕܠܳܐ ܢܶܟ݂ܝܳܢܳܐ\nܘܬܽܘܒ ܫܰܪܺܝ ܠܶܗ ܒܨܰܠܡܳܐ ܕܚܰܫ̈ܶܝܗ̇ ܕܰܙܩܺܝܦܽܘܬ݂ܐ\nܒܓܽܘܒܳܐ ܩܰܒܼܪܽܘܗ̱ܝ ܘܰܕܠܳܐ ܚܒܳܠܳܐ ܣܠܼܶܩ ܐܰܝܟ ܡܳܪܰܢ\nܘܬܽܘܒ ܡܶܢ ܪܽܝܫܳܗܿ ܕܽܐܘܪܚܳܐ ܫܰܪܺܝ ܕܰܢܗܰܠܶܟ ܒܳܗܿ\nܥܼܰܠ ܒܰܪ ܚܺܐܪ̈ܶܐ ܕܢܼܶܗܘܶܐ ܥܰܒܕܳܐ ܐܰܝܟ ܕܰܫܡܼܰܥܬܽܘܢ\nܕܗܳܢܳܐ ܓܰܘܢܳܐ ܠܳܐ ܐܰܪܡܺܝ ܗܘܼܳܐ ܒܨܰܠܡܳܐ ܕܰܐܣܼܶܩ\nܒܩܰܠܺܝܠ ܩܰܠܺܝܠ ܓܰܡܪܳܗܿ ܠܨܽܘܪܬܳܐ ܕܫܰܪܺܝܪ̈ܳܬ݂ܐ\nܕܡܶܢ ܟܽܠ ܓܰܒܺܝ̈ܢ ܠܿܳܩܶܛ ܫܽܘܦܪ̈ܶܐ ܕܠܿܳܚܡܺܝܢ ܗ̱ܘܰܘ ܠܶܗ\nܝܿܳܐܶܐ ܗܘܼܳܐ ܠܶܗ ܟܰܕ ܡܶܙܕܰܒܰܢ ܡܶܢ ܨܶܝܕ ܐܰܚܰܘ̈ܗ̱ܝ\nܐܰܝܟ ܕܰܡܫܺܝܚܳܐ ܡܶܢ ܬܰܠܡܺܝܕܶܗ ܡܶܙܕܰܒܰܢ ܗܘܼܳܐ\nܫܰܦܺܝܪ ܗܘܼܳܐ ܠܶܗ ܟܶܕ ܥܰܠ ܡܶܨܪܶܝܢ ܣܺܝ̈ܡܳܢ ܐܰܦܰܘ̈ܗ̱ܝ\nܕܢܼܶܚܽܘܬ ܢܼܶܣܓܶܐ ܣܰܒܥܳܐ ܠܟܰܦ̈ܢܶܐ ܒܓܰܘܳܗܿ ܕܰܐܪܥܳܐ\nܐܶܫܼܬܰܥܒܰܕ ܗܘܼܳܐ ܘܰܫܩܰܠ ܢܺܝܪܳܗܿ ܕܰܟܒܺܝܫܽܘܬ݂ܐ\nܘܰܢܦܰܩ ܢܼܺܐܙܰܠ ܥܰܡ ܬܰܐܓܳܪ̈ܶܐ ܒܽܐܘܪܚܳܐ ܕܰܐܪܡܼܺܝ\nܫܠܼܰܚ ܠܳܗ̇ ܐ̱ܪܳܙܳܐ ܠܡܶܨܪܶܝܢ ܒܺܐܝܕ̈ܰܘܗ̱ܝ ܟܰܕ ܐܳܙܿܶܠ ܗܘܼܳܐ\nܕܛܰܝܶܒܝ ܐܰܬ݂ܪܳܐ ܠܡܳܪܳܐ ܕܥܰܒܕ̈ܶܐ ܕܗܳܐ ܐܳܬ݂ܶܐ ܠܶܟ݂ܝ̱\nܠܝܰܘܣܶܦ ܫܼܰܕܪܶܬ ܕܢܰܬܩܶܢ ܩܽܘܕܡܰܘܗ̱ܝ ܡܶܢܶܗ ܝܺܠܰܦܝ\nܕܰܐܝܠܶܝܢ ܓܰܙ̈ܶܐ ܟܣܸܶܝܢ ܒܶܗ ܒܡܰܠܟܳܐ ܕܗܳܐ ܐܳܬ݂ܶܐ ܠܶܟ݂ܝ̱","english":"Judah gave Joseph to the Midianites in purchase, and here Judah again took the price, and the freeborn son who was a slave sold him to Egypt. That is the well of humility by which he redeemed the creatures. Joseph set out on the way of the well, and again began in it, that he might bring back something of what he had left in the mountains through which they had passed. He ascended from the pit as from a tomb without burial, and again began in the likeness of the sufferings of the Crucifixion. They buried him in a pit, and without corruption he ascended like a master. And again from the head of the way he began to walk in it. The freeborn son who was to be a slave entered, as you have heard, that this pit did not cast him down in the likeness of what had come up. Little by little he completed the image of the true things, that from all the chosen ones he gathered the beauties that were not fitting for him. It was fitting for him when he was sold by his brothers, as Christ was sold by his disciple. It was fair for him when he entered Egypt, his face set, that the abundance of satiety might increase for the hungry within the land. He was enslaved and took the yoke of subjection, and went out and departed with the merchants on the way of Aram. He sent a mystery to Egypt by his hands as he went, that the place might be prepared for the Lord of slaves, that behold, he is coming to you. To Joseph I sent, that he might stand before him and learn from him, that the treasures hidden in him, in the king, behold, he is coming to you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܙܰܒܢܳܐ","severity":"info","text":"The Syriac ܒܙܰܒܢܳܐ (bizbʿā) means 'in purchase' or 'by sale,' underscoring the commercial transaction of Joseph's enslavement.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܒܪܳܐ ܕܰܒܡܽܘܟܳܟܶܗ ܦܪܰܩܼ ܒܶܪ̈ܝܳܬ݂ܐ","severity":"info","text":"The phrase 'the well of humility by which he redeemed the creatures' echoes the typology of Joseph as a type of Christ, who through humility (the pit/well) brings salvation.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܰܝܟ ܕܰܡܫܺܝܚܳܐ ܡܶܢ ܬܰܠܡܺܝܕܶܗ ܡܶܙܕܰܒܰܢ ܗܘܼܳܐ","severity":"info","text":"Jacob explicitly compares Joseph's sale by his brothers to Christ's betrayal by a disciple, a common typological parallel in Syriac exegesis.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܽܐܘܪܚܳܐ ܕܰܐܪܡܼܺܝ","severity":"info","text":"The 'way of Aram' likely refers to the route from Canaan to Egypt via Aramean territory, reflecting the geographical understanding of Joseph's journey in Syriac tradition.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܫܠܼܰܚ ܠܳܗ̇ ܐ̱ܪܳܙܳܐ ܠܡܶܨܪܶܝܢ","severity":"info","text":"The 'mystery' (ܐ̱ܪܳܙܳܐ) sent to Egypt prefigures the coming of Christ, a typological reading common in Jacob of Serugh's homilies, where Joseph's journey foreshadows salvation history.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܐܝܠܶܝܢ ܓܰܙ̈ܶܐ ܟܣܸܶܝܢ ܒܶܗ ܒܡܰܠܟܳܐ","severity":"caution","text":"The phrase 'the treasures hidden in him, in the king' is ambiguous: it may refer to Joseph as the bearer of hidden spiritual treasures or to the Egyptian king (Pharaoh) as a type of Christ.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the king' (ܡܰܠܟܳܐ) in the final clause is unclear—whether it refers to Pharaoh or typologically to Christ.","The phrase 'the freeborn son who was a slave' (ܒܰܪ ܚܺܐܪ̈ܶܐ ܕܰܗܘܼܳܐ ܥܰܒܕܳܐ) is paradoxical, possibly emphasizing Joseph's dual status as both freeborn and enslaved."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܚܽܘܪܝ̱ ܒܶܗ ܒܥܰܒܕܳܐ ܘܡܶܢܶܗ ܝܺܠܰܦ ܡܶܛܽܠ ܡܳܪܶܗ\nܕܰܐܝܠܶܝܢ ܥܽܘܬ݂ܪ̈ܶܐ ܡܦܿܰܠܶܓ ܒܰܐܬ݂ܪܳܐ ܡܳܐ ܕܢܳܚܶܬ ܠܳܗ̇\nܚܙܺܝܼ ܦܽܘܪܢܳܣܶܗ ܕܛܰܠܝܳܐ ܕܫܶܠܼܚܶܬ݀ ܕܰܟܡܳܐ ܚܰܟܺܝܡ\nܘܰܕܥܺܝ ܡܶܢ ܗܳܢܳܐ ܕܩܰܫܺܝܫ ܝܰܘ̈ܡܶܐ ܠܥܶܠ ܡܶܢ ܣܳܟ̣ܰܐ ܗ̱ܘ\nܚܽܘܪܝ̱ ܒܶܗ ܒܗܳܢܳܐ ܕܣܰܒܥܐ ܡܦܿܰܠܶܓ ܠܰܕܟܳܦܢܺܝܢ ܒܶܟ݂ܝ̱\nܘܰܐܫܰܪܝ ܡܶܢܶܗ ܕܰܐܘܨܰܪ ܚܰܝ̈ܶܐ ܗ̱ܘ ܗܰܘ ܕܐܳܬ݂ܐ ܠܶܟ݂ܝ̱\nܛܥܰܡܬ݂ܗ ܕܡܳܪܳܐ ܒܝܰܘܣܶܦ ܥܰܒܕܳܐ ܡܫܿܰܕܰܪ ܐ̱ܢܳܐ ܠܶܟ݂ܝ̱\nܝܺܠܰܦ ܡܶܢܶܗ ܕܟ݂ܽܠܶܗ ܣܰܒܥܰܐ ܗ̱ܘ ܠܰܕܟܳܦܢܺܝܢ ܠܶܗ\nܡܶܢ ܒܰܪ ܝܰܥܩܽܘܒ ܣܰܒܝ ܠܶܟ݂ܝ̱ ܕܽܘܡܝܳܐ ܕܒܰܪ ܐܰܠܳܗܳܐ\nܕܗܽܘܝܽܘ ܡܦܿܰܠܶܓ ܣܰܒܥܳܐ ܠܟܰܦ̈ܢܶܐ ܒܰܐܬ݂ܪ̈ܰܘܳܬ݂ܐ\nܗܳܕܶܐ ܣܒܰܪܬ݂ܐ ܐ̱ܪܳܙܳܐ ܫܠܼܰܚ ܗܘܼܳܐ ܒܺܐܝܕ̈ܰܝ ܝܰܘܣܶܦ\nܒܟܰܣܝܳܐ ܠܡܶܨܪܶܝܢ ܕܰܢܚܼܶܬ ܗ̱ܘܼܳܐ ܠܳܗ̇ ܥܰܡ ܬܰܐܓܳܪ̈ܶܐ\nܘܟܰܕ ܒܰܪ ܚܺܐܪ̈ܶܐ ܫܩܼܰܠ ܥܰܒܕܽܘܬ݂ܐ ܘܰܪܕܳܐ ܒܽܐܘܪܚܶܗ\nܬܽܘܒ ܣܶܢܶܐܬ݂ܗܽܘܢ ܕܰܐܚ̈ܶܐ ܡܶܢܶܗ ܠܳܐ ܐܶܬ݂ܟܰܠܝܰܬ\nܢܟܼܰܣܘ ܗ̱ܘܰܘ ܓܰܕܝܳܐ ܘܰܠܟܽܘܬܺܝܢܶܗ ܒܰܕܡܳܐ ܦܰܠܘܳܗܿ\nܕܳܐܦ ܟܰܕ ܪܰܚܺܝܩ ܢܼܶܗܘܶܐ ܩܛܺܝܼܠܳܐ ܡܶܢ ܨܶܝܕܰܝܗܽܘܢ\nܙܰܒܢܶܗ ܚܣܳܡܳܐ ܘܠܳܐ ܣܒܼܰܥ ܡܶܢܶܗ ܕܚܰܠܶܦ ܐܰܬ݂ܪܳܐ\nܘܬܽܘܒ ܟܽܘܬܺܝܢܶܗ ܒܰܕܡܳܐ ܡܶܢܶܗ ܡܶܨܛܰܒܥܳܐ ܗܘܳܬ݂\nܝܰܘܣܶܦ ܪܳܕܶܐ ܒܽܐܘܪܚܳܐ ܕܡܶܨܪܶܝܢ ܥܰܡ ܬܰܓܳܪ̈ܶܐ\nܘܚܶܡܬ݂ܐ ܕܰܐܚܰܘ̈ܗ̱ܝ ܥܰܠ ܟܽܘܬܺܝܢܶܗ ܒܰܪܺܝܟ݂ܳܐ ܗܘܳܬ݂\nܕܽܘܟܬ݂ܗ ܕܝܰܘܣܶܦ ܬܳܒܥܺܝܢ ܗ̱ܘܰܘ ܠܳܗ̇ ܕܰܬܡܰܠܶܐ ܗܘܳܬ݂\nܕܰܐܝܟ ܠܰܫܠܰܕܳܐ ܒܰܕܡܳܐ ܨܰܒܥܽܘܗܿ ܡܶܢ ܣܶܢܶܐܬ݂ܗܽܘܢ\nܐ̱ܪܳܙܳܗܿ ܪܰܒܳܐ ܕܰܙܩܺܝܦܽܘܬ݂ܐ ܫܦܰܥ ܨܶܝܕܰܝܗܽܘܢ\nܘܟܰܕ ܠܳܐ ܝܿܳܕܥܺܝܢ ܫܰܡܠܺܝܘ ܛܽܘܦܣܳܐ ܕܫܰܪܺܝܪ̈ܳܬ݂ܐ","english":"Look at the slave, and learn from him about his master, who distributes the riches of the world when he descends to it. See the plan of the boy whom she sent, how wise and knowing he is, beyond the old days, beyond measure. Look at the old man distributing to the hungry in your lap, and he began from him who is the storehouse of life, he who comes to you. The taste of the Lord in Joseph the slave sent a sign to you. He learned from him that the whole old man is for the hungry. From the son of Jacob, I am old for you, the type of the Son of God, who became the distributor of old age to the hungry in the lands. This gospel, a mystery, was sent through the hands of Joseph, secretly to Egypt, when he descended to it with the merchants. And when the freeborn son took slavery and went on his way, again the hatred of his brothers towards him did not cease. They were covering the kid and staining his tunic with blood, even when he was far away, he was killed by their hunt. His price was loss, and he did not profit from changing the land. And again his tunic was stained with blood from him. Joseph goes on the road to Egypt with the merchants, and the anger of his brothers over his tunic was blessed, for they were seeking the place of Joseph to be filled, as if for a corpse with blood, they stained it from their hatred. The great mystery of the crucifixion poured out among them, and without knowing, they completed the type of the truths.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐ̱ܪܳܙܳܐ","severity":"info","text":"The Syriac term ܐ̱ܪܳܙܳܐ (rāzā) means 'mystery' or 'sacrament' and here carries typological weight, linking Joseph's journey to the mystery of the crucifixion.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܽܘܬܺܝܢܶܗ","severity":"info","text":"The repeated motif of Joseph's tunic (ܟܽܘܬܺܝܢܶܗ) stained with blood alludes to Genesis 37:31–33, where Joseph's brothers dip his tunic in goat's blood to deceive Jacob.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܣܰܒܥܳܐ","severity":"info","text":"The figure of the 'old man' (ܣܰܒܥܳܐ) distributing to the hungry is a typological reference to Jacob/Israel, but also prefigures Christ as the distributor of spiritual sustenance.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܰܙܩܺܝܦܽܘܬ݂ܐ","severity":"info","text":"The phrase 'mystery of the crucifixion' (ܐ̱ܪܳܙܳܗܿ ܕܰܙܩܺܝܦܽܘܬ݂ܐ) explicitly parallels Joseph's sale and suffering with Christ's passion, a common typology in Syriac patristic literature.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܽܘܒ","severity":"info","text":"The repeated adverb ܬܽܘܒ ('again') marks a structural return to the theme of the brothers' hatred, reinforcing the cyclical nature of Joseph's trials.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܟܡܳܐ ܚܰܟܺܝܡ","severity":"caution","text":"The phrase 'how wise and knowing he is' (ܕܰܟܡܳܐ ܚܰܟܺܝܡ) may be a rhetorical exclamation rather than a literal description; the syntax is ambiguous between admiration and irony.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the old man' (ܣܰܒܥܳܐ) is ambiguous: it could refer to Jacob, Joseph, or typologically to Christ; the text shifts between these referents.","The phrase 'the taste of the Lord' (ܛܥܰܡܬ݂ܗ ܕܡܳܪܳܐ) is ambiguous: it may mean 'the experience of the Lord' or 'the flavor of the Lord' as a sacramental metaphor."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܗܿܳܝ ܟܽܘܬܺܝܢܳܐ ܗܳܝ ܗܺܝ ܕܐ̱ܪ̈ܳܙܶܐ ܒܳܗ̇ ܨܺܝܪܺܝܢ ܗ̱ܘܰܘ\nܘܰܕܡܰܐ ܗ̱ܘ ܒܰܠܚܽܘܕ ܚܰܣܺܝܪ ܗܘܳܐ ܒܳܗ̇ ܡܶܢ ܨܽܘܪ̈ܳܬ݂ܗ̇\nܐܶܠܽܘ ܒܰܕܡܳܐ ܠܳܐ ܐܶܨܛܰܒܥܰܬ݀ ܐܰܝܟ ܕܰܒܐ̱ܪܳܙܳܐ\nܐܳܦܠܳܐ ܒܓܰܘ̈ܢܶܐ ܕܰܙܩܺܝܦܽܘܬ݂ܐ ܡܶܬ݂ܓܰܡܪܳܐ ܗܘܳܬ݂\nܐܶܠܽܘ ܚܰܪܒܳܐ ܠܳܐ ܐܶܫܬܰܡܛܰܬ݀ ܥܰܠ ܟܽܘܬܺܝܢܳܐ\nܫܚܺܝܼܡ ܗܘܳܐ ܓܰܘܢܳܗܿ ܡܶܢ ܕܰܙܩܺܝܼܦܳܐ ܟܰܕ ܐ̱ܪܳܙܶܗ ܗܘܳܬ݀\nܟܽܠܶܗ ܫܽܘܦܪܳܗ̇ ܕܰܙܩܺܝܦܽܘܬ݂ܐ ܕܡܰܐ ܗ̱ܘ ܕܰܢܚܼܶܬ ܒܳܗܿ\nܘܰܐܝܟܳܐ ܕܚܰܣܺܝܪ ܫܶܦܥܳܐ ܕܰܕܡܳܐ ܙܩܺܝܦܳܐ ܠܰܝܬܰܘܗ̱ܝ\nܝܿܳܐܶܐ ܗܘܳܐ ܠܶܗ ܠܨܰܠܡܳܐ ܦܰܐܝܐ ܕܨܳܪ ܗܘܼܳܐ ܝܰܥܩܽܘܒ\nܕܢܶܫܬܰܡܠܶܐ ܗܘܳܐ ܒܓܰܘܢܳܐ ܕܰܕܡܳܐ ܕܗܽܘܝܽܘ ܫܰܦܺܝܪ\nܥܒܼܰܕ ܦܶܕܝ̈ܳܬ݂ܐ ܩܰܒܥܶܗ ܠܢܺܝܫܳܐ ܕܰܙܩܺܝܦܽܘܬ݂ܐ\nܘܰܕܡܰܐ ܗ̱ܘ ܒܰܠܚܽܘܕ ܟܳܠܶܐ ܗܳܘܶܐ ܠܶܗ ܘܗܳܐ ܐܶܫܬܰܡܠܺܝ\nܨܠܺܝܒܳܐ ܚܫܼܰܠ ܗܘܳܐ ܘܠܳܐ ܐܰܪܡܺܝ ܒܶܗ ܟܽܠܗܽܘܢ ܛܰܒܥܰܘ̈ܗ̱ܝ\nܘܚܰܣܺܝܪ ܗܘܳܐ ܒܶܗ ܓܰܘܢܳܐ ܙܪܺܝܓ݂ܐ ܘܟܶܢ ܐܶܫܬܰܡܠܺܝ\nܟܰܕ ܕܶܝܢ ܚܳܪ ܒܶܗ ܐ̱ܪܳܙܳܐ ܘܰܚܙܳܐ ܡܳܢܳܐ ܒܿܳܥܶܐ\nܛܰܒ̈ܥܶܐ ܒܰܕܡܳܐ ܨܒܼܰܥ ܘܰܣܕܰܪ ܒܶܗ ܕܢܼܶܗܘܶܐ ܫܰܦܺܝܪ\nܗܿܳܝ ܟܽܘܬܺܝܢܳܐ ܨܠܺܝܒܳܐ ܨܺܝܼܪ ܗܘܳܐ ܥܠܶܝܗܿ ܒܰܫܪܳܪܳܐ\nܘܠܳܐ ܐܶܬ݂ܓܰܡܪܰܬ ܐܶܠܽܘ ܒܰܕܡܳܐ ܕܒܶܗ ܐܶܨܛܰܒܥܰܬ݂݀\nܒܗܳܢܳܐ ܢܰܚܬܳܐ ܗܳܕܶܐ ܨܽܘܪܬܳܐ ܚܰܣܺܝܪܳܐ ܗܘܳܬ݂\nܘܟܰܕ ܢܶܦܠܰܬ ܒܶܗ ܐܶܫܬܰܡܠܺܝ ܗܘܳܐ ܒܟ݂ܠܗܽܘܢ ܫܽܘܦܪ̈ܰܘܗ̱ܝ\nܗܳܐ ܟܡܳܐ ܐ̱ܪ̈ܳܙܶܐ ܛܥܼܺܝܢ ܗܘܳܐ ܝܰܘܣܶܦ ܥܰܠ ܦܰܐܝܽܘܬ݂ܗ\nܐܳܦ ܒܰܩܢܽܘܡܶܗ ܘܰܒܟܽܘܬܺܝܢܶܗ ܘܒܰܥܒܺܝ̈ܕܳܬ݂ܶܗ\nܐܶܠܽܘ ܠܳܐ ܓܶܝܪ ܗܳܠܶܝܢ ܫܽܘܦܪ̈ܶܐ ܥܙܺܝܠܺܝܢ ܗ̱ܘܰܘ ܒܶܗ\nܠܳܐ ܢܿܳܨܰܚ ܗܘܳܐ ܒܗܳܕܶܐ ܟܽܠܳܗ̇ ܪܺܝܫܳܢܽܘܬ݂ܐ\nܣܳܗܕܽܘܬ݂ܗ ܠܰܡ ܒܝܰܘܣܶܦ ܣܳܡܳܗܿ ܕܰܥ ܡܶܢ ܗܳܪܟܳܐ","english":"That vessel is the one in which the mysteries were mingled, and only blood was lacking in it from its forms. For it was not stained with blood as with a mystery, nor was it completed by the colors of crucifixion. For the sword did not draw upon the vessel; its interior was stained from the crucified one when his mystery was there. All the beauty of the crucifixion that descended into it was there, and where the flow of blood of the crucified one is lacking, it was fitting for the image that Jacob had formed to be filled in the interior with the beautiful blood of the living one. He made the impressions of the nails in the wood of the crucifixion, and only blood was wanting for it, and behold, it was completed. The cross was lacking and did not receive all its colors, and the stained interior was lacking in it, yet it was completed. When the mystery looked upon it and saw what it needed, it dyed the colors in blood and arranged them in it so that it might be beautiful. That vessel, the cross, was formed upon it in truth, and it was not completed until it was stained with the blood that was in it. In this lower image, the form was lacking, and when it fell into it, it was completed in all its beauty. Behold, how many mysteries Joseph concealed in his beauty, even in his stature, his vessel, and his deeds. For if these beauties had not been prepared in him, he would not have triumphed in all this greatness. His testimony does not place in Joseph from here.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܽܘܬܺܝܢܳܐ","severity":"info","text":"The Syriac term kūtīʿā (vessel) is used here as a type for the cross, echoing earlier typological language in the memra. It is not a standard Christological term but a poetic image drawn from the mixing-bowl (kratēr) tradition.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡܳܐ","severity":"info","text":"The repeated reference to blood (dmā) and the cross (ṣlībā) evokes the Passion narrative, particularly the crucifixion and the blood of Christ as salvific. No single verse is quoted, but the imagery aligns with e.g. John 19:34 and Hebrews 9:14.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܩܺܝܦܽܘܬ݂ܐ","severity":"info","text":"The term zqīpūtā (crucifixion) is a standard Syriac term for the event of the crucifixion. Jacob of Serugh frequently uses this term in his memre to refer both to the historical event and to its typological prefigurations in the Old Testament.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܝܰܥܩܽܘܒ","severity":"info","text":"The mention of Jacob (yaʿqob) refers to the patriarch Jacob, who is presented as a type of Christ. This is part of the broader typological structure of the memra, where Joseph and Jacob prefigure Christ and the crucifixion.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܰܘܣܶܦ","severity":"info","text":"Joseph (yawsep) is explicitly compared to the cross and its mysteries. The passage states that Joseph concealed many mysteries in his beauty, stature, vessel, and deeds, paralleling the earlier description of the cross as a vessel filled with blood and colors.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܣܳܗܕܽܘܬ݂ܗ ܠܰܡ ܒܝܰܘܣܶܦ ܣܳܡܳܗܿ ܕܰܥ ܡܶܢ ܗܳܪܟܳܐ","severity":"caution","text":"The final clause is textually difficult: 'His testimony does not place in Joseph from here.' The Syriac may be corrupt or elliptical; the English draft interprets it as a negation of Joseph's testimony originating from this point, but the syntax is ambiguous.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The final clause (sāhdūteh lam b-yawsep sāmāh d-ʿ men hārkā) is syntactically unclear; it may mean 'his testimony does not place in Joseph from here' or 'his testimony is not placed in Joseph from here,' possibly indicating a break in the narrative or a textual corruption."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܕܰܒܟ݂ܽܠ ܦܽܘܪ̈ܣܺܝܢ ܣܳܗܕܳܐ ܣܺܝܼܡ ܗܘܳܐ ܕܢܼܶܗܘܶܐ ܠܰܒܪܳܐ i.","english":"In all the forms, a witness was placed that it would be for the son.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The line concludes the preceding imagery of the vessel as a type of Christ: the vessel's forms (the mysteries) bear witness that it is for the Son (i.e., prefigures Christ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܳܗܕܳܐ","severity":"info","text":"The Syriac noun ܣܳܗܕܳܐ (sāhədā) means 'witness' or 'martyr'; here it is used in a typological sense, indicating that the vessel's forms testify to its Christological significance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Jacob of Serugh frequently employs typological exegesis, where Old Testament figures and objects (here Joseph's cup) are read as prefigurations of Christ and the Eucharist.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This line serves as a concluding summary of the typological argument begun in the previous passage, linking the vessel's forms to the Son (Christ) and closing the narrative unit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text is brief and the syntax compressed; the phrase ܕܢܼܶܗܘܶܐ ܠܰܒܪܳܐ (d-nehwē la-brā) could also be read as 'that it would be for the son' or 'that it would belong to the son,' with no ambiguity in the typological referent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܕܢܼܶܗܘܶܐ ܠܰܒܪܳܐ could be interpreted as 'that it would be for the son' (i.e., destined for Christ) or 'that it would belong to the son'; the typological sense is clear in context."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܐܳܦܠܳܐ ܠܒܽܘܫܶܗ ܕܛܰܠܝܳܐ ܫܚܺܝܼܡ ܗܘܳܐ ܒܰܝܢܳܬ ܐܰܚܰܘ̈ܗ̱ܝ\nܘܰܒܟܽܘܬܺܝܢܳܐ ܕܠܰܘ ܕܰܥܝܳܕܳܐ ܗ̱ܝ ܡܶܬ݂ܝܰܩܰܪ ܗܘܳܐ\nܐܳܦ ܗܽܘ ܠܒܽܘܫܶܗ ܐ̱ܪ̈ܳܙܶܐ ܠܒܺܝ̣ܫ ܗܘܳܐ ܕܫܰܪܺܝܪ̈ܳܬ݂ܐ\nܕܟ݂ܽܠܶܗ ܒܟ݂ܽܠܶܗ ܢܶܗܘܶܐ ܝܰܘܣܶܦ ܨܰܠܡܳܐ ܠܰܒܪܳܐ\nܢܟܼܰܣܘ ܨܺܝܦܪܳܝܳܐ ܐܰܚ̈ܰܝ ܝܰܘܣܶܦ ܥܰܠ ܟܽܘܬܺܝܢܳܐ\nܘܨܰܒܥܽܘܗܿ ܒܰܕܡܳܐ ܘܶܐܫܬܰܡܠܺܝ ܒܳܗܿ ܨܰܠܡܳܐ ܪܰܒܳܐ\nܬܠܼܰܘ ܙܳܩܽܘ̈ܦܶܐ ܠܒܰܪ ܐܰܠܳܗܳܐ ܠܥܶܠ ܡܶܢ ܩܰܝܣܳܐ\nܘܒܰܕܡܶܗ ܚܰܣܝܳܐ ܙܩܺܝܦܳܐ ܕܚܶܣܕܳܐ ܡܶܬ݂ܦܰܠܦܰܠ ܗܘܳܐ\nܒܚܰܡܪܳܐ ܠܒܽܘܫܶܗ ܘܒܰܕܡܳܐ ܕܥܶܢ̈ܒܶܐ ܨܒܼܰܥ ܬܰܟܣܺܝܼܬ݂ܗ\nܛܽܘܦܣܶܗ ܒܝܰܘܣܶܦ ܕܰܠܟܽܘܬܺܝܢܶܗ ܒܰܕܡܳܐ ܨܰܒܥܽܘܗܿ\nܐܶܨܛܰܒܥܰܬ ܗܘܳܬ ܗܿܳܝ ܟܽܘܬܺܝܢܳܐ ܐܰܝܟ ܕܰܒܐ̱ܪܳܙܳܐ\nܘܫܰܕܪܽܘܗܿ ܠܝܰܥܩܽܘܒ ܕܢܼܶܚܙܶܐ ܣܳܒܳܐ ܩܶܛܠܳܐ ܕܰܒܪܶܗ\nܗܳܕܶܐ ܐܶܫܟܰܚܢ ܣܰܒ ܐܶܫܬܰܘܕܰܥ ܕܶܐܢ ܕܰܒܪܳܟ ܗܺܝ\nܢܶܟܠܳܐ ܪܰܒܳܐ ܒܰܐܘܡܳܢܽܘܬ݂ܐ ܕܡܰܠܝܳܐ ܩܶܛܠܳܐ\nܚܣܳܡܳܐ ܥܼܰܠ ܗܘܳܐ ܠܣܺܝܼܥܬܳܐ ܓܒܺܝܼܬ݂ܐ ܕܰܐܘܠܶܕ ܝܰܥܩܽܘܒ\nܘܣܰܪܚܶܗ ܠܛܶܟܣܳܐ ܕܫܰܪܺܝܪ̈ܳܬ݂ܐ ܕܺܐܝܬ ܗܘܳܐ ܬܰܡܳܢ\nܢܒܼܰܥ ܗܘܳܐ ܡܶܢܶܗ ܩܶܛܠܳܐ ܘܢܶܟ݂ܠܳܐ ܘܕܰܓܳܠܽܘܬ݂ܐ\nܕܰܐܝܟ ܥܶܩܳܪܰܐ ܗ̱ܘ ܕܺܐܝܬ ܠܶܗ ܣܰܘ̈ܟܶܐ ܡܰܪܺܝܪ̈ܳܬ݂ܐ\nܟܕܰܢ ܒܰܪ ܚܺܐܪ̈ܶܐ ܒܢܺܝܪܳܐ ܕܥܰܒ̈ܕܶܐ ܘܠܳܐ ܟܶܪܝܰܬ ܠܶܗ\nܘܬܽܘܒ ܕܰܢܕܰܓܶܠ ܐܶܬܛܰܝܰܒ ܗܘܳܐ ܘܠܳܐ ܟܰܕܽܘ ܠܶܗ\nܐܰܝܬܺܝ ܫܡܽܘܥܬܳܐ ܕܺܐܝܬ ܒܳܗܿ ܩܶܛܠܳܐ ܠܓܰܒܪܳܐ ܣܳܒܳܐ\nܘܠܳܐ ܚܼܳܣ ܥܠܰܘܗ̱ܝ ܟܰܕ ܡܶܬ݂ܡܰܪܡܰܪ ܥܰܠ ܚܰܒܺܝܒܶܗ\nܗܳܠܶܝܢ ܛܶܟ̈ܣܶܐ ܕܫܰܦܺܝܪ̈ܳܬ݂ܐ ܚܣܳܡܳܐ ܒܰܠܼܒܶܠ\nܕܢܶܣܼܢܽܘܢ ܐܰܚ̈ܶܐ ܠܰܐܒܳܐ ܘܠܰܐܚܳܐ ܘܠܰܐܠܳܗܳܐ\nܙܰܒܼܶܢܘ ܠܰܐܚܳܐ ܘܰܐܛܥܺܝܘ ܒܰܐܒܳܐ ܘܫܼܳܛܘ ܠܰܐܠܳܗܳܐ","english":"Nor was the boy's garment stained among his brothers' tunics, and the tunic, which was not ordinary, was honored. He too put on his garment, the mysteries of the true things, that in everything Joseph would become a type of the Son. The brothers of Joseph cast the tunic over the bird, and they stained it with blood, and the great type was fulfilled in it. They hung the crucified one, the Son of God, high on the wood, and with his holy blood, the crucified one of grace was sprinkled. With wine on his garment and with the blood of the grapes, he dyed his covering. His type in Joseph, that his tunic was stained with blood, that tunic was stained as in a mystery. And they sent it to Jacob, that the old man might see the murder of his son. This the old man found, he recognized that it was of your son. A great reproach in the fullness of the murder, a loss came upon the chosen company that Jacob begot. And he disrupted the order of the true things that were there. He sought from him murder and reproach and deceit, which are like a root that has bitter branches. When a free man is chosen for a work of slaves, it does not grieve him. And again, when he is deceived, he is made good, and it does not weary him. The report came, which contains murder, to the old man, and he did not spare himself when he was agitated over his beloved. These orders of the beautiful ones, a loss took hold, that the brothers might help the father and the brother and God. They sacrificed the brother and led the father astray and mocked God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܽܘܬܺܝܢܳܐ","severity":"info","text":"The Syriac term kūtīnā (tunic) is a key symbol in this passage, referring both to Joseph's garment and to the garment of Christ, linking the two typologically.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܠܼܰܘ ܙܳܩܽܘ̈ܦܶܐ ܠܒܰܪ ܐܰܠܳܗܳܐ","severity":"info","text":"This line echoes the crucifixion of Christ, referencing the Gospel accounts (e.g., Matthew 27:35, Mark 15:24) where Christ is hung on the cross.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܰܕܡܳܐ ܕܥܶܢ̈ܒܶܐ","severity":"info","text":"The phrase 'blood of the grapes' alludes to the Eucharistic wine, a common typological symbol in Syriac patristic literature, linking Joseph's stained tunic to Christ's passion.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܰܘܣܶܦ ܨܰܠܡܳܐ ܠܰܒܪܳܐ","severity":"info","text":"Jacob of Serugh explicitly states that Joseph is a type (ṣalmā) of the Son (Christ), a common typological parallel in Syriac exegesis, especially in memre on Joseph.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܕܶܐ ܐܶܫܟܰܚܢ ܣܰܒ ܐܶܫܬܰܘܕܰܥ","severity":"info","text":"This line marks a shift from the typological narrative to Jacob's recognition of the tunic, serving as a structural pivot that connects the Joseph story to the patriarch's grief.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܣܰܪܚܶܗ ܠܛܶܟܣܳܐ","severity":"caution","text":"The phrase 'disrupted the order' may be textually ambiguous; some manuscripts read 'he disrupted the order of the true things,' but the precise referent (the brothers' actions or Jacob's response) is debated.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the bird' (ܨܺܝܦܪܳܝܳܐ) in line 5 is unclear; it may refer to a specific object or symbol in the Joseph narrative, possibly a garment or a sacrificial animal, but the text does not specify.","The phrase 'the old man found, he recognized that it was of your son' (line 14) shifts abruptly to direct address, possibly indicating a liturgical or homiletic insertion, but the addressee is ambiguous."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܠܝܰܘܣܶܦ ܫܰܥܒܶܕܘ ܒܝܰܥܩܽܘܒ ܒܼܰܙܰܚܘ ܒܡܳܪܝܳܐ ܐܰܣܼܟ݂ܠܘ\nܥܰܠ ܒܰܪ ܚܺܐܪ̈ܶܐ ܕܰܗܘܼܳܐ ܥܰܒܕܳܐ ܠܳܐ ܪܰܚܶܡܼܘ̱ ܗ̱ܘܰܘ\nܠܓܰܒܪܳܐ ܣܳܒܳܐ ܕܰܥܓܺܝܼܢ ܒܶܐܒܠܳܐ ܠܳܐ ܚܰܢܽܘܗ̱ܝ ܗ̱ܘܰܘ\nܒܡܳܪܝܳܐ ܕܰܚܼܙܳܐ ܣܽܘܥܪ̈ܳܢܰܝܗܽܘܢ ܠܳܐ ܪܳܢܶܝܢ ܗ̱ܘܰܘ\nܒܟ݂ܽܠܗܶܝܢ ܐܰܕܶܫܘ̱ ܡܶܢ ܘܳܠܺܝܬ݂ܳܐ ܘܡܶܢ ܟܽܘܚܳܕܳܐ\nܡܫܰܥܒܰܕ ܝܰܘܣܶܦ ܘܰܐܒܺܝܼܠ ܝܰܥܩܽܘܒ ܘܰܪܓܺܝܼܙ ܡܳܪܝܳܐ\nܘܥܰܠ ܕܰܚܣܳܡܳܐ ܡܠܶܝܢ ܗ̱ܘܰܘ ܐܰܚ̈ܶܐ ܒܟ݂ܽܠܗܶܝܢ ܐܰܗܡܺܝܘ\nܒܩܰܠܺܝܠ ܩܰܠܺܝܠ ܥܿܳܐܠܳܐ ܒܺܝܼܫܬܳܐ ܥܰܠ ܣܳܥܽܘܪ̈ܶܝܗܿ\nܘܳܐܚܿܕܳܐ ܢܳܘܡܝ ܒܟ݂ܽܠܳܗ̇ ܢܰܦܫܳܐ ܘܡܶܬ݂ܒܰܠܥܳܐ ܒܳܗܿ\nܩܰܠܺܝܠ ܐܰܬ݂ܪܳܐ ܒܿܳܥܝܳܐ ܕܬܼܶܥܽܘܠ ܥܰܠ ܚܺܐܪܽܘܬ݂ܐ i.","english":"They made Joseph a slave in Jacob, they saw and were amazed in the Lord, they were foolish.  \nUpon the freeborn son who was a slave, they did not have compassion.  \nThe old man who was troubled with mourning, they did not pity him.  \nIn the Lord who saw their deeds, they were not troubled.  \nIn all of them they cast from the yoke and from the burden.  \nJoseph is enslaved, Jacob mourns, and the Lord is angry.  \nAnd because of the envy, the brothers were filled, in all of them they raged.  \nLittle by little, evil enters into their thoughts,  \nAnd it takes hold, stands in the whole soul, and is swallowed up in it.  \nA small place seeks to enter upon freedom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܝܰܘܣܶܦ ܫܰܥܒܶܕܘ ܒܝܰܥܩܽܘܒ","severity":"info","text":"The Syriac phrase 'They made Joseph a slave in Jacob' is ambiguous: it may mean Jacob's household enslaved Joseph, or that Joseph was enslaved within the person of Jacob (a typological reading). The English draft opts for the former.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܳܪܝܳܐ","severity":"info","text":"The term 'Mār(y)ā' (Lord) here refers to God, but in Jacob of Serugh's typological framework it also prefigures Christ. The brothers' lack of fear before the Lord underscores their moral blindness.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܰܠ ܒܰܪ ܚܺܐܪ̈ܶܐ ܕܰܗܘܼܳܐ ܥܰܒܕܳܐ","severity":"info","text":"Echoes of Genesis 37:27–28, where Joseph is sold into slavery by his brothers. Jacob of Serugh amplifies the irony: a freeborn son becomes a slave, a type of Christ's voluntary humiliation.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܣܳܒܳܐ ܕܰܥܓܺܝܼܢ ܒܶܐܒܠܳܐ","severity":"info","text":"The 'old man troubled with mourning' is Jacob, grieving the loss of Joseph. In Syriac exegetical tradition, Jacob's mourning prefigures the sorrow of God the Father over the suffering of Christ.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܰܠܺܝܠ ܩܰܠܺܝܠ","severity":"info","text":"The repetition 'little by little' marks a shift from narrative to moral reflection, a common homiletic device in Jacob of Serugh. It introduces a psychological analysis of sin's gradual encroachment.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܿܳܐܠܳܐ ܒܺܝܼܫܬܳܐ ܥܰܠ ܣܳܥܽܘܪ̈ܶܝܗܿ","severity":"caution","text":"The Syriac text at this point is uncertain: 'evil enters into their thoughts' may be a scribal corruption or a deliberate ambiguity. The English draft follows a plausible reading, but the original may have had a different subject.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in Jacob' (ܒܝܰܥܩܽܘܒ) could be locative (in Jacob's household) or instrumental (through Jacob). The reading taken is locative.","The final line 'a small place seeks to enter upon freedom' is syntactically ambiguous: it may mean that a small space (the soul) seeks freedom, or that evil seeks to enter a small place of freedom."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܘܕܽܘܟܬ݂ܳܐ ܙܥܽܘܪܬܳܐ ܡܳܐ ܕܶܐܚܰܕܬ݀ ܠܳܗ̇ ܟܒܰܫܬܶܗ ܠܰܐܬ݂ܪܳܐ\nܐܰܚ̈ܰܝ ܝܰܘܣܶܦ ܡܶܚܣܰܡ ܒܰܠܚܽܘܕ ܚܿܳܣܡܺܝܢ ܗ̱ܘܰܘ ܒܶܗ\nܘܟܕ ܐܶܬ݂ܪܰܒܺܝ ܚܣܳܡܳܐ ܒܰܐܬ݂ܪܶܗ ܥܒܼܰܕ ܣܰܡ̈ܳܬ݂ܐ\nܥܫܼܶܢ ܐܺܝܠܳܢܶܗ ܥܕܰܡܳܐ ܕܦܺܐܪ̈ܶܐ ܕܡܰܘܬܳܐ ܢܼܶܬܶܠ\nܘܰܠܒܺܝ̈ܫܳܬ݂ܐ ܣܰܓܺܝ̈ܐܳܬ݂ܐ ܫܰܥܼܒܶܕ ܐܶܢܽܘܢ\nܡܿܰܢܽܘܼ ܢܼܶܚܙܶܐ ܠܓܰܒܪܳܐ ܣܳܒܳܐ ܕܡܶܬ݂ܡܰܪܡܰܪ ܗܘܳܐ\nܐܰܝܟ ܕܥܰܠ ܡܺܝܬ̣ܳܐ ܘܠܳܐ ܢܼܶܓܠܶܐ ܠܶܗ ܕܚܰܝ ܗܽܘ ܝܰܘܣܶܦ\nܡܿܰܢ ܡܶܫܟܰܚ ܗܘܳܐ ܢܼܙܰܒܶܢ ܐܰܚܽܘܗ̱ܝ ܟܰܕ ܒܰܪ ܚܺܐܪ̈ܶܐ ܗ̱ܘ\nܘܟܽܠܗܽܘܢ ܬܰܪ̈ܥܶܐ ܕܪ̈ܰܚܡܰܘܗ̱ܝ ܢܼܶܐܚܽܘܕ ܡܶܢ ܟܽܠ ܓܰܒ̈ܺܝܢ\nܡܿܰܢ ܠܰܐܠܳܗܳܐ ܫܿܳܐܶܛ ܗܳܟܰܢ ܟܰܕ ܝܿܳܕܰܥ ܠܶܗ\nܘܗܳܢܳܐ ܟܽܠܶܗ ܥܰܘܠܳܐ ܢܶܦܠܽܘܚ ܐܰܝܟ ܕܰܦܠܼܰܚܘ̱ ܗ̱ܘܰܘ\nܚܣܳܡܳܐ ܪܒܶܐ ܗ̱ܘܳܐ ܘܪܰܒܺܝ ܒܺܝܫܬܳܐ ܕܪ̈ܶܥܝܳܢܰܝܗܽܘܢ\nܥܕܰܡܳܐ ܕܰܥܫܼܶܢ ܕܳܐܦ ܗܺܝ ܢܰܦܫܳܐ ܬܶܬܚܰܦܶܐ ܒܶܗ\nܗܳܐ ܟܽܘܬܺܝܢܳܐ ܣܰܒ ܐܶܫܬܰܘܕܰܥ ܐܶܢ ܕܰܒܪܳܟ ܗܺܝ\nܘܰܚܼܙܳܐ ܝܰܥܩܽܘܒ ܘܰܨܪܳܐ ܦܪܺܝܣܶܗ ܒܚܰܫܳܐ ܪܰܒܳܐ\nܐܶܬܬܙܺܝܥ ܣܳܒܳܐ ܘܰܐܚܼܕܶܗ ܓܽܘܢܚܳܐ ܥܰܠ ܚܰܒܺܝܒܶܗ\nܐܺܝܢ ܟܽܘܬܺܝܢܳܐ ܕܝܰܘܣܶܦ ܐܺܝܬܶܝܗܿ ܘܰܩܛܺܝܼܠ ܗܽܘ ܒܶܪܝ̱\nܚܰܝܽܘܬ݂ܳܐ ܠܰܡ ܒܺܝܫܬܳܐ ܬܒܰܪܬ݂ܶܗ ܒܰܐܬ݂ܪܳܐ ܚܽܘܪܒܳܐ\nܩܛܺܝܼܠ ܗܽܘ ܝܰܘܣܶܦ ܒܶܪܝ̱ ܚܰܒܺܝܒܳܐ ܡܽܘܢ ܐܶܥܿܒܶܕ ܠܶܗ\nܐܺܝܢ ܒܰܫܪܳܪܳܐ ܕܚܰܝܽܘܬ݂ܐ ܒܺܝܫܬܳܐ ܣܶܒܼܟܰܬ ܥܠܰܘܗ̱ܝ\nܚܶܡܬ݂ܳܐ ܕܐܰܚ̈ܶܐ ܕܚܰܣܺܝܢܳܐ ܗܘܳܬ ܡܶܢ ܐܰܪܝܽܘܬ݂ܐ\nܚܰܝܽܘܬ݂ܳܐ ܕܨܰܗܝܳܐ ܠܰܕܡܳܐ ܘܩܶܛܠܳܐ ܣܥܳܬ ܥܰܠ ܛܰܠܝܳܐ\nܐܰܟ݂ܬܳܐ ܕܒܺܝܫܳܐ ܗ̱ܝ ܡܶܢ ܐܳܟܰܕܢܳܐ ܒܡܰܪܺܝܪܽܘܬ݂ܗܿ\nܚܣܳܡܳܐ ܦܓܼܰܥ ܒܶܗ ܕܰܐܪܝܳܐ ܨܶܝܕܰܘܗ̱ܝ ܠܰܘ ܡܶܕܶܡ ܗܽܘ\nܘܰܒܪܶܟ ܥܠܰܘܗ̱ܝ ܒܰܐܬ݂ܪܳܐ ܚܽܘܪܒܳܐ ܘܐ̱ܢܳܫ ܠܳܐ ܦܰܨܺܝܼ","english":"And when the small place had taken her, it subdued the land. The brothers of Joseph, out of envy, were alone in their jealousy of him. And when envy grew in his land, it made desolate places. It increased his trees until it brought forth fruits of death. And it subjected many evil garments to the furnace. How could they see the old man who was troubled with mourning, as if over a dead man, and it was not revealed to them that Joseph was alive? How could they bear to sell their brother, who was a free man? And all the doors of his compassion were closed to all the chosen ones. How could they sin against God thus, when they knew him? And now all this iniquity was wrought as they had wrought. Envy grew, and the evil of their minds increased, until it also increased that the soul itself might be hidden by it. Behold, the tunic was recognized, that it was his. And Jacob saw and cried out, his grief spread in great sorrow. The old man was shaken and took up a lament over his beloved. \"Is this the tunic of Joseph? Is it that he is dead, my son? The beast of evil has broken him in the desolate place. Is Joseph dead, my beloved son? What shall I do for him? Is it true that the evil beast has overcome him? The anger of the envious brothers was like that of a lion. The beast that thirsts for blood and slaughter raged against the youth. The evil one, like a serpent in its bitterness, envy attacked him, whom a lion's prey was nothing. And he blessed over him in the desolate place, and he lived, not being saved.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܣܳܡܳܐ","severity":"info","text":"The Syriac noun ḥesāmā (envy/jealousy) is the thematic keyword of this passage, personified as an active agent that grows, subdues the land, and produces 'fruits of death'.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܰܠܒܺܝ̈ܫܳܬ݂ܐ ܣܰܓܺܝ̈ܐܳܬ݂ܐ ܫܰܥܼܒܶܕ ܐܶܢܽܘܢ","severity":"info","text":"The image of 'many evil garments subjected to the furnace' echoes the testing of Joseph's brothers' garments in Genesis 37:31–35, where the bloodied tunic is brought to Jacob.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܰܟ݂ܬܳܐ ܕܒܺܝܫܳܐ","severity":"info","text":"The comparison of envy to a serpent (ܐܰܟ݂ܬܳܐ) and a lion (ܐܰܪܝܳܐ) draws on the bestiary tradition common in Syriac homiletics, where beasts symbolize moral vices.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܿܰܢ ܡܶܫܟܰܚ ܗܘܳܐ","severity":"info","text":"The rhetorical questions beginning with 'How could they...' (ܡܿܰܢ) form a series of three exclamations that heighten the dramatic tension, a typical device in Jacob's memre.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܰܒܪܶܟ ܥܠܰܘܗ̱ܝ","severity":"info","text":"The phrase 'he blessed over him' (ܘܰܒܪܶܟ ܥܠܰܘܗ̱ܝ) is ambiguous: it may mean Jacob blessed Joseph (as a living son) or that envy blessed over him (ironic). Later Syriac commentators read it as Jacob's blessing.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐ̱ܢܳܫ ܠܳܐ ܦܰܨܺܝܼ","severity":"caution","text":"The final clause 'and he lived, not being saved' (ܘܐ̱ܢܳܫ ܠܳܐ ܦܰܨܺܝܼ) is textually uncertain; the Syriac may be corrupt or elliptical. The sense likely contrasts physical survival with moral or spiritual perdition.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'he blessed over him' (ܘܰܒܪܶܟ ܥܠܰܘܗ̱ܝ) is ambiguous: it could be Jacob blessing Joseph or envy blessing over the youth. The reading taken follows the dramatic context of Jacob's lament.","The final clause 'and he lived, not being saved' is syntactically obscure; the translation assumes a contrast between physical life and lack of deliverance."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܫܰܪܺܝܪܳܐ ܗܘܳܬ ܡܶܠܬ݂ܗ ܕܝܰܥܩܽܘܒ ܥܰܠ ܚܰܒܺܝܒܶܗ\nܕܚܰܝܽܘܬ݂ܐ ܒܺܝܫܬܳܐ ܦܶܓܼܥܰܬ ܗܘܳܬ ܒܶܗ ܣܶܢܰܐܬ ܐܰܚܰܘ̈ܗ̱ܝ\nܫܠܰܕܳܐ ܕܰܒܪܶܗ ܚܙܳܐ ܒܟܽܘܬܺܝܢܳܐ ܕܶܐܬܝܰܗܒܰܬ ܠܶܗ\nܘܰܢܦܼܰܠ ܥܠܶܝܗ̇ ܟܰܕ ܡܶܬ݂ܡܰܪܡܰܪ ܐܰܝܟ ܕܥܰܠ ܡܺܝܬ݂ܐ\nܥܰܦܩܳܗܿ ܘܰܐܝܠܶܠ ܟܰܕ ܓܳܥܶܐ ܗܘܳܐ ܒܚܰܫܳܐ ܪܰܒܳܐ\nܘܰܡܢܰܫܶܩ ܗܘܳܐ ܠܰܕܡܳܐ ܕܰܥܠܶܝܗܿ ܐܰܝܟ ܕܰܠܝܰܘܣܶܦ\nܟܰܕ ܐܰܒܺܝܼܠ ܐ̱ܢܳܐ ܐܶܚܿܽܘܬ ܥܰܠ ܒܶܪܝ̱ ܒܶܝܬ ܥܰܢܺܝ̈ܕܶܐ\nܕܩܶܛܠܶܗ ܕܛܰܠܝܳܐ ܪܰܒ ܗܽܘ ܟܺܐܒܶܗ ܡܶܢ ܒܽܘܝܳܐܳܐ\nܘܰܠܡܳܢܳܐ ܟܰܝ ܐܶܬܟܰܣܺܝ ܗܘܳܐ ܗܳܢܳܐ ܐ̱ܪܳܙܳܐ\nܘܠܳܐ ܓܠܳܐ ܡܳܪܝܳܐ ܠܪܳܚܡܶܗ ܝܰܥܩܽܘܒ ܡܶܛܽܠ ܝܰܘܣܶܦ\nܓܰܒܪܳܐ ܕܥܰܙܺܝ ܘܰܠܡܰܠܰܐܟ݂ܐ ܐ̱ܶܣܼܰܪ ܒܰܛܢܳܢܶܗ\nܘܰܒܓܶܠܝܳܢ̈ܶܐ ܕܒܶܝܬ ܐܰܠܳܗܳܐ ܥܰܬܺܝܪܳܐ ܗܘܳܐ\nܬܳܐ ܫܡܰܥ ܡܶܢܶܗ ܟܰܕ ܩܿܳܪܶܐ ܗܘܳܐ ܢܚܰܘܶܐ ܠܰܒܢܰܘ̈ܗ̱ܝ\nܡܽܘܢ ܕܰܒܚܰܪܬ݂ܳܐ ܠܟ݂ܽܠܗܽܘܢ ܓܿܳܕܶܫ ܡܶܢ ܐܰܠܳܗܳܐ\nܠܚܰܕ ܐܰܦܼܶܩ ܗܘܳܐ ܡܶܢ ܡܶܢܝܳܢܳܐ ܕܥܶܣܪܳܐ ܘܰܬܪ̈ܶܝܢ\nܘܠܰܬܪ̈ܶܝܢ ܦܰܠܼܶܓ ܒܰܝܢܳܬ ܫܰܒ̈ܛܶܐ ܘܒܼܰܕܰܪ ܐܶܢܽܘܢ\nܩܿܰܕܶܡ ܚܼܳܪ ܗܘܳܐ ܒܫܰܒܛܶܗ ܓܰܒܝܳܐ ܕܰܪܒܺܝܥܳܝܳܐ\nܘܰܓܠܳܐ ܠܰܒܢܰܘ̈ܗ̱ܝ ܕܶܡܢܶܗ ܕܳܢܿܰܚ ܦܳܪܩܳܐ ܪܰܒܳܐ\nܠܟ݂ܽܠܚܰܕ ܡܶܢܗܽܘܢ ܕܰܒܢܰܘ̈ܗ̱ܝ ܒܼܰܕܶܩ ܡܽܘܢ ܓܿܳܕܶܫ ܠܶܗ\nܘܰܐܝܟܰܢ ܗܳܪܟܳܐ ܗܳܢܳܐ ܐ̱ܪܳܙܳܐ ܟܣܸܶܐ ܗܘܳܐ ܡܶܢܶܗ\nܠܰܥܬܺܝܕ̈ܳܬ݂ܐ ܕܰܐܝܟܰܢ ܗܳܘ̈ܝܳܢ ܡܶܫܬܰܥܶܐ ܗܘܳܐ\nܘܗܿܳܝ ܕܰܥܬܺܝܕܳܐ ܬܶܗܪܰܐ ܗ̱ܘ ܕܰܐܝܟܰܢ ܠܳܐ ܝܿܳܕܰܥ ܗܘܳܐ\nܓܠܼܳܐ ܥܰܠ ܡܳܪܰܢ ܕܰܡܚܿܰܘܰܪ ܗܘܳܐ ܒܚܰܡܪܳܐ ܠܒܽܘܫܶܗ\nܘܠܰܕܡܳܐ ܕܓܰܕܝܳܐ ܠܳܐ ܝܿܳܕܰܥ ܗܘܳܐ ܕܠܰܘ ܕܰܒܪܶܗ ܗܽܘ\nܒܪ̈ܰܚܺܝܩܳܬ݂ܐ ܐܰܝܟ ܡܶܢ ܩܽܘܪܒܳܐ ܡܶܣܬܰܟܰܠ ܗܘܳܐ\nܘܩܰܪ̈ܺܝܒܳܬ݂ܐ ܟܰܣ̈ܝܳܢ ܡܶܢܶܗ ܘܠܳܐ ܝܿܳܕܰܥ ܗܘܳܐ","english":"True was the word of Jacob concerning his beloved, that evil life had struck him. His brothers' envy struck him; he saw the corpse of his son in the tunic that was given to him, and he fell upon it as he raged as over a dead one. He embraced it and lamented, crying out in great pain, and he pressed the blood upon it as if it were Joseph's. When he was in mourning, he showed his grief over my son in the house of the destined ones. The death of the youth was great, his sorrow from the wellspring. And why was this mystery hidden? And the Lord did not reveal to his friend Jacob concerning Joseph. A man who was strong and bound angels with his staff, and in the revelations of the house of God he was rich. Come, hear from him as he cried out and showed his sons what would happen in the end to all of them from God. He brought out one from the twelve, and divided the tribes into two and scattered them. Before, he saw in his chosen tribe the fourth, and revealed to his sons that from him a great deliverer would shine. For each of his sons he decreed what would happen to him. And like this, this mystery was hidden from him. Concerning the futures that would be like this, he spoke, and that which was destined to be a wonder, that which was like this, he did not know. He revealed over the illness that whitened his garment with wine, and concerning the blood of the goat he did not know that it was not that of his son. From distant things as from near he perceived, and near things were hidden from him and he did not know.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܰܪܺܝܪܳܐ ܗܘܳܬ ܡܶܠܬ݂ܗ ܕܝܰܥܩܽܘܒ","severity":"info","text":"The opening phrase affirms the truth of Jacob's earlier statement about Joseph, linking the narrative to the preceding passage where Jacob's grief was described.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܺܝܫܬܳܐ","severity":"info","text":"The Syriac term ܒܺܝܫܬܳܐ (bīštā) means 'evil' or 'wicked,' here modifying 'life' (ܚܰܝܽܘܬ݂ܐ), emphasizing the moral dimension of the affliction that struck Jacob.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܰܠܡܰܠܰܐܟ݂ܐ ܐ̱ܶܣܼܰܪ ܒܰܛܢܳܢܶܗ","severity":"info","text":"The reference to Joseph binding angels with his staff alludes to the biblical account of Joseph's power and wisdom (Genesis 41), though the specific image of binding angels is an extra-biblical elaboration by Jacob of Serugh.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܶܝܬ ܥܰܢܺܝ̈ܕܶܐ","severity":"info","text":"The phrase 'house of the destined ones' (ܒܶܝܬ ܥܰܢܺܝ̈ܕܶܐ) likely refers to a place of mourning or a tomb, reflecting Syriac Christian funerary practices where the deceased are prepared for burial.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܰܠܰܕܡܳܐ ܕܓܰܕܝܳܐ","severity":"info","text":"The motif of Jacob mistaking goat's blood for Joseph's blood parallels the biblical story of Joseph's brothers dipping his tunic in goat's blood to fake his death (Genesis 37:31-33), a detail Jacob of Serugh expands here.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܿܳܝ ܕܰܥܬܺܝܕܳܐ ܬܶܗܪܰܐ","severity":"info","text":"This unit marks a structural pivot from Jacob's immediate grief to the broader theme of hidden mysteries and future events, contrasting what Jacob knew (the future of the tribes) with what he did not know (the fate of Joseph).","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'house of the destined ones' (ܒܶܝܬ ܥܰܢܺܝ̈ܕܶܐ) could also be interpreted as a reference to the patriarchs or a specific location in the biblical narrative, but the context of mourning supports a funerary reading.","The identity of 'the Lord' (ܡܳܪܝܳܐ) in line 10 is ambiguous: it may refer to God or to a human master, but the parallel with Jacob's ignorance suggests a divine referent."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ܗܳܠܶܝܢ ܕܺܝܼܕܰܥ ܡܶܢ ܓܶܠܝܳܢܳܐ ܐܰܫܬܰܡܰܫ̈ܝ ܗܘ̈ܰܝ\nܘܰܕܠܳܐ ܝܼܺܕܰܥ ܡܶܛܽܠ ܦܽܘܪܣܳܐ ܐܶܣܼܬܰܬܰܪ ܗܘ̈ܰܝ\nܐܳܦ ܒܶܗ ܒܺܐܝܣܚܳܩ ܕܰܐܝܟ ܗܳܕܶܐ ܬܽܘܒ ܡܶܬܚܿܰܙܝܳܐ ܠܰܢ\nܕܺܐܝܬ ܗܘܳܐ ܐܰܝܟܳܐ ܕܰܡܣܿܰܪܰܩ ܗܘܳܐ ܡܶܢ ܝܼܺܕܰܥܬܳܐ\nܠܒܼܶܟ ܗܘܳܐ ܠܝܰܥܩܽܘܒ ܘܰܡܒܰܪܶܟ ܠܶܗ ܐܰܝܟ ܕܰܠܥܺܝܼܣܳܘ\nܘܟܰܕ ܝܿܳܕܰܥ ܗܘܳܐ ܕܩܳܝ̈ܡܳܢ ܡܶܠܰܘ̈ܗ̱ܝ ܗ̇ܳܝ ܠܳܐ ܝܺܕܰܥ\nܡܕܰܒܪܳܢܽܘܬ݂ܳܐ ܚܰܦܼܝܰܬ ܡܶܢܶܗ ܣܽܘܟܳܠܰܝ̈ܗܽܘܢ\nܕܡܶܛܽܠ ܦܽܘܪܣܳܐ ܕܰܥܬܺܝܕ̈ܬ݂ܐ ܕܡܶܣܬܰܥܪ̈ܳܢ ܗܘ̈ܰܝ\nܠܗܰܠ ܡܰܠܺܝ ܗܘܳܐ ܙܥܽܘܪܳܐ ܝܰܥܩܽܘܒ ܕܽܘܟܰܬ ܒܽܘܟ݂ܪܳܐ\nܘܡܶܛܽܠ ܗܳܢܳܐ ܠܳܐ ܓܠܼܳܐ ܡܳܪܝܳܐ ܕܗܽܘܝܽܘ ܝܰܥܩܽܘܒ\nܘܗܳܪܟܳܐ ܡܳܪܝܳܐ ܫܰܕܪܶܗ ܠܝܰܘܣܶܦ ܕܢܰܬܩܶܢ ܐܽܘܪܚܳܐ\nܘܶܐܠܽܘ ܓܠܼܳܐ ܗܘܳܐ ܠܝܰܥܩܽܘܒ ܐܰܒܽܘܗ̱ܝ ܟܳܠܶܐ ܗܘܳܐ ܠܶܗ\nܐܰܝܿܟܳܐ ܕܳܐܠܨܳܐ ܥܰܠ ܓܶܠܝܳܢ̈ܶܐ ܡܶܬܕܰܢܚܺܝܢ ܗ̱ܘܰܘ\nܘܡܳܐ ܕܠܳܐ ܐܳܠܨܳܐ ܥܰܠ ܣܽܘܟܳܠܳܐ ܡܶܬܚܰܦܶܝܢ ܗ̱ܘܰܘ\nܐ̱ܪܳܙܶܗ ܕܰܒܪܳܐ ܗܘܼܳܐ ܓܺܝܙܰܒܪܳܐ ܠܟ݂ܠܗܽܘܢ ܟܺܐܢ̈ܶܐ\nܘܚܰܟܺܝܡܳܐܺܝܬ ܗܽܘܼ ܡܦܿܰܪܢܶܣ ܗܘܳܐ ܓܶܠܝܳܢܰܝ̈ܗܽܘܢ\nܓܰܢܒܶܗ ܠܝܰܘܣܶܦ ܡܶܢܶܗ ܕܝܰܥܩܽܘܒ ܕܰܐܚܺܝܼܕ ܗܘܳܐ ܒܶܗ\nܕܶܐܠܽܘ ܐܰܪܓܶܫ ܠܳܐ ܡܿܰܪܦܶܐ ܗܘܳܐ ܕܢܼܶܣܥܽܘܪ ܐܽܘܪܚܶܗ\nܥܕܰܡܳܐ ܕܰܣܼܥܰܪ ܐܽܘܪܚܳܐ ܕܰܢܚܼܶܬ ܡܶܛܽܠܳܬ݂ܳܗܿ\nܠܳܐ ܓܠܼܳܐ ܠܰܐܒܽܘܗ̱ܝ ܕܕܰܠܡܳܐ ܢܒܰܛܠܺܝܘܗ̱ܝ ܡܶܢ ܣܽܘܥܪܳܢܶܗ\nܘܥܰܡܳܗܿ ܕܗܳܕܶܐ ܠܦܽܘܪܣܳܐ ܐ̱ܚܺܪܢܳܐ ܐܶܣܼܬܰܥܪܰܬ ܗܘܳܬ݂\nܕܟܰܕ ܡܿܰܫܰܪ ܗܘܳܐ ܕܰܩܛܺܝܼܠ ܝܰܘܣܶܦ ܢܼܶܚܰܫ ܐܰܒܽܘܗ̱ܝ\nܨܰܠܡܳܐ ܨܳܪ ܗܘܳܐ ܠܶܐܒܠܶܗ ܪܰܒܳܐ ܕܺܝܼܚܺܝܕܳܝܳܐ\nܘܰܐܦ̈ܰܝ ܬܰܪܥܳܐ ܪܫܰܡ ܒܰܦܪܺܝܣܶܗ ܟܰܕ ܣܰܕܶܩ ܠܶܗ\nܒܩܶܛܠܳܐ ܕܰܒܪܶܗ ܠܰܐܦ̈ܰܝ ܬܰܪܥܳܐ ܨܰܪ ܗܘܳܐ ܐܰܒܽܘܗ̱ܝ","english":"Those who knew from revelation were served,\nAnd those who did not know because of the mystery were hidden.\nEven in Isaac, likewise, this is seen by me,\nThat there was a place where he was deprived of knowledge.\nYour heart was with Jacob, and it blessed him as if over Esau.\nAnd when he knew that the events of his life were not known,\nThe dispensation concealed from him its plans,\nBecause of the mystery of the future things that were to be done.\nFor this reason, little Jacob was filled with the firstborn's portion,\nAnd because of this, the Lord did not reveal to Jacob what would be.\nAnd here the Lord sent Joseph to set out on the road,\nAnd if it had been revealed to Jacob his father, he would have prevented him,\nWhere, when pressed by revelations, they were thrust away,\nAnd when not pressed by thought, they were hidden.\nThe mystery of the matter was a treasurer for all the sorrowful,\nAnd wisely he would distribute their revelations.\nHe took Joseph from Jacob, who was holding him,\nFor if he had perceived, he would not have let him go to travel his road,\nUntil he had traveled the road of the descent of his reasons.\nHe did not reveal to his father, lest they hinder him from his journey.\nAnd along with this, another mystery was accomplished,\nThat when he allowed that Joseph was killed, his father grieved.\nHe formed an image for his great mourning of the only one,\nAnd the face of the door he sketched in its spreading, when it was fitting for him.\nIn the killing of his son, for the face of the door, his father formed it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܽܘܪܣܐ","severity":"info","text":"The Syriac term ܦܽܘܪܣܐ (pursā) can mean 'mystery' or 'secret', but also 'portion' or 'lot'. Here it likely denotes the hidden divine plan, as the context contrasts revelation with concealment.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaac","severity":"info","text":"The reference to Isaac being 'deprived of knowledge' alludes to Genesis 27, where Isaac is deceived by Rebekah and Jacob into blessing Jacob instead of Esau. Jacob of Serugh draws a parallel between Isaac's ignorance and Jacob's later ignorance of Joseph's fate.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"firstborn's portion","severity":"info","text":"The 'firstborn's portion' (ܒܽܘܟ݂ܪܐ) refers to the blessing and inheritance due to the firstborn son. In Genesis 27, Jacob receives this through deception; here Jacob of Serugh contrasts Jacob's smallness (ܙܥܽܘܪܐ) with his acquisition of the firstborn's status, highlighting the irony of divine economy.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"And here the Lord sent Joseph","severity":"info","text":"This passage marks a transition from the typological reflection on Isaac and Jacob to the narrative of Joseph's departure. The phrase 'And here' (ܘܗܳܪܟܳܐ) signals a shift from general theological commentary to the specific biblical event.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"face of the door","severity":"info","text":"The 'face of the door' (ܐܦ̈ܰܝ ܬܰܪܥܳܐ) is an unusual image. It may parallel the earlier reference to the bloodied tunic (in the previous passage) as a symbol of mourning. Jacob forms an image of mourning on the door, perhaps a ritual or artistic expression of grief.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"he would have prevented him","severity":"caution","text":"The conditional clause 'if it had been revealed ... he would have prevented him' is a hypothetical that Jacob of Serugh uses to explain divine concealment. The syntax is clear, but the logic is theological rather than narrative, so readers should not take it as a historical claim about Jacob's character.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the mystery of the matter was a treasurer for all the sorrowful' is ambiguous: it may mean that the divine plan (mystery) stored up sorrows, or that it acted as a steward distributing revelations to the sorrowful. The translation follows the latter reading.","The final clause 'In the killing of his son, for the face of the door, his father formed it' is syntactically compressed; it likely means that Jacob, in his grief over Joseph's supposed death, created an image of mourning on the door, but the exact referent of 'it' is unclear."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ܘܰܦܐܶܐ ܗܘܳܐ ܠܶܗ ܠܣܳܒܳܐ ܝܰܥܩܽܘܒ ܕܗܳܕܶܐ ܢܼܶܥܒܶܕ\nܚܼܙܳܐ ܠܟܽܘܬܺܝܢܳܐ ܕܨܺܝܪܳܐ ܒܰܕܡܳܐ ܘܰܨܪܳܐ ܢܰܚܬܰܘ̈ܗ̱ܝ\nܕܰܐܙܺܝܥܶܗ ܗܘܳܐ ܨܰܠܡܳܐ ܪܰܒܳܐ ܕܰܙܩܺܝܦܽܘܬ݂ܐ\nܟܒܰܢ ܗܘܳܐ ܣܰܩܳܐ ܕܰܢܨܽܘܪ ܬܰܡܳܢ ܐܳܦ ܚܶܫܽܘܟ݂ܳܐ\nܕܰܦܼܪܰܣ ܐܰܒܳܐ ܥܰܠ ܒܶܪ̈ܝܳܬ݂ܐ ܒܩܶܛܠܳܐ ܕܰܒܪܶܗ\nܝܰܩܪܶܗ ܠܚܰܫܳܐ ܡܶܛܽܠ ܩܶܛܠܶܗ ܕܒܰܪ ܣܰܝܒܽܘܬ݂ܐ\nܒܢܰܚܬܳܐ ܕܰܨܪܳܐ ܘܰܒܗܿܰܘ ܣܰܩܳܐ ܕܶܐܬܟܰܣܺܝ ܗܘܳܐ\nܒܰܐܒܳܗܽܘܬ݂ܶܗ ܕܰܐܒܳܐ ܡܰܪܺܝ ܕܰܢܕܰܡܶܐ ܗܘܳܐ\nܕܟܰܕ ܠܳܐ ܚܿܳܐܶܫ ܒܦܰܪܨܽܘܦ ܐܶܒܠܳܐ ܡܶܬܚܰܫܰܚ ܗܘܳܐ\nܠܰܐܦ̈ܰܝ ܬܰܪܥܳܐ ܕܩܽܘܕܫܳܐ ܨܪܳܐ ܗܘܳܐ ܥܰܠ ܚܰܒܺܝܒܶܗ\nܘܥܰܠ ܦܶܢ̈ܝܳܬ݂ܐ ܦܼܪܰܣ ܚܶܫܽܘܟ݂ܳܐ ܘܰܐܟܡܰܪ ܐܶܢܶܝܢ\nܒܶܐܒܠܳܐ ܕܰܥܒܼܰܕ ܚܰܘܺܝ ܪ̈ܰܚܡܶܐ ܕܰܐܒܳܗܽܘܬ݂ܳܐ\nܘܙܰܝܚܶܗ ܠܩܶܛܠܳܐ ܕܺܝܼܚܺܝܕܳܝܶܗ ܒܥܳܠܡܳܐ ܟܽܠܶܗ\nܕܡܽܘܬ݂ܳܐ ܪܰܒܬ݂ܐ ܫܩܼܰܠ ܗܘܳܐ ܝܰܥܩܽܘܒ ܟܰܕ ܚܳܐܶܫ ܗܘܳܐ\nܕܰܠܗܰܘ ܚܰܫܶܗ ܕܰܒܪܳܐ ܢܙܰܝܰܚ ܐ̱ܪܳܙܳܢܳܐܺܝܬ݂\nܐܶܬ݂ܦܰܪܣܰܬ ܗܘܳܬ ܗܿܳܝ ܟܽܘܬܺܝܼܢܳܐ ܕܦܺܝܼܠܳܐ ܒܰܕܡܳܐ\nܘܩܼܳܡ ܗܘܳܐ ܙܩܺܝܼܦܳܐ ܕܰܛܥܺܝܢ ܚܰܫ̈ܶܐ ܩܕܳܡ ܙܰܕܺܝܩܳܐ\nܐܶܬܦܰܫܛܰܬ ܗܘܳܬ ܥܰܡ ܦܶܕܝ̈ܳܬ݂ܗ̇ ܒܰܕܡܳܐ ܕܰܥܠܶܝܗܿ\nܘܰܙܩܺܝܦܽܘܬ݂ܐ ܐܶܬܚܰܙܝܰܬ ܒܳܗ̇ ܢܰܗܺܝܪܳܐܺܝܬ݂\nܐܳܦ ܗܽܘ ܝܰܥܩܽܘܒ ܩܰܪܶܒ ܕܳܫ̈ܢܶܐ ܕܰܦܐܶܝܢ ܗ̱ܘܰܘ ܠܶܗ\nܦܪܺܝܣܶܗ ܕܰܨܪܳܐ ܘܣܰܩܳܐ ܕܰܟܒܰܢ ܐܰܝܟ ܕܰܒܚܰܫܳܐ\nܓܳܓ݂ܽܘܠܬܳܐ ܗܘܳܐ ܒܰܝܬܶܗ ܕܝܰܥܩܽܘܒ ܐܰܝܟ ܕܰܒܐ̱ܪܳܙܳܐ\nܟܰܕ ܥܶܠܰܬ ܠܶܗ ܗܿܳܝ ܟܽܘܬܺܝܢܳܐ ܕܦܽܝܼܠܳܐ ܒܰܕܡܳܐ\nܐ̱ܒܺܝܼܠ ܗܘܳܐ ܣܳܒܳܐ ܘܰܠܒܺܝܼܫ ܣܰܩܳܐ ܥܰܠ ܚܰܒܺܝܒܶܗ\nܘܨܳܪ ܚܶܫܽܘܟ݂ܳܐ ܕܰܚܦܝܳܗܿ ܠܰܐܪܥܳܐ ܒܩܶܛܠܶܗ ܕܰܒܪܳܐ\nܣܼܕܺܝܩ ܗܘܳܐ ܦܪܺܝܣܳܐ ܒܳܗܿ ܒܰܕܡܽܘܬܳܐ ܗܿܳܝ ܕܶܐܡܼܰܪܢܰܢ","english":"And it happened to the old man Jacob that this was done: he saw the likeness of the cross in blood and the form of his sons, for the great image of crucifixion had moved him. He struck the sackcloth of the young man, and darkness also spread, which the father spread over the creatures at the killing of his son. He bore pain because of the killing of the son of his old age, in the form of the image and in that sackcloth he was hidden, in the fatherhood of the father, my lord, who was like him, so that when he did not feel in person, mourning was needed. At the face of the gate of holiness, he formed an image over his beloved, and over the limbs he spread darkness and darkened the eye, in the mourning that he made to show the compassion of fatherhood, and he conquered the killing of his only one in the whole world. A great death took Jacob when he felt, so that that pain of his son he conquered mysteriously. That likeness of the cross in blood was spread, and the crucifixion stood, with pains wandering before the righteous one. It was extended with its ransoms in the blood that was upon it, and crucifixion was seen in it clearly. Also that Jacob approached the thresholds that were fitting for him: the spreading of the image and the sackcloth that he struck as in pain. A skull was in the house of Jacob as in a mystery, when that likeness of the cross in blood entered to him. The old man was in mourning and wore sackcloth over his beloved, and he formed darkness that covered the earth at the killing of his son. The spreading was just in that likeness that was spoken.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܠܡܐ ܪܒܐ ܕܙܩܝܦܘܬܐ","severity":"info","text":"The phrase 'great image of crucifixion' (ṣalmā rabbā d-zeqīpūṯā) is a typological reference to the cross, prefigured in the bloodied cloth and the posture of Jacob's sons. The term 'zeqīpūṯā' specifically denotes the act of crucifixion, not merely a cross.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܕܡܐ","severity":"info","text":"The repeated mention of 'blood' (b-dmā) and the 'likeness of the cross' evokes the binding of Isaac (Gen 22) and typologically prefigures Christ's crucifixion. Jacob's mourning over his sons mirrors Abraham's near-sacrifice, a common typology in Syriac exegesis.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܣܩܐ","severity":"info","text":"Sackcloth (saqā) was a traditional garment of mourning in the ancient Near East, often worn as a sign of grief or penance. Here it is struck (kbaʿ) as a ritual gesture of lament, reinforcing Jacob's role as a mourner.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܓܓܘܠܬܐ","severity":"info","text":"The 'skull' (gāgūltā) in Jacob's house parallels Golgotha, the site of Christ's crucifixion. This typological link connects Jacob's domestic grief to the universal salvation enacted at Calvary.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܩܡ ܗܘܐ ܙܩܝܦܐ","severity":"info","text":"The passage shifts from narrative description to a visionary tableau: 'the crucifixion stood' (qām hwā zeqīpā). This structural pivot marks a moment of typological revelation, where the past event (Jacob's grief) is seen as a prefiguration of the crucifixion.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܒܗܘܬܗ ܕܐܒܐ ܡܪܝ","severity":"caution","text":"The phrase 'in the fatherhood of the father, my lord' (b-abbāhūṯēh d-abbā mārī) is ambiguous: 'my lord' (mārī) may be a reverential address to God or a scribal insertion. The syntax is convoluted, possibly reflecting a textual corruption or a deliberate mystical circumlocution.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'my lord' (mārī) could be a divine title or a later gloss; the reading takes it as part of the typological comparison.","The exact referent of 'the likeness that was spoken' (d-ettemarʿaṭ) is unclear; it likely refers to the earlier description of the cross in blood."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܕܳܐܦ ܝܺܣܪܳܐܶܝܠ ܒܶܝܬ ܩܽܘܕܫܳܐ ܗܘܳܐ ܕܰܐܠܳܗܽܘܬ݂ܐ\nܐܶܒܠܳܐ ܪܰܒܳܐ ܒܰܒܝܬܶܗ ܕܝܰܥܩܽܘܒ ܡܶܛܽܠ ܝܰܘܣܶܦ\nܐܰܝܟ ܕܰܒܥܳܠܡܳܐ ܐܶܒܠܳܐ ܕܩܶܛܠܶܗ ܕܒܰܪ ܐܰܠܳܗܳܐ\nܥܳܠܡܳܐ ܟܽܠܶܗ ܠܒܶܫ ܐܽܘܟ̈ܳܡܶܐ ܡܶܛܽܠ ܡܳܪܰܢ\nܘܰܒܚܶܫܽܘܟܳܐ ܕܚܰܦܝܳܗܿ ܠܰܐܪܥܳܐ ܟܽܠ ܡܳܐܶܫ ܗܘܳܐ\nܦܪܺܝܣܳܐ ܕܩܽܘܕܫܳܐ ܣܼܕܰܩ ܗܘܳܐ ܢܰܦܫܶܗ ܟܰܕ ܡܶܬ݂ܡܰܪܡܰܪ\nܕܠܳܐ ܢܶܗܘܶܐ ܫܚܺܝܡ ܡܰܘܬܶܗ ܪܰܒܳܐ ܕܺܝܼܚܺܝܕܳܝܳܐ\nܠܟ݂ܠܶܗ ܒܰܝܬܶܗ ܐܰܚܶܫ ܝܰܥܩܽܘܒ ܡܶܛܽܠ ܝܰܘܣܶܦ\nܒܢܰܘ̈ܗ̱ܝ ܘܰܒܢ̈ܳܬ݂ܶܗ ܡܒܿܰܝܐܺܝܢ ܗܘܰܘ ܠܶܗ ܘܠܳܐ ܫܿܳܠܶܐ ܗܘܳܐ\nܠܟܽܠܶܗ ܥܳܠܡܳܐ ܐܰܙܺܝܥ ܐܰܒܳܐ ܒܩܶܛܠܳܐ ܕܰܒܪܶܗ\nܕܰܠܒܶܪ̈ܝܳܬ݂ܐ ܒܙܰܘܥܳܐ ܢܫܰܪܰܪ ܕܺܝܼܚܺܝܕܳܝܰܐ ܗ̱ܘ\nܗܳܕܶܐ ܕܡܽܘܼܬܳܐ ܓܢܰܒܬ݂ܗ ܠܐ̱ܪܳܙܳܐ ܡܶܢ ܙܰܕܺܝܩܳܐ\nܕܠܳܐ ܢܰܪܓܶܫ ܗܘܳܐ ܕܰܐܝܿܟܰܘ ܝܰܘܣܶܦ ܟܰܕ ܐܶܙܕܰܒܰܢ\nܕܰܢܙܰܝܰܚ ܗܘܳܐ ܠܚܰܫܶܗ ܕܰܒܪܳܐ ܠܳܐ ܐܶܪܓܼܶܫ ܗܘܳܐ\nܕܶܐܠܽܘ ܐܰܪܓܼܶܫ ܠܳܐ ܚܿܳܐܶܫ ܗܘܳܐ ܘܠܳܐ ܡܙܿܰܝܰܚ ܠܶܗ\nܫܰܦܺܝ̣ܪ ܡܳܕܶܝܢ ܚܼܰܫ ܕܰܢܼܝܰܩܰܪ ܚܰܫܶܗ ܕܰܒܪܳܐ\nܒܪܺܝܟ ܕܰܒܚܰܫܶܗ ܓܠܼܳܐ ܟܰܣܝ̈ܳܬ݂ܳܐ ܕܰܓ݂ܢܺܝ̈ܙܳܢ ܗܘ̈ܰܝ","english":"Also Israel was a holy house of divinity. A great mourning was in the house of Jacob because of Joseph, as in the world the mourning for the death of the Son of God. The whole world put on black because of the Lord, and in the darkness that covered the earth, everything was in turmoil. The spread of holiness was fitting for him, as he was agitated, so that the great death of the Only-Begotten would not be despised. Jacob lamented for his entire household because of Joseph; with his sons and his daughters they were weeping for him and did not cease. The father stirred up the whole world over the death of his son, so that by the trembling of the creatures he confirmed that it was the Only-Begotten. This likeness of death chose the mystery from the righteous one, so that he did not perceive that Joseph was there when he was sold. He wept over the suffering of his son without realizing; if he had realized, he would not have suffered and would not have wept over him. It is fitting to know the suffering of the precious one, the suffering of his son. Blessed is he who, through his suffering, revealed the hidden things of the mysteries that were concealed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܶܝܬ ܩܽܘܕܫܳܐ","severity":"info","text":"The phrase 'house of holiness' (bēt qudšā) for Israel echoes temple imagery, linking the patriarch's household to a sacred space.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܒܠܳܐ ܕܩܶܛܠܶܗ ܕܒܰܪ ܐܰܠܳܗܳܐ","severity":"info","text":"The mourning for Joseph is compared to the mourning for the Son of God (bar alāhā), a typological reference to Christ's death, common in Syriac exegesis.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܺܝܼܚܺܝܕܳܝܳܐ","severity":"info","text":"The term 'Only-Begotten' (īḥīḏāyā) is a Christological title, here applied to Christ, reinforcing the typological parallel between Joseph and Christ.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܽܘܟ̈ܳܡܶܐ","severity":"info","text":"The image of the world 'putting on black' (ukāmē) for mourning reflects liturgical practice in Syriac Christianity, where black vestments were used in funerals.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the memra by reiterating the typological identification of Joseph with Christ, framing Jacob's grief as a prefiguration of the cosmic mourning for Christ's death.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܢܙܰܝܰܚ ܗܘܳܐ ܠܚܰܫܶܗ ܕܰܒܪܳܐ","severity":"caution","text":"The phrase 'he wept over the suffering of his son' is ambiguous: it may refer to Jacob weeping for Joseph or to a typological weeping for Christ; the Syriac allows both readings.","cites":[{"key":"ed:dsc-111","label":"source edition: On Joseph (Memra 3)","url":"https://syriaccorpus.org/111"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he wept over the suffering of his son' is ambiguous between Jacob's grief for Joseph and a typological reference to Christ's passion.","The identity of 'the righteous one' (zadīqā) in line 12 is unclear; it may refer to Jacob or to Joseph."],"confidence":"high","notes":[]}]}