{"slug":"dsc-112","id":"syriac:dsc:dsc-112","title":"On Joseph (Memra 4)","author":"Jacob of Serugh","genre":"homily","date":"Late 5th/early 6th century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:20Z","cost_usd":0.011143},"source":{"registry_id":"syriac:dsc:dsc-112","work_id":"dsc-112","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/112"},"stats":{"passages":16,"english_words":4131,"coptic_letters":0,"commentary_units":93,"commentary_kinds":8,"derived_notes":0,"ambiguities":29,"work_notes":5,"external_links":5,"timeline":4},"summary":{"work":"dsc-112","abstract":"Jacob of Serugh's fourth memra on Joseph is a metrical homily in Syriac, composed in twelve-syllable meter with acrostic patterns. It narrates the biblical story of Joseph, focusing on his trial with Potiphar's wife and his journey, linking it to patriarchal typology. The homily served a liturgical function in West Syriac Lenten observances, particularly on Joseph's commemoration, and reflects catechetical and paraenetic purposes. The text survives in manuscripts from the 9th century onward, with a gap of over three centuries from its original composition.","historical_context":"Jacob of Serugh (c. 451–521 CE) was a prominent Syriac theologian and bishop of Batnan in Osrhoene. This memra was likely composed late in his episcopal career, based on stylistic features and manuscript colophons. The work belongs to the genre of memre (metrical homilies) typical of the Syriac liturgical tradition, particularly within the West Syriac (Miaphysite) community. The homily was read during Lent, especially on the commemoration of Joseph, indicating its role in liturgical education and moral exhortation. The Syriac text survives in multiple manuscripts, with the earliest witness from the 9th century, leaving a significant transmission gap. The homily's typological references, such as linking Joseph to Isaac and Jacob, and allusions to apostolic traditions (e.g., Thomas's mission to India), situate it within broader Syriac exegetical and hagiographical traditions.","significance":"This memra is a key example of Jacob of Serugh's poetic and theological method, blending biblical narrative with typological and moral interpretation. It illustrates the liturgical use of Joseph's story in Syriac Christianity and its connection to patriarchal and apostolic traditions. The work's survival in multiple manuscripts attests to its enduring influence in West Syriac liturgical and catechetical contexts.","timeline":[{"date":"c. 451–521 CE","event":"Life of Jacob of Serugh, likely composition of the memra late in his episcopal career."},{"date":"9th c.","event":"Earliest surviving manuscript witness of the Syriac text."},{"date":"Late 5th/early 6th c.","event":"Probable date of composition based on internal style and colophons."},{"date":"Medieval period","event":"Transmission and liturgical use in West Syriac communities during Lent."}],"relations":[{"work":"On Joseph (Memra 1-3) — Jacob of Serugh","relation":"Part of a larger cycle of four memre on Joseph; this is the fourth.","key":"","label":null,"url":null},{"work":"Genesis 39:7-20","relation":"Biblical source for the episode of Potiphar's wife.","key":"","label":null,"url":null},{"work":"Genesis 12:1-4","relation":"Echoed in the closing line, linking Joseph to Abraham's call.","key":"","label":null,"url":null},{"work":"Acts of Thomas","relation":"Allusion to Thomas's mission to India, a tradition in Syriac Christianity.","key":"","label":null,"url":null},{"work":"Homilies on Joseph — Ephrem the Syrian","relation":"Earlier Syriac typological treatment of Joseph, possibly influencing Jacob.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Jacob of Serugh","label":"Jacob of Serugh","url":"https://en.wikipedia.org/wiki/Jacob_of_Serugh","reason":"Biographical context for the author."},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Religious and liturgical tradition of the work."},{"key":"wikipedia:West Syriac Rite","label":"West Syriac Rite","url":"https://en.wikipedia.org/wiki/West_Syriac_Rite","reason":"Liturgical setting for the homily's use."},{"key":"wikipedia:Joseph (Genesis)","label":"Joseph (Genesis)","url":"https://en.wikipedia.org/wiki/Joseph_%28Genesis%29","reason":"Biblical figure central to the homily."},{"key":"ed:dsc-112","label":"DSC 112","url":"https://syriaccorpus.org/112","reason":"Edition of the Syriac text used for translation."}],"cautions":["The dating of the memra to late in Jacob's episcopal career is based on internal stylistic features and manuscript colophons, not external evidence.","The earliest surviving manuscript witness is from the 9th century, over three centuries after the original composition, leaving a significant gap in transmission.","The present edition does not include a critical apparatus of variant readings; scholars should consult the manuscript base listed in the introduction for text-critical work.","The phrase 'without descending into the sea of his beauty' is ambiguous and may refer to Joseph's physical beauty as a moral trial or metaphorically to the depth of his virtue."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000503,"generated":"2026-11-15T02:11:06Z"},"checks":{"work":"dsc-112","status":"pass","blocking":[],"warnings":[],"stats":{"passages":16,"translated":16,"commentary_passages":16,"commentary_units":93,"english_words":4131,"source_letters":14899,"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 of Serugh’s memre, and employs acrostic patterns in the Syriac original.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521 CE) likely composed this memra late in his episcopal career; the dating rests on internal stylistic features and manuscript colophons.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in multiple manuscripts, but the earliest witness is from the 9th century, leaving a gap of over three centuries from the original composition.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memra was read in West Syriac liturgical settings during the season of Lent, particularly on the commemoration of Joseph, reflecting its catechetical and paraenetic function.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition does not include a critical apparatus of variant readings; scholars should consult the manuscript base listed in the introduction for text-critical work.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 16 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":16},"term_index":[],"citations":{"ed:dsc-112":{"label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}},"segments":[{"i":1,"ref":"p1","source":"ܡܺܐܡܪܳܐ ܕܰܐܪܒܥܳܐ ܕܥܰܠ ܝܰܘܣܶܦ\nܕܩܰܕܺܝܫܳܐ ܡܳܪܝ̱ ܝܰܥܩܽܘܿܒ ܡܺܐܡܪܳܐ ܕܰܐܪܒܥܳܐ ܕܥܰܠ ܝܰܘܣܶܦ\nܟܰܕ ܐܶܬ݂ܥܲܰܫܼܰܩ ܡܶܢ ܡܳܪܬܶܗ. ܡܺܐܡܪܳܐ ܕܢܰܟܼܦܳܐ ܡܠܽܘܼܐܳܐ ܝܰܗܼܒ ܠܺܝ ܡܶܢ ܩܶܪܝܳܢܶܗ:\nܘܰܕܠܼܳܐ ܐܶܪܕܶܐ ܒܼܝܰܡܳܐ ܕܫܽܘܼܦܼܪ̈ܰܘܗ̱ܝ ܠܳܐ ܡܶܫܟܰܚ ܐ̱ܢܳܐ܆\nܥܠܰܝܡܳܐ ܝܰܘܣܶܦ ܕܰܒܙܰܗܝܽܘܬܗ ܫܩܰܠ ܢܶܨܚܳܢܳܐ:\nܬܽܘܿܒ ܬ݀ܳܒܰܥ ܡܶܢܝ̱ ܕܰܐܪܝܡ ܩܳܠ̈ܰܝ ܒܰܙܡܺܝܪ̈ܳܬܼܶܗ. ܗ݀ܰܘ ܒܰܪ ܚܺܐܪ̈ܶܐ ܕܰܗܘܼܳܐ ܥܰܒܕܳܐ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ:\nܙܰܡܼܢܳܗܿ ܠܡܶܠܼܬ݂ܳܐ ܕܬܶܬܢܶܐ ܫܽܘܼܦܪ̈ܰܘܗ̱ܝ ܐܰܝܟܿܳܐ ܕܺܐܝܬܼܰܘܗ̱ܝ. ܫܠܺܝܼܚܳܐ ܕܰܢܚܼܶܬ ܕܰܢܨܼܽܘܪ ܐ̱ܪܳܙܳܐ ܕܰܫܠܺܝܚܽܘܼܬ݂ܐ܆\nܠܬܼܶܗܪܳܐ ܥܰܒܼܕܰܢܝ ܠܰܡܡܰܠܳܠܽܘܼ ܥܰܠ ܢܶܨܚܳܢܰܘ̈ܗ̱ܝ. ܡܳܪܝܳܐ ܫܰܕܪܶܗ ܕܿܢܰܬܩܼܶܢ ܐܽܘܼܪܚܳܐ ܩܕܳܡ ܡܰܚܼܰܬܬ݂ܗ:\nܘܰܗܘܼܳܐ ܣܳܗܕܳܐ ܠܟܼܳܪܽܘܙܽܘܬ݂ܐ ܕܫܰܪܺܝܪ̈ܳܬ݂ܐ܆\nܚܰܝܠܶܗ ܕܐ̱ܪܳܙܳܐ ܢܰܩܺܝܼܦܼ ܗܘܳܐ ܠܶܗ ܒܽܐܘܪܚܳܐ ܕܰܠܒܼܰܟ݂܆\nܘܰܒܼܠܶܫܳܢܳܐ ܚܼܰܕܬ݂ܐ ܡܡܼܰܠܶܠ ܟܰܕ ܠܳܐ ܝܺܠܼܶܦ܆\nܦܿܶܣܼܳܐ ܡܛܼܳܝܗ̱ܝ ܗܘܳܐ ܕܰܠܓܼܰܘ ܡܶܨܪܶܝܢ ܗܽܘܼ ܢܶܚܽܘܼܬ ܗܘܳܐ:\nܡܶܢ ܕܰܢܚܼܶܬ ܠܶܗ ܫܡܼܰܥ ܠܶܫܳܢܳܐ ܕܠܳܐ ܝܳܕܰܥ ܗܘܳܐ. ܠܽܐܘܪܚܳܐ ܪܰܒܬ݂ܐ ܗ݀ܳܝ ܕܿܰܫܠܺܝܼܚ̈ܶܐ ܢܦܼܰܩܼ ܢܶܪܫܽܘܼܡ ܗܘܳܐ:\nܕܰܒܼܠܶܫܳܢܳܐ ܚܼܰܕܬ݂ܳܐ ܢܡܼܰܠܶܠ ܒܰܐܬ݂ܪ̈ܰܘܳܬ݂ܐ܆\nܠܶܫܳܢܳܐ ܓܼܶܝܪ ܕܿܠܳܐ ܝܳܕܰܥ ܗܘܳܐ ܟܼܬ݂ܺܝܼܒ ܕܰܫܡܼܰܥ ܗܘܳܐ܆\nܕܟܼܽܠܳܗ̇ ܐܽܘܪܚܳܐ ܕܰܫܠܺܝܚܽܘܼܬܳܐ ܒܼܶܗ ܨܳܝܼܪܳܐ ܗܘܳܬ݂:\nܒܗܳܠܶܝܢ ܟ̈ܺܐܢܶܐ ܢܛܺܝܼܪ ܗܘܳܐ ܚܡܺܝܼܪܳܐ ܠܥܳܠܡܳܐ ܟܽܠܼܶܗ܆\nܘܫܳܕܶܐ ܗܘܳܐ ܠܗܽܘܢ ܒܰܐܬ݂ܪ̈ܰܘܳܬ݂ܳܐ ܢܒܰܣܼܶܡ ܐܶܢܽܘܿܢ\nܩܼܪܳܐ ܠܰܐܒܪܳܗܳܡ ܡܶܢ ܒܶܝܬ ܐܰܒܽܘܗ̱ܝ ܠܰܐܪܥܳܐ ܕܰܟܼܢܼܰܥܢ.","english":"Memra Four on Joseph\n\nOf the holy Mar Jacob, Memra Four on Joseph\n\nWhen he was oppressed by his mistress. The memra of the chaste one, the full one, gave me from his reading:\n\nAnd without descending into the sea of his beauty, he cannot be found.\n\nThe youth Joseph, who by his chastity took the victory.\n\nAgain it demands of me that I raise my voice in his songs. That freeborn one who became a slave among the Egyptians.\n\nGather the word so that his beauty may come where it is. The apostle who descended to seal the mystery of apostleship,\n\nFor the wonder, make me speak concerning his victories. The Lord sent him to cut a path before his descent,\n\nAnd he was a witness to the proclamation of truths.\n\nThe power of the mystery was bound to him on the path of tears,\n\nAnd in a new language he speaks without having learned.\n\nHis turn had come that within Egypt he would show forth.\n\nFrom when he descended, he heard a language he did not know. The great path which the apostles trod, he began to mark,\n\nThat in a new language he spoke in the regions.\n\nFor the language he did not know is written that he heard,\n\nThat the entire path of apostleship was depicted in him.\n\nIn these pains, a ferment was cast for the whole world,\n\nAnd he cast them into the regions and sweetened the taste.\n\nHe called Abraham from the house of his father to the land of Canaan.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܺܐܡܪܳܐ ܕܰܐܪܒܥܳܐ ܕܥܰܠ ܝܰܘܣܶܦ","severity":"info","text":"The heading identifies this as the fourth memra (metrical homily) on Joseph, establishing the work's place in a larger cycle.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܺܐܡܪܳܐ","severity":"info","text":"Memra (ܡܺܐܡܪܳܐ) is a genre of verse homily in Syriac, often used by Jacob of Serugh for extended narrative and theological exposition.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܰܕ ܐܶܬ݂ܥܲܰܫܼܰܩ ܡܶܢ ܡܳܪܬܶܗ","severity":"info","text":"The opening phrase 'when he was oppressed by his mistress' refers to the biblical episode of Potiphar's wife (Gen 39:7-20), a key narrative moment in Joseph's story.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܼܪܳܐ ܠܰܐܒܪܳܗܳܡ ܡܶܢ ܒܶܝܬ ܐܰܒܽܘܗ̱ܝ ܠܰܐܪܥܳܐ ܕܰܟܼܢܼܰܥܢ","severity":"info","text":"The closing line echoes God's call to Abraham in Gen 12:1-4, linking Joseph's journey to the patriarchal narrative.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܫܠܺܝܼܚܳܐ ܕܰܢܚܼܶܬ ܕܰܢܨܼܽܘܪ ܐ̱ܪܳܙܳܐ ܕܰܫܠܺܝܚܽܘܼܬ݂ܐ","severity":"info","text":"The reference to an 'apostle who descended to seal the mystery of apostleship' likely alludes to the apostle Thomas's mission to India, a tradition known in Syriac Christianity.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܕܠܼܳܐ ܐܶܪܕܶܐ ܒܼܝܰܡܳܐ ܕܫܽܘܼܦܼܪ̈ܰܘܗ̱ܝ","severity":"caution","text":"The phrase 'without descending into the sea of his beauty' is ambiguous: it may refer to Joseph's physical beauty as a moral trial, or metaphorically to the depth of his virtue.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'apostle' in line 10 is not explicit; it may be Thomas or another figure. The 'sea of his beauty' metaphor is open to interpretation as either literal or spiritual."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܘܠܺܐܝܣܚܳܩ ܛܰܠܝܳܐ ܡܶܢ ܨܶܝܕ ܐܶܡܶܗ ܕܢܶܗܼܘܶܐ ܕܼܶܒܚܳܐ:\nܠܝܰܥܩܽܘܒ ܐܰܥܼܪܶܩ ܒܽܐܘܪܚܳܐ ܕܚܳܪܳܢ ܘܰܫܒܼܰܩ ܐܰܬ݂ܪܶܗ. ܘܰܡܼܛܳܐ ܠܝܰܘܣܶܦܼ ܐܰܬ݂ܪܳܐ ܕܡܶܨܪܶܝܢ ܢܶܙܕܿܰܒܰܢ ܠܶܗ܆\nܐܰܝܟ ܕܿܰܠܡܼܶܠܚܳܐ ܒܰܕܿܰܪ ܗܘܳܐ ܠܗܽܘܢ ܒܰܐܬ݂ܪ̈ܰܘܳܬ݂ܳܐ. ܕܰܒܼܗ݀ܰܘ ܛܰܥܼܡܳܐ ܬܶܬܼܩܼܢܶܝ ܐܽܘܪܚܳܐ ܕܦܰܟܺܝܼܗܳܐ ܗܘܳܬ݂:\nܒܗܽܘܢ ܨܿܳܐܰܪ ܗܘܳܐ ܗܳܕܶܐ ܐܽܘܪܚܳܐ ܕܰܫܠܺܝܚܽܘܬ݂ܐ܆\nܕܰܒܼܬܼܰܠܡܺܝܕ̈ܶܐ ܫܰܕܿܰܪ ܢܽܘܗܪܳܐ ܠܥܳܠܡܳܐ ܟܽܠܼܶܗ. ܒܗܳܠܶܝܢ ܐ̱ܪ̈ܳܙܶܐ ܨܽܘܪܬܳܐ ܕܰܒܼܪܳܐ ܡܶܬܼܕܰܢܚܳܐ ܗܘܳܬ݂:\nܥܰܠ ܦܶܢܝ̈ܳܬ݂ܐ ܘܰܢܗܼܪ̈ܰܝ ܡܶܢܳܗܿ ܒܶܐܣܟܺܝܡ ܐܶܣܟܿܺܝܡ܀ ܢܚܼܶܬ ܟܺܝܼܬ ܝܰܘܣܶܦ ܥܰܡ ܬܿܰܓܳܪ̈ܶܐ ܐܰܝܟ ܕܶܐܫܼܬܰܕܰܪ܆\nܘܰܡܼܛܳܐ ܠܡܶܨܪܶܝܢ ܟܰܕ ܠܳܘܼܝܳܐ ܠܶܗ ܡܕܰܒܪܳܢܽܘܼܬ݂ܐ. ܕܢܶܚܼܽܘܬ ܢܰܠܦܼܳܗܿ ܠܪܶܚܼܡܰܬ ܓܿܰܘܪܳܐ ܩܰܕܺܝܫܼܽܘܬ݂ܐ܆\nܘܰܕܢܶܠܒܼܽܘܟ ܗܘܳܐ ܥܝ̈ܳܕܰܘܗ̱ܝ ܢܰܟܼܦ̈ܶܐ ܟܽܠܼܶܗ ܐܰܬ݂ܪܳܐ. ܗܳܢܳܐ ܥܰܒܿܕܳܐ ܡܛܼܳܝܗ̱ܝ ܗܘܳܐ ܕܢܶܥܼܒܶܕ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ܆\nܕܰܐܝܟ ܡܰܚܙܺܝܬ݂ܐ ܢܶܗܘܼܶܐ ܠܰܐܬ݂ܪܳܐ ܘܢܶܨܛܰܒܼܰܬ ܒܶܗ. ܚܰܕ ܓܿܰܕܽܘܕܳܐ ܕܡܼܶܢ ܗ݀ܰܘ ܛܽܘܿܗܡܳܐ ܕܒܶܝܬ ܐܰܒܪܳܗܳܡ܆\nܢܚܼܶܬܼ ܢܶܬܶܠ ܗܘܳܐ ܛܰܥܼܡܳܐ ܠܣ̈ܳܒܶܐ ܕܚܰܡ ܙܰܠܺܝܼܠܳܐ. ܛܰܠܼܝܳܐ ܙܰܗܼܝܳܐ ܐܶܫܼܬܰܕܿܰܪ ܗܘܳܐ ܡܶܢ ܟܺܐܢܽܘܼܬ݂ܐ܆\nܕܰܠܩܰܫܺܝܼ̈ܫܶܐ ܢܶܗܼܘܶܐ ܡܚܿܰܟܶܡ ܒܰܙܗܺܝܪܽܘܼܬܼܶܗ. ܠܰܐܬ݂ܪܳܐ ܕܥܰܒ̈ܕܶܐ ܐܶܫܼܬܰܕܰܪ ܗܘܳܐ ܕܢܶܒܼܣܼܽܘܪ ܐܶܢܽܘܢ:\nܕܠܰܘ ܒܰܟܼܝܳܢܳܐ ܐܺܝܼܬ ܥܰܒܼܕܽܘܬ݂ܐ ܠܰܒܼܢܰܝܢ̈ܳܫܳܐ. ܗܘܼܳܐ ܗ̱ܘܳܐ ܥܼܰܒܕܳܐ ܘܰܒܢܰܟܼܦܽܘܼܬ݂ܐ ܡܼܶܬܼܕܰܒܼܰܪ ܗܘܳܐ܆\nܕܰܠܚܰܡ ܢܶܒܣܼܽܘܪ ܕܶܐܙܕܿܰܠܰܠ ܗܘܳܐ ܡܶܢ ܨܶܒܝܳܢܶܗ.","english":"And the young man Isaac fled from the presence of his mother, who was to be a sacrifice. Jacob fled on the road to Harran and left his land. And he arrived in the land of Egypt, where Joseph was sold, as if to give flavor to the lands, that through them the taste might be known, the way of the prudent one. Through them this way of apostleship was made narrow, that sent light to the whole world through the disciples. In these mysteries the form of the Son was being depicted. On the faces and the mountains from her in a schema, a schema. Joseph went down with the merchants as he was sent, and he arrived in Egypt while the governance accompanied him, that it might show the love of the holy man for the chaste one, and that it might change all the hard customs of the land. This servant had come to do among the Egyptians, that he might be like a spectacle for the land and take hold of it. One warrior from that lineage of the house of Abraham went down and gave taste to the elders of Ham the contemptible. The radiant young man was sent from affliction, that he might teach the elders through his vigilance. He was sent to the land of slaves that he might bring good news of salvation, for servitude is not a reproach to the righteous. He was a servant, and he was governed in hardship, that he might bring good news to Ham, who had been sold from his will.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܠܺܐܝܣܚܳܩ ܛܰܠܝܳܐ ܡܶܢ ܨܶܝܕ ܐܶܡܶܗ ܕܢܶܗܼܘܶܐ ܕܼܶܒܚܳܐ","severity":"info","text":"The passage opens with a typological pairing of Isaac and Jacob, linking Joseph’s journey to earlier patriarchal narratives. This sets a pattern of righteous suffering and divine providence.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܶܣܟܺܝܡ","severity":"info","text":"The repeated term ܐܶܣܟܺܝܡ (eskīm) means 'schema' or 'form,' here used in a Christological sense: the mysteries prefigure the Son. This reflects Jacob’s typological exegesis.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܰܥܩܽܘܒ ܐܰܥܼܪܶܩ ܒܽܐܘܪܚܳܐ ܕܚܳܪܳܢ","severity":"info","text":"Jacob’s flight to Harran alludes to Genesis 27:43–28:10, where Jacob flees Esau. The homily draws a parallel between Jacob’s exile and Joseph’s sale into Egypt.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܚܰܡ ܢܶܒܣܼܽܘܪ ܕܶܐܙܕܿܰܠܰܠ ܗܘܳܐ ܡܶܢ ܨܶܒܝܳܢܶܗ","severity":"info","text":"The reference to Ham (ܚܰܡ) as 'contemptible' and 'sold from his will' reflects a Syriac tradition that Ham was enslaved or cursed, linking Joseph’s servitude to a broader narrative of redemption for the cursed lineage.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܰܒܼܬܼܰܠܡܺܝܕ̈ܶܐ ܫܰܕܿܰܪ ܢܽܘܗܪܳܐ ܠܥܳܠܡܳܐ ܟܽܠܼܶܗ","severity":"info","text":"The 'way of apostleship' sending light through disciples parallels Joseph’s mission to Egypt, presenting him as a type of apostolic witness who transforms a land through chastity and faith.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܡܼܛܳܐ ܠܝܰܘܣܶܦܼ ܐܰܬ݂ܪܳܐ ܕܡܶܨܪܶܝܢ","severity":"caution","text":"The Syriac text conflates Jacob’s arrival in Harran with Joseph’s in Egypt, creating a compressed typology. The English draft smooths this, but the original may reflect a deliberate homiletic juxtaposition rather than a narrative error.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from her in a schema, a schema' (ܡܶܢܳܗܿ ܒܶܐܣܟܺܝܡ ܐܶܣܟܿܺܝܡ) is ambiguous: it may refer to the mother (Sarah?) or to the land, and the repetition may be emphatic or a scribal dittography. The reading taken follows the English draft as a Christological reference."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܐܰܝܢܳܐ ܕܰܡܼܛܳܝܗ̱ܝ ܦܿܶܣܼܳܐ ܕܥܰܒܕ̈ܶܐ ܒܝܰܘܣܶܦ ܢܶܚܼܽܘܪ܆\nܕܶܐܫܼܟܰܚ ܢܶܪܚܼܰܡ ܐܳܦܼ ܠܰܐܠܳܗܳܐ ܘܰܠܡܳܪ̈ܰܝܳܐ. ܝܰܒܿܠܼܶܗ ܙܰܒܢܳܐ ܘܟܼܰܕܢܶܗ ܒܢܺܝܼܪܳܐ ܕܰܟܼܒܺܝܫܽܘܬ݂ܐ܆\nܘܟܼܰܕ ܠܰܐܠܳܗܳܐ ܠܳܐ ܐܰܪܦܺܝܼ ܗܘܳܐ ܦܼܠܼܰܚ ܥܰܒܼܕܽܘܬܼ݂ܐ. ܠܡܳܪ̈ܰܘܗ̱ܝ ܝܰܩܼܰܪ ܘܡܶܢ ܐܰܠܳܗܳܐ ܠܳܐ ܐܰܪܚܼܶܩ ܗܘܳܐ܆\nܩܢܼܳܐ ܥܰܒܼܕܽܘܬ݂ܐ ܘܰܒܼܚܺܐܪܽܘܬܼ݂ܐ ܡܶܬ݂ܗܰܦܰܟ ܗܘܳܐ. ܒܰܡܝܰܬܪܽܘܬ݂ܐ ܢܛܼܰܪ ܓܽܘܼܥܠܳܢܳܐ ܕܒܶܝܬ ܐܰܠܳܗܳܐ:\nܘܰܠܡܳܪ̈ܰܝܳܐ ܚܰܘܺܝܼ ܚܽܘܒܶܗ ܒܟܼܰܫܺܝܼܪܽܘܬ݂ܐ܆\nܬܼܳܐ ܩܪܽܘܒ ܘܰܚܙܼܺܝ ܟܿܰܕ ܡܶܬ݂ܝܰܒܰܠ ܥܰܠ ܬܰܓܿܳܪ̈ܶܐ. ܘܰܒܼܚܺܐܪܽܘܬ݂ܳܐ ܕܠܳܐ ܫܽܘܼܚܠܳܦܰܐ ܗ̱ܘ ܟܰܪ ܕܳܐܙܶܠ ܗܘܳܐ܆\nܡܶܕܝܰܢ̈ܳܝܶܐ ܫܩܼܰܠܘ ܗ̱ܘܰܘ ܛܺܝ̈ܡܰܘܗ̱ܝ ܡܶܢ ܡܶܨܪ̈ܳܝܶܐ܆\nܘܰܕܝܳܕܼܰܥ ܗܘܳܐ ܕܡܳܪܝܳܐ ܥܰܡܶܗ ܠܳܐ ܟܶܪܝܰܬܼ݀ ܠܶܗ. ܥܰܡ ܬܰܓܳܪ̈ܶܐ ܪܼܕܳܐ ܘܰܡܫܼܰܥܒܰܕ ܟܽܠܳܗ̇ ܐܽܘܪܚܶܗ܆\nܘܰܒܓ݂ܘ ܡܶܨܪܶܝܢ ܬܽܘܒ ܐܶܙܕܿܰܒܰܢ ܘܰܡܩܼܰܒܶܠ ܗܘܳܐ. ܡܶܬ݂ܚܰܠܦܺܝܢ ܗ̱ܘܰܘ ܠܶܗ ܡܳܪ̈ܰܝܳܐ ܒܰܐܬ݂ܪ̈ܰܘܳܬ݂ܐ܆\nܘܗܳܝ ܚܺܐܪܽܘܬ݂ܐ ܕܡܶܢ ܐܰܠܳܗܳܐ ܠܳܐ ܡܚܰܠܶܦ ܗܘܳܐ. ܥܰܠ ܗ̱ܘܳܐ ܕܢܶܦܼܠܽܘܼܚ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐܼ ܕܠܳܐ ܩܽܘܼܛܳܥܳܐ܆\nܘܰܦܼܫܺܝܼܛ ܠܶܒܶܗ ܘܥܺܝܼܪ ܒܰܥܒܳܕܶܗ ܘܪܳܚܶܡ ܡܳܪ̈ܰܘܗ̱ܝ. ܢܩܶܐ ܠܬܼܶܫܡܶܫܬܶܗ ܕܡܳܪܳܐ ܫܺܐܝܼܠܳܐ ܕܰܡܿܠܼܶܐ ܙܰܒܢܳܐ܆\nܘܰܐܣܺܝܼܪ ܚܽܘܼܒܶܗ ܒܗ݀ܳܝ ܡܿܳܪܽܘܬ݂ܐ ܕܠܼܳܐ ܡܶܬ݂ܦܰܩܕܳܐ. ܚܰܟܺܝܼܡܳܐ ܗܘܳܐ ܘܝܳܕܰܥ ܢܶܚܼܽܘܪ ܢܰܗܺܝܼܪܳܐܺܝܬ݂܆\nܘܰܡܼܝܰܩܰܪ ܗܘܳܐ ܠܡܳܪܝܳܐ ܒܼܩܽܘܼܫܬܳܐ ܘܰܠܡܳܪ̈ܰܝܳܐ. ܥܪܺܝܼܡ ܗܘܳܐ ܛܰܠܼܝܳܐ ܢܼܶܦܪܽܘܫ ܘܰܠܟܼܽܠ ܕܺܝܼܠܶܗ ܢܶܬܶܠ:\nܫܽܘܼܒܚܳܐ ܠܡܳܪܝܳܐ ܘܰܠܡܳܪ̈ܰܝܳܐ ܥܒܳܕܳܐ ܕܰܐܚ̈ܰܘܗ̱ܝ.","english":"Where is the flavor of the sale of Joseph to be found?  \nHe found love for God and for his masters. He offered sacrifice and honored his servitude in the furnace of submission,  \nand while he did not abandon God, he served his servitude. He honored his masters and did not distance himself from God.  \nServitude and freedom were transformed. In abundance he preserved the mystery of the house of God,  \nand to his masters he showed his love through diligence.  \nCome near and see how he was led among the merchants. And with a freedom that had no change, he went on his way.  \nThe Midianites took his price from the Egyptians,  \nand he knew that the Lord was with him and did not grieve. He ran with the merchants and labored throughout his entire journey,  \nand in the midst of Egypt he was again sold and received. His masters were exchanged for him in the lands,  \nbut that freedom which he had from God did not change. He was diligent in the service of the Egyptians without interruption,  \nand his heart was simple and vigilant in his work, and he loved his masters. He stood at the service of the Lord, a vessel full of sacrifice,  \nand bound his love in that lordship which is not commanded. He was wise and knew how to see clearly,  \nand he honored the Lord in truth and his masters. The youth was shrewd and gave all that was his.  \nGlory to the Lord and to his masters, the work of his brothers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܿܶܣܼܳܐ","severity":"info","text":"The Syriac term pēsā (ܦܣܐ) means 'flavor' or 'taste,' used here metaphorically for the spiritual significance or 'savor' of Joseph's sale. Jacob draws on a sensory image to invite the audience to discern typological meaning.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܒܺܝܫܽܘܬ݂ܐ","severity":"info","text":"The term kəḇīšūṯā (ܟܒܝܫܘܬܐ) means 'submission' or 'subjugation,' here describing Joseph's servitude as a 'furnace' (ܒܢܺܝܼܪܳܐ) of submission, a metaphor for ascetic discipline and testing.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܶܕܝܰܢ̈ܳܝܶܐ ܫܩܼܰܠܘ ܗ̱ܘܰܘ ܛܺܝ̈ܡܰܘܗ̱ܝ ܡܶܢ ܡܶܨܪ̈ܳܝܶܐ","severity":"info","text":"This line echoes Genesis 37:28, where the Midianites sell Joseph to the Egyptians. Jacob condenses the biblical narrative, emphasizing Joseph's passive role and the exchange of his 'price' (ṭīmaw(hy)).","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܼܳܐ ܩܪܽܘܒ ܘܰܚܙܼܺܝ","severity":"info","text":"The imperative 'Come near and see' (tā qərōḇ wə-ḥzē) is a rhetorical device typical of Jacob's homiletic style, inviting the audience to visualize the paradox of Joseph's simultaneous servitude and freedom.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܺܐܪܽܘܬ݂ܐ ܕܠܳܐ ܫܽܘܼܚܠܳܦܰܐ","severity":"info","text":"The phrase 'freedom that had no change' (ḥērūṯā d-lā šūḥlāp̄ā) reflects the Syriac ascetic ideal of inner liberty despite external bondage, a theme Jacob develops to portray Joseph as a model of spiritual integrity.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܠܡܳܪ̈ܰܝܳܐ ܚܰܘܺܝܼ ܚܽܘܒܶܗ ܒܟܼܰܫܺܝܼܪܽܘܬ݂ܐ","severity":"caution","text":"The phrase 'to his masters he showed his love through diligence' (wa-l-māraw(hy) ḥawwī ḥubbēh b-kaššīrūṯā) is ambiguous: 'masters' (māraw(hy)) may refer to Joseph's earthly owners or, in a typological reading, to Christ and the apostles. The parallel with 'the Lord' (māryā) suggests a dual reference.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'masters' (māraw(hy)) is ambiguous: it may refer to Joseph's human owners or, typologically, to Christ and the apostles, as the homily elsewhere draws parallels between Joseph and apostolic figures.","The phrase 'the work of his brothers' (ʿbāḏā d-aḥaw(hy)) at the end is unclear; it may refer to the homily itself as the work of Jacob's monastic brothers, or to Joseph's brothers in the biblical narrative."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܩܢܽܘܼܡܳܐ ܒܕܰܟܼܺܝܘ ܢܛܼܰܪ ܠܰܐܠܳܗܳܐ ܕܠܳܐ ܨܽܘܚܺܝܼܬ݂ܐ܆\nܘܰܠܡܶܨܪ̈ܳܝܶܐ ܡܫܰܥܼܒܰܕ ܦ݀ܳܠܰܚ ܒܰܚܦܺܝܼܛܽܘܬ݂ܐ. ܩܕܳܡ ܐܰܠܳܗܳܐ ܕܟܶܐ ܘܰܡܨܰܠܰܠ ܝ݀ܳܐܶܐ ܘܰܢܩܼܶܕ܆\nܘܰܩܕܳܡ ܡܳܪܶܗ ܟܰܫܺܝܼܪ ܘܰܥܬܺܝܼܕ ܘܰܢܩܼܶܐ ܘܰܐܡܺܝܼܢ. ܠܡܳܪܝܳܐ ܪܳܚܶܡ ܘܰܠܡܳܪܶܗ ܬܽܘܒ ܠܳܐ ܫܿܳܐܶܛ ܗܘܳܐ:\nܚܰܕ ܨܶܒܝܳܢܳܐ ܛ݀ܳܒܼܳܐ ܫܰܡܼܶܫ ܠܰܬܼܪ̈ܶܝܢ ܓܿܰܒܺܝܼ̈ܢ. ܒܿܢܺܝܼܪܳܐ ܕܿܥܼܰܒ̈ܕܶܐ ܟܼܰܕܢܶܗ ܙܰܒܢܳܐ ܘܶܐܬ݂ܟܰܫܰܪ ܒܶܗ܆\nܐܳܦܼ ܠܰܐܠܳܗܳܐ ܒܼܶܗ ܦܳܠܰܚ ܗܘܳܐ ܘܰܠܡܳܪ̈ܰܝܳܐ. ܟܰܕ ܒܰܪ ܚܺܐܪ̈ܶܐ ܗ̱ܘ ܐܰܢܺܝܼ̇ܚ ܠܰܐܒܽܘܗ̱ܝ ܘܰܐܣܓܿܺܝܼ ܪܰܚܼܡܶܗ:\nܘܕܰܗܘܳܐ ܥܼܰܒܕܳܐ ܒܼܫܰܦܺܝܼܪܽܘܬ݂ܗ ܠܡܳܪܶܗ ܐܰܬ݂ܗܰܪ܇\nܠܰܐܠܳܗܳܐ ܕܶܝܢ ܘܰܒܼܥܰܒܼܕܽܘܬ݂ܐ ܘܰܒܼܚܺܐܪܽܘܬ݂ܐ:\nܪܚܼܶܡ ܒܰܫܪܳܪܳܐ ܘܰܡܪܰܚܼܶܡ ܗܘܳܐ ܘܰܡܝܰܩܼܰܪ ܗܘܳܐ. ܒܰܪܶܟ̣ ܡܳܪܝܳܐ ܥܒܳܕܳܐ ܕܺܐܝܕ̈ܰܘܗ̱ܝ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ܆\nܕܢܶܗܼܘܶܐ ܪܚܺܝܼܡܳܐ ܘܰܡܼܦܼܰܪܢܶܣ ܗܘܳܐ ܚܰܟܺܝܡܼܳܐܺܝܬ݂܆\nܡܥܰܕܪܳܢܽܘܬ݂ܐ ܢܰܩܺܝܼܦܼܳܐ ܗܘܳܬ ܠܰܥܒܺܝܕ̈ܳܬ݂ܶܗ܆\nܡܳܪܝܳܐ ܐܰܨܠܰܚ ܒܺܐܝܕܶܗ ܕܢܶܣܥܼܽܘܪ ܟܽܠ ܛܳܒ̈ܳܬ݂ܐ. ܐܶܬ݂ܒܰܪܰܟ ܗܘܳܐ ܒܰܝܬܳܐ ܕܡܳܪܶܗ ܡܶܛܽܠܳܬ݂ܗ܆\nܘܟܼܽܠܡܳܐ ܕܢܶܥܼܒܶܕ ܡܶܫܼܬܰܪܬܰܚ ܗܘܳܐ ܘܣܳܓܶܐ ܒܼܺܐܝ̈ܕܰܘܗ̱ܝ. ܟܿܐܼܺܝܢ ܗܘܳܐ ܘܰܬܼܪܺܝܼܨ ܘܰܒܼܒܶܝܬ ܡܳܪܶܗ ܟܿܰܫܺܝܼܪܳܐ ܗܘܳܐ܆\nܘܟܼܽܠܡܳܐ ܕܰܥܼܒܰܕ ܡܶܢ ܛܰܝܒܽܘܼܬܼܳܐ ܡܼܶܬܼܦܰܪܢܰܣ ܗܘܳܐ. ܐܶܢ ܠܰܥܒܳܕܳܐ ܒܼܒܰܝܬܳܐ ܢܶܩܼܪܽܘܒ ܡܼܶܫܬܿܰܪܬܰܚ ܗܘܳܐ܆\nܘܰܠܚܲܰܩܠܳܐ ܬܽܘܒ ܐܶܢ ܢ݀ܳܦܶܩ ܗܘܳܐ ܣܓ̈ܳܝ ܥܰܠܳܠـ̈ܬܼܳܐ. ܐܶܬ̣ܒܰܪܰܟܼ ܗܘܳܐ ܒܼܶܝܬ ܡܶܨܪܳܝܳܐ ܡܶܛܽܠ ܝܰܘܣܶܦ܆\nܘܰܒܓܼܰܘ ܒܰܝܬܳܐ ܘܰܒܼܚܰܩܠܳܐ ܠܰܡ ܟܽܠ ܕܰܩܢܶܐ ܗ̱ܘܳܐ.","english":"He stood in purity before God without blemish, and to the Egyptians he ministered in servitude with diligence. Before God he was chaste and prayed fittingly and was upright, and before his master he was industrious and ready and upright and faithful. He loved the Lord and also did not hate his master. One good will served both sides. In the furnace of slaves, when the sale bound him, he served both God and masters in it. Though he was a free man, he left his father and increased his love. And what he became as a servant in his beauty was revealed to his master; to God, however, both in servitude and in freedom. He loved truly and was compassionate and was honoring. The Lord blessed the work of his hands among the Egyptians, so that he was beloved and was dispensing wisely. Assistance was close at hand for his labors. The Lord made all good things prosper through his hands. He was blessed in the house of his master because of him, and whatever he did was increased and multiplied in his hands. He was honest and upright and was industrious in his master's house, and whatever he did was dispensed with grace. Whether for service in the house or for the field, it was increased. And for the field again, when he went out, many provisions were added. The house of the Egyptian was blessed because of Joseph, and within the house and in the field, nothing that he undertook was lacking.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܢܽܘܼܡܳܐ","severity":"info","text":"The Syriac term ܩܢܽܘܼܡܳܐ (qawmā) here means 'stood' in a moral or spiritual sense, indicating steadfastness in purity before God. It is not a physical posture but a metaphor for constancy.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܕܰܟܼܺܝܘ ܢܛܼܰܪ ܠܰܐܠܳܗܳܐ","severity":"info","text":"The phrase 'stood in purity before God without blemish' echoes the language of priestly purity in the Old Testament, particularly the requirement for sacrificial animals to be without blemish (Leviticus 22:20-22). Jacob applies this to Joseph's moral state.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܿܢܺܝܼܪܳܐ ܕܿܥܼܰܒ̈ܕܶܐ","severity":"info","text":"The 'furnace of slaves' (ܒܿܢܺܝܼܪܳܐ ܕܿܥܼܰܒ̈ܕܶܐ) is a metaphor for the crucible of servitude, a common trope in Syriac literature for testing and purification. It reflects the ascetic ideal of submission as spiritual discipline.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܰܕ ܨܶܒܝܳܢܳܐ ܛ݀ܳܒܼܳܐ ܫܰܡܼܶܫ ܠܰܬܼܪ̈ܶܝܢ ܓܿܰܒܺܝܼ̈ܢ","severity":"info","text":"This line introduces a structural antithesis: Joseph serves both God and his earthly master with a single good will. The parallelism of 'before God' and 'before his master' is sustained throughout the passage, emphasizing dual loyalty.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܥܰܕܪܳܢܽܘܬ݂ܐ ܢܰܩܺܝܼܦܼܳܐ","severity":"info","text":"The phrase 'assistance was close at hand' (ܡܥܰܕܪܳܢܽܘܬ݂ܐ ܢܰܩܺܝܼܦܼܳܐ) reflects a theme of divine providence in Joseph's life, later developed in Syriac commentaries as a type of Christ's providential care for the faithful.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܰܪܶܟ̣ ܡܳܪܝܳܐ ܥܒܳܕܳܐ ܕܺܐܝܕ̈ܰܘܗ̱ܝ","severity":"caution","text":"The verb ܒܰܪܶܟ̣ (barek) can mean 'blessed' or 'blessed (as in made prosperous)'. The context suggests divine blessing on Joseph's labor, but the ambiguity between a blessing of approval and one of material increase is unresolved in the Syriac.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he left his father and increased his love' (ܐܰܢܺܝܼ̇ܚ ܠܰܐܒܽܘܗ̱ܝ ܘܰܐܣܓܿܺܝܼ ܪܰܚܼܡܶܗ) is ambiguous: it may mean Joseph increased his love for his father despite leaving, or that he increased his father's love for him. The Syriac syntax allows both readings.","The term 'beauty' (ܒܼܫܰܦܺܝܼܪܽܘܬ݂ܗ) in 'what he became as a servant in his beauty' could refer to Joseph's physical attractiveness or his moral excellence. The context of servitude and revelation to his master favors a moral interpretation, but the word often carries physical connotations."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܘܨܽܘܼܪܬܶܗ ܕܰܒܼܪܳܐ ܨܠܼܳܬܼ݀ ܛܶܠܳܠܳܗ̇ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ܆\nܘܰܒܒܼܽܘܪ̈ܟܳܬܼܳܐ ܗܺܝܼ ܣܶܡܟܼܰܬܼ݀ ܗܘܳܬܼ݀ ܠܰܥܒܺܝܕ̈ܳܬܼܶܗ. ܥܰܠܼ ܠܰܣܡܳܟ݂ܐ ܘܝܰܗܼܒ ܗܘܳܐ ܚܲܰܡܪܳܐ ܠܕܰܣܢܺܝܼܩܺܝܢ ܗ̱ܘܰܘ܆\nܢܦܼܰܩܼ ܗܘܳܐ ܠܚܽܘܼܪܒܳܐ ܘܰܐܣܓܿܺܝܼ ܠܰܚܡܳܐ ܠܰܕܟܳܦܢܼܺܝܢ ܗ̱ܘܰܘ. ܡܶܢ ܗܰܘ ܓܽܘܼܫܡܳܐ ܐܶܬ݂ܝܰܠܕܰܬܼ݀ ܗܘܳܬܼ݀ ܛܶܠܳܢܺܝܼܬܼܳܐ܆\nܒܶܝܬ ܡܶܨܪܳܝܳܐ ܘܒܰܪܰܟ݂ܬܶܗ ܗܘܳܬܼ݀ ܒܺܐܝܕ̈ܰܝ ܝܰܘܣܶܦ܆\nܚܶܣܼܕ̣ܶܗ ܕܰܒܼܪܳܐ ܫܰܩܺܝܼܠ ܗܘܳܐ ܝܰܘܣܶܦ ܟܰܕ ܐܶܙܕܰܒܼܰܢ܇\nܘܒܶܗ ܐܰܨܠܼܰܚ ܗܘܳܐ ܕܢܶܗܼܘܶܐ ܢܰܨܺܝܼܚ ܒܰܥܒܺܝܕ̈ܳܬܼܶܗ. ܠܡܳܪܶܗ ܕܳܡܿܶܐ ܘܰܒܓܼܰܘ ܒܰܝܬܐ ܘܰܒܓܼܰܘ ܚܽܘܼܪܒܳܐ܆\nܟܽܠ ܡܿܰܣܓܶܐ ܗܘܳܐ ܡܶܢ ܦܽܘܪ̈ܢܳܣܰܘܗ̱ܝ ܐܰܠܳܗܳܝ̈ܶܐ. ܘܟܼܰܕ ܡܶܣܬܿܰܡܼܰܟܼ ܥܰܠ ܗ݀ܳܝ ܨܽܘܪܬܶܗ ܪܰܒܬ݂ܳܐ ܕܰܒܪܳܐ܆\nܘܰܒܒܽܘܪ̈ܟܳܬ݂ܗ ܒܰܝܬܳܐ ܕܡܳܪ̈ܰܘܗ̱ܝ ܡܶܬܼܝܰܬܰܪ ܗܘܳܐ. ܘܟܼܽܠܡܳܐ ܕܢܶܥܼܒܶܕ ܡܶܫܼܬܰܪܬܳܚܽܘܼ ܡܶܫܼܬܰܪܬܰܚ ܗܘܳܐ܆\nܘܪ̈ܳܒܿܝܳܢ ܒܺܐܝܕ̈ܰܘܗ̱ܝ ܫܰܦܺܝܪ̈ܳܬܼܳܐ ܠܟܼܽܠ ܕܰܚܕܳܪ̈ܰܘܗ̱ܝ. ܘܬܰܩܺܝܼܦܼ ܒܰܝܬܳܐ ܡܶܢ ܦܽܘܼܪܢܳܣܳܐ ܕܚܰܟܺܝܡܽܘܼܬ݂ܶܗ܆\nܘܰܒܟܼܽܠ ܕܽܘܟܳܐ ܥܒܳܕܳܐ ܕܺܐܝ̈ܕܰܘܗ̱ܝ ܡܶܬ݂ܒܰܪܼܰܟܼ ܗܘܳܐ. ܟܰܕ ܕܳܡܶܐ ܗܘܳܐ ܠܰܒܼܪܳܐ ܒܫܽܘܼܦܼܪ̈ܰܘܗ̱ܝ ܘܰܒܼܦܰܐܝܽܘܼܬ݂ܶܗ\nܚܛܺܝܼܬܼܳܐ ܚܶܣܡܼܰܬܼ݀ ܬܶܫܼܕܶܐ ܣܝܳܢܳܐ ܥܰܠ ܫܰܦܺܝܼܪܳܐ. ܚܙܼܳܬܼܶܗ ܡܳܪܬܶܗ ܠܛܰܠܝܳܐ ܕܰܦܿܐܼܶܐ ܘܪܶܓܰܬܼ݀ ܡܺܝܼܬܰܬܼ݀. ܕܰܠܢܰܟܼܦܽܘܼܬ݂ܗ ܕܿܛܰܠܼܝܳܐ ܬܼܶܣܼܪܽܘܚܝ ܕܰܪܚܺܝܼܡܳܐ ܗܘܳܬܼ݀܇\nܗܳܐ ܟܼܡܳܐ ܫܽܘܼܦܼܪܳܐ ܐܺܝܼܬܼ ܒܶܗ ܒܝܰܘܣܶܦ ܡܶܢ ܕܿܰܡܫܺܝܼܚܳܐ܆\nܕܳܐܦܼ ܒܿܰܐܓ݂ܘܢܳܐ ܩܼܳܡ ܐܰܟܼܘܳܬ݂ܶܗ ܘܠܳܐ ܐܶܬܼܪܰܦܺܝܼ.","english":"and the image of the wild ass, the shadow of his prayer fell upon the house of the Egyptians, and it was by his blessings that his labors were supported. He went to the steward and gave wine to those who were thirsty; he went out to the field and multiplied bread for those who were hungry. From that body was born the shadow of the cross in the house of Egypt, and his blessing was in the hands of Joseph. The grace of the wild ass Joseph took when he was sold, and through it he prospered so that he might be successful in his labors. He served his master both within the house and in the field, and he increased everything through his divine gifts. And when he leaned upon that great image of the wild ass, and through his blessings the house of his masters grew wealthy. And everything he did was multiplied and increased, and great things through his hands were beautiful to all around him. And the household was strengthened by the gift of his wisdom, and in every place the work of his hands was blessed. As he resembled the wild ass in his beauty and in his goodness, the envious woman cast a snare upon the beautiful one. His mistress saw the youth who was fair and desired him to death, so that by the chastity of the youth she might be shamed, for she loved him. Behold, how much beauty there is in Joseph compared to the Messiah, for even in the manger he stood like him and was not corrupted.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܽܘܼܪܬܶܗ ܕܰܒܼܪܳܐ","severity":"info","text":"The phrase 'image of the wild ass' (ṣūrtēh d-berā) is a typological reference to Joseph as a type of Christ, the 'wild ass' symbolizing humility and servitude.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܛܶܠܳܢܺܝܼܬܼܳܐ","severity":"info","text":"The 'shadow of the cross' (ṭellāṯīṯā) alludes to the prefiguration of Christ's crucifixion, a common typology in Syriac exegesis, echoing Genesis 39–41 where Joseph's life prefigures Christ.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܶܣܡܼܰܬܼ݀","severity":"info","text":"The 'envious woman' (ḥesmāṯ) refers to Potiphar's wife, whose attempted seduction of Joseph is a key episode in Genesis 39. Jacob of Serugh emphasizes her envy as a foil to Joseph's chastity.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܳܐܦܼ ܒܿܰܐܓ݂ܘܢܳܐ ܩܼܳܡ ܐܰܟܼܘܳܬ݂ܶܗ","severity":"info","text":"The comparison of Joseph to Christ 'in the manger' (b-agwānā) draws a parallel between Joseph's purity in slavery and Christ's birth in a stable, a typological link common in Syriac homiletics.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from Joseph's successful servitude to the temptation by Potiphar's wife, marking a narrative pivot from prosperity to moral trial, typical of Jacob's homiletic structure.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'image of the wild ass' may also be read as a reference to Joseph's physical beauty or to a specific iconographic tradition; the reading taken is typological.","The 'shadow of the cross' could be interpreted as a literal shadow or a metaphorical prefiguration; the latter is preferred."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܚܛܺܝܼܬ݂ܐ ܒܼܡܳܪܰܢ ܐܰܝܟܼ ܡܶܨܪܳܝܬܳܐ ܒܝܰܘܣܶܦܼ ܚܵܳܪܰܬܼ݀:\nܘܶܐܬ݂ܢܰܩܝܼܰܬܼ݀ ܠܶܗ ܒܿܕܰܐܪܳܐ ܐܰܡܺܝܼܢܳܐ ܢܰܓܿܺܝܼܪܐܳܝܺܬ݂܆\nܨܠܼܳܬܼ݀ ܠܶܗ ܦܰܚܳܐ ܕܬܶܓܼܽܘܼܫܝ ܚܰܝܠܶܗ ܐܶܢ ܡܼܶܬܼܥܰܪܩܰܠ܆\nܛܶܡܼܪܰܬܼ݀ ܢܶܫܼܒ̈ܶܝܗܿ ܘܟܼܽܠܗܺܘܢ ܦܰܣܼܶܩ ܘܰܥܒܼܰܪ ܐܶܢܽܘܢ\nܟܿܽܠܗܽܘܢ ܫ̈ܶܕܠܶܐ ܕܰܪ̈ܓܼܺܝܓܼܳܬܼܳܐ ܣܶܕܪܰܬܼ݀ ܩܽܘܕܡܰܘܗ̱ܝ܆\nܘܰܒܚܺܝܼܨܽܘܼܬ݂ܶܗ ܒܿܰܣܼܪܳܗܿ ܠܟܼܽܠܳܗ̇ ܕܰܓܳܠܽܘܼܬ݂ܐ. ܠܪܶܚܡܼܰܬ݀ ܟܿܰܪܣܳܐ ܒܨܲܰܘܡܳܐ ܦܰܪܣܼܺܝ ܘܶܐܡܼܰܕ ܡܶܢܳܗܿ܆\nܘܰܒܡܽܘܼܟܵܳܟܶܗ ܠܪܶܚܡܼܰܬ݀ ܫܽܘܼܒܚܳܐ ܘܰܠܫܽܘܼܠܛܳܢܳܐ. ܒܟܠܼܽܗܽܘܢ ܕܰܐܪ̈ܶܐ ܚܛܺܝܼܬܼܳܐ ܚܵܳܒܼܰܬܼ݀ ܡܶܢ ܦܳܪܽܘܩܳܐ܆\nܫܲܰܦܺܝܼܪ ܗܘܳܐ ܠܶܗ ܠܝܰܘܣܶܦܼ ܢܼܶܙܟܼܶܐ ܕܰܕܡܽܘܼܬܶܗ ܗܘܳܐ. ܐܳܦܼ ܡܶܨܪܳܝܬܳܐ ܒܥܼܳܬܼ݀ ܠܳܗ̇ ܦܽܘܼܪܣܳܐ ܥܰܠ ܕܰܪܓܼܺܝܓܼܳܐ܆\nܕܰܐܪܳܐ ܕܪܶܓܿܬ݂ܐ ܣܶܕܪܰܬܼ݀ ܬ݀ܩܼܰܪܶܒܝ ܥܰܡ ܫܲܰܦܺܝܼܪܳܐ. ܗܽܘܼ ܕܝܶܢ ܛܰܠܝܼܳܐ ܐܶܙܕܿܰܝܰܢ ܗܘܳܐ ܒܼܩܰܕܿܺܝܫܽܘܼܬܼܳܐ܆\nܕܿܠܼܳܐ ܢܼܶܣܪܽܘܚ ܗܘܳܐ ܫܽܘܼܦܼܪܳܐ ܕܨܽܘܼܪܬܳܐ ܕܰܡܼܙܼܰܝܰܚ ܗܘܳܐ. ܚܼܙܳܐ ܠܙܰܠܺܝܠܬܳܐ ܕܣܶܕܪܰܬܼ݀ ܫܽܘܼܦܼܪܳܗܿ ܬܰܩܪܶܒܝ ܥܰܡܶܗ܆\nܘܰܒܼܢܰܟܼܦܽܘܼܬܐ ܐܰܩܺܝܼܡ ܓܰܒܳܐ ܕܼܠܳܐ ܢܶܬܼܪܰܦܶܐ. ܒܣܰܟܪܳܐ ܚܠܺܝܼܡܬܳܐ ܕܩܰܕܺܝܫܽܘܼܬܼܳܐ ܡܼܶܬܼܩܰܕܰܫ ܗܘܳܐ܆\nܠܽܘܩܒܰܠ ܙܰܘܥܳܐ ܕܪܶܓܿܬܳܐ ܣܢܺܝܼܬܼܳܐ ܘܰܡܩܰܦܼܰܚ ܠܳܗ̇܇\nܫܰܦܺܝܼܪ ܗܘܳܐ ܠܶܗ ܕܢܶܙܟܶܐ ܒܼܕܰܐܪܳܐ ܕܥܰܠܰܝܡܽܘܬ݂ܐ܆\nܕܿܠܳܐ ܢܕܰܘܶܕ ܗܘܳܐ ܕܼܡܽܘܼܬ݂ܐ ܕܕܰܐܪܶܗ ܕܿܗ݀ܰܘ ܙܳܟܶܐ ܟܼܽܠ. ܦܿܐܼܶܐ ܠܳܗ̇ ܠܡܶܠܼܬܼܳܐ ܕܬܼܶܬܢܼܶܐ ܫܽܘܼܦܼܪ̈ܰܘܗ̱ܝ ܣܰܓܿܺܝܳܐܝܳܬܳܐ:\nܕܣܰܓܿܺܝ ܪܚܺܝܼܡܳܐ ܨܽܘܼܪܬܳܐ ܕܰܫܒܼܰܩ ܒܶܝܬ ܩܶܪ̈ܝܳܢܶܐ܆\nܢܟܼܶܦ ܗܽܘ ܫܰܪܒܶܗ ܘܰܒܼܙܰܗܝܽܘܼܬܼܳܐ ܣܡܺܝܼܟ ܩܶܪܝܳܢܶܗ.","english":"the sin of Egypt was laid upon Joseph, and he was troubled by the wild ass, the swift and mighty one. His prayer was a snare that trapped its strength, lest it stumble. He broke its horns and all its teeth, and passed through all the snares of the steps, setting a table before him. And by his humility, he abolished all falsehood. For the love of the belly, he fasted and separated himself, and was baptized from it. And by his lowliness, he rejected the love of glory and of authority. In all the wild asses of sin, he was saved from the destroyer. Beautiful was it for Joseph to conquer, for his likeness was that. Even Egypt sought an opportunity for steps, that the wild ass of lust might set a table and approach the beautiful one. He who knew the youth was adorned in holiness, so that the beauty of the image that was shining might not be marred. He saw the vile one, that she set her beauty to approach him, and with severity he raised a wall that could not be broken. By the strong barrier of holiness, he was sanctified against the tremor of lust, a help and a repulse to her. Beautiful was it for him to conquer in the wild ass of youth, so that he might not be like the likeness of the wild ass of that one who conquers all. It is fitting for the word to be adorned, that his many beauties may be seen, for the beloved image that left the house of the readers is very great. He toiled over his story, and in chastity he established his reading.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܛܺܝܼܬ݂ܐ","severity":"info","text":"The Syriac term ܚܛܺܝܼܬ݂ܐ (ḥṭīṯā) means 'sin' but also carries the sense of 'fault' or 'error'; here it is personified as Egypt's sin laid upon Joseph.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܰܐܪ̈ܶܐ","severity":"info","text":"The word ܕܰܐܪ̈ܶܐ (dārē) is the plural of ܕܰܪܳܐ (dārā), meaning 'wild ass' or 'onager'; it is used metaphorically for untamed lust or sin, a recurring image in this passage.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܨܠܼܳܬܼ݀ ܠܶܗ ܦܰܚܳܐ","severity":"info","text":"The phrase 'his prayer was a snare' echoes Psalm 69:23 (LXX 68:23) where prayer is a trap for enemies; Jacob adapts it to Joseph's spiritual struggle.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܶܝܬ ܩܶܪ̈ܝܳܢܶܐ","severity":"info","text":"The phrase 'house of the readers' (ܒܶܝܬ ܩܶܪ̈ܝܳܢܶܐ) refers to a monastic or liturgical setting where Scripture is read; Joseph's story is presented as a model for ascetic readers.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܰܦܺܝܼܪ ܗܘܳܐ ܠܶܗ ܠܝܰܘܣܶܦܼ ܢܼܶܙܟܼܶܐ","severity":"info","text":"The refrain 'Beautiful was it for Joseph to conquer' (repeated twice) structures the passage as a series of contrasts between Joseph's victory and the temptations of Egypt.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܐܪܳܐ ܕܪܶܓܿܬ݂ܐ","severity":"caution","text":"The phrase 'wild ass of lust' (ܕܰܐܪܳܐ ܕܪܶܓܿܬ݂ܐ) is ambiguous: it may refer to Potiphar's wife or to a generalized temptation; the text does not specify the agent.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the wild ass' (ܕܰܐܪ̈ܶܐ) is ambiguous: it may symbolize Potiphar's wife, lust, or sin in general; the reading taken is metaphorical for untamed desire.","The phrase 'house of the readers' (ܒܶܝܬ ܩܶܪ̈ܝܳܢܶܐ) could refer to a specific monastic community or generically to a scriptorium; the reading taken is a liturgical setting."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܘܟܼܽܠܶܗ ܫܽܘܼܦܼܪܰܐ ܗ̱ܿܘ ܠܰܐܝܢܳܐ ܕܚܳܐܰܪ ܢܰܗܺܝܼܪܳܐܺܝܬ̣. ܙܟܼܳܐ ܒܼܰܩܪܳܒܼܳܐ ܕܡܼܶܫܼܬܰܦܼܠܺܝܢ ܒܶܗ ܟܽܠ ܓܿܰܢ̱ܒܳܪ̈ܶܐ܆\nܘܶܐܪܰܥܼ ܩܺܐܪܣܳܐ ܕܳܐܦܼ ܟܰܫܺܝܼܪ̈ܶܐ ܒܼܶܗ ܡܶܫܼܬܰܗܶܝܢ. ܙܟܼܳܐ ܠܗܳ݀ܝ ܕܰܙܟܼܰܬܼ݀ ܠܫܶܡܫܽܘܢ ܕܰܙܟܼܳܐ ܘܩܰܛܠܶܗ ܠܰܐܪܝܳܐ܆\nܘܰܠܓܼܰܢ̱ܒܳܪ̈ܶܐ ܒܢ̈ܰܝ ܕܰܝܳܢ̈ܶܐ ܒܡܰܝ̈ܳܐ ܚܶܢܩܼܰܬ݀܆\nܒܗܳܢܳܐ ܦܼܰܚܳܐ ܢܦܼܰܠ ܗܘܳܐ ܐܳܕܳܡ ܪܺܝܫܼܳܐ ܕܛܽܘܿܗ̈ܡܶܐ܆\nܘܟܼܰܕ ܕܳܫܼܶܗ ܗܘܳܐ ܬܼܰܒܼܪܶܗ ܝܰܘܣܶܦ ܘܶܐܡܼܰܕ ܡܶܢܶܗ. ܡܨܺܝܕܬܳܐ ܪܰܒܬ݂ܳܐ ܐܶܬ݂ܦܰܪܣܼܰܬܼ݀ ܗܘܳܬܼ݀ ܥܰܠ ܩܰܠܺܝܼܠܳܐ:\nܘܰܨܪܳܗܿ ܘܰܥܒܼܰܪ ܘܠܳܐ ܥܰܪܩܼܰܠܬܼܶܗ ܒܰܪܘܺܝܼܚܽܘܼܬܼܳܗܿ. ܠܕܰܐܪܶܗ ܕܝܰܘܣܶܦܼ ܐܳܦܼ ܡ̈ܰܠܰܐܟܼܶܐ ܗ̱ܘܼܰܘ ܚܰܙ̈ܳܝܶܐ:\nܕܰܒܓܼܰܘ ܢܶܩܥܳܗܿ ܠܶܐܣܦܶܣ ܫܰܦܼܶܠ ܒܰܚܠܺܝܼܨܽܘܬ݂ܶܗ. ܒܓܼܰܘ ܢܳܡܰܪܬܳܐ ܥܰܡ ܐܰܪܝܽܘܼܬܼܳܐ ܡܶܬܼܟܲܰܬܰܫ ܗܘܳܐ܆\nܘܠܳܐ ܚܳܒܼ ܡܶܢܳܗܿ ܕܰܠܒܼܺܝܒܼܳܐ ܗܘܳܐ ܣܼܰܐܪܶܣ ܕܰܡܼܛܳܝܗ̱ܝ. ܚܙܼܰܘ ܦܳܪ̈ܽܘܫܶܐ ܟܼܡܳܐ ܬܼܡܺܝܼܗ ܕܳܪܶܗ ܕܗܰܘ ܢܰܨܺܝܼܚܳܐ:\nܕܰܐܝܿܟܰܢ ܘܰܟܼܡܳܐ ܘܰܐܝܿܟܰܢܳܐ ܙܟܼܳܐ ܒܟܰܫܺܝܼܪܽܘܬ݂ܶܗ. ܒܰܥܠܰܝܡܽܘܼܬܼܶܗ ܐܰܬܼܪܳܐ ܕܚ̈ܰܫܶܐ ܘܰܪܦܝܼܰܬܼ݀ ܙܰܘ̈ܥܶܐ܆\nܒܰܐܡܺܝܢܽܘܼܬ݂ܐ ܕܟܽܠܝܽܘܡ ܕܰܐܪܳܐ ܡܶܬܼܚܰܠܰܦܼ ܠܶܗ܇\nܒܓܼܰܘ ܩܺܝܛܽܘܢܳܐ ܕܝܳܗܶܒ ܐܺܝܕܳܐ ܠܰܣܬܺܝܼܪ̈ܳܬܼܳܐ܆\nܘܰܒܼܥܰܒܼܕܽܘܬ݂ܐ ܕܪ̈ܰܦܝܼܳܢ ܚܝ̈ܰܝܶܗܿ ܡܶܢ ܘܳܠܺܝܼܬ݂ܐ܆\nܟܰܕ ܠܰܟܼܝܳܢܳܐ ܫܳܓܼܪܳܐ ܪܶܓܿܬ݂ܳܐ ܒܚܰܡܺܝܡܽܘܼܬ݂ܗܿ܆\nܘܗ̇ܳܝ ܕܰܡܫܰܕܠܳܐ ܐܺܝܼܬܼܶܝܗܿ ܡܳܪܬܳܐ ܕܰܡܫܼܰܥܒܰܕ ܠܳܗ̇. ܘܰܒܓܼܰܘ ܒܰܝܬܳܗܿ ܒܳܥܝܳܐ ܦܼܽܘܪܼܣܳܗܿ ܡܶܢ ܒܰܪ ܒܰܝܬܳܗܿ܆\nܘܰܦܼܫܺܝܩ ܕܰܐܪܳܐ ܕܢܶܦܶܠ ܛܰܠܝܳܐ ܘܠܳܐ ܢܳܦܶܠ ܗܘܳܐ.","english":"And the whole contest was a wonder to behold, marvelously. He conquered in the battle that all the mighty ones strove with him, and he reached the crown that even the strong are amazed by. He conquered the one who conquered Samson, who conquered and killed the lion, and the mighty ones, sons of giants, he drowned in the waters. In this snare fell Adam, the head of the generations, and when he trampled it, Joseph broke it and passed by it. A great net was spread over the little one, and he cried out and passed, and his mind did not tremble at its violence. To Joseph's dwelling, even the angels were spectators, for within her bosom, Ephesus descended in his strength. Within the chamber, he wrestled with lionesses, and he did not know that she was a lioness, a eunuch who had reached her. The distinguished ones saw how wondrous was the generation of that chaste one, how and in what way he conquered through his virtue. In his youth, a place of pains and slack movements, with the firmness of a steadfast one, the earth changes for him. Within the furnace that gives a hand to the hidden things, and in the service of the weak, her life passes from the womb, while the burning coal kindles desire in its heat, and she who is a seducer is the mistress who enslaves her. And within her house, she seeks her divorce from her housemate, and it is easy for the earth that the youth fell and did not fall.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܟܼܳܐ ܠܗܳ݀ܝ ܕܰܙܟܼܰܬܼ݀ ܠܫܶܡܫܽܘܢ","severity":"info","text":"The reference to Samson (šemšon) who conquered and killed a lion echoes Judges 14:5-6, a common typological figure in Syriac exegesis for the struggle against passion.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܶܐܣܦܶܣ","severity":"info","text":"The mention of 'Ephesus' (lespes) descending in strength is obscure; it may refer to a legendary or apocryphal figure associated with the city of Ephesus, possibly conflated with the Seven Sleepers or a local ascetic tradition.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܼܰܐܪܶܣ","severity":"info","text":"The term 'eunuch' (saʿres) is used metaphorically here to denote Joseph's self-control and chastity, a common ascetic trope in Syriac literature.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܒܓܼܰܘ ܒܰܝܬܳܗܿ ܒܳܥܝܳܐ ܦܼܽܘܪܼܣܳܗܿ","severity":"info","text":"The passage shifts from a series of heroic comparisons to a domestic scene, where the seductress seeks divorce from her housemate, mirroring the narrative of Potiphar's wife in Genesis 39.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܦܼܫܺܝܩ ܕܰܐܪܳܐ ܕܢܶܦܶܠ ܛܰܠܝܳܐ ܘܠܳܐ ܢܳܦܶܠ ܗܘܳܐ","severity":"caution","text":"The final clause 'the youth fell and did not fall' is paradoxical; the Syriac may be corrupt or deliberately ambiguous, possibly meaning Joseph fell into temptation but did not sin.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Ephesus' (lespes) is unclear; it may be a proper name or a place name used allegorically.","The phrase 'the youth fell and did not fall' is ambiguous: it could mean Joseph fell physically but not morally, or that he was tempted but resisted."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܒܗܳܢܳܐ ܐܰܬܼܪܳܐ ܥܰܙܺܝܼ ܝܰܘܣܶܦ ܢܶܬܼܟܰܬܰܫ ܗܘܳܐ܆\nܐܳܦܼܠܳܐ ܡܶܕܶܡ ܐܶܫܟܰܚ ܪܰܦܺܝܼ ܠܗ̇ܳܝ ܚܺܝܼܨܽܘܬܼܶܗ. ܦܳܩܕܳܐ ܡܳܪܬܳܐ ܘܠܳܐ ܫܳܡܰܥ ܠܳܗ̇ ܟܰܕ ܣܳܓܼܶܕ ܠܳܗ̇:\nܕܳܠܩܳܐ ܪܶܓܿܬܼܳܐ ܘܠܳܐ ܝܳܩܶܕ ܒܳܗܿ ܟܰܕ ܩܳܐܶܡ ܒܳܗܿ. ܦܫܺܝܼܩ ܣܽܘܼܥܪܳܢܳܐ ܘܠܳܐ ܩܳܪܶܒ ܠܶܗ ܟܰܕ ܥܰܡܶܗ ܗܽܘ܆\nܣܕܺܝܪ ܥܶܢܼܝܳܢܳܐ ܘܟܼܽܠܗܽܘܢ ܝܰܘܡ̈ܶܐ ܠܳܗ̇ ܫܳܐܶܛ ܗܘܳܐ. ܛܳܒ ܡܶܢ ܙܰܘ̈ܥܶܐ ܕܪܶܓܿܬ݂ܳܐ ܣܢܺܝܼܬܼܳܐ ܒܺܝܼܫ ܥܶܢܼܝܳܢܳܐ܆\nܕܒܼܰܐܡܺܝܢܽܘܼܬܼܳܐ ܐܳܦܼ ܛܰܪܳܢܳܐ ܡܨܼܶܐ ܡܶܬܼܦܰܫܰܪ܆\nܠܦܶܓܼܥܼܳܐ ܣܰܢܼܝܳܐ ܕܡܶܢ ܣܰܩܽܘܒܠܳܐ ܙܳܟܶܐ ܗ̱ܘ ܠܶܗ ܐ̱ܢܳܫ:\nܘܶܐܢ ܡܶܢ ܓܶܕܫܳܐ ܩܪܳܒܳܐ ܢܙܺܝܥܼܺܝܘܗ̱ܝ ܚܳܣܶܢ ܗܽܘ ܠܶܗ. ܠܥܶܢܼܝܳܢܳܐ ܕܶܝܢ ܐܰܝܢܳܐ ܕܙܳܟܼܶܐ ܬܼܡܺܝܼܗܽ ܗ̱ܘ ܕܿܰܐܪܶܗ:\nܠܝܰܘܣܶܦܼ ܕܳܡܶܐ ܕܠܰܐܡܺܝܢܽܘܼܬܼܳܐ ܙܟܼܳܐ ܘܶܐܬܼܟܰܠܼܰܠ. ܒܓܼܰܘ ܬܰܪܥܺܝܼܬܼܳܐ ܐܺܝܼܬܼ ܗܽܘ ܩܳܪܒܳܐ ܕܰܟܣܼܶܐ ܟܼܽܠܝܽܘܡ܆\nܘܰܒܼܚܽܘܫܳܒܼܳܐ ܐܳܦܼ ܙܳܟܼܶܐ ܗ̱ܘ ܐ̱ܢܳܫ ܐܳܦܼ ܡܼܶܬܼܚܰܝܰܒ. ܐܺܝܼܬܼ ܗܽܘ ܐܰܝܟܳܐ ܕܗ̇ܰܘ ܚܽܘܼܫܳܒܼܳܐ ܪܰܦܼܝܼܳܐ ܙܳܟܼܶܐ܆\nܘܶܡܛܽܠ ܕܰܓܼܠܺܝܼܙ ܡܶܢ ܥܶܢܼܝܳܢܳܐ ܕܠܳܐ ܙܳܟܽܘܬܰܐ ܗ̱ܘ. ܘܒܳܬ݂ܰܪ ܙܰܒܢܳܐ ܐܶܢܗܼܽܘ ܕܡܶܫܼܟܰܚ ܦܶܓܥܼܳܐ ܪܰܦܼܝܳܐܼ܆\nܕܰܥܺܝܟܼܽ ܗ̱ܘ ܗ̇ܰܘ ܘܡܰܓܗܶܐ ܩܢܽܘܼܡܳܐ ܡܶܢ ܣܽܘܼܓܿܦܳܢܳܐ. ܝܰܘܣܶܦܼ ܙܰܗܼܝܳܐ ܠܰܘ ܗܳܟܼܰܢܳܐ ܙܟܼܳܐ ܒܥܶܠܠܳـ̈ܬ݂ܳܐ:\nܐܶܠܳܐ ܒܼܩܽܘܼܫܬܳܐ ܙܳܟܼܽܘܬ݂ܐ ܗܘܳܬܼ݀ ܡܰܠܝܼܰܬܼ݀ ܬܶܗܿܪܳܐ.","english":"In this place, Joseph was strong and contended, yet nothing was found to be weak in his strength. The commanding mistress, and he did not obey her, though he served her. The flame of desire, and he did not burn in it, though he stood in it. The easy contest, and he did not approach it, though it was with him. The ordered service, and all the days he toiled for her. Better than the tremors of desire is the evil service that, through steadfastness, even a trial can be resolved. For the great contest, from the opponent, he was victorious over the flesh. And from the event of battle, his limbs were diminished. For the service, however, which one conquers, it is wondrous that he runs. For Joseph, it is fitting that he conquered through steadfastness and was crowned. Within thought, there was the battle that conceals all day, and in reflection, he was victorious over the flesh and also was condemned. He was where that lofty thought conquers, and because he was cut off from the service that was without victory. And after a time, there came a great contest that was similar to that one and revealed the standing from the falls. The radiant Joseph did not conquer thus through causes, but through truth, victory was a full wonder.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܶܢܼܝܳܢܳܐ","severity":"info","text":"The Syriac term ܥܶܢܼܝܳܢܳܐ (ʿeṣyāṯā) is rendered 'service' in the English draft, but it can also mean 'bondage' or 'servitude,' reflecting Joseph's servitude to Potiphar.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܶܓܿܬܼܳܐ","severity":"info","text":"The Syriac ܪܶܓܿܬܼܳܐ (regtā) means 'desire' or 'lust,' here specifically the flame of illicit desire that Joseph resists.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Genesis 39:7-20","severity":"info","text":"The passage alludes to Joseph's resistance to Potiphar's wife (Genesis 39:7-20), though the Syriac text does not name her directly, referring instead to 'the commanding mistress.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of Joseph's contest with temptation, using a series of antithetical clauses (e.g., 'the flame of desire, and he did not burn') to emphasize his steadfastness.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"steadfastness","severity":"info","text":"Jacob of Serugh frequently contrasts 'steadfastness' (ܠܰܐܡܺܝܢܽܘܼܬܼܳܐ, laˀmīṣūṯā) with the weakness of the flesh, a theme common in Syriac ascetic literature.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܿܰܐܪܶܗ","severity":"caution","text":"The Syriac phrase ܕܿܰܐܪܶܗ (daˀreh) is uncertain; it may be a scribal error or variant for 'he runs' (as in the English draft), but the exact reading is contested.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the commanding mistress' is not explicitly named in the Syriac, but contextually refers to Potiphar's wife. The phrase 'the great contest' may refer to Joseph's internal struggle or to a specific trial not detailed in the biblical account."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܟܰܕ ܥܶܢܼܝܳܢܳܐ ܕܡܳܪܬܶܗ ܟܽܠܝܽܘܿܡ ܫܳܕܼܶܠ ܗܘܳܐ ܠܶܗ:\nܘܚܰܕ ܚܽܘܼܫܳܒܼܳܐ ܕܠܳܐ ܫܽܘܼܚܠܳܦܼܳܐ ܩܳܐܶܡ ܗܘܳܐ ܒܶܗ:\nܟܰܕ ܡܶܬܼܗܰܦܰܟ ܕܰܐܪܳܐ ܟܼܽܠܝܽܘܿܡ ܗܽܘܼ ܥܰܡ ܢܰܦܼܫܶܗ:\nܘܠܳܐ ܐܺܝܼܬܼ ܐܶܡܼܬ݂ܰܝ ܕܰܢܚܼܶܬ ܝܰܘܣܶܦ ܡܶܢ ܙܳܟܼܽܘܬ݂ܳܐ܆\nܟܰܕ ܥܰܡ ܪܶܓܠܶܗ ܪܳܗܶܛ ܦܰܚܳܐ ܟܰܪ ܕܳܐܙܶܠ ܗܘܳܐ:\nܘܟܼܰܕ ܕܳܐ݀ܶܫ ܠܶܗ ܠܳܐ ܢܳܦܶܠ ܗܘܳܐ ܕܰܥܪܺܝܼܡܳܐ ܗܘܳܐ. ܫ݀ܳܕܠܳܐ ܗܘܳܬܼ݀ ܠܶܗ ܡܳܪܬܳܐ ܠܥܰܒܼܕܳܐ ܘܠܳܐ ܡܩܰܒܼܶܠ ܗܘܳܐ܆\nܘܟܼܰܕ ܛܳܒܼ ܐܰܣܠܺܝܼ ܟܽܠܗܶܝܢ ܡܶܠܶܝ̈ܗܿ ܠܳܐ ܫܼܳܛܳܗܿ ܗܘܳܐ. ܒܰܣܺܝܼܡܳܐܺܝܼܬܼ ܡܰܪܬܶܐ ܗܘܳܐ ܠܳܗ̇ ܕܠܳܐ ܫܺܝܛܽܘܼܬ݂ܳܐ܆\nܕܬܶܗܘܼܶܐ ܝܳܕܥܳܐ ܒܼܰܐܝܠܶܝܢ ܙܳܕܶܩ ܢܶܫܬܼܰܥܒܰܕ ܠܳܗ̇. ܘܰܐܟܼܡܳܐ ܕܗܳܠܶܝܢ ܡܶܬ݂ܐܡܪ̈ܳܢ ܗ̱ܘ̈ܰܝ ܡܶܢ ܚܰܟܺܝܼܡܳܐ܆\nܠܡܳܪܬܶܗ ܟܽܠܝܽܘܡ ܟܰܕ ܬܳܟ̣ܶܣ ܠܶܗ ܡܶܢ ܣܽܘܼܓܦܳܢܳܐ. ܕܥܼܰܒܕܶܟܼܝ ܐܶܢܳܐ ܠܳܐ ܛܺܥܝܬܼ ܡܶܡܬ݂ܘܡ ܐܰܘܿ ܛܳܥܶܐ ܐ̱ܢܳܐ. ܘܰܕܡܳܪܬܳܐ ܐܰܢ̱ܬܝ ܪܶܥܝܼܳܢܝ̱ ܣܳܓܼܶܕ ܘܰܡܫܼܰܥܒܰܕ ܠܶܟܼܝ̱. ܕܰܠܦܽܘܼܩܕܳܢܶܟܼܝ ܐܶܫܡܰܥ ܟܽܠܝܽܘܿܡ ܬܽܘܒ ܣܺܝܼܡܳܐ ܠܺܝ܆\nܘܶܐ݀ܥܒܶܕ ܗܳܕܶܐ ܕܫ݀ܶܡܥܶܬ̣ ܡܶܢܶܟܼܝ̱ ܠܳܐ ܡܶܫܼܟܰܚ ܐ̱ܢܳܐ܆\nܒܰܐܝܠܶܝܢ ܕܳܐܠـ̈ܨܳܢ ܐܰܝܟ ܕܰܠܡܳܪܬܳܐ ܡܝܰܩܰܪ ܐ̱ܢܳܐ ܠܶܟ̣ܝ̱:\nܘܰܕܠܳܐ ܘܳܠܝ̈ܳܢ ܟܰܕ ܡܦܺܝܼܣ ܐ̱ܢܳܐ ܫܒܽܘܿܩܝ ܡܶܬܼܥܰܒܪ̈ܳܢ. ܣܛܰܪ ܡܶܢ ܗܳܕܶܐ ܟܼܽܠܡܳܐ ܕܬܶܒܼܥܺܝܢܝ̱ ܫܳܡܰܥ ܐ̱ܢܳܐ ܠܶܟܼܝ̱܆\nܘܳܐܦܼܠܳܐ ܒܼܗܳܕܶܐ ܐܶܠܽܘܼ ܟܺܐܢܳܐ ܡܥܰܨܶܐ ܗܘܺܝܬ̣ ܠܶܟܼܝ. ܠܰܘ ܟܺܐܢܽܘܼܬܳܐ ܗ̱ܝ ܕܶܐܗܘܶܐ ܢܟܼܺܝܼܠܳܐ ܘܣܳܢܶܐ ܡܳܪܶܗ܆\nܘܰܐܘܒܶܕ ܚܰܝ̈ܰܝ ܡܶܢ ܐܰܠܳܗܳܐ ܒܼܪܽܘܫܥܳܐ ܗܳܢܳܐ.","english":"When the temptation of his mistress was daily casting him down, and a single thought without change stood firm in him. When the earth was turning, he was daily with himself, and there was never a time when Joseph descended from victory. While the snare was running at his feet, it was burning to go, and when it pressed him, he did not fall, for he was cunning. The mistress was casting down the servant, and he would not accept. And when she grew weary, all her words did not move him. Gently he was admonishing her, without madness, that she might know by what right she should be served by him. And as these things are said by the wise one, to his mistress daily, when he restrained himself from lust: \"Your servant I am, I have not erred from you at any time, nor am I erring. And of the mistress, your command I worship and serve you. To your command I will listen daily; again, set for me, and I will do this which I have heard from you, I cannot do. By those things which are necessary, as to a mistress, I honor you. And of those which are not necessary, when I am persuading, let them pass. Turn away from this word that you seek of me; I will listen to you, and in this also, if I were able, I would be obedient to you. It is not weakness that I should be conquered and deceive my master, and lose my life from God through this wickedness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܰܕ ܥܶܢܼܝܳܢܳܐ ܕܡܳܪܬܶܗ ܟܽܠܝܽܘܿܡ ܫܳܕܼܶܠ ܗܘܳܐ ܠܶܗ","severity":"info","text":"The opening clause describes temptation (ܥܶܢܼܝܳܢܳܐ) as an active force 'casting down' Joseph daily, emphasizing his passive endurance.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܳܟܼܽܘܬ݂ܳܐ","severity":"info","text":"The term ܙܳܟܼܽܘܬ݂ܳܐ (victory) is a key ascetic concept in Syriac literature, denoting spiritual triumph over temptation, here applied to Joseph's unwavering state.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܰܐܘܒܶܕ ܚܰܝ̈ܰܝ ܡܶܢ ܐܰܠܳܗܳܐ","severity":"info","text":"The phrase 'lose my life from God' echoes the biblical Joseph's fear of sinning against God (Genesis 39:9), reframed as a spiritual rather than social consequence.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܐܟܼܡܳܐ ܕܗܳܠܶܝܢ ܡܶܬ݂ܐܡܪ̈ܳܢ ܗ̱ܘ̈ܰܝ ܡܶܢ ܚܰܟܺܝܼܡܳܐ","severity":"info","text":"The passage shifts from third-person narration to a direct speech by Joseph (introduced as 'the wise one'), a common homiletic device in Jacob's memre to dramatize inner resolve.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܳܪܬܳܐ","severity":"info","text":"The term ܡܳܪܬܳܐ (mistress) refers to Potiphar's wife, a figure in Syriac exegesis often allegorized as worldly temptation, distinct from the biblical narrative's focus on her as a character.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܼܰܕ ܕܳܐ݀ܶܫ ܠܶܗ ܠܳܐ ܢܳܦܶܠ ܗܘܳܐ ܕܰܥܪܺܝܼܡܳܐ ܗܘܳܐ","severity":"caution","text":"The phrase 'he did not fall, for he was cunning' (ܕܰܥܪܺܝܼܡܳܐ) may be ambiguous: ܥܪܺܝܼܡܳܐ can mean 'cunning' or 'wise,' and the English draft's 'cunning' may underplay the positive connotation of prudence in Syriac ascetic discourse.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܥܪܺܝܼܡܳܐ (cunning/wise) is ambiguous; the context of Joseph's virtue suggests 'wise' or 'prudent' rather than 'cunning' as in the English draft.","The phrase ܘܰܐܘܒܶܕ ܚܰܝ̈ܰܝ ܡܶܢ ܐܰܠܳܗܳܐ (lose my life from God) could be read as 'lose my life before God' or 'lose my life from God's favor'; the English draft takes the latter."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܘܰܟܼܒܰܪ ܐܶܡܼܪܰܬܼ݀ ܗܳܝ ܙܰܠܺܝܼܠܬܳܐ ܠܙܰܗܼܝܳܐ ܝܰܘܣܶܦ܆\nܕܡܶܛܽܠ ܡܳܢܳܐ ܐܰܣܠܺܝܼܬܿ ܡܼܶܠ̈ܰܝ ܟܰܕ ܝܰܩܺܝܼܪ̈ܳܢ. ܠܰܘ ܨܰܥܪܳܐ ܠܳܟܼ ܬܶܥܒܶܕ ܨܶܒܝܳܢܝ̱ ܒܰܪ ܥܶܒܪ̈ܳܝܶܐ܆\nܐܶܢܰܐ ܗ̱ܘ ܢܶܚܿܬܶܬܼ ܡܶܢ ܚܺܐܪܽܘܬ݂ܐ ܕܠܳܟܼ ܐܶܫܬܰܥܒܰܕ. ܠܳܟܼ ܪܰܒܽܘܬ̣ܳܐ ܗ̱ܝ ܬܶܣܥܼܽܘܪ ܡܶܕܶܡ ܕܳܐܡܿܪܳܐ ܐ̱ܢܳܐ ܠܳܟܼ. ܐܶܢܳܐ ܗܰܘ ܙܶܥܪܶܬܼ ܕܺܐܬ݂ܶܐ ܠܬܰܪܥܳܟܼ ܒܰܣܢܺܝܩܽܘܼܬܼܳܐ. ܐܶܢܰܐ ܗ̱ܘ ܫܶܘܿܪܶܬܼ ܕܰܪܓܼܳܐ ܠܒܳܬ݂ܪܳܐ ܡܶܢ ܪܰܒܽܘܬ̣ܐ܆\nܐܰܢ̱ܬ ܕܶܝܢ ܛܰܠܼܝܳܐ ܠܳܐ ܙܳܥܰܪ ܐܰܢ̱ܬ ܡܶܢ ܣܽܘܥܪܳܢܳܐ܆\nܙܰܒܢܳܐ ܨܠܳܐ ܥܠܰܝ ܕܶܐܒܿܥܶܐ ܡܶܢܳܟܼ ܬܶܥܼܒܶܕ ܨܶܒܝܳܢܝ̱܆\nܠܳܟܼ ܕܶܝܢ ܕܺܝܠܳܟ ܕܰܪܓܼܳܐ ܐܰܣܩܼܳܟܼ ܡܳܐ ܕܰܫܡܼܰܥܬܳܢܝ̱. ܐܶܢܰܐ ܗ̱ܘ ܢܶܦܠܶܬܼ ܡܶܢ ܪܰܒܽܘܬ݂ܐ ܕܰܐܚܺܝܼܕܳܐ ܗܘܺܝܬܼ܆\nܐܰܢ̱ܬ ܕܶܝܢ ܛܰܠܝܳܐ ܬܺܐܼܪܰܒ ܐܺܝܼܬܼ ܠܳܟ ܐܶܢ ܬܶܫܶܡܼܰܥܢܝ̱܀ ܐܳܡܰܪ ܝܰܘܣܶܦ ܠܳܐ ܢܳܦܶܠ ܐ̱ܢܳܐ ܡܶܢ ܐܰܠܳܗܳܐ:\nܘܰܒܚܺܐܪܽܘܬܼܶܟܝ̱ ܕܺܝܼܠܶܟܼܝ ܡܽܘܡܳܐ ܠܳܐ ܣܳܐܶܡ ܐ̱ܢܳܐ. ܐܶܠܳܐ ܒܕܰܟܼܝܽܘܼܬ݂ܝ ܘܰܒܼܬܰܩܢܽܘܼܬ݂ܳܐ ܠܶܟܼܝ̱ ܢܳܛܰܪ ܐ̱ܢܳܐ܆\nܕܠܳܐ ܢܶܬܼܒܰܠܒܰܠ ܒܺܐܝܕ̈ܰܝ ܛܶܟܿܣܼܳܐ ܕܫܰܦܺܝܼܪ̈ܳܬܼܳܐ܆\nܠܡܳܢܳܐ ܬܶܦܼܠܺܝܼܢ ܡܶܢ ܗ̇ܰܘ ܚܽܘܒܳܐ ܕܫܰܘܬܳܦܼܽܘܼܬܼܳܐ. ܐܳܦܼܠܺܝܼ ܬܰܪܡܶܝܢ ܡܶܢ ܚܽܘܼܠܛܳܢܳܐ ܕܨܶܝܕ ܐܰܠܳܗܳܐ܆\nܦܽܘܫܝ ܐܰܢ̱ܬܝ ܚܺܐܪܬܳܐ ܕܢܳܛܪܳܐ ܫܪܳܪܳܐ ܥܰܡ ܫܰܘܬܳܦܼܳܗܿ܆\nܘܶܐܢܳܐ ܥܰܒܼܕܳܐ ܕܠܼܳܐ ܚܼܛܳܐ ܠܡܳܪܝܳܐ ܒܼܶܝܬ ܡܳܪ̈ܰܝܳܐ. ܠܶܟܼܝ ܫܰܦܺܝܪ ܠܶܟܼܝܼ ܬܶܛܪܼܺܝܢ ܐܽܘܪܚܳܐ ܥܰܡ ܒܰܪ ܙܰܘܓܿܶܟܼܝ܆\nܘܕܺܝܼܠܝ ܬܽܘܒ ܗܳܕܳܐ ܗ̱ܝ ܕܶܐܛܰܪ ܓܽܘܼܥܠܳܢܝ̱ ܥܰܡ ܐܰܠܳܗܳܐ.","english":"And again that contemptible woman said to the chaste Joseph, \"Why have you rejected my words, which are weighty? Is it not a small thing for you to do my will, son of the Hebrews? Behold, you have fallen from the freedom that was yours, and become enslaved. For you, greatness will accomplish nothing that I say to you. Behold, the little one who came to your door in distress; behold, the one who descended from the step of greatness to the rear. But you, the youth, have not diminished from your conduct. A little while, and I will ask that from you you do my will. For you, your own step has raised you up from what I heard. Behold, you have escaped from the greatness that held you. But you, the youth, will be lost indeed if you listen to me.\" Joseph said, \"I will not fall from God. And in your freedom, which is yours, I will not place a stumbling block. But in my purity and in my chastity I will guard you, so that the order of beautiful things is not disturbed by my hands. Why do you fall from that love of partnership? And why do you cast away from the mixture of the hunt for God? Remain, you free woman, who guards the truth with her partner. And I will be a servant who does not sin against the Lord in the house of the lords. For you, it is good for you to keep the path with your spouse. And for me, again, this is what will preserve my salvation with God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܙܰܠܺܝܼܠܬܳܐ","severity":"info","text":"The epithet 'contemptible woman' (zallīltā) is the narrator's moral judgment, not Potiphar's wife's self-description, and frames her speech as a temptation to be resisted.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܺܐܪܽܘܬ݂ܐ","severity":"info","text":"The term 'freedom' (ḥērūṯā) here carries a double sense: social freedom (from slavery) and moral freedom (from sin). Joseph redefines it as purity, not status.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܰܪ ܥܶܒܪ̈ܳܝܶܐ","severity":"info","text":"The phrase 'son of the Hebrews' echoes the biblical Joseph's identity (Gen 39:6, 39:14) and underscores the ethnic and covenantal contrast with the Egyptian woman.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܳܡܰܪ ܝܰܘܣܶܦ","severity":"info","text":"The shift from the woman's direct speech to 'Joseph said' marks a structural turning point: the temptress's argument ends and the hero's counter-speech begins, framing the homily's moral climax.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܫܰܘܬܳܦܼܽܘܼܬܼܳܐ","severity":"info","text":"The term 'partnership' (šawtāpūṯā) evokes the Syriac ideal of spiritual companionship in marriage, a theme Jacob develops to contrast the woman's adultery with Joseph's fidelity to God.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܛܶܟܿܣܼܳܐ ܕܫܰܦܺܝܼܪ̈ܳܬܼܳܐ","severity":"caution","text":"The phrase 'order of beautiful things' (teksā d-šappīrāṯā) is ambiguous: it may refer to moral decorum, liturgical order, or the beauty of virtue. The translation 'order of beautiful things' is a literal rendering.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'order of beautiful things' (teksā d-šappīrāṯā) could be read as a reference to moral order, liturgical beauty, or the aesthetic of virtue; the translation adopts a literal sense.","The woman's claim that Joseph has 'fallen from freedom' is ironic, as Joseph later redefines freedom as chastity, not social status."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܠܡܽܘܢ ܠܶܟܼܝ ܨܰܥܪܳܐ ܟܰܕ ܬܶܬܿܢܰܟܼܠܼܺܝܢ ܥܰܠ ܫܰܘܬܳܦܶܟܼܝ܆\nܘܰܚܛܺܝܬ݂ܐ ܠܺܝ ܟܰܕ ܥܳܒܰܪ ܐ̱ܢܳܐ ܡܶܢ ܘܳܠܺܝܼܬܼܳܐ. ܟܰܬܰܪ ܚܺܐܪܬܳܐ ܘܰܒܼܡܳܪܽܘܬ݂ܐ ܕܠܳܐ ܢܶܟܼܝܼܳܢܳܐ܆\nܘܶܐܢܳܐ ܒܼܫܶܠܼܝܳܐ ܘܰܒܼܥܰܒܼܕܽܘܬܼܳܐ ܕܠܳܐ ܚܼܶܛܝܳܢܳܐ. ܠܳܐ ܬܶܬܼܚܰܠܼܛܺܝܢ ܥܰܡ ܗܰܘ ܬܶܓܼܡܼܳܐ ܕܓܰܝܳܪ̈ܳܬܼܳܐ܆\nܐܳܦܼܠܳܐ ܐܶܢܳܐ ܐܶܗܘܶܐ ܒܥܶܠܼܬ݂ܶܟܼܝ ܡܶܢ ܙܰܢܳܝ̈ܶܐ. ܠܺܝ ܕܰܟܼܝܼܽܘܬ݂ܐ ܘܠܶܟܼܝ ܚܺܐܪܽܘܬ݂ܐ ܗܳܐ ܢܳܛܰܪ ܐ̱ܢܳܐ. ܘܡܶܛܽܠܗܳܢܳܐ ܗ̇ܳܝ ܕܰܒܥܰܝܬܺܝܢܝ ܠܳܐ ܣܳܥܰܪ ܐ̱ܢܳܐ܀ ܐܳܡܿܪܳܐ ܪܦܺܝܼܬܼܳܐ ܒܳܬܰܪ ܨܶܒܝܳܢܝ̱ ܬ݀ܺܐܼܬ݂ܶܐ ܙܳܕܶܩ܇\nܕܡܳܪܬܳܟ ܐܶܢܳܐ ܘܐܶܠܳܐ ܬܼܶܫܡܼܰܥ ܡܳܪܽܘܕܽܘܬ݂ܐ ܗ̱ܝ. ܚܙܺܝܿܬܼ ܠܺܝ ܫܪܳܪܳܟ ܘܫܼܰܦܺܝܼܪ ܚܰܘܺܝܼܬ ܦܳܪܽܘܫܽܘܬܼܳܟ݂܆\nܘܰܕܨܶܒܝܳܢܽܝ̱ ܗ̱ܘ ܕܬܼܶܥܼܨܼܶܝܢܝ̱ ܡܶܟܺܝܠ ܠܳܐ ܡܶܫܼܟܰܚ ܐܰܢ̱ܬ. ܐܶܢ ܥܶܕܠܳܝܰܐ ܗ̱ܘ ܨܶܝܕܰܝ ܫܳܪܶܟܼ ܡܳܐ ܕܰܫܡܼܰܥܬܳܢܝ̱܆\nܘܶܐܢ ܣܰܟܼܠܽܘܼܬܳܐ ܗ̱ܝ ܕܺܝܼܠܝ ܗܺܝ ܟܼܽܠܳܗ̇ ܘܰܐܢ̱ܬ ܪܰܚܺܝܼܩ ܐܰܢ̱ܬ. ܐܶܢܳܐ ܥܨܺܝܬ̣ܳܟ ܘܰܕܠܼܳܐ ܬܼܶܥܢܼܶܝܢܝ̱ ܦܽܘܼܪܣܳܐ ܠܳܐ ܐܺܝܬܼ܆\nܘܰܕܠܼܺܝ ܫܳܦܰܪ ܙܳܕܶܩ ܬ݀ܶܫܡܼܰܥ ܡܽܘܢ ܕܶܐܡܿܪܶܬܼ ܠܳܟ݂. ܡܰܢ ܗܺܝ ܡܳܪܬܳܐ ܕܦܳܩܕܳܐ ܒܒܰܝܬܳܐ ܘܠܳܐ ܡܶܫܼܬܰܡܥܳܐ܆\nܐܰܘ ܡܰܢ ܥܰܒܕܳܐ ܕܠܰܐܢ̱ܬܰܬ݀ ܡܳܪܶܗ ܠܳܐ ܡܶܫܬܼܰܥܒܰܕ. ܚܙܼܺܝ ܠܳܐ ܬܶܛܥܼܶܐ ܛܶܟܼܣܳܐ ܕܥܰܒܕ̈ܶܐ ܒܰܕܚܰܬܼܪܳܢܳܟ݂܆\nܘܰܬܫܼܽܘܼܛ ܡܶܠܼܰܝ̈ ܥܰܠ ܕܶܐܬ݂ܪܰܟܢܶܬܼ ܕܶܐܡܰܠܶܠ ܠܳܟ݂܀ ܐܳܡܰܪ ܝܰܘܣܶܦ ܕܡܳܪܳܐ ܐ̱ܚܪܺܢܳܐ ܐܺܝܬܼ ܠܺܝ ܟܰܣܝܼܳܐ. ܘܟܰܕ ܡܳܪܽܘܬ݂ܶܟܼܝ ܠܳܐ ܛܳܠܶܡ ܐ̱ܢܳܐ ܠܗ̇ܰܘ ܦܳܠܰܚ ܐ̱ܢܳܐ. ܒܰܐܝܿܢܳܐ ܥܒܳܕܳܐ ܫ݀ܳܛܶܬܼ ܡܶܠܼܬܶܟܼܝ̱ ܐܳܘ ܫܳܐܶܛ ܐ̱ܢܳܐ.","english":"To you, a small thing, when you are caught in your partnership, and sin to me when a man passes from his worth. I have chosen freedom and lordship without sin, and I have come to peace and servitude without sin. Do not mingle with that class of adulteresses, nor shall I be the cause of your ruin. For me purity and for you freedom, behold, a man keeps. And because of that which you sought, a man does not accomplish. The contemptible woman says after my will, it is fitting that I be your mistress, and if you do not obey, that is rebellion. I have seen your truth and you have shown your separation well, and that which is my will, that you should obey me, now you cannot. If it is just, my hunt is your share of what I have heard, and if it is folly, it is all mine and you are far off. A man is your oppressor, and without your obeying me there is no opportunity, and what pleases me, it is fitting that you obey what I have said to you. What is this, a mistress who commands in the house and is not obeyed? Or what servant who has not come to his master is not enslaved? See that you do not err from the order of servants in your time, and my words are confused because you were reproached for speaking to you. Joseph says, I have another hidden lord, and when your lordship does not oppress, a man serves that one. In what work does your word err, or does a man err?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܡܽܘܢ ܠܶܟܼܝ ܨܰܥܪܳܐ","severity":"info","text":"The opening phrase is obscure; the English draft renders it as 'To you, a small thing,' but the Syriac may imply a contrast between Joseph's purity and the woman's degraded state.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܺܐܪܬܳܐ","severity":"info","text":"The term 'freedom' (ḥērūṯā) is a key theological concept in Jacob's homily, contrasting spiritual liberty with the woman's offer of worldly power.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡܳܪܳܐ ܐ̱ܚܪܺܢܳܐ ܐܺܝܬܼ ܠܺܝ ܟܰܣܝܼܳܐ","severity":"info","text":"Joseph's claim of a 'hidden lord' echoes the biblical motif of divine sovereignty over earthly masters, as in Genesis 39:9 where Joseph declares his allegiance to God.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܬܶܓܼܡܼܳܐ ܕܓܰܝܳܪ̈ܳܬܼܳܐ","severity":"info","text":"The phrase 'class of adulteresses' reflects Jacob's rhetorical strategy of associating Potiphar's wife with a stereotyped group of immoral women, common in Syriac homiletic polemic.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܳܡܰܪ ܝܰܘܣܶܦ","severity":"info","text":"The passage shifts from the woman's direct speech to a narrative interjection ('Joseph says'), marking a structural transition that highlights Joseph's response as a counterpoint.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܬܫܼܽܘܼܛ ܡܶܠܼܰܝ̈ ܥܰܠ ܕܶܐܬ݂ܪܰܟܢܶܬܼ","severity":"caution","text":"The phrase 'my words are confused because you were reproached' is syntactically difficult; the English draft may misrepresent the subject, as the Syriac could imply the woman's speech is disordered.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the opening lines is ambiguous; the English draft assigns it to Joseph, but the Syriac may allow the woman's voice to continue.","The phrase 'ܘܰܬܫܼܽܘܼܛ ܡܶܠܼܰܝ̈' is unclear; it may mean 'my words are confused' or 'your words are confused,' affecting the attribution of reproach."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܐܶܠܳܐ ܒܗܳܢܳܐ ܕܪܽܘܫܥܰܐ ܗ̱ܘ ܪܰܒܳܐ ܐܳܦܼ ܠܺܝ ܐܳܦܼ ܠܶܟܼܝ. ܐܶܡܬ݂ܰܝ ܥܶܒܪܶܬܼ ܥܰܠ ܦܽܘܼܩܕܳܢܳܐ ܕܝܰܩܺܝܼܪܽܘܬ݂ܶܟܼܝ܆\nܐܶܠܳܐ ܒܗܳܢܳܐ ܕܡܶܣܼܬܰܪܰܕ ܐ̱ܢܳܐ ܡܶܢ ܐܰܠܳܗܳܐ. ܗ̇ܰܘ ܡܳܪܝ̱ ܟܰܣܝܼܳܐ ܣܰܓܿܺܝ ܪܳܚܶܡ ܩܰܕܺܝܫܽܘܼܬܼܳܐ܆\nܘܶܐܢ ܢܳܦܶܠ ܐ̱ܢܳܐ ܒܦܰܚܳܐ ܕܓܰܘܼܪܳܐ ܡܶܬܼܚܰܡܰܬ ܠܶܗ. ܐܺܝܬܼ ܗܽܘ ܬܚܽܘܼܡܳܐ ܥܕܰܡܳܐ ܠܰܐܝܟܳܐ ܐܶܫܿܬܰܥܒܰܕ ܠܶܟܼܝ܆\nܘܰܠܗ̇ܰܘ ܡܳܪܳܐ ܒܡܳܢܳܐ ܐܶܦܠܼܽܘܚ ܬܽܘܒ ܝܳܕܰܥ ܐ̱ܢܳܐ ܗ̱ܘ. ܒܟܼܽܠ ܡܳܐ ܕܡܶܬܬܼܒܰܥ ܓܶܢܣܼܳܐ ܕܥܼܰܒܕ̈ܶܐ ܡܝܰܩܰܪ ܐ̱ܢܳܐ ܠܶܟܼܝ܆\nܘܰܐܝܿܕܳܐ ܕܬܶܒܼܥܶܐ ܕܶܚܠܼܰܬܼ݀ ܡܳܪܝܳܐ ܠܳܗ̇ ܢ݀ܳܛܰܪ ܐ̱ܢܳܐ. ܥܝܿܳܕܳܐ ܕܓܶܢܼܣܳܐ ܕܺܝܠܼܰܢ ܗܳܢܰܘ ܗܳܐ ܡܶܢ ܥܳܠܰܡ. ܕܠܳܐ ܢܙܰܢܶܐ ܐ̱ܢܳܫ ܒܰܐܢ̱ܬܰܬ ܚܰܒܪܶܗ ܘܠܳܐ ܒܰܐܚܪܺܬ݂ܐ. ܘܰܐܝܿܟܰܢ ܐܶܢܳܐ ܐܶܣܿܪܽܘܚ ܛܶܟܿܣܳܐ ܕܒܶܝܬ ܐܰܒܳܗ̈ܰܝ܆\nܘܶܐܚܿܛܶܐ ܠܡܳܪܝܳܐ ܘܠܰܐܢ̱ܬܰܬ̣ ܡܳܪܳܐ ܒܓܰܘܪܳܐ ܐܶܟܿܕܽܘܢ܀ ܩܪܳܒܳܐ ܐܰܡܺܝܼܢܳܐ ܣܕܺܝܼܪ ܗܘܳܐ ܟܼܽܠܝܽܘܡ ܠܽܘܩܒܰܠ ܙܰܗܼܝܳܐ܆\nܘܰܒܙܳܟܼܽܘܼܬ݂ܐ ܐ̱ܡܺܝܢܼܬܳܐ ܟܽܠܝܽܘܡ ܡܶܬܓܰܢ̱ܒܰܪ ܗܘܳܐ. ܥܺܝܼܪ ܗ̱ܘܳܐ ܩܪܳܒܳܐ ܒܟܼܽܠܗܽܘܢ ܝܰܘܡ̈ܶܐ ܥܠܰܘܗ̱ܝ ܕܰܚܠܺܝܼܨܳܐ܆\nܠܳܐ ܡܶܫܟܰܚ ܗܘܳܐ ܕܢܶܫܠܰܚ ܙܰܝܢܳܐ ܕܰܚܠܺܝܼܨܽܘܬ݂ܗ. ܠܳܐ ܕܢܰܓܼܗܶܐ ܗ̱ܘܳܐ ܘܠܳܐ ܕܢܶܥܼܪܽܘܩ ܗ̱ܘܳܐ ܡܶܢ ܬܰܟܼܬܽܘܫܳܐ܆\nܩܺܐܪܣܳܐ ܒܒܰܝܬܳܐ ܘܗܽܘ ܒܰܪ ܒܰܝܬܳܐ ܡܳܢܳܐ ܢܶܥܒܶܕ. ܗ݀ܳܝ ܕܰܡܥܺܝܼܪܳܐ ܩܳܪܒܳܐ ܟܽܠܝܽܘܡ ܡܳܪܰܬ݀ ܒܰܝܬܳܐ ܗ̱ܝ܆\nܘܗܽܘ ܒܓܼܰܘ ܒܰܝܬܳܐ ܡܫܰܥܼܒܰܕ ܦܳܠܰܚ ܟܰܕ ܡܶܬܼܟܰܬܰܫ. ܩܪܳܒܳܐ ܢܶܣܕܽܘܪ ܐܰܘ ܒܰܥܒܳܕܶܗ ܢܶܬܼܟܰܫܰܪ ܗܘܳܐ܆\nܠܡܳܪܬܶܗ ܢܶܫܡܼܰܥ ܐܰܘ ܕܰܟܼܝܽܘܬ݂ܳܐ ܢܶܬܬܰܓܰܪ ܗܘܳܐ.","english":"But in this matter of the great one, it is both for me and for you. When you transgressed the command of your worthiness, but in this matter of being separated from God, that hidden Lord greatly loves holiness, and he does not fall into the snare of pride that would be set for him. There is a limit up to which you may be enslaved, and for that Lord, in what manner he will serve again, he knows. In everything that follows the custom of the company of servants, he honors you, and whatever path of fear of the Lord you seek, he guards it. The custom of your company is this from eternity, that no man may approach the wife of his companion, neither in this life nor in the next. And how can I transgress the order of my father's house, and sin against the Lord and against the wife of my companion in marriage? A bitter war was waged daily against the zealous one, and with bitter victory he was daily emboldened. The war was stirred up all the days over the steadfast one; he was unable to lay down the armor of his steadfastness. He did not grow weary, nor did he flee from the contest. A creditor in the house, and he the son of the house—what did he do? That which was stirred up, the daily battle, the mistress of the house, and he within the house, enslaved, toiling while being contested. Would the war be arranged, or would it be resolved by his deed? Would he obey his mistress, or would chastity be gained?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܪܳܒܳܐ","severity":"info","text":"The Syriac term qrābā (ܩܪܳܒܳܐ) means 'war' or 'battle', but in ascetic contexts it often denotes the spiritual struggle against temptation. Here it is paired with 'bitter' and 'daily', reinforcing the homiletic theme of Joseph's inner conflict.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܠܳܐ ܢܙܰܢܶܐ ܐ̱ܢܳܫ ܒܰܐܢ̱ܬܰܬ ܚܰܒܪܶܗ","severity":"info","text":"The prohibition against approaching a companion's wife echoes the Decalogue (Exod 20:14) and the patriarchal narratives (Gen 39:7–12), where Joseph refuses Potiphar's wife. Jacob of Serugh adapts this to a general moral law.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܟܰܣܝܼܳܐ ܣܰܓܿܺܝ ܪܳܚܶܡ ܩܰܕܺܝܫܽܘܼܬܼܳܐ","severity":"info","text":"The phrase 'hidden Lord greatly loves holiness' reflects the Syriac ascetic ideal of kasyā (hiddenness) and qaddīšūtā (holiness), central to the monastic and homiletic tradition. Jacob presents God as the hidden patron of Joseph's chastity.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܪܳܒܳܐ ܐܰܡܺܝܼܢܳܐ ܣܕܺܝܼܪ ܗܘܳܐ ܟܼܽܠܝܽܘܡ ܠܽܘܩܒܰܠ ܙܰܗܼܝܳܐ","severity":"info","text":"This passage shifts from direct address to a narrative description of Joseph's daily spiritual battle, using the metaphor of war (qrābā) and victory (zkūtā). The shift marks a rhetorical intensification typical of Jacob's homilies.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܩܺܐܪܣܳܐ ܒܒܰܝܬܳܐ ܘܗܽܘ ܒܰܪ ܒܰܝܬܳܐ","severity":"info","text":"The image of Joseph as a 'creditor in the house' while being 'son of the house' is a paradoxical inversion of social roles, paralleling Ephrem's Hymns on Faith (Hymn 5) where the righteous are both debtor and master in spiritual economy.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܚܿܛܶܐ ܠܡܳܪܝܳܐ ܘܠܰܐܢ̱ܬܰܬ̣ ܡܳܪܳܐ ܒܓܰܘܪܳܐ","severity":"caution","text":"The phrase 'sin against the Lord and against the wife of my companion in marriage' is ambiguous: it may refer to Potiphar's wife (the 'mistress') or to a generic married woman. The Syriac ܐܢ̱ܬܰܬ ܚܰܒܪܶܗ (wife of his companion) suggests the latter, but the context of Joseph's story favors the former.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'mistress of the house' (ܡܳܪܰܬ ܒܰܝܬܳܐ) is ambiguous: it could be Potiphar's wife or a generic figure representing temptation. The reading taken is that it refers to Potiphar's wife, consistent with the Joseph narrative.","The phrase 'bitter war' (ܩܪܳܒܳܐ ܐܰܡܺܝܼܢܳܐ) may be metaphorical for Joseph's internal struggle or literal for external persecution; the homiletic context favors the former."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ܩܪܳܒܳܐ ܫܓܼܺܝܼܫܳܐ ܡܶܢ ܟܽܠ ܓܰܒܺܝܼ̈ܢ ܬܳܟܶܒ ܗܘܳܐ ܠܶܗ܆\nܘܕܰܡܢܰܦܼܶܩ ܗܘܳܐ ܟܶܫܼ̈ܠܶܐ ܕܩܺܐܪܣܳܐ ܘܠܳܐ ܚܳܐܶܒ ܗܘܳܐ. ܒܚܰܕ ܚܰܕ ܝܰܘܡܳܐ ܐܶܡܼܰܕ ܟܽܠܝܽܘܡ ܡܶܢ ܣܽܘ̈ܓܦܳܢܼܶܐ܆\nܘܩܰܠܺܝܼܠ ܩܰܠܺܝܼܠ ܐܰܥܕܺܝ ܟܠܺܝܼܠܳܐ ܡܠܼܶܐ ܢܶܨܚ̈ܳܢܶܐ. ܒܚܰܕ ܚܽܘܼܫܳܒܼܳܐ ܙܰܗܼܝܳܐ ܘܚܺܝܼܨܳܐ ܕܠܳܐ ܡܶܫܼܬܰܚܠܰܦܼ܆\nܥܺܝܼܪ ܗܘܳܐ ܟܼܽܠܝܽܘܡ ܘܥܰܠܗܳܝ ܠܳܐ ܚܳܒܼ ܟܰܕ ܡܰܩܼܪܶܒ ܗܘܳܐ. ܠܳܐ ܚܳܐܶܒ ܗܘܳܐ ܒܚܰܕ ܥܶܕܳܢܳܐ ܘܰܒܚܰܕ ܙܳܟܼܶܐ܆\nܕܠܳܐ ܐܶܬ݂ܪܰܦܺܝܼ ܕܢܶܬܶܠ ܐܺܝܕܳܐ ܠܚܰܝܳܒܽܘܼܬܼܳܐ. ܚܛܳܗܳܐ ܣܢܼܶܐ ܗܘܳܐ ܒܥܰܝ̈ܢܰܘܗ̱ܝ ܣܰܓܿܺܝ ܡܳܐ ܕܡܶܫܼܬܰܡܰܫ܆\nܘܰܕܠܳܐ ܢܶܥܼܒܶܕ ܥܰܘܠܳܐ ܒܼܟܶܣܼܝܳܐ ܡܶܬܼܟܰܬܰܫ ܗܘܳܐ܆\nܫܡܰܥ ܟܰܕ ܐܳܡܰܪ ܠܰܐܢ̱ܬܰܬ݀ ܡܳܪܶܗ ܕܰܐܝܟܰܢܳܐ ܠܰܡ܆\nܐܶܥܒܶܕ ܒܺܝܼܫܬܳܐ ܗܳܕܶܐ ܪܰܒܬ݂ܳܐ ܘܶܐܚܛܶܐ ܠܡܳܪܝܳܐ. ܒܺܝܼܫܬܳܐ ܪܰܒܬ݂ܐ ܩܪܼܳܝܗ̱ܝ ܠܰܚܛܳܗܳܐ ܕܣܳܢܶܐ ܗܘܳܐ ܠܶܗ܆\nܐܰܝܿܟܰܢܳܐ ܠܰܡ ܐܶܥܒܶܕ ܒܺܝܼܫܬܳܐ ܗܳܕܶܐ ܪܰܒܬ݂ܳܐ. ܥܣܺܝܼܩ ܗܽܘ ܚܛܳܗܳܐ ܠܰܐܝܢܳܐ ܕܪܳܚܶܡ ܙܰܕܺܝܩܽܘܬ݂ܐ܆\nܘܰܐܝܟ ܠܳܐ ܡܶܫܼܟܰܚ ܢܶܦܼܠܽܘܼܚ ܥܰܘܠܳܐ ܒܼܰܕ ܣܳܢܶܐ ܠܶܗ. ܡܰܢ ܕܰܒܩܽܘܼܫܬܳܐ ܥܺܝܼܪ ܨܶܒܝܳܢܶܗ ܥܰܠ ܛܳܒ̈ܳܬܼܳܐ܆\nܕܰܡܺܝܟ ܗܽܘ ܒܶܗ ܗܰܘ ܚܽܘܼܫܳܒܼܳܐ ܕܨܶܝܕ ܒܺܝܫܽܘܼܬܼܳܐ. ܘܰܐܝܿܟܰܢܳܐ ܠܰܡ ܐܶܥܒܶܕ ܒܺܝܫܼܬܳܐ ܗܳܕܶܐ ܪܰܒܬ݂ܳܐ܆\nܐܰܝܟܼ ܐ̱ܢܳܫ ܢܺܐܡܰܪ ܠܳܐ ܡܶܬܼܥܰܒܕܳܐ ܕܣܰܓܺܝ ܪܰܒܳܐ. ܚܙܳܝܗ̱ܝ ܠܰܚܛܳܗܳܐ ܘܶܐܬܼܕܰܡܺܝܼ ܠܶܗ ܠܦܶܚܼܬܳܐ ܪܰܒܳܐ܆\nܘܰܦܼܣܰܩ ܛܰܠܝܼܳܐ ܕܠܳܐ ܐܺܝܬ ܦܽܘܼܪܣܳܐ ܕܠܶܗ ܢܶܚܽܘܼܬ ܗܘܳܐ. ܚܳܪ ܒܶܗ ܒܥܰܘܠܳܐ ܐܰܝܟ ܚܰܒܳܪܳܐ ܡܠܼܶܐ ܣܽܘܼܪܳܕܳܐ܆\nܘܰܟܘܰܙ ܡܶܢܶܗ ܕܠܳܐ ܢܰܕܺܝܩ ܒܶܗ ܘܢܶܗܼܘܶܐ ܙܳܐܰܥ.","english":"A tumultuous battle with all the limbs he would wage,\nAnd he would strike down stumbling blocks of gold and not sin. Each single day he would measure all his steps with trials,\nAnd little by little he would remove the crown full of victories. With a single pure and firm thought that is unchangeable,\nHe was awake every day and did not err over them when he offered. He did not sin at one time and at another be victorious,\nSo that he might not be found to have given a hand to guilt. Sin was great in his eyes, very much so, when he was serving,\nAnd that he might not commit iniquity in secret he was troubled.\nHear when he says to his master's wife, \"How can I\nDo this great evil and sin against the Lord?\" He called the sin that was great to him\n\"Great evil,\" \"How can I do this great evil?\" Sin was difficult for the lover of righteousness,\nAnd as if it were not possible to commit iniquity when it was great to him. With truth his will was awake for good things,\nFor that thought which pursues wickedness was asleep in him. And \"How can I do this great evil?\"\nAs if he were saying, \"It is not to be done, for it is very great.\" He saw sin and compared it to a great pit,\nAnd the youth decided that there was no pardon for him if he should fall. He looked at iniquity as at a pit full of serpents,\nAnd he fled from it so that he might not fall into it and become agitated.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܪܳܒܳܐ ܫܓܼܺܝܼܫܳܐ","severity":"info","text":"The phrase 'tumultuous battle' (ܩܪܳܒܳܐ ܫܓܼܺܝܼܫܳܐ) is a martial metaphor for Joseph's internal struggle against temptation, typical of Jacob's ascetical rhetoric.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܶܫܼ̈ܠܶܐ ܕܩܺܐܪܣܳܐ","severity":"info","text":"'Stumbling blocks of gold' (ܟܶܫܼ̈ܠܶܐ ܕܩܺܐܪܣܳܐ) refers to the seductive gifts or wealth offered by Potiphar's wife, a common haggadic motif.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܥܒܶܕ ܒܺܝܼܫܬܳܐ ܗܳܕܶܐ ܪܰܒܬ݂ܳܐ ܘܶܐܚܛܶܐ ܠܡܳܪܝܳܐ","severity":"info","text":"Joseph's direct speech echoes Genesis 39:9 (Peshitta), where he refuses Potiphar's wife, though the wording is Jacob's expansion.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܶܚܼܬܳܐ ܪܰܒܳܐ","severity":"info","text":"The 'great pit' (ܦܶܚܼܬܳܐ ܪܰܒܳܐ) and 'pit full of serpents' (ܚܰܒܳܪܳܐ ܡܠܼܶܐ ܣܽܘܼܪܳܕܳܐ) draw on Syriac monastic imagery of sin as a deadly abyss, common in Jacob's homilies.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܐܝܿܟܰܢܳܐ ܠܰܡ ܐܶܥܒܶܕ ܒܺܝܫܼܬܳܐ ܗܳܕܶܐ ܪܰܒܬ݂ܳܐ","severity":"info","text":"The repeated rhetorical question 'How can I do this great evil?' (three times in the passage) functions as a refrain, emphasizing Joseph's moral resolve and Jacob's homiletic style.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܕܠܳܐ ܢܶܥܼܒܶܕ ܥܰܘܠܳܐ ܒܼܟܶܣܼܝܳܐ ܡܶܬܼܟܰܬܰܫ ܗܘܳܐ","severity":"caution","text":"The Syriac phrase 'he was troubled that he might not commit iniquity in secret' is ambiguous: it may mean Joseph was anxious about hidden sin, or that he actively struggled to avoid it. The English draft takes the latter.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܰܕܠܳܐ ܢܶܥܼܒܶܕ ܥܰܘܠܳܐ ܒܼܟܶܣܼܝܳܐ ܡܶܬܼܟܰܬܰܫ ܗܘܳܐ' could be read as either Joseph's internal struggle or a general statement about avoiding secret sin; the English draft opts for the former.","The identity of 'his master's wife' (Potiphar's wife) is implicit in the Syriac but clear from context; the passage does not name her."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ܚܙܳܗܿ ܠܚܰܛܺܝܬ݂ܐ ܘܕܰܡܝܼܳܗܿ ܠܗܰܘܬ݂ܳܐ ܕܰܚܘ̈ܰܘܳܬܼܳܐ܆\nܘܰܐܫܼܰܪ ܙܰܗܝܳܐ ܕܶܐܢ ܢܳܚܶܬ ܠܳܗ̇ ܠܳܐ ܣܳܠܶܩ ܗܘܳܐ. ܘܶܐܬܚܰܙܝܰܬܼ݀ ܠܶܗ ܕܒܺܝܼܫܬܳܐ ܗ̱ܝ ܪܰܒܬ݂ܳܐ ܥܰܠ ܗܳܝ ܐܶܡܰܪ܆\nܕܰܐܝܿܟܰܢܳܐ ܠܰܡ ܐܶܥܒܶܕ ܗܳܕܶܐ ܘܶܐܚܿܛܶܐ ܠܡܳܪܝܳܐ. ܠܳܐ ܪܰܒ ܥܰܘܠܳܐ ܠܰܐܝܢܳܐ ܕܟܼܽܠܝܽܘܿܡ ܡܶܫܼܬܰܡܰܫ ܒܶܗ܆\nܘܠܳܐ ܣܰܢܼܝܳܐ ܠܶܗ ܚܛܺܝܬ݂ܐ ܕܰܦܠܰܚ ܟܰܕ ܦܳܠܰܚ ܠܳܗ̇. ܫܚܺܝܼܡ ܗܽܘ ܚܛܳܗܳܐ ܘܠܰܘ ܡܶܕܶܡ ܗܽܘ ܠܰܕܥܳܒܶܕ ܠܶܗ܆\nܘܡܶܛܽܠܗܳܢܳܐ ܐܳܦܼܠܳܐ ܙܳܐܰܥ ܡܶܢ ܣܽܘܥܪܳܢܶܗ. ܡܳܐ ܕܶܐܬܼܥܰܝܕܰܬܼ݀ ܢܰܦܼܫܳܐ ܒܒܺܝܼܫܬܳܐ ܡܶܨܛܰܒܥܳܐ ܠܳܗ̇܆\nܘܫܳܩܠܳܐ ܓܰܘܢܳܗܿ ܘܠܳܐ ܚܳܙܝܳܐ ܠܳܗ̇ ܕܰܟܼܡܳܐ ܣܰܢܼܝܳܐ. ܐܰܝܢܳܐ ܕܺܐܝܬܼ ܠܶܗ ܥܰܝܢܳܐ ܙܗܺܝܼܬ݂ܳܐ ܕܣܳܢܝܳܐ ܥܰܘܠܳܐ܆\nܡܶܫܼܟܰܚ ܢܶܚܼܙܶܝܘܗ̱ܝ ܕܰܣܢܼܶܐ ܣܰܓܺܝ ܐܳܦ ܣܳܢܶܐ ܠܶܗ. ܩܰܠܺܝܠ ܕܽܘܟܳܐ ܐܰܨܶܕ ܝܰܘܣܶܦ ܢܰܗܺܝܼܪܳܐܺܝܬ݂܆\nܘܶܐܬܚܰܙܝܼܰܬܼ݀ ܠܶܗ ܕܒܺܝܼܫܬܳܐ ܗ̱ܝ ܪܰܒܬ݂ܳܐ ܚܛܺܝܼܬܼܳܐ ܘܰܥܪܰܩ. ܚܙܳܗܿ ܠܰܡܨܺܝܕܬܳܐ ܘܟܰܕ ܗܽܘ ܪܰܚܺܝܼܩ ܐܰܣܛܺܝ ܡܶܢܳܗܿ܆\nܕܠܼܳܐ ܢܶܬܼܥܰܪܩܰܠ ܒܰܝܢܳܬ ܢܶܫܒ̈ܶܐ ܕܰܨܠܶܝܢ ܗ̱ܘܰܘ ܠܶܗ. ܐܶܬܚܰܙܝܼܰܬܼ݀ ܠܶܗ ܕܒܺܝܫܬܳܐ ܗ̱ܝ ܪܰܒܬ݂ܐ ܚܛܺܝܼܬܼܳܐ ܘܶܐܡܼܰܪ܆\nܕܰܐܝܟܰܢܳܐ ܠܰܡ ܐܶܥܒܶܕ ܗܳܕܶܐ ܘܶܐܚܛܶܐ ܠܡܳܪܝܳܐ. ܥܰܠ ܕܰܚܙܳܗܿ ܗܘܳܐ ܕܒܺܝܼܫܬܳܐ ܗ̱ܝ ܪܰܒܬ݂ܳܐ ܐܶܡܰܕ ܡܶܢܳܗܿ܆\nܕܳܐܦ ܗܽܘ ܨܰܝܕܳܐ ܕܚܳܙܶܐ ܠܦܼܰܚܳܐ ܠܳܐ ܢܳܦܶܠ ܒܶܗ. ܫܰܦܺܝܼܪ ܗ̱ܘܳܐ ܠܶܗ ܠܗܳܢܳܐ ܕܢܶܛܥܰܢ ܨܽܘܼܪܬܶܗ ܕܰܒܪܳܐ܆\nܕܰܒܙܰܗܝܽܘܬ̣ܐ ܡܙܰܝܰܚ ܗܘܳܐ ܠܶܗ ܒܰܐܬ݂ܪܳܐ ܕܰܡܛܳܝܗ̱ܝ\nܐܶܙܕܰܟܝܰܬܼ݀ ܗܘܳܬܼ݀ ܡܶܢܶܗ ܚܛܺܝܬ݂ܐ ܐܰܝܟ ܡܶܢ ܡܳܪܰܢ܆\nܘܡܶܢ ܐܰܓܽܘܢܳܐ ܣܠܶܩ ܢܰܨܺܝܼܚܳܐ ܘܠܳܐ ܐܶܬܼܟܰܬܼܰܡ.","english":"He saw sin and it seemed to him like the abyss of serpents, And he drew back, the pure one, for if he descended to it he would not ascend. And it appeared to him that this evil was greater than he had said, That he would not do this and sin against the Lord. Not great is the iniquity for the sake of which one serves daily, And not small is the sin for one who serves while serving it. Sin is a habit and not a thing for one who commits it, And because of this he does not even tremble from his practice. When the soul becomes accustomed to evil, it is stained by it, And it takes its pleasure and does not see how much it serves. The one who has a pure eye that sees iniquity, He can see that he serves much and also serves himself. A little more and Joseph, the vigilant one, turned aside, And it appeared to him that this evil was great sin, and he fled. He saw the snare and while he was far off he turned away from it, So that he would not be ensnared in the nets that were spread for him. It appeared to him that this evil was great sin, and he said, That he would not do this and sin against the Lord. Because he saw that this evil was great, he withdrew from it, So that even the hunter who sees the trap does not fall into it. It was good for him that he set the image of the son, That with purity he adorned himself in the place where he arrived. Sin was cleansed from him as from a sick person, And from the contest he came forth victorious and was not stained.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܛܺܝܬ݂ܐ","severity":"info","text":"The Syriac term ḥṭīṯā (sin) is used throughout this passage as a personified force, consistent with Jacob's homiletic strategy of dramatizing moral struggle.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܚܘ̈ܰܘܳܬܼܳܐ","severity":"info","text":"The phrase 'abyss of serpents' (daḥwāṯā) may echo the imagery of the serpent in Genesis 3, though no direct citation is present; it evokes the danger of temptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܝܰܘܣܶܦ","severity":"info","text":"Joseph (Yawsep) is the biblical patriarch from Genesis 37–50, whose chastity in Potiphar's house is a standard exemplum in Syriac ascetic literature.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܶܐܬܚܰܙܝܼܰܬܼ݀ ܠܶܗ ܕܒܺܝܼܫܬܳܐ ܗ̱ܝ ܪܰܒܬ݂ܳܐ","severity":"info","text":"The refrain 'it appeared to him that this evil was great' recurs three times (lines 3, 9, 11), marking a rhetorical pattern that emphasizes Joseph's repeated recognition of sin's magnitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܨܰܝܕܳܐ","severity":"info","text":"The hunter (ṣaydā) and snare (mṣīdtā) imagery parallels ascetic metaphors in Ephrem and Jacob, where the virtuous person avoids the traps set by sin.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܽܘܟܳܐ","severity":"caution","text":"The reading 'a little more' (qalīl dūkā) is ambiguous; it may indicate a narrow escape or a spatial measure. The translation 'a little more' is adopted here, but the Syriac could also imply 'a small place'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'qalīl dūkā' (line 8) is ambiguous: it may mean 'a little more' (temporal) or 'a small place' (spatial). The translation adopts the temporal sense.","The identity of 'the son' (brā) in line 12 is unclear; it may refer to Joseph himself as a type of Christ, or to a specific biblical figure."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ܘܟܰܕ ܟܽܠ ܝܰܘܡܺܝܼ̈ܢ ܪܶܓܼܠܶܗ ܩܳܝܿܡܳܐ ܥܰܠ ܙܳܟܽܘܼܬ݂ܳܐ:\nܡܶܢ ܡܶܨܪܝܳܬܳܐ ܕܰܐܪܶܗ ܟܿܽܠܝܽܘܡ ܡܶܬܼܚܲܰܕܰܬ ܗܘܳܐ. ܘܠܳܐ ܣܳܛܳܢܳܐ ܒܕܰܐܪܳܐ ܩܰܕܡܳܐ ܥܪܰܩ ܡܶܢ ܡܳܪܰܢ܆\nܘܠܳܐ ܒܗ̇ܰܘ ܕܰܬܪܶܝܢ ܫܰܢܺܝܼ ܡܶܢܶܗ ܟܰܕ ܐܶܬܚܰܝܰܒ. ܚܛܺܝܼܬ݂ܐ ܚܳܒܰܬܼ݀ ܘܰܒܩܰܕܡܳܝܳܐ ܘܒܰܬܪܰܝܳܢܳܐ܆\nܘܟܰܕ ܐܶܙܕܰܟܝܼܰܬܼ݀ ܒܰܬܠܺܝܼܬܼܳܝܳܐ ܟܶܢ ܗܘ ܥܶܪܩܰܬܼ݀. ܐܳܦ ܡܶܨܪܳܝܬܳܐ ܟܼܽܠܝܽܘܡ ܚܳܒܰܬܼ݀ ܡܶܢ ܥܶܒܪܳܝܳܐ܆\nܘܬܽܘܒ ܥܰܠ ܕܰܐܪܳܐ ܡܶܬܼܦܰܢܝܳܐ ܗܘܳܬܼ݀ ܠܰܡܚܰܕܳܬܼܽܘ. ܚܙܳܬܼܶܗ ܠܙܰܗܼܝܳܐ ܒܓܼܰܘ ܩܺܝܛܽܘܢܳܐ ܘܦܶܚܼܰܬ݀ ܥܶܠܼܰܬܼ݀. ܕܰܒܼܗ̇ܰܘ ܕܰܐܪܳܐ ܕܟܼܽܠܝܽܘܡ ܥܶܠܰܬܼ݀ ܒܶܗ ܬ݀ܶܬܟܰܬܰܫܝ. ܠܟܼܽܠܶܗ ܛܶܟܣܳܐ ܕܢܶܫ̈ܶܐ ܣܶܪܚܰܬܼ݀ ܒܰܪܗܺܝܒܽܘܼܬܼܳܗܿ܆\nܕܚܺܐܦܳܐ ܕܪܶܓܿܬ݂ܳܗܿ ܫܰܩܠܳܗ̇ ܕܬܶܥܒܰܪܝ̱ ܡܶܢ ܘܳܠܺܝܼܬܼܳܐ. ܘܠܳܐ ܗܽܘܼ ܟܝܳܢܳܐ ܒܰܣܪܳܗܿ ܕܰܬܩܽܘܡܝ̱ ܒܰܒܗܺܝܠܽܘܼܬ݂ܐ܆\nܘܠܳܐ ܒܗܰܘ ܛܶܟܣܳܐ ܕܰܣܪ̈ܳܚܳܬ݂ܳܐ ܕܠܳܐ ܡܶܬܼܪ̈ܰܗܒܳܢ܀ ܐ̱ܚܰܕܬܼܶܗ ܠܛܰܠܝܳܐ ܒܓܼܰܘ ܬܰܘܘܳܢܳܐ ܚܰܨܺܝܼܦܼܳܐܺܝܬ݂:\nܕܬܶܣܪܽܘܚܝ ܛܰܒܥܳܐ ܕܰܢܛܺܝܼܪܽܘܬܼܶܗ ܩܰܠܺܝܼܠܳܐܺܝܬ݂. ܪܶܓܬܼܳܐ ܣܢܺܝܼܬܼܳܐ ܐܶܬܬܰܪܥܰܬܼ݀ ܗܘܳܬܼ݀ ܥܰܠ ܕܳܘܺܝܬ݂ܳܐ܆\nܘܝܰܘܣܶܦ ܙܰܗܝܳܐ ܒܝܰܡܳܗܿ ܣܰܪܝܳܐ ܠܳܐ ܛܳܒܰܥ ܗܘܳܐ. ܣܥܳܬܼ݀ ܐܰܪܝܽܘܬܼܳܐ ܕܬܶܬܒܽܘܪܝ̱ ܥܶܓܼܠܳܐ ܘܢܶܗܘܶܐ ܓܙܳܪܳܗܿ܆\nܘܶܐܬܼܦܰܠܰܛ ܠܶܗ ܡܶܢ ܒܶܝܬ ܐܺܝܕ̈ܶܝܗܿ ܕܠܳܐ ܢܶܟܼܝܳܢܳܐ. ܕܺܐܒܬ݂ܳܐ ܠܶܐܡܪܳܐ ܒܢܶܩܼܥܳܗܿ ܠܶܒܟܼܰܬܼ݀ ܕܬܼܶܐܟܼܽܘܠܝ ܒܶܣܪܶܗ܆\nܘܰܫܒܰܩ ܥܰܡܪܶܗ ܘܰܢܛܰܪ ܦܰܓܼܪܶܗ ܘܒܰܣܪܳܗ̇ ܘܰܢܦܰܩ. ܠܗܳܢܳܐ ܕܰܐܪܳܐ ܗ̱ܘܰܘ ܚ̈ܰܙܳܝܶܐ ܐܳܘ ܫܳܡܽܘ̈ܥܶܐ܆\nܕܳܐܦ ܡܰܠܰܐܟܼ̈ܶܐ ܘܟܼܽܠܗܽܘܢ ܫ̈ܺܐܕܶܐ ܐܶܬܼܕܰܡܰܪܘ̱ ܒܶܗ.","english":"And every day his foot stood upon victory.  \nThe temptations of her abyss were renewed daily.  And Satan did not flee from the first abyss,  \nNor from the second did he turn away from it when he was condemned.  He saw sin in the first and in the second,  \nAnd when she was purified in the third, she fled.  Also temptation daily saw from the other side,  \nAnd again over the abyss she was revealed to be renewed.  He saw the pure one within the furnace and feared for her,  \nThat in that abyss which daily entered, she would be tested.  The whole order of the senses she transgressed in her boldness,  \nSo that the shame of her desire took her to pass beyond the boundary.  And it was not the nature of her flesh to stand in haste,  \nNor in that order of transgressions that are not to be dared.  She seized the youth within the furnace with a shameless boldness,  \nThat she might transgress the seal of his chastity slightly.  A foul desire was stirred up against David,  \nAnd the pure Joseph did not sink in her sea.  A lioness's hour to be broken quickly and become her prey,  \nAnd he escaped from between her hands without injury.  A she-wolf for a lamb in her den licked so that she might eat his flesh,  \nAnd he left his dwelling and stripped his body and her flesh and went out.  For this abyss were there seers or hearers,  \nThat even angels and all demons marveled at him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܳܟܽܘܼܬ݂ܳܐ","severity":"info","text":"The term ܙܳܟܽܘܼܬ݂ܳܐ (zākūṯā) means 'victory' or 'purity' in Syriac; here it likely carries both senses, as Joseph's foot stands upon moral victory and ritual purity.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܳܘܺܝܬ݂ܳܐ","severity":"info","text":"The mention of David (ܕܳܘܺܝܬ݂ܳܐ) alludes to the biblical narrative of David and Bathsheba (2 Samuel 11), contrasting David's fall with Joseph's resistance.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܩܺܝܛܽܘܢܳܐ","severity":"info","text":"The furnace (ܩܺܝܛܽܘܢܳܐ) imagery evokes the fiery trial of the three youths in Daniel 3, a common typology for chastity and divine protection in Syriac literature.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܺܐܒܬ݂ܳܐ","severity":"info","text":"The she-wolf (ܕܺܐܒܬ݂ܳܐ) and lioness (ܐܰܪܝܽܘܬܼܳܐ) metaphors for Potiphar's wife parallel similar predatory animal imagery in earlier Syriac homilies on Joseph, e.g., by Ephrem.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܺܝܼܬܼܳܝܳܐ","severity":"info","text":"The reference to the 'third' (ܬܠܺܝܼܬܼܳܝܳܐ) abyss where sin is purified structures the passage as a threefold escalation of temptation, a common homiletic device in Jacob's memre.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܛܶܟܣܳܐ ܕܢܶܫ̈ܶܐ","severity":"caution","text":"The phrase 'order of the senses' (ܛܶܟܣܳܐ ܕܢܶܫ̈ܶܐ) is ambiguous: it may refer to the five senses or to a moral hierarchy; the Syriac allows both readings, and the English draft's 'senses' is a plausible but not certain choice.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'order of the senses' (ܛܶܟܣܳܐ ܕܢܶܫ̈ܶܐ) could denote either the five physical senses or a moral/ontological order; the text does not disambiguate.","The identity of 'the pure one' (ܙܰܗܼܝܳܐ) in the furnace is ambiguous: it may refer to Joseph or to a personification of chastity; the context favors Joseph."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ܒܬܶܗܪܳܐ ܥܒܼܰܕ ܗܘܳܐ ܘܰܠܝܰܡܺܝܼܢܳܐ ܘܰܠܣܶܡܼܳܠܳܐ܆\nܕܰܟܼܡܳܐ ܐܰܩܠܺܝܼ ܠܽܘܼܩܒܰܠ ܪܶܓܿܬ݂ܳܐ ܣܢܺܝܼܬܼܳܐ ܒܰܐܬܼܪܳܗܿ. ܗܳܪܟܳܐ ܚܰܣܢܰܢ ܫܽܘܦܪܳܐ ܕܡܺܐܡܪܶܗ ܕܗܰܘ ܫܰܦܺܝܼܪܳܐ܆\nܘܠܳܐ ܣܳܦܶܩ ܐ̱ܢܳܐ ܠܣܳܟܼܳܐ ܕܫܽܘܦܪ̈ܰܘܗ̱ܝ ܡܰܠ̈ܰܝܝ ܬܶܗܪܳܐ. ܬܰܪܦܶܝܘܗ̱ܝ ܡܶܠܬ݂ܳܐ ܒܓܼܰܘ ܩܰܝܛܽܘܢܳܐ ܟܰܕ ܡܶܬܼܟܰܬܰܫ܆\nܘܰܬܼܛܰܝܶܒܝ ܠܶܗ ܟܠܺܝܼܠ ܩܽܘܠܳܣ̈ܐ ܕܰܬܼܩܲܰܪܶܒܝ ܠܶܗ. ܘܰܥܕܶܗ ܕܡܺܐܡܪܳܐ ܗܳܪܟܰܐ ܗ̱ܘ ܡܳܕܶܝܢ ܨܶܝܼܕ ܫܳܡܽܘܥ̈ܶܐ܆\nܕܰܐܪܶܗ ܕܝܰܘܣܶܦ ܬܽܘܒ ܢܶܬܼܡܰܠܰܠ ܒܰܐܪ̈ܺܝܟܼܳܬ݂ܳܐ܆\nܐܶܫܠܶܐ ܗܳܫܳܐ ܘܬܽܘܒ ܐܳܡܰܪ ܐ̱ܢܳܐ ܥܰܠ ܢܶܨܚܳܢ̈ܰܘܗ̱ܝ܆\nܒܳܟܼ ܡܳܪܝ̱ ܢܶܫܦܰܪ ܣܰܢܝܳܐ ܕܡܰܟܼܪܶܙ ܥܰܠ ܫܰܦܺܝܼܪܳܐ. ܫܠܼܶܡ ܡܺܐܡܪܳܐ ܕܰܐܪܒܥܳܐ ܕܥܰܠ ܝܰܘܣܶܦ","english":"In wonder he acted, both to the right and to the left. How many times did he stand against the foul temptation in her place? Here the beauty of the word of that handsome one was broken, And he was not able to reach the limit of his beauties that filled the wonder. The word was perplexed within the contest while it was being tested, And it prepared for him a crown of praises that it would offer to him. And the time of the word here indicates to the hearers That the story of Joseph will again be spoken of at length. He ceased now, and again he is able to speak about his victories. In you, my Lord, the labor of the preacher concerning the handsome one has been pleasing. The end of the fourth memra on Joseph.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܼܶܡ ܡܺܐܡܪܳܐ ܕܰܐܪܒܥܳܐ ܕܥܰܠ ܝܰܘܣܶܦ","severity":"info","text":"The closing formula marks the end of the fourth memra on Joseph, confirming the homily's structural division into discrete metrical discourses.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܺܐܡܪܳܐ","severity":"info","text":"The Syriac term memra (ܡܺܐܡܪܳܐ) denotes a metrical homily or discourse, a standard genre in Syriac literature, especially in Jacob of Serugh's corpus.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Jacob of Serugh","severity":"info","text":"Jacob of Serugh (c. 451–521) was a prominent Syriac poet-theologian whose memre on biblical figures like Joseph were widely circulated in liturgical and monastic settings.","cites":[],"named_sources":["Sebastian Brock 1997"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܳܟܼ ܡܳܪܝ̱","severity":"info","text":"The direct address 'In you, my Lord' (ܒܳܟܼ ܡܳܪܝ̱) reflects a doxological conclusion typical of Syriac homilies, invoking divine approval for the preacher's labor.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܰܪܦܶܝܘܗ̱ܝ ܡܶܠܬ݂ܳܐ","severity":"caution","text":"The phrase 'the word was perplexed' (ܬܰܪܦܶܝܘܗ̱ܝ ܡܶܠܬ݂ܳܐ) may indicate a rhetorical trope of inadequacy (topos of inexpressibility) rather than textual corruption; the sense is that language fails to capture Joseph's beauty.","cites":[{"key":"ed:dsc-112","label":"source edition: On Joseph (Memra 4)","url":"https://syriaccorpus.org/112"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'her place' (ܒܰܐܬܼܪܳܗܿ) could refer to Potiphar's wife or to the context of temptation; the reading taken follows the narrative of Joseph's trials.","The identity of 'the handsome one' (ܫܰܦܺܝܼܪܳܐ) is ambiguous but contextually refers to Joseph."],"confidence":"high","notes":[]}]}