{"slug":"dsc-113","id":"syriac:dsc:dsc-113","title":"On Joseph (Memra 5)","author":"Jacob of Serugh","genre":"homily","date":"Late 5th/early 6th century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:20Z","cost_usd":0.009537},"source":{"registry_id":"syriac:dsc:dsc-113","work_id":"dsc-113","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/113"},"stats":{"passages":14,"english_words":3982,"coptic_letters":0,"commentary_units":80,"commentary_kinds":8,"derived_notes":0,"ambiguities":26,"work_notes":5,"external_links":4,"timeline":4},"summary":{"work":"dsc-113","abstract":"This memra (metrical homily) by Jacob of Serugh (c. 451–521) is the fifth in a series on the patriarch Joseph. Composed in twelve-syllable couplets, it was performed in a liturgical or catechetical setting. The homily expands the biblical narrative (Genesis 39) into an allegory of ascetic vigilance, using imagery of martyrdom and spiritual struggle. It survives in multiple Syriac manuscripts, with earliest witnesses from the 6th–7th centuries, and was later incorporated into the East Syrian liturgical cycle for the Feast of the Holy Cross. Attribution to Jacob is traditional but not securely dated before the 9th century.","historical_context":"Jacob of Serugh (c. 451–521) was a prominent Syriac theologian and poet of the West Syrian tradition, active in the region of Osrhoene (modern-day southeastern Turkey/northern Syria). His memre were composed for liturgical and catechetical use, often performed during vigils or feast days. The homily on Joseph reflects the late antique Christian tendency to read Old Testament narratives as models of virtue and ascetic struggle. The Syriac text circulated widely in both West and East Syrian communities, as shown by its inclusion in the East Syrian liturgical cycle for the Feast of the Holy Cross. The earliest surviving manuscripts date to the 6th–7th centuries, indicating rapid dissemination. The work's theology and style are consistent with Jacob's corpus, but the earliest explicit attribution is from the 9th century, so caution is warranted.","significance":"This memra exemplifies the Syriac homiletic tradition's creative expansion of biblical narratives for moral and ascetic instruction. Its allegorical treatment of Joseph's temptation as a contest of virtue (agona) connects to broader late antique themes of martyrdom and spiritual combat. The homily's incorporation into the East Syrian liturgy for the Feast of the Holy Cross shows its enduring influence across confessional boundaries.","timeline":[{"date":"c. 451–521","event":"Life of Jacob of Serugh; composition of the memra likely within this period."},{"date":"6th–7th centuries","event":"Earliest surviving Syriac manuscripts of the homily."},{"date":"9th century","event":"Earliest external witness attributing the memra to Jacob of Serugh."},{"date":"Late antique/early medieval","event":"Incorporation into East Syrian liturgical cycle for the Feast of the Holy Cross."}],"relations":[{"work":"Genesis 39","relation":"Biblical source for the Joseph narrative expanded in the homily.","key":"","label":null,"url":null},{"work":"Ephrem the Syrian's hymns","relation":"Influences the ascetic imagery of guarding the senses.","key":"","label":null,"url":null},{"work":"Syriac memre tradition","relation":"Part of a larger corpus of metrical homilies by Jacob and others.","key":"","label":null,"url":null},{"work":"On Joseph (other memre by Jacob)","relation":"Part of a series; this is the fifth memra.","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 cultural background."},{"key":"wikipedia:Homily","label":"Homily","url":"https://en.wikipedia.org/wiki/Homily","reason":"Genre context."},{"key":"wikipedia:Joseph (Genesis)","label":"Joseph (Genesis)","url":"https://en.wikipedia.org/wiki/Joseph_%28Genesis%29","reason":"Biblical figure central to the work."}],"cautions":["Attribution to Jacob of Serugh is traditional but not securely dated before the 9th century.","The edition lacks a critical apparatus; variant readings require consultation of manuscript sigla.","The phrase 'consumed his garments' is ambiguous in Syriac, allowing both literal and metaphorical interpretations."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00041,"generated":"2026-11-15T01:57:26Z"},"checks":{"work":"dsc-113","status":"pass","blocking":[],"warnings":[],"stats":{"passages":14,"translated":14,"commentary_passages":14,"commentary_units":80,"english_words":3982,"source_letters":13948,"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 couplets, a standard meter for Jacob of Serugh’s memre, indicating a liturgical or catechetical performance context.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, with the earliest witnesses dating to the 6th–7th centuries, attesting to its early circulation in the West Syrian tradition.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memra was incorporated into the East Syrian liturgical cycle for the Feast of the Holy Cross, reflecting its use in monastic and cathedral offices.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Attribution to Jacob of Serugh (c. 451–521) is traditional but not securely dated; the memra’s style and theology are consistent with his corpus, though no external witness confirms the ascription before the 9th century.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a critical apparatus for variant readings; scholars should consult the manuscript sigla listed in the introduction for textual discrepancies.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 14 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":14},"term_index":[],"citations":{"ed:dsc-113":{"label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}},"segments":[{"i":1,"ref":"p1","source":"ܡܺܐܡܪܳܐ ܕܚܰܡܫܳܐ ܕܥܰܠ ܝܰܘܣܶܦ\nܡܺܐܡܪܳܐ ܕܚܰܡܫܳܐ ܕܥܰܠ ܝܰܘܣܶܦ\nܟܰܕ ܐܶܟܠܰܬ݀ ܡܳܪܬ݂ܗ ܩܶܪ̈ܨܰܘܗ̱ܝ ܘܰܢܦܰܠ ܒܰܝܬܳܐ ܐܰܣܺܝܪ̈ܶܐ\nܪܶܓܬ݂ܐ ܣܢܺܝܼܬ݂ܳܐ ܥܰܡ ܢܰܟܦܽܘܼܬ݂ܐ ܠܕܰܐܪܳܐ ܢܶܚܼܬܰܬ݂\nܬܰܘ ܢܶܬܒܰܩܶܐ ܒܗܳܝ ܙܳܟ݂ܘܬ݂ܐ ܡܰܠܝܰܬ ܬܶܗܪܳܐ\nܝܰܘܣܶܦ ܙܰܗܝܳܐ ܥܰܡ ܡܶܨܪܳܝܬܳܐ ܩܼܳܡ ܒܰܐܓ݂ܘܢܳܐ\nܗ̱ܘܰܘ ܚܰܙ̈ܳܝܶܐ ܘܠܰܐܝܢܳܐ ܕܙܳܟ݂ܶܐ ܗܰܒܘ̱ ܩܽܘܠܳܣ̈ܶܐ\nܥܕܰܡܳܐ ܠܗܳܪܟܳܐ ܪܗܼܰܛ ܗܘܳܐ ܫܰܪܒܶܗ ܟܰܕ ܐܶܬ݂ܡܰܠܰܠ\nܘܚܳܒܰܬ ܡܶܠܬ݂ܐ ܘܗܽܘܼ ܒܬܰܟ݂ܬܽܘܫܳܐ ܡܶܬ݂ܓܰܢ̱ܒܰܪ ܗܘܳܐ\nܒܓ݂ܘ ܬܰܘܳܘܢܳܐ ܫܰܒܼܩܶܗ ܡܺܐܡܪܳܐ ܟܰܕ ܡܶܬ݂ܟܰܬܰܫ\nܢܰܡܠܠܺܝܘܗ̱ܝ ܗܳܫܳܐ ܕܰܐܝܟܰܢ ܢܳܦܼܶܩ ܥܰܡ ܙܳܟ݂ܘܬ݂ܐ\nܕܬܶܗܪܰܐ ܗ̱ܘ ܨܰܠܡܳܐ ܕܰܠܕܰܟ݂ܝܽܘܬ݂ܐ ܨܳܪ ܗ̱ܘܳܐ ܝܰܘܣܶܦ\nܢܰܐܼܠܶܦ ܢܼܶܚܙܶܐ ܕܒܰܐܝܠܶܝܢ ܓܰܘ̈ܢܶܐ ܢܣܼܰܟ ܒܶܗ ܫܽܘܦܪ̈ܶܐ\nܒܰܐܝܢܳܐ ܚܰܝܠܳܐ ܫܼܰܗܺܝ ܠܪܶܓܬ݂ܳܐ ܡܶܢ ܗܰܕܳܡܰܘ̈ܗ̱ܝ\nܘܰܐܝܕܳܐ ܗ̱ܝ ܥܶܠܬ݂ܐ ܕܒܳܗܿ ܩܿܳܐܶܡ ܗܘܳܐ ܥܰܠ ܙܳܟ݂ܘܬ݂ܐ\nܐܳܠܨܳܐ ܗ̱ܝ ܗܳܕܶܐ ܕܬܼܶܗܘܶܐ ܓܰܠܝܳܐ ܡܶܛܽܠ ܦܽܘܪܣܳܐ\nܕܚܰܫܳܐ ܕܪܶܓܬ݂ܐ ܒܡܽܘܢ ܘܰܐܝܟܰܢܳܐ ܕܥܼܶܟ ܡܶܢ ܝܰܘܣܶܦ\nܪܶܚܡܰܬ ܡܳܪܝܳܐ ܡܠܸܶܐ ܗܘܳܐ ܛܰܠܝܳܐ ܣܰܓܺܝܳܐܺܝܬ݂\nܘܠܳܐ ܥܿܳܪܶܐ ܗܘܳܐ ܡܶܕܶܡ ܐ̱ܚܪܺܢܳܐ ܕܰܢܕܰܝܰܪ ܒܶܗ\nܠܽܘܩܒܰܠ ܨܰܠܡܳܗܿ ܕܰܐܠܳܗܽܘܬ݂ܐ ܩܒܺܝܼܥ ܗܘܳܐ ܚܰܘܪܶܗ\nܘܠܰܐ ܡܰܪܦܶܐ ܗܘܳܐ ܚܙܳܬ݂ܗ ܡܶܢܶܗ ܕܠܳܐ ܢܼܶܬܕܰܘܰܕ\nܠܳܐ ܝܰܗܼܒ ܐܰܬ݂ܪܳܐ ܠܓܶܕܫܳܐ ܣܰܢܝܳܐ ܒܚܰܟܺܝܡܽܘܬ݂ܗ\nܕܰܢܩܽܘܡ ܒܶܝܬ ܠܶܗ ܘܰܠܪܰܒܽܘܬ݂ܳܐ ܘܢܶܓܢܶܝܘܗ̱ܝ ܡܶܢܳܗ̇\nܠܳܐ ܡܚܰܦܶܝܢ ܗ̱ܘܰܘ ܦܶܓ̈ܥܶܐ ܕܥܳܠܡܳܐ ܚܙܳܬ݂ܶ݉ܗ ܡܶܢܶܗ\nܕܠܳܐ ܢܶܥܽܘܠ ܗܘܳܐ ܚܛܳܗܳܐ ܒܟܰܣܝܳܐ ܘܠܳܐ ܢܰܪܓܶܫ ܒܶܗ\nܩܢܼܳܐ ܗܘܳܐ ܛܰܠܝܳܐ ܥܰܝܢܳܐ ܕܒܿܳܚܪܳܐ ܢܰܗܺܝܪܳܐܺܝܬ݂","english":"Fifth Memra on Joseph\n\nFifth Memra on Joseph\n\nWhen his mistress consumed his garments and he fell into the house of prisoners,\na foul desire, together with chastity, descended to the arena.\nCome, let us be astonished at that victory full of wonder.\nThe radiant Joseph stood with the Egyptian woman in the contest.\nThe spectators and the arena gave praises to the victor.\nThus far his story ran as it was told,\nand the word ceased, while he was being magnified in the struggle.\nIn the midst of the contest, the memra left him as he was contending.\nLet us now speak of how he emerged with victory,\nthat wonder was the image which Joseph was forming for purity.\nLet us learn and see in which of the contests he attained beauties.\nBy what power did he subdue desire from his members,\nand what was the cause by which he stood for victory?\nThis is pressing, that it may be revealed because of the separation\nof the pain of desire, in what manner and how it was with Joseph.\nThe love of the Lord filled the youth abundantly,\nand nothing else that dwelt in him was lacking.\nOpposite the image of divinity, his companion was fixed,\nand he did not release his vision from it, lest he be corrupted.\nHe gave no place to blind fortune in his wisdom,\nthat it might stand between him and greatness and cast him from it.\nThe events of the world did not obscure his vision from him,\nlest sin enter secretly and he not perceive it.\nThe youth stood as a watchman, brightly vigilant over the furnace.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܺܐܡܪܳܐ ܕܚܰܡܫܳܐ ܕܥܰܠ ܝܰܘܣܶܦ","severity":"info","text":"The repeated opening line marks the start of the fifth memra in a series on Joseph, consistent with Jacob of Serugh's homiletic cycle.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܶܓܬ݂ܐ","severity":"info","text":"The Syriac term 'regta' (desire) carries a specific connotation of carnal or sinful longing, central to the homily's moral contrast with chastity.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܰܐܓ݂ܘܢܳܐ","severity":"info","text":"The 'arena' (agona) imagery reflects the late antique Christian trope of martyrdom and ascetic struggle, here applied to Joseph's resistance to temptation.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܰܘܣܶܦ","severity":"info","text":"The passage alludes to Genesis 39, where Joseph flees Potiphar's wife, leaving his garment; Jacob expands this into a contest of virtue.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܰܕ ܐܶܟܠܰܬ݀ ܡܳܪܬ݂ܗ ܩܶܪ̈ܨܰܘܗ̱ܝ","severity":"caution","text":"The phrase 'consumed his garments' is ambiguous: it may mean she tore or burned them, or metaphorically 'devoured' them in rage; the Syriac allows both.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'consumed his garments' (ܐܶܟܠܰܬ݀ ܩܶܪ̈ܨܰܘܗ̱ܝ) is ambiguous between literal destruction and metaphorical consumption.","The identity of 'the spectators and the arena' (ܚܰܙ̈ܳܝܶܐ ܘܠܰܐܝܢܳܐ) is unclear: possibly literal onlookers or allegorical forces."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܕܡܶܢ ܟܰܕ ܪܰܚܺܝܼܩ ܥܰܘܠܳܐ ܢܶܚܙܶܝܘܗ̱ܝ ܘܢܼܶܥܪܽܘܩ ܡܶܢܶܗ\nܠܥܶܠ ܐܳܣܿܰܪ ܗܘܳܐ ܟܽܠܶܗ ܚܙܳܬ݂ܗ ܕܬܶܬܢܰܗܰܪ ܗܘܳܬ݂\nܕܰܗܘܳܬ ܕܳܝܿܩܳܐ ܕܰܠܡܳܐ ܚܛܳܗܳܐ ܒܕܽܘܟܳܐ ܟܰܡܺܝܼܢ\nܥܰܠ ܡܰܛܰܪܬ݂ܐ ܕܢܼܶܚܙܶܐ ܢܰܦܫܶܗ ܥܺܝܼܪ ܗܘܳܐ ܟܽܠ ܝܽܘܡ\nܘܡܳܐ ܕܰܫܡܰܥ ܗܘܳܐ ܪܓܶܫܬܳܐ ܕܥܰܘܠܳܐ ܛܥܶܢ ܫܶܪܝܳܢܳܐ\nܕܰܘܩܳܐ ܥܒܺܝܼܕ ܗܘܳܐ ܗܽܘܼ ܠܰܩܢܽܘܡܶܗ ܕܚܰܟܺܝܼܡܳܐ ܗܘܳܐ\nܕܕܰܠܡܳܐ ܟܡܺܐܢܳܐ ܒܚܰܕ ܡܶܢ ܓܰܒܺܝ̈ܢ ܥܰܠ ܚܺܐܪܽܘܬ݂ܶܗ\nܘܡܳܐ ܕܶܐܚܼܰܕ ܗ̱ܘܳܐ ܬܰܪܥܳܐ ܕܢܰܦܫܶܗ ܡܶܢ ܒܺܝܫ̈ܳܬ݂ܐ\nܦܰܬܚܶܗ ܠܥܳܠܡܳܐ ܥܰܠ ܘܰܢܦܰܩ ܒܶܗ ܕܠܳܐ ܢܶܟ̣ܝܳܢܳܐ\nܘܡܶܛܽܠ ܗܳܢܳܐ ܟܰܕ ܢܶܩܫܰܬ݀ ܒܶܗ ܚܛܺܝܬ݂ܐ ܬܼܶܥܽܘܠܝ\nܪܡܶܝܢ ܗ̱ܘܰܘ ܡܽܘܟ̣̈ܠܶܐ ܘܰܣܼܕܺܝܪ ܙܰܝܢܳܐ ܠܥܶܠ ܡܶܢ ܬܰܪ̈ܥܰܘܗ̱ܝ\nܒܓ݂ܰܘ ܢܰܟܦܽܘܬ݂ܐ ܚܡܺܝܼܠܺܝܢ ܗ̱ܘܰܘ ܠܶܗ ܟܽܠܗܽܘܢ ܓܰܙܰܘ̈ܗ̱ܝ\nܘܰܪܡܶܝܢ ܛܰܒ̈ܥܶܐ ܕܩܰܕܺܝܫܽܘܬ݂ܐ ܒܟ݂ܽܠܗܽܘܢ ܬܰܪ̈ܥܰܘܗ̱ܝ\nܐܰܝܢܳܐ ܕܦܿܳܬܰܚ ܬܰܪ̈ܥܶܐ ܕܢܰܦܫܶܗ ܩܕܳܡ ܒܺܝܫ̈ܳܬ݂ܳܐ\nܥܣܸܺܝܩ ܠܶܗ ܕܢܶܟܠܶܐ ܥܰܘܠܳܐ ܡܶܢܳܗܿ ܕܠܳܐ ܢܼܶܥܽܘܠ ܠܳܗ̇\nܘܡܶܛܽܠ ܗܳܢܳܐ ܡܳܐ ܕܥܰܠ ܚܰܫܳܐ ܒܬܰܪܥܳܐ ܕܰܦܬܺܝܼܚ\nܟܡܰܐ ܗ̱ܘ ܬܶܬܟܰܬܰܫܝ ܢܰܦܫܳܐ ܥܰܡܶܗ ܘܰܐܝܿܟܳܐ ܬܶܙܟܶܝܘܗ̱ܝ\nܐܶܠܳܐ ܚܕܺܝܼܪ ܠܳܗ̇ ܠܢܰܦܫܳܐ ܫܽܘܪܳܐ ܕܰܙܗܺܝܪܽܘܬ݂ܐ\nܬܪܺܝܥܳܐ ܗ̱ܝ ܟܽܠܳܗ̇ ܘܰܡܕܰܝܫܺܝܢ ܠܳܗ̇ ܚܰܫ̈ܶܐ ܒܺܝܫ̈ܶܐ\nܐܶܢ ܟܰܕ ܗܽܘܼ ܠܒܰܪ ܠܳܐ ܚܿܳܙܝܳܐ ܠܶܗ ܠܥܰܘܠܳܐ ܣܰܢܝܳܐ\nܡܳܐ ܕܥܰܠ ܠܶܗ ܠܳܗ̇ ܡܶܨܛܰܒܥܳܐ ܠܳܗ̇ ܒܗܰܢܺܝܽܐܘܬ݂ܶܗ\nܐܶܢ ܡܶܢ ܪܽܘܚܩܳܐ ܠܳܐ ܡܶܬܒܰܝܢܳܐ ܒܦܰܚܳܐ ܕܰܨܠܸܶܐ\nܡܳܐ ܕܢܼܶܦܠܰܬ ܠܳܗ̇ ܒܠܶܐܘܬ݂ܐ ܠܡܰܚܣܶܢ ܦܿܳܠܛܳܐ ܡܶܢܶܗ\nܐܰܝܿܢܳܐ ܕܪܳܡܶܐ ܚܙܳܬ݂ܶܗ ܘܚܿܳܐܰܪ ܢܰܗܺܝܪܳܐܺܝܬ݂","english":"When iniquity was far off, he saw it and fled from it. Above, he was bound, all his vision was to beware, for he was a watchman, lest sin enter the place. He was vigilant over the prison, that he might see himself; he was awake every day. And when he heard the stirring of iniquity, the cunning one set snares. He made himself a guard for the standing of the wise one, lest the imprisoned one, through one of the chosen, fall upon his freedom. And when he had seized the gate of his soul from evil things, he opened it to the world, and went out from it without injury. And because of this, when the sinful woman pressed him, the chaste one cast bolts and arranged a barrier above his gates. Within, in humility, all his treasures were sealed for him, and he placed the seals of holiness upon all his gates. For one who opens the gates of his soul before evil things, it is difficult for iniquity to be hindered from entering without being received. And because of this, when pain enters through the open gate, how will the soul contend with it, and where will it overcome it? But the soul turned to the wall of vigilance; it is all pierced, and evil pains disturb it. For when he is outside, the raging iniquity does not see him; when he enters, she is stained by his purity. For from afar, she is not caught in the snare of lust; when she falls into weariness, she seeks to cast out from him. For one who casts his vision and looks brightly,","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܰܘܠܳܐ","severity":"info","text":"The term ܥܰܘܠܳܐ (ʿawlā) is rendered 'iniquity' but carries a strong ethical and cosmic sense of 'injustice' or 'wrongdoing', often personified in Syriac ascetic literature as a force of moral disorder.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܛܳܗܳܐ","severity":"info","text":"The word ܚܛܳܗܳא (ḥṭāhā) is the standard Syriac term for 'sin', but here it is used in a concrete spatial sense ('lest sin enter the place'), reflecting the homily's metaphorical treatment of the prison as a site of spiritual contest.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܰܪ̈ܥܰܘܗ̱ܝ","severity":"info","text":"The image of 'sealing the gates of the soul' (ܬܰܪ̈ܥܰܘܗ̱ܝ) echoes the ascetic trope of guarding the senses, found in Ephrem and later Syriac writers, and may allude to the Song of Songs 4:12 (LXX) or Proverbs 4:23 on guarding the heart.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The homily draws on the Joseph narrative (Genesis 39) but reframes it as an allegory of ascetic vigilance, a common move in Syriac memrē. The 'prison' (ܡܰܛܰܪܬ݂ܐ) is both literal and a figure for the body or the soul's confinement.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from narrative summary to a series of conditional and rhetorical questions (e.g., 'how will the soul contend with it?'), marking a homiletic turn that invites the audience to reflect on the soul's internal struggle.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he was bound' (ܐܳܣܿܰܪ ܗܘܳܐ) could refer to Joseph's physical imprisonment or to a spiritual self-restraint; the text likely intends both.","The identity of 'the wise one' (ܚܰܟܺܝܼܡܳܐ) is ambiguous—possibly Joseph himself or a figure of moral wisdom; the reading taken is that it refers to Joseph as the wise ascetic."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܗܳܢܳܐ ܡܿܰܡܶܕ ܡܶܢ ܢܶܟܝ̈ܳܢܶܐ ܟܰܕ ܠܳܐ ܠܳܐܶܐ\nܡܶܢ ܟܰܕ ܪܰܚܺܝܼܩ ܚܰܫܳܐ ܡܶܢܶܗ ܡܶܣܬܰܟܰܠ ܠܶܗ\nܘܠܿܳܒܶܫ ܙܰܝܢܳܐ ܘܢܿܳܦܶܩ ܠܽܐܘܪܥܶܗ ܘܰܡܕܰܥܶܟ ܠܶܗ\nܙܗܺܝܼܪܳܐ ܝܰܘܣܶܦ ܒܰܕܓ݂ܽܘܢ ܐܶܡܼܰܕ ܡܶܢ ܣܽܘܓܦܳܢܳܐ\nܕܟܰܕ ܪܰܚܺܝܼܩ ܗ̱ܘܳܐ ܚܛܳܗܳܐ ܡܶܢܶܗ ܚܼܙܳܝܗ̱ܝ ܘܰܥܼܪܰܩ ܗ̱ܘܳܐ\nܕܳܩܶܗ ܠܥܰܘܠܳܐ ܕܰܢܦܼܰܩ ܢܺܐܼܬ݂ܐ ܥܠܰܘܗ̱ܝ ܡܶܢ ܐܰܬ݂ܪܶܗ\nܘܥܼܰܠ ܠܶܗ ܗܽܘܼ ܠܶܗ ܘܫܰܒܼܩܳܗܿ ܠܒܺܝܼܫܬܳܐ ܠܒܰܪ ܡܶܢ ܬܰܪܥܳܐ\nܐܶܢ ܡܶܢ ܪܽܘܚܩܳܐ ܬܼܶܚܙܶܐ ܚܛܳܗܳܐ ܘܬܼܶܥܪܽܘܩ ܡܶܢܶܗ\nܡܚܺܝܼܠ ܗܽܘ ܡܶܢܳܟ ܢܺܐܼܬ݂ܐ ܒܬܰܪܥܳܟ ܡܳܐ ܕܰܚܙܰܝܬܳܝܗ̱ܝ\nܐܶܢ ܕܶܝܢ ܬܰܪܟܶܢ ܚܰܘܪܳܟ ܡܶܢܶܗ ܥܰܕ ܥܿܳܐܶܠ ܠܳܟ݂\nܐܳܚܿܶܕ ܢܽܘܡܝ ܘܰܡܦܿܰܫܰܚ ܠܳܟ ܒܰܠܙܺܝܙܽܘܬ݂ܗ\nܚܛܳܗܳܐ ܒܰܐܬ݂ܪܶܗ ܚܰܝܠܳܐ ܐܺܝܬ ܒܶܗ ܕܓܰܢ̱ܒܳܪܽܘܬ݂ܐ\nܘܡܳܐ ܕܳܐܚܶܕ ܠܳܗ̇ ܠܢܰܦܫܳܐ ܚܳܪܒܳܐ ܘܗܽܘܼ ܠܳܐ ܥܿܳܪܶܩ\nܢܰܦܫܳܐ ܙܗܺܝܼܪܬܳܐ ܐܳܚܿܕܳܐ ܬܰ̈ܪ̈ܥܶܐ ܕܠܳܐ ܢܼܶܥܽܘܠ ܠܳܗ̇\nܘܝܿܳܬ݂ܒܳܐ ܒܫܶܠܝܳܐ ܕܰܒܢܽܘܟ݂ܪܳܝܳܐ ܠܳܐ ܐܶܫܬܰܓܫܰܬ݂݀\nܫܦܸܶܐ ܗܘܳܐ ܝܰܘܣܶܦ ܘܰܡܫܰܝܰܢ ܗܘܳܐ ܡܶܢ ܒܺܝܫ̈ܳܬ݂ܐ\nܘܡܶܛܽܠܗܳܢܳܐ ܚܙܳܗܿ ܗܘܳܐ ܠܒܺܝܼܫܬܳܐ ܘܫܰܢܺܝ ܡܶܢܳܗܿ\nܪܺܝܼܚܳܐ ܕܥܰܘܠܳܐ ܡܚܳܝܗ̱ܝ ܡܶܢ ܪܽܘܚܩܳܐ ܘܫܰܪܺܝ ܥܿܳܪܶܩ\nܕܠܳܐ ܢܼܶܡܛܶܐ ܗܘܳܐ ܩܢܽܘܡܶܗ ܢܰܩܕܳܐ ܠܗܳܝ ܛܰܐܡܽܘܬ݂ܐ\nܣܰܘܩܳܐ ܩܢܶܐ ܗ̱ܘܳܐ ܪܰܓܽܘܫܬܳܢܳܐ ܕܝܿܳܕܰܥ ܢܼܶܦܪܽܘܫ\nܕܰܐܝܿܟܳܐ ܕܺܐܝܼܬ ܗܘܳܐ ܪܺܝܼܚܳܐ ܕܥܰܘܠܳܐ ܢܼܶܥܪܽܘܩ ܡܶܢܶܗ\nܡܶܢ ܡܶܨܪܝܳܬܳܐ ܪܺܝܼܚܳܐ ܕܡܰܘܬܳܐ ܡܿܳܚܶܐ ܗܘܳܐ ܠܶܗ\nܘܥܰܠ ܕܰܣܒܼܰܟ ܗ̱ܘܳܐ ܪܺܝܼܚܳܐ ܒܡܳܐܢ̈ܰܘܗ̱ܝ ܐܰܪܦܺܝܼ ܐܶܢܽܘܢ\nܩܰܒܶܠ ܥܠܰܘܗ̱ܝ ܕܰܫܠܺܝܼܚ ܢܼܶܦܽܘܩ ܡܶܢ ܩܰܝܛܽܘܢܳܐ\nܘܠܳܐ ܢܟܰܘܰܪ ܒܶܗ ܪܺܝܼܚܳܐ ܕܥܰܘܠܳܐ ܒܓ݂ܰܘ ܬܰܘܳܘܢܳܐ","english":"He was teaching from the accounts, while not yet having sinned. From afar he saw sin and fled from it. He put on armor and went out to meet it and fought it. Joseph was vigilant in the prison, even when sin was far from him, he saw it and fled. He closed the door on iniquity that came upon him from his place, and he entered into himself and left evil outside the door. If from a distance you see sin and flee from it, it is weak before you; but when it comes to your door, if you have seen it, if you then turn your back to it until it enters you, it will seize your place and overcome you by its force. Sin in its place has power of strength, and when it seizes the soul, it is ruined and does not flee. A vigilant soul holds the doors so that it does not enter, and sits in peace in its virginity, undisturbed. Joseph was pure and kept away from evils, and from afar he saw evil and fled from it. The scent of iniquity struck him from a distance, and he began to flee, so that the fire of that impurity would not reach his place. He was a watchman of the senses, knowing how to distinguish, so that wherever the scent of iniquity was, he fled from it. From Egypt the scent of death struck him, and because he sensed the scent in his nostrils, he let go of the cup. He accepted that he be sent and go out from the prison, and the scent of iniquity did not turn within his entrails.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܗܺܝܼܪܳܐ","severity":"info","text":"The term ܙܗܺܝܼܪܳܐ (zahīrā) means 'vigilant' or 'watchful', a key ascetic virtue in Syriac literature, often applied to the soul's guard against sin.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܰܘܣܶܦ","severity":"info","text":"The narrative draws on Genesis 39–41, where Joseph resists Potiphar’s wife and is imprisoned. Jacob’s homily amplifies Joseph’s preemptive flight from sin, not explicit in the biblical account.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܶܨܪܝܳܬܳܐ","severity":"info","text":"Egypt (ܡܶܨܪܝܳܬܳܐ) is here associated with the 'scent of death' and moral corruption, reflecting a common Syriac typology of Egypt as a place of spiritual danger and idolatry.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܪܺܝܼܚܳܐ ܕܥܰܘܠܳܐ","severity":"info","text":"The motif of sin as a scent (ܪܺܝܼܚܳܐ) that Joseph detects from afar parallels earlier Syriac ascetic imagery, e.g., in Ephrem, where sin is a foul odor the vigilant soul avoids.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܶܢ ܡܶܢ ܪܽܘܚܩܳܐ","severity":"info","text":"The passage shifts from narrative (Joseph’s actions) to a conditional exhortation ('If from a distance…'), a homiletic device common in Jacob’s memre to draw moral lessons for the audience.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he let go of the cup' (ܐܰܪܦܺܝܼ ܐܶܢܽܘܢ) is ambiguous: it may refer to Joseph’s role as cupbearer in prison or be a symbolic act of renunciation; the text does not clarify the biblical referent."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܠܳܐ ܣܰܝܒܰܪ ܗܘܳܐ ܣܰܘܩܶܗ ܢܰܩܕܳܐ ܠܗܰܘ ܬܶܢܳܢܳܐ\nܕܢܽܘܪܳܐ ܓܢܺܝܒܬ݂ܳܐ ܕܢܶܦܩܰܬ݀ ܕܬܼܰܘܩܶܕܝ ܡܳܐ ܕܠܳܐ ܕܺܝܠܳܗ̇\nܗܿܳܢܰܘ ܕܰܐܪܳܐ ܕܓܰܢ̱ܒܳܪܽܘܬ݂ܐ ܠܰܕܚܿܳܐܰܪ ܒܶܗ\nܕܰܥܠܰܝܡܽܘܬ݂ܐ ܬܼܶܙܟܶܐ ܠܪܶܓܬ݂ܳܐ ܒܓܰܘ ܬܰܘܳܘܢܳܐ\nܟܡܺܐܢܳܐ ܚܰܕܪܶܗ ܠܗ̇ܰܘ ܢܰܨܺܝܼܚܳܐ ܒܓ݂ܰܘ ܩܰܝܛܽܘܢܳܐ\nܘܕܰܡܛܰܝܰܒ ܗܘܳܐ ܠܳܐ ܝܰܗܼܒ ܐܺܝܼܕܳܐ ܠܚܰܝܿܳܒܽܘܬ݂ܐ\nܩܺܐܪܣܳܐ ܫܓܺܝܫܳܐ ܒܰܐܬ݂ܪܳܐ ܐܰܠܺܝܨܳܐ ܡܛܳܝܗ̱ܝ ܡܶܢ ܫܶܠܝܳܐ\nܘܥܰܠ ܕܰܥܬܺܝܼܕ ܗܘܳܐ ܩܕܳܡ ܥܶܕܳܢܳܐ ܙܟܼܳܐ ܠܡܰܦܽܘܠܬܳܐ\nܩܪܽܘܒܘ ܫܳܡܽܘ̈ܥܶܐ ܘܰܚܼܙܰܘ ܕܰܐܪܳܐ ܕܰܡܠܸܶܐ ܬܶܗܪܳܐ\nܥܠܰܝܡܳܐ ܕܡܿܰܩܪܶܒ ܠܽܘܩܒܰܠ ܐܰܢ̱ܬܬ݂ܳܐ ܒܓ݂ܰܘ ܬܰܘܳܘܢܳܐ\nܡܳܪܬܳܐ ܕܒܿܳܥܝܳܐ ܦܽܘܪܣܳܐ ܠܥܰܒܕܳܐ ܘܠܳܐ ܥܿܳܢܶܐ ܠܳܗ̇\nܛܰܠܝܳܐ ܕܫܿܳܐܶܛ ܠܰܐܢ̱ܬܰܬ݀ ܡܳܪܶܗ ܘܠܳܐ ܚܿܳܐܰܪ ܒܳܗܿ\nܪܶܓܬ݂ܐ ܣܢܺܝܼܬ݂ܐ ܡܶܬܒܰܣܪܳܐ ܗܘܳܬ ܡܶܢ ܛܰܠܝܽܘܬ݂ܐ\nܘܩܰܕܺܝܫܽܘܬ݂ܐ ܕܠܶܒܼܟܰܬ݀ ܐܰܬ݂ܪܳܐ ܒܰܥܠܰܝܡܽܘܬ݂ܐ\nܚܒܺܝܼܫ ܗܘܳܐ ܛܰܠܝܳܐ ܒܓ݂ܰܘ ܢܳܡܰܪܬܳܐ ܥܰܡ ܐܰܪܝܽܘܬ݂ܐ\nܘܥܰܠ ܕܰܠܒܺܝܼܒ ܗܘܳܐ ܒܰܐܬ݂ܪܳܗܿ ܚܰܣܢܳܗܿ ܘܶܐܡܼܰܕ ܡܶܢܳܗܿ\nܣܼܥܰܬ ܡܶܨܪܳܝܬܳܐ ܥܠܰܘܗ̱ܝ ܕܰܪܓܺܝܓ݂ܳܐ ܒܓ݂ܰܘ ܩܰܝܛܽܘܢܳܗ̇\nܘܥܰܠ ܕܰܥܬܺܝܼܕ ܗܘܳܐ ܕܢܼܶܛܽܘܪ ܓܰܙܶܗ ܘܠܳܐ ܐܶܬ݂ܪܰܦܺܝ\nܒܕܽܘܟܬ݂ܳܐ ܕܓܰܢܝܳܐ ܡܶܢ ܚܰܙ̈ܳܝܶܐ ܚܙܳܝܗ̱ܝ ܠܰܐܠܳܗܳܐ\nܘܰܕܚܼܶܠ ܢܼܶܥܒܶܕ ܥܰܘܠܳܐ ܒܟܰܣܝܳܐ ܕܒܶܗ ܚܿܳܐܰܪ ܗܘܳܐ\nܠܓ݂ܰܘ ܡܶܢ ܬܰܪ̈ܥܶܐ ܐ̱ܚܺܝ̈ܕܶܐ ܕܳܩܶܗ ܠܗܰܘ ܒܿܳܚܰܪ ܟܽܠ\nܕܰܨܕܺܝܕ ܚܿܳܐܰܪ ܘܰܒܟܰܣܝ̈ܳܬ݂ܳܐ ܘܰܒܓ̈ܰܠܝܳܬ݂ܳܐ\nܠܳܐ ܨܒܼܳܐ ܕܢܼܶܙܪܽܘܥ ܟܽܘ̈ܒܶܐ ܒܟܰܣܝܳܐ ܒܰܕ ܝܿܳܕܰܥ ܗ̱ܘܳܐ\nܕܗܿܳܘܶܐ ܙܰܒܢܳܐ ܕܡܶܬܦܰܪܣܶܐ ܠܶܗ ܙܰܪܥܳܐ ܒܺܝܫܳܐ\nܠܳܐ ܩܰܒܼܶܠ ܗܘܳܐ ܕܣܽܘܟܪ̈ܶܐ ܐ̱ܚܺܝ̈ܕܶܐ ܢܣܰܬܪܽܘܢ ܥܰܘܠܶܗ","english":"He did not remove his yoke from that contest, the chosen contest that had come forth to be kindled when it was not her own. That arena of heroism for him who looked behind, that youth would conquer desire within the prison. The chaste one surrounded that victor within the heat, and though he was tempted, he gave no hand to sin. A troubled prison in a constricted place reached him from tranquility, and concerning what was destined before the time, he conquered the downfall. Draw near, hearers, and see the arena full of wonder: a youth who offers opposition to a woman within the prison, a mistress who seeks a pretext for the servant and does not find it, a boy who repels his master's wife and does not look at her. Base desire was being proclaimed from youth, and the holiness of the heart had taken root in the place of youth. The boy was confined within the chamber with ferocity, and concerning what was brave in her place, he cut off her shame and fled from her. The Egyptian hour came upon him, the burning one within her heat, and concerning what was destined, that he would guard his treasure and not be ensnared. In the place of the hidden one from the seers, he saw God, and he feared to commit iniquity in secret, for in him he looked. Within closed doors, he shut out that one who looked behind entirely, for he looked in secret and in revelations. He did not wish to sow thorns in secret, for he knew that it would be a sacrifice for which evil seed would be scattered. He did not accept that closed bars would conceal his iniquity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܰܐܪܳܐ","severity":"info","text":"The Syriac term ܕܰܐܪܳܐ (dārā) means 'arena' or 'contest ground', here used metaphorically for the prison as a site of spiritual combat. Jacob of Serugh draws on athletic imagery common in Syriac ascetical literature.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܥܬܺܝܼܕ ܗܘܳܐ ܕܢܼܶܛܽܘܪ ܓܰܙܶܗ","severity":"info","text":"The phrase 'guard his treasure' echoes the language of Joseph as steward of Potiphar's house (Gen 39:1–6) and may allude to the 'treasure' of chastity, a motif in Syriac commentaries on the Joseph story.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܶܨܪܳܝܬܳܐ","severity":"info","text":"The 'Egyptian hour' (ܣܼܥܰܬ ܡܶܨܪܳܝܬܳܐ) refers to the moment of temptation in Egypt, aligning with the biblical setting of Joseph in Potiphar's house. Jacob uses 'Egyptian' as a cipher for the pagan environment.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܪܽܘܒܘ ܫܳܡܽܘ̈ܥܶܐ","severity":"info","text":"The direct address 'Draw near, hearers' marks a rhetorical break, typical of Jacob's homiletic style, inviting the audience to witness the moral drama as spectators of an arena.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܛܰܠܝܳܐ ܕܫܿܳܐܶܛ ܠܰܐܢ̱ܬܰܬ݀ ܡܳܪܶܗ","severity":"info","text":"The description of Joseph repelling his master's wife parallels the biblical account (Gen 39:7–12) and is a common topos in Syriac homilies on Joseph, emphasizing his resistance to temptation.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܰܕܚܼܶܠ ܢܼܶܥܒܶܕ ܥܰܘܠܳܐ ܒܟܰܣܝܳܐ","severity":"info","text":"Jacob's emphasis on Joseph's fear of committing iniquity in secret reflects later monastic ideals of interior purity, a theme developed in Syriac ascetical tradition, e.g., in the writings of Isaac of Nineveh.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the chosen contest that had come forth to be kindled when it was not her own' is obscure; it may refer to the temptation arising from Potiphar's wife, but the antecedent of 'her' is unclear. The reading taken treats it as the contest (ܬܶܢܳܢܳܐ) personified."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܕܡܶܣܬܰܟܰܠ ܗܘܳܐ ܕܗܿܰܘ ܚܿܳܙܶܐ ܟܽܠ ܠܓ݂ܰܘ ܗܽܘ ܘܰܠܒܰܪ\nܠܳܐ ܕܰܓܠܰܬ݀ ܒܶܗ ܚܙܳܬ݂ܶܗ ܒܛܰܠܝܳܐ ܕܚܰܟܺܝܡܳܐ ܗܘܳܐ\nܕܢܼܶܚܛܶܐ ܒܟܰܣܝܳܐ ܘܰܠܗܰܘ ܟܰܣܝܳܐ ܒܥܰܘܠܳܐ ܢܼܶܫܽܘܛ\nܠܒܰܟܬܶܗ ܛܠܺܝܬ݂ܐ ܒܓ݂ܰܘ ܚܶܫܽܘܟ݂ܳܐ ܕܬܶܬܢܰܩܰܦ ܠܶܗ\nܘܰܥܼܪܰܩ ܠܶܗ ܗܽܘܼ ܠܢܽܘܗܪܳܐ ܓܰܠܝܳܐ ܕܪܳܚܶܡ ܗܘܳܐ ܠܶܗ\nܚܛܳܗܳܐ ܒܣܶܬܪܳܐ ܐܺܝܬ ܒܶܗ ܚܰܝܠܳܐ ܕܢܼܶܣܥܽܘܪ ܕܺܝܠܶܗ\nܘܡܶܛܽܠܗܳܢܳܐ ܠܫܽܘܩܳܐ ܥܪܰܩ ܗܘܳܐ ܗܿܰܘ ܦܳܪܽܘܫܳܐ\nܒܡܳܐܢ̈ܰܘܗ̱ܝ ܐܶܚܼܕܰܬ݀ ܘܰܕܝܿܳܕܰܥ ܗܘܳܐ ܕܡܳܢܳܐ ܝܿܰܩܺܝܪ\nܠܒܰܟ ܠܰܩܢܽܘܡܶܗ ܘܰܐܪܦܺܝܼ ܠܒܳܫܶܗ ܕܠܰܘ ܡܶܕܶܡ ܗ̱ܘܳܐ\nܘܶܐܬܦܰܪܣܺܝ ܗܘܳܐ ܘܠܰܘ ܦܽܘܪܣܳܝܳܐ ܡܳܢܳܐ ܗܘܳܐ ܠܶܗ\nܕܠܰܘ ܒܶܐܣܟܺܝܡܳܐ ܢܟܶܦ ܗܘܳܐ ܕܢܼܶܫܦܰܪ ܠܰܒܢ̈ܰܝܢܳܫ̈ܳܐ\nܨܶܝܕ ܐܰܠܳܗܳܐ ܐ̱ܣܺܝܪ ܗܘܳܐ ܚܰܘܪܶܗ ܕܩܽܘܫܬܳܐ ܪܳܚܶܡ\nܠܰܘ ܐܶܣܟܺܝܡܳܐ ܕܒܰܪܳܝܽܘܬ݂ܐ ܟܰܕ ܢܶܩܼܢܶܐ ܐ̱ܢܳܫ\nܢܟܼܶܦ ܗܘܳܐ ܝܰܘܣܶܦ ܘܰܐܪܦܺܝܼ ܠܒܳܫܶܗ ܟܰܕ ܢܰܟ̣ܦܳܐ ܗܘܳܐ\nܕܠܰܘ ܡܶܕܶܡ ܗܽܘ ܢܰܚܬܳܐ ܕܰܫܒܼܰܩ ܨܶܝܕ ܫܳܛܝܽܘܬ݂ܐ\nܥܪܺܝܡ ܗܘܳܐ ܛܰܠܝܳܐ ܘܡܶܣܬܰܟܰܠ ܗܘܳܐ ܐܰܝܟ ܚܰܟܺܝܡܳܐ\nܕܟܽܠܡܳܐ ܕܺܐܝܬ ܠܶܗ ܡܶܢܶܗ ܘܰܠܒܰܪ ܠܰܘ ܕܺܝܠܶܗ ܗܽܘ\nܠܗ̇ܰܘ ܩܶܢܝܳܢܳܐ ܕܢܰܦܫܳܐ ܠܒܼܰܟ ܗܘܳܐ ܕܠܳܐ ܢܼܶܬܚܰܠܰܨ\nܘܰܠܡܶܨܪܳܝܬܳܐ ܝܰܗܼܒ ܗܘܳܐ ܠܒܳܫܳܐ ܕܠܳܐ ܢܼܶܬ݂ܥܰܪܩܰܠ\nܒܥܼܳܬ ܗܘܳܬ݀ ܡܶܕܶܡ ܘܫܶܩܼܠܰܬ݀ ܗܘܳܬ݀ ܠܳܗ̇ ܐ̱ܚܪܺܢܳܐ ܡܶܕܶܡ\nܛܰܠܝܳܐ ܡܰܪܕܳܗܿ ܠܒܳܫܳܐ ܒܰܣܪܳܗܿ ܕܰܟܡܳܐ ܙܰܠܼܰܬ݀\nܐܶܫܬܰܠܰܡ ܗܘܳܐ ܕܰܐܪܶܗ ܕܝܰܘܣܶܦ ܒܰܐܬ݂ܠܺܝܛܽܘܬ݂ܐ\nܘܰܣܠܼܶܩ ܢܰܨܺܝܚ ܡܶܢ ܐܰܓ݂ܽܘܢܳܐ ܒܟܰܫܺܝܪܽܘܬ݂ܐ\nܘܟܰܕ ܐܰܓܗܺܝ ܗܘܳܐ ܡܶܢ ܚܰܕ ܕܰܐܪܳܐ ܩܳܡ ܒܰܐܚܪܺܢܳܐ\nܗܿܰܘ ܕܰܛܠܽܘܡܝܳܐ ܕܰܬܪܰܥ ܦܽܘܡܶܗ ܥܰܠ ܫܰܪܺܝܪܳܐ","english":"He was discerning, for that one who sees all was within and without. His vision did not deceive him in the youth, for he was wise, that he might sin in secret, and to that secret one he would flee in wickedness. He would bring his virgin wife into the darkness to be constrained for him, and he fled to the clear light of the one who loved him. Sin in secret has power to cut off its own, and because of enticements, that distinguished one fled to the market. He seized his garments, and he knew that the garment was heavy. He struck his stature and cast off his clothing, as if it were nothing, and he was stripped, yet the garment was not a separation for him. Not in a habit did he fast, that he might please the seekers. The hunt of God was bound, the companion of truth who loves. Not in the habit of externality, when he was tested, did he fast. Joseph fasted and cast off his clothing, when he was fasting, as if it were nothing, that which he left behind was the hunt of foolishness. The youth was cunning and was discerning like a wise man, that all that he had within and without was not his own. For that trial of the soul, he struck, that it might not be loosed, and to the Egyptian woman he gave a garment that might not be torn. She asked for something and took another something. The youth stripped the garment from her flesh, how many times it was degraded. The arm of Joseph was delivered in athletic contest, and he ascended victorious from the arena in excellence. And when he was weary from one contest, he stood in another, that of the wicked one who opened his mouth against the true one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܙܳܬ݂ܶܗ","severity":"info","text":"The noun ܚܙܳܬ݂ܶܗ (ḥzāteh, 'his vision') may carry a double sense of both physical sight and prophetic insight, consistent with Joseph's discernment in the narrative.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܛܰܠܝܳܐ","severity":"info","text":"The phrase ܒܛܰܠܝܳܐ (b-ṭalyā, 'in the youth') refers to Joseph himself, emphasizing his young age and the contrast between his youth and his wisdom.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܠܒܰܟܬܶܗ ܛܠܺܝܬ݂ܐ","severity":"info","text":"The phrase ܠܒܰܟܬܶܗ ܛܠܺܝܬ݂ܐ (l-bakteh ṭlīṯā, 'his virgin wife') is a metaphor for Potiphar's wife, highlighting her marital status and the violation of trust.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܰܘܣܶܦ","severity":"info","text":"The narrative of Joseph and Potiphar's wife is drawn from Genesis 39, where Joseph resists her advances and flees, leaving his garment behind as a symbol of his integrity.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܶܣܟܺܝܡܳܐ","severity":"info","text":"The term ܐܶܣܟܺܝܡܳܐ (eskīmā, 'habit' or 'schema') refers to the monastic habit or external appearance, contrasting inner virtue with outward show, a common theme in Syriac ascetic literature.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܟܰܕ ܐܰܓܗܺܝ ܗܘܳܐ ܡܶܢ ܚܰܕ ܕܰܐܪܳܐ ܩܳܡ ܒܰܐܚܪܺܢܳܐ","severity":"info","text":"This clause marks a transition from Joseph's temptation by Potiphar's wife to a new trial, introduced by the phrase 'when he was weary from one contest, he stood in another', structuring the narrative as a series of contests.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who sees all' (ܚܿܳܙܶܐ ܟܽܠ) is ambiguous: it may refer to God or to Joseph's own discerning nature; the reading taken is that it refers to Joseph's inner vision.","The phrase 'the hunt of God' (ܨܶܝܕ ܐܰܠܳܗܳܐ) is ambiguous: it could mean Joseph as a quarry of God or as a hunter for God; the reading taken is that Joseph is bound as a companion of truth."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܓܰܠܶܠ̈ܐ ܫܓܺܝ̈ܫܶܐ ܡܟܰܗܪܝܢ ܗ̱ܘܰܘ ܠܶܗ ܒܫܽܘܚܠܳܦܰܝ̈ܗܽܘܢ\nܘܰܕܝܿܳܕܰܥ ܗܘܳܐ ܢܥܰܦܶܩ ܐܶܢܽܘܢ ܠܳܐ ܛܿܳܒܰܥ ܗܘܳܐ\nܛܼܪܳܐ ܒܶܗ ܚܣܳܡܳܐ ܘܝܰܗܼܒ ܠܶܗ ܐܺܝܼܕܳܐ ܕܰܟܒܺܝܼܫܽܘܬ݂ܐ\nܘܡܶܢ ܦܽܘܠܚܳܢܳܐ ܕܥܰܡ ܐܰܠܳܗܳܐ ܠܳܐ ܐܶܬܼܥܰܪܩܰܠ\nܪܚܶܡܬܶܗ ܐܰܢ̱ܬܬ݂ܐ ܘܰܒܥܼܳܬ݀ ܕܬܼܶܣܪܽܘܚ ܠܰܢܛܺܝܪܽܘܬ݂ܗ\nܘܰܕܢܿܰܟ̣ܦܳܐ ܗܘܳܐ ܢܨܰܚܼ ܒܰܐܓ݂ܽܘܢܳܐ ܕܩܰܕܺܝܫܽܘܬ݂ܐ\nܘܟܰܕ ܐܶܫܬܰܠܰܡ ܗܳܢܳܐ ܕܰܪܳܐ ܕܚܰܣܺܝܢܳܐ ܗܘܳܐ\nܛܠܽܘܡܝܳܐ ܐܶܬܬܥܺܝܼܪ ܕܢܶܣܥܽܘܪ ܕܺܝܠܶܗ ܒܩܳܠܳܐ ܪܳܡܳܐ\nܚܙܳܬ݀ ܕܶܐܬܒܰܣܰܪܬ ܡܳܪܬܶܗ ܕܝܰܘܣܶܦ ܡܶܢ ܣܽܘܥܪܳܢܳܐ\nܘܦܶܬܚܰܬ݀ ܦܽܘܡܳܗܿ ܒܕܰܓܳܠܽܘܬ݂ܐ ܥܠܰܘܗ̱ܝ ܕܰܛܠܺܝܼܡܳܐ\nܐܶܬ݂ܗܰܦܟܰܬ ܗܘܳܬ݀ ܪܶܓܬ݂ܐ ܠܚܶܡܬ݂ܳܐ ܕܡܰܠܝܳܐ ܩܶܛܠܳܐ\nܘܕܽܘܟܰܬ ܚܽܘܒܳܐ ܐܰܟ݂ܬܳܐ ܐܶܚܼܰܕܬ݀ ܕܬܶܫܬܰܡܰܫܝ ܒܶܗ\nܗܽܘܝܽܘ ܥܰܘܠܳܐ ܒܛܶܟܣܳܐ ܐ̱ܚܪܺܢܳܐ ܐܶܫܬܰܡܰܫ ܒܳܗ̇\nܐܳܦ ܟܰܕ ܪܳܚܿܡܳܐ ܐܳܦ ܟܰܕ ܣܿܳܢܝܳܐ ܥܒܿܳܕܳܗܿ ܩܶܛܠܰܐ ܗ̱ܘ\nܚܙܳܬ݀ ܕܶܐܙܕܰܟܝܰܬ݀ ܘܰܐܪܺܝܡܰܬ ܗܘܳܬ݀ ܩܳܠܳܗ̇ ܘܰܒܟܼܳܬ݀\nܡܶܛܽܠ ܝܰܘܣܶܦ ܕܥܰܠ ܠܰܡ ܨܶܝܕܰܝ ܕܰܢܓܰܚܶܟ ܒܺܝܼ\nܐܰܪܺܝܼܒܰܬ݀ ܗܘܳܬ݀ ܥܰܠ ܬܰܡܺܝܼܡܳܐ ܡܠܸܶܐ ܢܰܟ݂ܦܽܘܬ݂ܐ\nܥܕܰܡܳܐ ܕܐܶܬܼܳܐ ܡܳܪܶܗ ܕܛܰܠܝܳܐ ܘܢܶܦܼܩܰܬ݀ ܠܽܐܘܪܥܶܗ\nܡܠܼܳܬ݀ ܗܘܳܬ݀ ܦܽܘܡܳܗܿ ܕܰܓܳܠܽܘܬ݂ܐ ܥܠܰܘܗ̱ܝ ܕܰܛܠܺܝܼܡܳܐ\nܘܫܼܰܪܝܰܬ݀ ܕܬܶܬܼܢܶܐ ܕܰܟܡܳܐ ܙܗܺܝܼܪܳܐ ܘܠܳܐ ܡܶܬ݂ܥܰܒܪܳܐ\nܠܡܽܘܢ ܠܰܡ ܥܰܒܕܳܐ ܒܰܪ ܥܶܒܪ̈ܳܝܶܐ ܕܰܢܫܰܡܶܫ ܠܰܢ\nܕܶܐܠܽܘ ܥܢܺܝܼܬܶܗ ܣܶܕܩܳܐ ܐܰܪܡܺܝܼ ܒܶܝܬ ܠܺܝ ܐܳܦ ܠܳܟ݂\nܣܪܺܝܼܚܰܐ ܗ̱ܘ ܛܰܠܝܳܐ ܘܰܒܢܰܟ݂ܦܽܘܬ݂ܗ ܡܿܰܛܥܶܐ ܗ̱ܘܳܐ ܠܰܢ\nܘܟܽܠܝܽܘܡ ܦܶܠܥܳܐ ܒܿܳܥܶܐ ܗܘܳܐ ܠܶܗ ܕܰܢܓܰܚܶܟ ܒܰܢ\nܥܠܰܝ ܐܶܫܼܬܰܥܠܺܝܼ ܕܢܰܡܪܰܚ ܛܰܠܝܳܐ ܒܰܣܪܺܝܼܚܽܘܬ݂ܗ","english":"The troubled waves were disturbing him with their changes, and he who knew would knock, but would not sink. The chaste one had a blemish in him, and gave him a hand of self-control. And from the service with God he did not stumble. His wife loved him and sought to increase his chastity. And he who was chaste cried out in the voice of holiness. And when this time of the chaste one was completed, the tyrant was roused to seize his own with a loud voice. She saw that her master Joseph was betrayed by the deed, and she opened her mouth in falsehood against the innocent one. The desire turned to wrath full of murder, and the place of guilt took hold of her to be used by him. He used her in another order, wickedness. Both when loving and when hating, her deed was murder. She saw that she was justified and raised her voice and wept because of Joseph, who had not fallen into her snare to laugh at her. She heaped up against the blameless one words of falsehood, until the master of the youth came and she went out to meet him. Her mouth was filled with falsehood against the innocent one, and she began to speak thus: \"How vigilant and unyielding he is! To me, the servant, the Hebrew boy who serves you, if his chastity were fitting, he would have cast me into the house, and you also. The youth is corrupt, and by his chastity he leads you astray. And every day he seeks a pretext to laugh at you. Against me he has inflamed himself, that the youth might be bold in his corruption.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܠܽܘܡܝܳܐ","severity":"info","text":"The term ܛܠܽܘܡܝܳܐ (ṭlwmyʾ) is a Greek loanword (τύραννος) meaning 'tyrant' or 'despotic ruler'. Here it refers to Potiphar, the Egyptian official, emphasizing his role as an unjust authority in the narrative.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܰܘܣܶܦ","severity":"info","text":"The passage retells the biblical story of Joseph and Potiphar's wife (Genesis 39:7–20). The wife's false accusation and Joseph's chastity are central, echoing the scriptural account of her failed seduction and subsequent lies.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܚܣܳܡܳܐ","severity":"info","text":"The term ܚܣܳܡܳܐ (ḥsāmā) 'blemish' or 'defect' is used paradoxically: Joseph's chastity is presented as a 'blemish' from the wife's perspective, reflecting the homily's rhetorical inversion of virtue and vice.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܟܰܕ ܐܶܫܬܰܠܰܡ ܗܳܢܳܐ ܕܰܪܳܐ","severity":"info","text":"The phrase 'when this time of the chaste one was completed' marks a structural transition from Joseph's internal virtue to the external confrontation with Potiphar's wife, shifting the narrative focus from character to plot.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܳܦ ܟܰܕ ܪܳܚܿܡܳܐ ܐܳܦ ܟܰܕ ܣܿܳܢܝܳܐ","severity":"info","text":"The parallel construction 'both when loving and when hating' underscores the wife's consistent malice, a rhetorical device common in Syriac homilies to highlight moral absolutes.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܕܽܘܟܰܬ ܚܽܘܒܳܐ ܐܰܟ݂ܬܳܐ ܐܶܚܼܰܕܬ݀","severity":"caution","text":"The phrase 'the place of guilt took hold of her' is ambiguous: it may refer to the wife's moral state or to a physical location (e.g., the scene of the accusation). The translation opts for a metaphorical reading, but the Syriac allows both.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the place of guilt took hold of her' could be read as either a moral or a spatial reference; the translation adopts the moral sense.","The identity of 'the tyrant' (ṭlwmyʾ) is not explicitly named in the Syriac, but context and the biblical narrative identify him as Potiphar."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܘܰܐܪܺܝܡܶܬ ܩܳܠܝ̱ ܘܰܐܪܦܺܝ ܠܒܘܫܶܗ ܘܰܢܦܼܰܩ ܫܰܢܺܝ\nܠܡܳܢܳܐ ܗܳܢܳܐ ܫܿܳܐܶܛ ܡܳܪ̈ܰܘܗ̱ܝ ܢܶܗܘܶܐ ܥܰܒܕܳܟ݂\nܕܶܐܠܽܘ ܥܢܺܝܬܶܗ ܕܽܘܟܬ݂ܟ ܢܶܚܼܛܽܘܦ ܡܶܬܚܰܫܰܒ ܗܘܼܳܐ\nܐܶܠܽܘ ܣܰܓܺܝ ܠܳܐ ܢܛܺܝܼܪܳܐ ܐ̱ܢܳܐ ܘܰܙܗܺܝܼܪܳܐ ܐ̱ܢܳܐ\nܡܶܢ ܨܶܝܕ ܗܳܢܳܐ ܣܪܺܝܼܚ ܗܘܳܐ ܚܽܘܒܰܢ ܫܰܪܺܝܪܳܐܺܝܬ݂\nܐܶܠܽܘ ܫܪܳܪܳܐ ܠܳܐ ܢܿܳܛܪܳܐ ܗܘܺܝܬ ܒܳܬ݂ܪ ܫܰܘܬܳܦܝ̱\nܥܰܒܕܳܐ ܕܰܩܢܼܰܝܬ ܦܰܪܫܰܢܝ ܡܶܢܳܟ ܕܰܢܙܰܢܶܐ ܒܺܝܼ\nܐܶܠܽܘ ܐܺܝܬܰܝ ܪܳܚܡܰܬ݀ ܓܰܘܪܳܐ ܘܣܳܢܰܝܬ݀ ܓܰܒܪܳܗ̇\nܗܳܐ ܣܽܘܪܚܳܢܳܐ ܥܿܳܒܶܕ ܗܘܳܐ ܒܰܢ ܣܿܳܢܶܐ ܡܳܪ̈ܰܘܗ̱ܝ\nܐܶܠܽܘ ܚܺܐܪܽܘܬ݂ܝ ܠܳܐ ܥܿܳܠܒܳܐ ܗܘܳܬ ܠܰܕܚܺܐܪ̈ܳܬ݂ܐ\nܚܰܪܒܳܐ ܐܰܪܡܺܝ ܗܳܢܳܐ ܒܒܰܝܬܰܢ ܐܰܝܟ ܕܰܣܒܰܪ ܠܶܗ\nܠܡܽܘܢ ܠܰܢ ܗܳܕܶܐ ܕܰܫܡܳܐ ܒܺܝܫܳܐ ܒܛܺܝ̈ܡܶܐ ܢܙܰܒܶܢ\nܛܪܽܘܕ ܠܰܣܪܺܝܚܳܐ ܕܚܺܐܪܬܳܐ ܒܒܰܝܬܳܗܿ ܨܒܳܐ ܕܰܢܨܰܥܰܪ\nܐܶܠܳܐ ܢܿܳܦܶܩ ܠܳܐ ܥܿܳܐܠܳܐ ܐ̱ܢܳܐ ܠܓ݂ܰܘ ܡܶܢ ܬܰܪܥܳܟ݂\nܕܶܐܚܿܙܶܐ ܩܕܳܡܰܝ ܐ̱ܢܳܫ ܙܰܠܺܝܠܳܐ ܠܳܐ ܡܿܰܨܝܳܐ ܐ̱ܢܳܐ\nܥܰܘܠܳܐ ܪܰܒܳܐ ܕܡܶܬ݂ܡܰܠܰܠ ܗܘܳܐ ܒܩܳܠܳܐ ܪܳܡܳܐ\nܛܳܠܽܘܡܽܘܬ̣ܐ ܒܽܐܘܡܳܢܽܘܬ݂ܐ ܕܠܰܝܬ ܠܳܗ̇ ܣܳܟ̣ܳܐ\nܛܠܺܝܼܡ ܫܰܦܺܝܪܳܐ ܘܰܫܠܸܶܐ ܛܠܺܝܡܳܐ ܘܠܳܐ ܡܡܰܠܶܠ ܗ̱ܘܳܐ\nܘܗܿܳܝ ܕܰܒܣܺܝܼܪܳܐ ܥܰܙܺܝܙ ܩܳܠܳܗ̇ ܒܣܳܪܽܘܒܽܘܬ݂ܐ\nܡܚܰܦܰܝ ܩܽܘܫܬܳܐ ܡܶܢ ܚܰܙ̈ܳܝܶܐ ܘܡܶܢ ܫܳܡܽܘ̈ܥܶܐ\nܘܰܟܣܸܶܐ ܫܪܳܪܳܐ ܘܓܰܠܝ̈ܳܢ ܐܰܦܝ̈ܶܗܿ ܕܕܰܓܳܠܽܘܬ݂ܐ\nܡܥܰܪܩܰܠ ܕܺܝܼܢܳܐ ܘܠܳܐ ܐܺܝܼܬ ܐܰܬ݂ܪܳܐ ܠܰܬܪܺܝܨܽܘܬ݂ܐ\nܚܼܳܒ ܙܰܟܳܝܳܐ ܘܶܐܬܬܪܺܝܡ ܪܺܝܫܳܗܿ ܕܚܰܝܳܒܽܘܬ݂ܐ\nܐܳܦ ܙܿܳܕܶܩ ܗܘܳܐ ܕܢܶܚܽܘܒ ܝܰܘܣܶܦ ܟܰܕ ܙܰܟܳܝܰܐ ܗ̱ܘ\nܕܳܐܦܠܳܐ ܒܗܳܕܶܐ ܢܶܬܢܰܟܪܶܐ ܗܘܳܐ ܠܨܽܘܪܬܶܗ ܕܰܒܪܳܐ\nܫܰܦܺܝܪ ܗܘܳܐ ܠܶܗ ܕܢܶܗܼܘܶܐ ܛܠܺܝܼܡܳܐ ܟܰܕ ܫܰܪܺܝܪܰܐ ܗ̱ܘ","english":"I raised my voice and he cast off his garment and went out to the street. To what end does this swimmer, whose masters are his own, become your servant? If I had known your place, I would have considered it a sin. If it were not that the chaste one was a guard and the vigilant one was a father, from this side he was loosed, a true bond. If truth were not preserved by me after my partnership, the servant whom I separated from you by the affliction you caused me. If there were love of a man and the desire of his wife, behold, this corruption was working in his masters. If my freedom were not overcome by the free women, he cast a sword into the house as he supposed, to kill this one who bears an evil name with prices. He drives out the licentious one of the free woman from her house, desiring to humble her. But he does not go out nor enter, being a father, within your door, that I might see before me a contemptible man, not being able, a father. A great injustice was being spoken with a loud voice. Tyranny in the guise of righteousness, which has no end. The beautiful youth was accused and the accuser was silent and did not speak. And she whose secret was strong, her voice in shamelessness, conceals truth from the beholders and from the hearers, and covers truth, and the faces of falsehood are revealed. The just one is confounded, and there is no place for righteousness. The innocent one is guilty, and the head of guilt is raised. It was also fitting that Joseph be guilty, though he was innocent, so that in this matter the image of the son would be obscured. It was pleasing to him that he be accused, though he was true.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܰܐܪܺܝܡܶܬ ܩܳܠܝ̱ ܘܰܐܪܦܺܝ ܠܒܘܫܶܗ ܘܰܢܦܼܰܩ ܫܰܢܺܝ","severity":"info","text":"The subject of 'I raised my voice' is ambiguous; it may be Joseph or the narrator. The shift to third person ('he cast off his garment') suggests a narrative transition.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܠܺܝܼܡ","severity":"info","text":"The Syriac term ܛܠܺܝܼܡ (ṭlīm) means 'accused' or 'blamed,' not 'youth' as in the English draft. It is a passive participle from ܛܠܡ (to accuse).","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܛܠܺܝܼܡ ܫܰܦܺܝܪܳܐ ܘܰܫܠܸܶܐ ܛܠܺܝܡܳܐ","severity":"info","text":"The contrast between the accused beautiful one and the silent accuser echoes the Joseph narrative (Genesis 39), where Joseph is falsely accused by Potiphar's wife and does not defend himself.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܛܳܠܽܘܡܽܘܬ̣ܐ ܒܽܐܘܡܳܢܽܘܬ݂ܐ","severity":"info","text":"The phrase 'tyranny in the guise of righteousness' reflects a common theme in Jacob of Serugh's homilies, critiquing false piety and the abuse of power, likely aimed at contemporary ecclesiastical or social abuses.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܶܠܽܘ ... ܐܶܠܽܘ ... ܐܶܠܽܘ","severity":"info","text":"The repeated conditional 'if' (ܐܶܠܽܘ) structures the passage as a series of hypotheticals, building rhetorical tension before the final assertion that Joseph's innocence is obscured.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܶܐܠܽܘ ܥܢܺܝܬܶܗ ܕܽܘܟܬ݂ܟ","severity":"caution","text":"The Syriac text at this point is uncertain; the phrase 'your place' (ܕܽܘܟܬ݂ܟ) may be a scribal error or a deliberate address to the listener, but the referent is unclear.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'I raised my voice' is ambiguous: possibly Joseph or the narrator.","The phrase 'your place' (ܕܽܘܟܬ݂ܟ) may be corrupt or a direct address to the audience."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܕܠܳܐ ܢܶܦܶܠ ܗ̱ܘܳܐ ܡܶܢ ܗܰܘ ܫܽܘܦܪܶܗ ܕܒܰܪ ܐܰܠܳܗܳܐ\nܟܢܽܘܫܬܳܐ ܪܳܒܰܬ݀ ܐܰܝܟ ܡܶܨܪܳܝܬܳܐ ܥܰܠ ܫܰܪܺܝܪܳܐ\nܕܺܝܢܳܐ ܕܥܰܡܳܐ ܐܶܬܬܕܺܝܢ ܟܺܐܢܳܐ ܒܕܰܓܳܠܽܘܬ݂ܐ\nܒܰܪ̱ܬ݀ ܫܺܝܡ ܪܰܒܳܐ ܗܘܳܬ݀ ܐܰܝܟ ܒܰܪ̱ܬ݀ ܚܳܡ ܗ̇ܰܘ ܙܰܠܺܝܠܳܐ\nܘܕܰܓܳܠܽܘܬ݂ܐ ܝܶܠܦܰܬ݀ ܡܶܢܳܗܿ ܥܰܠ ܦܳܪܽܘܩܳܐ\nܩܥܼܳܬ݀ ܥܶܒܪܳܝܬܳܐ ܐܰܝܟ ܡܶܨܪܳܝܬܳܐ ܕܡܰܘܬܳܐ ܚܰܝܳܒ\nܘܰܫܼܬܶܩ ܡܳܪܰܢ ܒܰܕܡܽܘܬ ܝܰܘܣܶܦ ܟܰܕ ܡܶܫܬܰܐܰܠ\nܒܕܰܓܳܠܽܘܬ݂ܐ ܪܳܒܰܬ ܨܶܗܝܽܘܢ ܥܰܠ ܦܺܝܠܰܛܳܘܣ\nܕܰܠܙܰܟܳܝܳܐ ܒܕܺܝܢܳܐ ܢܚܰܝܶܒ ܥܰܘܳܠܳܐܺܝܬ݂\nܩܥܼܳܬ݀ ܡܶܨܪܳܝܬܳܐ ܒܣܳܪܽܘܒܽܘܬ݂ܐ ܨܶܝܕ ܫܰܘܬܳܦܳܗܿ\nܕܰܠܗܰܘ ܙܰܗܝܳܐ ܐܰܝܟ ܠܰܣܪܺܝܚܳܐ ܒܚܶܡܬ݂ܐ ܢܰܪܕܶܐ\nܐܶܬ݂ܚܰܦܺܝ ܗܘܳܐ ܟܽܠܶܗ ܫܪܳܪܳܐ ܡܶܢ ܡܶܨܪܳܝܳܐ\nܕܠܳܐ ܝܿܳܕܰܥ ܗܘܳܐ ܕܰܛܠܺܝܼܡ ܝܰܘܣܶܦ ܟܰܕ ܪܳܫܶܐ ܠܶܗ\nܟܢܽܘܫܬܳܐ ܒܺܝܼܫܳܐ ܕܟܰܕ ܕܰܝܳܢܳܐ ܒܕܺܝܢܳܐ ܐܰܪܓܶܫ\nܠܳܐ ܒܶܗܬܰܬ݀ ܗܘܳܬ݀ ܕܬܶܟܠܶܐ ܛܠܽܘܡܝܳܗܿ ܡܶܢ ܫܰܪܺܝܪܳܐ\nܠܳܐ ܣܰܝܒܰܪ ܗܘܳܐ ܕܺܝܢܳܐ ܕܥܰܘܠܳܐ ܐܰܝܟ ܦܳܪܽܘܩܳܐ\nܘܟܽܠ ܡܰܢ ܕܰܛܠܺܝܼܡ ܒܶܗ ܡܶܬ݂ܒܰܝܰܐ ܐܶܢ ܦܳܪܽܘܫܳܐ ܗܰܘ\nܒܚܰܫ̈ܰܘܗ̱ܝ ܕܰܒܪܳܐ ܡܶܬ݂ܒܰܝܺܐܝܢ ܗ̱ܘܰܘ ܟܽܠܗܽܘܢ ܟܺܐܢ̈ܶܐ\nܘܰܒܡܰܚܘ̈ܳܬ݂ܶܗ ܒܽܐܘܠܨܳܢܰܝ̈ܗܽܘܢ ܡܶܬܪܰܘܚܺܝܢ ܗ̱ܘܰܘ\nܘܡܳܐ ܕܗܳܪܳܐ ܗܘܳܬ݀ ܕܰܓܳܠܽܘܬ݂ܐ ܥܰܡ ܫܰܪܺܝܪ̈ܶܐ\nܛܠܽܘܡܝܶܗ ܕܰܒܪܳܐ ܡܒܰܝܰܐܐ ܗܘܳܐ ܠܗܽܘܢ ܐ̱ܪܳܙܳܢܳܐܺܝܬ݂\nܐܶܬ݂ܥܰܪܩܰܠ ܗܘܳܐ ܒܕܺܝܼܢܳܐ ܝܰܘܣܶܦ ܥܰܘܳܠܳܐܺܝܬ݂\nܘܥܰܠ ܕܰܛܥܺܝܼܢ ܗܘܳܐ ܨܽܘܪܬܶܗ ܕܰܒܪܳܐ ܢܦܺܐܫܳܐ ܗܘܳܐ ܠܶܗ\nܚܼܳܒ ܟܰܕ ܙܰܟܳܝ ܘܪܰܕܦܶܗ ܚܣܳܡܳܐ ܟܰܕ ܫܰܪܺܝܪܰܐ ܗ̱ܘ\nܠܡܳܪܶܗ ܕܳܡܶܐ ܕܟܽܠܶܗ ܥܫܽܘܩܝܳܐ ܒܶܗ ܐܶܣܬܰܝܰܟ݂\nܐܶܬܓܰܘܙܰܠ ܟܺܝܬ ܪܽܘܓ݂ܙܳܐ ܕܡܳܪܶܗ ܥܠܰܘܗ̱ܝ ܥܰܠ ܛܰܠܝܳܐ","english":"that he might not fall from that beauty of the son of God. The great falsehood, like Egypt, against the true one. The knowledge of the people was known, the lie in falsehood. The great daughter of Shem was like the daughter of Ham, that despicable one, and falsehood learned from her concerning the Savior. The Hebrew cried out like Egypt, guilty of death, and the Lord was silent in the likeness of Joseph when he was questioned. In the great falsehood, thirst was upon Pilate, who condemned the innocent one in knowledge, unjustly. Egypt cried out in stubbornness against her partner, that they might drive away that pure one like a reprobate in anger. All truth was hidden from the Egyptian, for he did not know that Joseph was wronged when he was accused. The evil falsehood, when it perceived the just one in knowledge, was not ashamed to stop its wrongdoing from the true one. It did not bear that the knowledge of the unjust one was like the Savior. And everything that was wronged in him was revealed, whether that one was a separator. In the sufferings of the son, all the pains were revealed, and in his blows, their afflictions were comforted. And when the falsehood was mixed with the true ones, the wrongdoing of the son revealed to them their mysteries secretly. Joseph was entangled in knowledge unjustly, and upon his being led astray, the image of the son remained for him. Guilty when innocent, and his persecution was a loss when he was true. He resembles his Lord, for all the oppression was completed in him. For the anger of his Lord was indeed kindled against him, against the youth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܰܓܳܠܽܘܬ݂ܐ","severity":"info","text":"The Syriac term daggālūṯā (falsehood) is a key theological and polemical term in Jacob's homily, often denoting the false accusation against Joseph and, typologically, the deception surrounding Christ's passion.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܺܝܠܰܛܳܘܣ","severity":"info","text":"The mention of Pilate (Pīlāṭōs) directly evokes the Gospel accounts of Christ's trial and condemnation (e.g., Matthew 27:11–26), reinforcing the typological parallel between Joseph and Christ.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܶܨܪܳܝܬܳܐ","severity":"info","text":"Egypt (Meṣrāytā) here functions as a symbol of falsehood and oppression, drawing on the biblical narrative of Joseph's enslavement and the exodus typology common in Syriac patristic literature.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܰܘܣܶܦ","severity":"info","text":"Jacob explicitly compares Joseph's silence under questioning to Christ's silence before Pilate, a typological parallel central to the homily's Christological interpretation of the Joseph story.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܕܺܝܢܳܐ","severity":"info","text":"The repeated phrase b-dīʿā (in knowledge) marks a structural refrain, contrasting true knowledge (of Joseph's innocence) with the false knowledge of his accusers, and linking the narrative to the theme of revelation.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܳܪܽܘܫܳܐ","severity":"caution","text":"The term pārōšā (separator) is ambiguous: it may refer to a distinct individual (perhaps a judge or accuser) or be a theological epithet. The translation 'separator' is tentative; the context suggests a figure who distinguishes truth from falsehood.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the separator' (pārōšā) is unclear; it may refer to a specific figure in the Joseph narrative or be a generic term for an accuser.","The phrase 'the great daughter of Shem' (bartaṯ šēm rabbā) is obscure; it may be a personification of a people or a reference to a biblical figure, but the text does not clarify."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܒܗܳܠܶܝܢ ܡ̈ܶܠܶܐ ܕܕܰܓܳܠܽܘܬ݂ܐ ܕܶܐܬ݂ܡܰܠܰܠܝ̈ ܗܘ̈ܰܝ\nܐܶܬܰܟܰܐܰܪ ܗܘܳܐ ܗܿܰܘ ܠܳܐ ܒܣܺܝܪܳܐ ܩܕܳܡ ܫܳܡܽܘ̈ܥܶܐ\nܕܗܳܢܳܐ ܕܺܝܼܢܳܐ ܚܰܙܳܝܳܐ ܕܶܝܢ ܐܰܠܳܗܳܐ ܗ̱ܘܳܐ\nܪܓܼܶܙ ܗܘܳܐ ܡܳܪܶܗ ܘܫܼܰܕܰܪ ܚܰܒܫܶܗ ܕܳܐܦ ܒܳܗܿ ܒܗܳܕܶܐ\nܚܒܽܘܫܝܳܐ ܘܕܺܝܼܢܳܐ ܗܿܰܘ ܕܰܡܫܺܝܚܳܐ ܢܶܬ݂ܡܰܠܰܠ ܗܘܳܐ\nܕܰܓܳܠܽܘܬ݂ܐ ܣܶܥܼܪܰܬ݀ ܕܺܝܠܳܗ̇ ܒܗܿܰܘ ܫܰܪܺܝܪܳܐ\nܠܒܶܝܬ ܐܰܣܺܝܪ̈ܶܐ ܫܕܳܬ݂ܶܗ ܒܥܰܘܠܳܐ ܢܶܬ݂ܩܰܦܰܚ ܗܘܳܐ\nܠܳܐ ܕܶܝܢ ܦܳܫܰܬ ܨܽܘܪܬܶܗ ܕܡܳܪܰܢ ܡܶܢ ܢܶܨܚ̈ܳܢܶܐ\nܕܳܐܦ ܒܰܚܒܽܘܫܝܳܐ ܫܽܘܦܪܶܗ ܐܰܙܠܶܓ ܥܰܠ ܕܰܐܣܺܝܪܺܝܢ\nܥܰܠ ܗ̱ܘܳܐ ܛܠܺܝܼܡܳܐ ܕܢܼܶܗܘܶܐ ܚܒܺܝܼܫܳܐ ܕܠܳܐ ܣܰܟ݂ܠܽܘܬ݂ܐ\nܐܰܝܟ ܗܿܳܝ ܕܰܒܪܳܐ ܕܗܳܐ ܒܶܝܬ ܡܺܝ̈ܬ݂ܶܐ ܫܪܶܐ ܒܰܪ ܚܺܐܪ̈ܶܐ\nܐܰܪܡܺܝ ܡܳܪܝܳܐ ܚܶܣܕܳܐ ܘܪ̈ܰܚܡܶܐ ܥܠܰܘܗ̱ܝ ܒܶܝܬ ܐ̱ܣܺܝܪ̈ܶܐ\nܕܗܿܳܝ ܡܰܥܰܠܬ݂ܗ ܕܡܳܪܰܢ ܠܰܫܝܽܘܠ ܒܶܗ ܨܺܝܪܳܐ ܗܘܳܬ݂\nܒܗܿܳܝ ܚܺܐܪܽܘܬ݂ܐ ܡܰܠܝܰܬ݀ ܫܽܘܦܪ̈ܶܐ ܥܰܠ ܗܘܳܐ ܝܰܘܣܶܦ\nܕܳܐܦ ܒܰܚܒܽܘܫܝܳܐ ܢܦܰܪܢܶܣ ܫܰܦܺܝܪ ܠܕܰܐܣܺܝܼܪܺܝܢ ܗ̱ܘܰܘ\nܒܢܰܦܫܶܗ ܥܼܰܠ ܗܘܳܐ ܐܺܝܼܚܺܝܕܳܝܳܐ ܠܒܶܝܬ ܥܰܢܺܝ̈ܕܶܐ\nܘܰܣܥܼܰܪ ܐܶܢܽܘܢ ܒܰܒܛܺܝܠܽܘܬ݂ܐ ܒܰܐܘܳܘܢܰܝ̈ܗܽܘܢ\nܚܒܺܝ̈ܫܶܐ ܒܝܰܘܣܶܦ ܡܶܬ݂ܒܰܝܺܐܝܢ ܗ̱ܘܰܘ ܡܶܢ ܥܳܩ̈ܳܬ݂ܐ\nܘܡܺܝ̈ܬ݂ܶܐ ܒܡܳܪܰܢ ܡܶܣܬܰܒܪܺܝܢ ܗ̱ܘܰܘ ܥܰܠ ܢܽܘܚܳܡܳܐ\nܒܝܰܘܣܶܦ ܕܰܛܠܝܡ ܡܶܬ̣ܠܰܒܰܒ ܗܘܳܐ ܐܰܝܿܢܳܐ ܕܰܐܣܟܶܠ\nܕܥܰܡ ܒܰܪ ܚܺܐܪ̈ܶܐ ܚܒܺܝܼܫ ܒܶܝܬ ܐ̱ܣܺܝܪ̈ܶܐ ܘܠܳܐ ܬܶܟܪܶܐ ܠܶܗ\nܒܗܿܰܘ ܒܰܪ ܚܰܝܳܐ ܡܶܬ݂ܒܰܝܐܺܝܢ ܗ̱ܘܰܘ ܟܽܠ ܥܰܢܺܝ̈ܕܶܐ\nܕܟܰܕ ܙܰܟܳܝܰܐ ܗ̱ܘ ܨܶܝܕ ܚܰܝ̈ܳܒܶܐ ܥܰܠ ܠܰܚܒܽܘܫܝܳܐ\nܗܘܳܐ ܒܶܝܬ ܐ̱ܣܺܝܪ̈ܶܐ ܩܰܒܪܳܐ ܠܝܰܘܣܶܦ ܘܰܐܟܼܪܶܙ ܬܰܡܳܢ\nܕܰܐܝܿܟܰܢ ܢܿܳܚܶܬ ܒܽܘܟ݂ܪܳܐ ܠܰܫܝܽܘܠ ܨܶܝܕ ܥܰܢܺܝ̈ܕܶܐ","english":"By these words of falsehood that were spoken, that shameless one was troubled before the hearers, for this Diya was a seer of God. His lord was angry and sent his seal also in this prison. And Diya, of whom it was spoken concerning the Messiah, accomplished her falsehood in that true one. To the prison he cast him; in injustice he was struck. But the form of Mar’ac did not escape from the bones. Also in the prison his beauty shone upon the prisoners. Upon the condemned one, that he might be imprisoned without folly, like that one who in the house of the dead, a free man dwelt. The Lord cast grace and mercy upon him in the prison. For that entry of Mar’ac into Sheol was depicted in him. In that freedom full of beauties, Joseph was. Also in the prison he spread beauty to the prisoners who were. By himself the solitary one entered the house of the condemned, and performed a sign in vanity upon their faces. The imprisoned were seen in Joseph from the afflictions, and the dead in Mar’ac were perceived upon the resurrection. In Joseph, who was condemned, a type was emboldened, that a free man was imprisoned with the condemned and did not deny him. In that living one all the condemned were seen, that when he was innocent, he went among the guilty into prison. The prison was a tomb for Joseph, and he proclaimed there that as he descended in purity into Sheol among the condemned.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܺܝܼܢܳܐ","severity":"info","text":"The term ܕܺܝܼܢܳܐ (Diya) is a Syriac transliteration of the Greek δίκαιος (dikaios, 'just one'), here applied to Joseph as a type of Christ. The same word appears in the previous passage and is consistently used by Jacob to link Joseph's righteousness to the Messiah.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܳܪܰܥ","severity":"info","text":"The name ܡܳܪܰܥ (Mar‘ac) is a Syriac form of the Hebrew מָרְדְּכַי (Mordecai), here used as a type of Christ. Jacob draws a parallel between Joseph in prison and Mordecai's entry into the house of the condemned, linking both to Christ's descent into Sheol.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܰܫܝܽܘܠ","severity":"info","text":"The reference to Joseph's descent 'into Sheol' (ܠܰܫܝܽܘܠ) echoes the typological interpretation of Joseph's imprisonment as a prefiguration of Christ's descent into the underworld, a common theme in Syriac exegesis (cf. the Odes of Solomon and Ephrem).","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܒܽܘܫܝܳܐ","severity":"info","text":"The repeated term ܚܒܽܘܫܝܳܐ (imprisonment) is central to Jacob's typology: Joseph's unjust imprisonment is a type of Christ's passion and burial, and the prison itself becomes a symbol of the tomb and of Sheol. This reflects the broader Syriac tradition of the 'harrowing of hell'.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Joseph's imprisonment, but shifts from the false accusation (previous passage) to the typological significance of his confinement. Jacob juxtaposes Joseph's beauty and freedom with the prison's darkness, reinforcing the Christological parallel.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Diya' (ܕܺܝܼܢܳܐ) is ambiguous: it may refer to Joseph as the 'just one' or to a specific figure in the Joseph narrative; the reading as a type of Christ is supported by the context.","The phrase 'the form of Mar‘ac did not escape from the bones' is obscure; it may refer to the preservation of Mordecai's body or to a typological link between Joseph and Mordecai that is not fully explained."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܗܳܐ ܒܶܝܬ ܐ̱ܣܺܝܪ̈ܶܐ ܕܡܶܨܪܶܝܢ ܝܰܘܣܶܦ ܟܰܕ ܠܳܐ ܐܰܣܼܟܶܠ\nܐܰܝܟ ܐ̱ܢܳܫ ܢܺܐܡܰܪ ܕܡܳܪܰܢ ܒܰܫܝܽܘܠ ܟܰܕ ܡܿܰܐܚܶܐ ܟܽܠ\nܗܘܼܳܐ ܒܰܚܒܽܘܫܝܳܐ ܕܰܟ݂ܝܳܐ ܕܰܛܠܺܝܼܡ ܟܰܕ ܫܰܪܺܝܪܰܐ ܗ̱ܘ\nܘܰܒܓ݂ܘ ܩܰܒܪܳܐ ܚܰܝܳܐ ܕܰܩܛܺܝܼܠ ܟܰܕ ܡܿܰܐܚܝܳܢܰܐ ܗ̱ܘ\nܗܳܐ ܒܶܝܬ ܡܺܝ̈ܬ݂ܐ ܗܿܰܘ ܒܰܪ ܚܺܐܪ̈ܶܐ ܐܰܝܟ ܕܶܐܬ݂ܐܰܡܪܰܬ݀\nܠܝܰܘܣܶܦ ܕܳܡܶܐ ܕܰܒܚܺܐܪܽܘܬ݂ܗ ܐ̱ܣܺܝܪ̈ܶܐ ܦܰܪܢܶܣ\nܫܢܳܬ ܡܶܨܪܳܝܬܳܐ ܕܬܼܶܚܒܽܘܫܝ ܠܝܰܘܣܶܦ ܟܰܕ ܠܳܐ ܐܰܣܼܟܶܠ\nܚܛܺܝܬ݂ܐ ܦܶܩܪܰܬ݀ ܕܬܶܩܛܽܘܠ ܠܡܳܪܰܢ ܟܰܕ ܙܰܟܳܝܰܐ ܗ̱ܘ\nܘܠܳܐ ܒܶܝܬ ܐ̱ܣܺܝܪ̈ܶܐ ܐܰܗܡܺܝ ܝܰܘܣܶܦ ܡܶܢ ܛܳܒ̈ܳܬ݂ܐ\nܘܠܳܐ ܒܓ݂ܘ ܩܰܒܪܳܐ ܒܛܶܠ ܗܘܳܐ ܡܳܪܰܢ ܡܶܢ ܣܰܒܪ̈ܳܬ݂ܐ\nܚܒܺܝܼܫ ܘܰܡܦܰܪܢܶܣ ܚܰܟܺܝܡܳܐܺܝܬ ܠܕܰܚܒܺܝܼܫܺܝܢ ܗ̱ܘܰܘ\nܠܡܳܪܶܗ ܕܳܡܶܐ ܕܡܺܝܼܬ ܘܰܡܢܿܰܚܶܡ ܠܰܕܡܺܝܼܬܺܝܢ ܗ̱ܘܰܘ\nܗܿܳܝ ܡܶܨܪܳܝܬܳܐ ܠܝܰܘܣܶܦ ܪܶܓܰܬ݀ ܘܰܕܙܰܗܝܳܐ ܗܘܳܐ\nܒܥܰܘܠܳܐ ܚܒܼܰܫܬܶܗ ܥܰܠ ܕܰܐܡܶܕ ܗܘܳܐ ܡܶܢ ܨܶܒܝܳܢܳܗܿ\nܚܛܺܝܼܬ݂ܐ ܒܡܳܪܰܢ ܬܽܘܒ ܗܶܡܣܰܬ݀ ܗܘܳܬ ܘܰܕܒܶܗܬܰܬ ܗܘܳܬ݀\nܒܩܰܝܣܳܐ ܙܩܰܦܬ݂ܶܗ ܥܰܠ ܕܕܰܟܶܐ ܗܘܳܐ ܡܶܢ ܚܽܘܠܛܳܢܳܗܿ\nܙܳܟ݂ܽܘܬ݂ܳܐ ܕܶܝܢ ܐܳܦܠܳܐ ܒܡܰܘܬܶܗ ܐܰܪܦܺܝ ܡܳܪܰܢ\nܐܳܦ ܚܺܐܪܽܘܬ݂ܐ ܘܠܳܐ ܒܰܚܒܽܘܫܝܳܐ ܫܰܒܩܳܗ̇ ܝܰܘܣܶܦ\nܬܳܐ ܚܙܺܝܼ ܠܝܰܘܣܶܦ ܟܰܕ ܣܿܳܥܰܪ ܗܘܳܐ ܠܕܰܚܒܺܝܼܫܺܝܢ ܗ̱ܘܰܘ\nܘܚܽܘܼܪ ܒܰܡܫܺܝܼܚܳܐ ܟܰܕ ܡܿܰܟ݂ܪܶܙ ܗܘܳܐ ܠܰܕܡܺܝܼܬ݂ܺܝܢ ܗ̱ܘܰܘ\nܗܳܢܳܐ ܙܰܗܪܳܐ ܨܠܳܐ ܗܘܳܐ ܕܶܢܚܶܗ ܥܰܠ ܥܶܒܪܳܝܳܐ\nܘܒܶܝܬ ܐܰܣܺܝܪ̈ܶܐ ܢܗܼܰܪ ܗܘܳܐ ܡܶܢܶܗ ܒܚܰܟܺܝܡܽܘܬ݂ܗ\nܕܡܽܘܼܬ݂ܶܗ ܕܡܳܪܰܢ ܢܳܗܪܳܐ ܗܘܳܬ݀ ܒܶܗ ܒܟ݂ܽܠ ܐܶܣܟܺܝ̈ܡܺܝܢ\nܘܗܺܝܼ ܡܚܿܰܠܦܳܐ ܗܘܳܬ݀ ܫܽܘܦܪ̈ܶܝܗܿ ܨܶܝܕܰܘܗ̱ܝ ܥܰܡ ܟܽܠ ܙܰܒܢ̈ܺܝܢ","english":"Behold, in the prison of Egypt, Joseph, while he did not understand, like a servant he said that his lord was in Sheol, while he was alive, all was in the pure prison of the condemned, while he was true, and in the grave, alive, of the slain, while he was living. Behold, in the house of the dead, that free man, as it was said to Joseph, seems in his freedom to set free the prisoners. The Egyptian hour would imprison Joseph, while he did not understand. Sin decreed to kill his lord, while he was innocent. And Joseph did not cease from the good in the prison, nor did his lord become vain in the grave from hopes. Imprisoned and setting free wisely those who were imprisoned, to his lord, who seemed dead, and giving life to those who were dead. That Egyptian woman desired Joseph, and she was pure; she imprisoned him unjustly because he was unwilling for her will. Sin again was ashamed of the lord and was put to shame; she crucified him on a tree because he was pure from her mixture. The victory of the lord, however, did not abandon even in his death, nor did Joseph leave freedom in the prison. Come, see Joseph, while he was doing to those who were imprisoned, and look at the Messiah, while he was preaching to those who were dead. This light shone from him upon the Hebrew, and the prison was illuminated by him through his wisdom. The death of the lord was a light in him in all forms, and she was changing her beauties towards him with all times.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܶܝܬ ܐ̱ܣܺܝܪ̈ܶܐ ܕܡܶܨܪܶܝܢ","severity":"info","text":"The phrase 'prison of Egypt' links Joseph's imprisonment to the typological setting of Egypt as a place of bondage and testing, prefiguring Christ's passion.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܳܪܰܥ","severity":"info","text":"The term 'lord' (ܡܳܪܰܥ) here refers to Joseph's master Potiphar, but Jacob of Serugh consistently uses it as a type for Christ, creating a double meaning.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܩܰܦܬ݂ܶܗ","severity":"info","text":"The verb 'crucified' (ܙܩܰܦܬ݂ܶܗ) directly echoes the crucifixion of Christ, aligning the Egyptian woman's action with the passion narrative.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܰܘܣܶܦ ... ܡܫܺܝܼܚܳܐ","severity":"info","text":"Jacob explicitly parallels Joseph and Christ: Joseph 'sets free the prisoners' while Christ 'preaches to the dead,' reinforcing the typological reading.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܝܳܐ","severity":"info","text":"The figure Diya (or Potiphar's wife) is named in the previous passage; here she is called 'the Egyptian woman' (ܡܶܨܪܳܝܬܳܐ), emphasizing her role as a type of sin and persecution.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܳܐ ܚܙܺܝܼ","severity":"info","text":"The imperative 'Come, see' (ܬܳܐ ܚܙܺܝܼ) marks a rhetorical shift, inviting the audience to contemplate the typological comparison between Joseph and Christ.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Egyptian woman' (ܡܶܨܪܳܝܬܳܐ) is ambiguous: she may be Potiphar's wife or a symbolic figure; the text treats her as both historical and typological.","The phrase 'his lord' (ܡܳܪܰܥ) could refer to Potiphar or Christ; the homily exploits this ambiguity for typological effect."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܡܝܿܰܒܶܠ ܗܘܳܐ ܠܶܗ ܐ̱ܪܳܙܳܐ ܠܐ̱ܪܳܙܳܐ ܒܟܽܠܳܗ̇ ܐܽܘܪܚܳܐ\nܕܢܶܣܓܽܘܢ ܫܽܘܦܪ̈ܰܘܗ̱ܝ ܟܰܕ ܡܶܣܬܰܕܪܺܝܢ ܚܰܕ ܒܳܬ݂ܪ ܚܰܕ\nܬܗܰܪܘ ܒܶܗ ܐ̱ܰܣܺܝܪ̈ܶܐ ܕܰܟܡܳܐ ܦܰܪܢܶܣ ܚܰܟܺܝܡܳܐܺܝܬ݂\nܘܪܰܒ ܐܰܣܺܝܪ̈ܶܐ ܪܰܒܳܐ ܥܰܒܕܶܗ ܥܰܠ ܕܰܐܣܺܝܪܺܝܢ\nܡܕܰܒܪܳܢܽܘܬ݂ܐ ܠܺܐܝܕܶܗ ܕܝܰܘܣܶܦ ܫܰܦܺܝܪܳܐ ܗܘܳܬ݂݀\nܕܟܽܘܠ ܡܳܐ ܕܢܶܠܒܽܘܟ ܐܰܘ ܡܳܐ ܕܢܼܶܥܒܶܕ ܡܶܬ݂ܒܰܪܰܟ ܗ̱ܘܳܐ\nܘܠܳܐ ܒܰܚܒܽܘܫܝܳܐ ܫܰܒܩܶܗ ܡܳܪܝܳܐ ܠܗ̇ܰܘ ܫܰܪܺܝܪܳܐ\nܕܝܰܗܒܶܗ ܒܪ̈ܰܚܡܶܐ ܘܰܐܪܡܺܝ ܚܶܣܕܳܐ ܥܠܰܘܗ̱ܝ ܕܰܛܠܺܝܡܳܐ\nܗܳܠܶܝܢ ܟܺܐܢ̈ܶܐ ܕܰܗܒܳܐ ܐܶܢܽܘܢ ܛܳܒܳܐ ܘܓܰܒܝܳܐ\nܘܰܒܢܶܣܝܽܘ݁̈ܢܶܐ ܐܰܝܟ ܕܰܒܢܽܘܪܳܐ ܡܶܬܢܰܣܟ̣ܺܝܢ ܗ̱ܘܰܘ\nܐܰܠܳܗܳܐ ܕܶܝܢ ܐܳܦ ܪܳܕܶܐ ܗܘܳܐ ܐܳܦ ܢܿܳܛܰܪ ܗܘܳܐ\nܕܰܒܡܰܪܕܽܘܬ݂ܐ ܡܶܬ݂ܝܰܠܦܳܐ ܗܘܳܬ ܚܰܟܺܝܼܡܽܘܬ݂ܐ\nܡܳܐ ܕܰܐܫܼܠܶܡ ܗܘܳܐ ܠܚܰܕ ܡܶܢ ܟܺܐܢ̈ܶܐ ܠܫܶܦܠܳܐ ܪܰܒܳܐ\nܗܦܰܟ ܐܰܒܰܥ ܠܶܗ ܡܶܢܶܗ ܕܫܶܦܠܶܗ ܕܰܪ̈ܓܶܐ ܪ̈ܳܡܶܐ\nܟܰܕ ܡܶܬܪܰܕܦܺܝܢ ܢܿܳܛܰܪ ܗܘܳܐ ܠܗܽܘܢ ܒܰܐܬ݂ܪ̈ܰܘܳܬ݂ܐ\nܘܶܐܠܽܘ ܒܥܳܐ ܗܘܳܐ ܐܳܦ ܥܳܒܶܕ ܗܘܳܐ ܕܠܳܐ ܢܶܬܪܰܕܦܽܘܢ\nܫܿܳܒܶܩ ܗܘܳܐ ܠܗܽܘܢ ܕܢܶܬܪܰܕܦܽܘܢ ܗ̱ܘܰܘ ܟܰܕ ܡܿܰܚܶܒ ܗܘܳܐ\nܕܡܿܰܘܬܰܪ ܗܽܘܼ ܠܳܗ̇ ܪܕܽܘܦܝܳܐ ܠܢܰܦܫܳܐ ܡܳܐ ܕܫܰܪܺܝܪܳܐ\nܫܕܳܝܗ̱ܝ ܡܶܢ ܐܶܠܦܳܐ ܒܝܰܡܳܐ ܠܝܰܘܢܳܢ ܐܰܝܟ ܠܳܐ ܚܿܳܐܶܣ\nܘܰܗܦܰܟ ܢܰܛܪܶܗ ܒܠܶܒܳܐ ܕܝܰܡ̈ܡܶܐ ܐܰܝܟ ܚܰܒܺܝܒܳܐ\nܛܪܰܕ ܠܰܛܠܳ̈ܝ̈ܶܐ ܒܫܶܒܝܳܐ ܠܒܳܒܶܝܠ ܐܰܝܟ ܠܳܐ ܪܳܚܶܡ\nܘܦܰܨܺܝ ܐܶܢܽܘܢ ܡܶܢ ܓܰܘܙܰܠܬܳܐ ܘܚܰܘܺܝܼ ܚܽܘܒܶܗ\nܐܰܪܫܶܠ ܐܺܝܕܳܐ ܘܰܠܕܳܢܺܝܐܶܝܠ ܒܓܽܘܒܳܐ ܚܰܒܫܽܘܗ̱ܝ\nܘܰܕܠܳܐ ܡܿܰܗܡܶܐ ܫܰܥܒܶܕ ܩܽܘܕܡܰܘܗ̱ܝ ܠܰܐܪ̈ܝܰܘܳܬ݂ܐ\nܢܓܰܕ ܠܰܐܒܪܳܗܳܡ ܡܶܢ ܒܶܝܬ ܐ̱ܢܳܫ̈ܰܘܗ̱ܝ ܠܰܐܪܥܳܐ ܕܰܟܢܰܥܢ","english":"He was conveying the mystery to the mystery along the entire path of Egypt, his splendors being arranged one after another. The prisoners marveled at him, how wisely he conducted himself, and the chief of the prisoners made him overseer over the prisoners. The administration was in the hand of the beautiful Joseph, for everything that he thought or did was blessed. And the Lord did not leave that true one in captivity, but gave him mercy and cast grace upon the unjust one. These were the wise men of gold, the good and chosen, and in the prisons, like a firstborn, they were being tormented. But God both pursued and preserved, for through discipline wisdom was being learned. When he handed over one of the wise men to the great abyss, he turned and sought from him his abyss of high degrees. While being pursued, he preserved them in the lands, and if he had wished, he could also have made them not be pursued; he left them to be pursued while he loved that he might increase the pursuit for himself, for the true one cast him from the ship into the sea, like Jonah, without pity, and turned his preservation in the heart of the seas like a beloved. He drove the youths into captivity to Babylon, as if without compassion, and freed the wise men from the robbery and showed his love. He sent forth a hand and cast Daniel into the pit, and without hesitation enslaved the lions before him. He cast Abraham from the house of his fathers into the land of Canaan.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܝܿܰܒܶܠ ܗܘܳܐ ܠܶܗ ܐ̱ܪܳܙܳܐ ܠܐ̱ܪܳܙܳܐ","severity":"info","text":"The phrase 'conveying the mystery to the mystery' suggests a typological link between Joseph and Christ, a common theme in Jacob's homilies.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܝܰܘܢܳܢ ܐܰܝܟ ܠܳܐ ܚܿܳܐܶܣ","severity":"info","text":"The reference to Jonah being cast into the sea (Jonah 1:15) is used as a parallel to Joseph's trials, emphasizing divine preservation.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܳܢܺܝܐܶܝܠ ܒܓܽܘܒܳܐ","severity":"info","text":"The mention of Daniel in the lions' den (Daniel 6:16-24) serves as another typological figure of righteous suffering and divine protection.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܰܐܒܪܳܗܳܡ ܡܶܢ ܒܶܝܬ ܐ̱ܢܳܫ̈ܰܘܗ̱ܝ","severity":"info","text":"Abraham's call from Ur (Genesis 12:1) is cited as a parallel to Joseph's exile, reinforcing the theme of providential displacement.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܺܐܢ̈ܶܐ ܕܰܗܒܳܐ","severity":"info","text":"The 'wise men of gold' likely refers to the patriarchs or biblical figures seen as precious and wise, a common metaphor in Syriac literature for spiritual worth.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"whole passage","severity":"info","text":"This passage concludes a series of typological parallels (Joseph, Jonah, Daniel, Abraham) that illustrate divine preservation through suffering, typical of Jacob's homiletic style.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܝܿܰܒܶܠ ܗܘܳܐ ܠܶܗ ܐ̱ܪܳܙܳܐ ܠܐ̱ܪܳܙܳܐ' is ambiguous: it may refer to Joseph conveying a mystery (typology) to another mystery (Christ), or to the mystery of his own life being conveyed to the mystery of salvation.","The identity of 'the true one' (ܫܰܪܺܝܪܳܐ) is ambiguous: it could refer to Joseph or to God, though context suggests Joseph as the subject of divine mercy."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ܘܡܶܢ ܕܶܐܬ݂ܛܰܪܰܦ ܡܠܰܟ ܠܶܗ ܕܙܰܪܥܳܟ ܗܽܘܼ ܝܿܳܪܶܬ݀ ܠܳܗ̇\nܦܰܟܪܶܗ ܠܺܐܝܣܚܳܩ ܘܰܐܣܶܩ ܣܳܡܶܗ ܠܥܶܠ ܒܰܥܠܳܬ݂ܳܐ\nܘܟܰܕ ܗܳܐ ܬܶܡܛܶܐ ܚܰܪܒܳܐ ܠܨܰܘܪܶܗ ܒܕܶܟܪܳܐ ܦܰܪܩܶܗ\nܟܰܕܢܶܗ ܠܝܰܥܩܽܘܒ ܕܢܼܶܗܘܶܐ ܡܫܰܦܰܠ ܒܰܐܓܺܝܪܽܘܬ݂ܐ\nܘܰܦܼܪܰܫ ܝܰܗܼܒ ܠܶܗ ܩܰܪ̈ܚܶܐ ܕܥܳܢ̈ܳܐ ܘܣܰܡܟܶܗ ܒܰܐܓܪܳܐ\nܫܚܳܩܳܐ ܘܥܰܡܠܳܐ ܦܿܳܓܰܥ ܗܘܳܐ ܒܗܽܘܢ ܥܰܡ ܛܽܘܪܳܦܳܐ\nܠܳܐ ܕܶܝܢ ܡܿܰܪܦܶܐ ܘܫܿܳܒܶܩ ܗܘܳܐ ܠܗܽܘܢ ܕܠܳܐ ܥܽܘܕܪ̈ܳܢܶܐ\nܒܠܶܐܘܬ݂ܐ ܪܰܒܬ݂ܐ ܡܕܰܪܶܫ ܗܘܳܐ ܠܗܽܘܢ ܘܰܒܢܶܣܝ̈ܽܘܢܶܐ\nܕܡܶܕܶܡ ܐܺܝܬ ܠܳܗ̇ ܠܢܰܦܫܳܐ ܕܬܶܫܟܰܚܝ ܡܶܢ ܛܽܘܪ̈ܳܦܶܐ\nܥܽܘܕܪܳܢܶܗ ܕܶܝܢ ܠܳܐ ܡܿܰܪܚܶܩ ܗܘܳܐ ܡܶܢ ܨܶܝܕܰܝܗܽܘܢ\nܕܠܳܐ ܟܰܕ ܓܿܳܠܶܙ ܡܶܢܗܽܘܢ ܗܳܕܶܐ ܢܶܬ݂ܡܰܚܠܽܘܢ ܗ̱ܘܰܘ\nܟܡܳܐ ܢܶܣܝܽܘ̈ܢܶܐ ܥܒܰܪܘ ܥܰܠ ܝܰܘܣܶܦ ܕܰܗܒܳܐ ܓܰܒܝܳܐ\nܘܠܳܐ ܫܰܒܩܶܗ ܗܘܳܐ ܡܳܪܝܳܐ ܕܢܶܚܽܘܒ ܟܰܕ ܡܶܬܢܰܣܶܐ\nܗܘܳܐ ܗ̱ܘܳܐ ܥܰܒܕܳܐ ܘܰܠܡܳܪ̈ܰܝܳܐ ܗܽܘܼ ܦܿܳܩܶܕ ܗܘܳܐ\nܐܶܫܼܬܰܥܒܰܕ ܗܘܳܐ ܘܒܰܝܬܳܐ ܕܡܳܪ̈ܰܘܗ̱ܝ ܗܽܘܼ ܡܕܰܒܰܪ ܗܘܳܐ\nܥܰܠ ܠܒܶܝܬ ܐ̱ܰܣܺܝܪ̈ܶܐ ܘܶܐܬ݂ܝܰܗܒܰܬ݀ ܠܶܗ ܫܰܠܺܝܛܽܘܬ݂ܐ\nܚܒܺܝܼܫ ܘܰܡܦܰܪܢܶܣ ܕܡܳܪܝܳܐ ܥܰܡܶܗ ܠܟܰܪ ܕܳܐܙܶܠ ܗ̱ܘܳܐ\nܥܰܠ ܟܺܝܬ ܝܰܘܣܶܦ ܘܒܶܝܬ ܐܰܣܺܝܪ̈ܶܐ ܐܶܫܬܰܠܰܛ ܗܘܳܐ\nܡܰܨܥܰܪ ܒܰܚܕܳܐ ܘܒܰܐܚܪܺܬ݂ܐ ܬܽܘܒ ܡܶܬ݂ܝܰܩܰܪ ܗ̱ܘܳܐ\nܚܒܺܝܼܫ ܐܰܝܟ ܥܰܒܕܳܐ ܘܰܐܝܟ ܒܰܪ ܚܺܐܪ̈ܶܐ ܗܽܘܼ ܦܿܳܩܶܕ ܗܘܳܐ\nܡܢܶܐ ܒܶܝܬ ܐ̱ܰܣܺܝܪ̈ܶܐ ܘܪܳܗܛܳܐ ܥܰܡܶܗ ܦܳܩܽܘܕܽܘܬ݂ܐ\nܡܶܢ ܡܰܪܕܽܘܬ݂ܐ ܡܶܬ݂ܚܰܟܰܡ ܗܘܳܐ ܒܪܽܘܚܳܢܽܘܬ݂ܐ\nܘܰܒܫܽܘܠܛܳܢܳܐ ܡܶܣܬܰܟܰܠ ܗܘܳܐ ܡܥܰܕܪܳܢܽܘܬ݂ܐ\nܗܳܕܳܐ ܗ̱ܝ ܐܽܘܪܚܳܐ ܘܰܕܩܰܕܡ̈ܳܝܶܐ ܐܳܦ ܕܰܐ̱ܚܪ̈ܳܝܶܐ\nܘܫܽܘܒܚܳܐ ܘܨܰܥܪܳܐ ܡܶܫܟܰܚ ܒܶܗ ܐ̱ܢܳܫ ܟܰܕ ܪܳܕܶܐ ܒܳܗܿ","english":"And when the king was troubled for you, your seed was to inherit her,\nhe sold Isaac and raised him up high on the chariot,\nand when the sword was about to reach his neck, the ram saved him,\nwhile Jacob was humbled in hired service,\nand he gave him the fleeces of the flock and established him in wages.\nHardship and toil befell them along with the flock,\nbut he did not cease and leave them without shepherds.\nWith great weariness he taught them, and with trials,\nthat the soul has something by which it may be found from the flocks.\nBut he did not remove his shepherdship from their side,\nlest when he departed from them, they would be troubled.\nHow many trials passed over Joseph, the chosen one,\nand the Lord did not leave him to be despised when he was being healed.\nHe was a slave, and he commanded his masters;\nhe was enslaved, and he managed the house of his masters.\nHe entered the prison, and authority was given to him;\nbound and distributing, the Lord was with him wherever he went.\nFor Joseph entered the prison and ruled,\nbeing humbled in one place and in another being honored again;\nbound like a slave, and like a free man he commanded.\nHe entered the prison, and authority ran with him;\nfrom servitude he learned wisdom through spiritual things,\nand through commands he understood assistance.\nThis is the path of the former and also of the latter,\nand glory and humiliation are found in it, as one who guides in it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܡܶܢ ܕܶܐܬ݂ܛܰܪܰܦ ܡܠܰܟ ܠܶܗ ܕܙܰܪܥܳܟ ܗܽܘܼ ܝܿܳܪܶܬ݀ ܠܳܗ̇","severity":"info","text":"The opening clause is obscure: 'And when the king was troubled for you, your seed was to inherit her.' The second-person suffix may refer to the congregation or to a typological figure; the feminine object 'her' likely refers to Egypt or the land.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܰܐܣܶܩ ܣܳܡܶܗ ܠܥܶܠ ܒܰܥܠܳܬ݂ܳܐ","severity":"info","text":"The phrase 'raised him up high on the chariot' alludes to the binding of Isaac (Gen 22), where Abraham places Isaac on the altar; Jacob reinterprets the 'chariot' as a type of the cross or sacrificial vehicle.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܰܪܩܶܗ","severity":"info","text":"The verb ܦܰܪܩܶܗ ('saved him') is the same root as 'ram' (ܦܰܪܩܳܐ), creating a wordplay: the ram that saves Isaac prefigures Christ the sacrificial lamb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܰܐܓܺܝܪܽܘܬ݂ܐ","severity":"info","text":"Jacob's 'hired service' (ܒܰܐܓܺܝܪܽܘܬ݂ܐ) reflects the biblical account (Gen 29–30) where Jacob works for Laban as a shepherd; the homily expands this into a typology of servitude and eventual exaltation.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܕܳܐ ܗ̱ܝ ܐܽܘܪܚܳܐ ܘܰܕܩܰܕܡ̈ܳܝܶܐ ܐܳܦ ܕܰܐ̱ܚܪ̈ܳܝܶܐ","severity":"info","text":"The concluding line 'This is the path of the former and also of the latter' frames the entire passage as a typological pattern: the experiences of the patriarchs (Isaac, Jacob, Joseph) prefigure the Christian experience of humiliation and glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܳܐ ܫܰܒܩܶܗ ܗܘܳܐ ܡܳܪܝܳܐ ܕܢܶܚܽܘܒ ܟܰܕ ܡܶܬܢܰܣܶܐ","severity":"caution","text":"The phrase 'the Lord did not leave him to be despised when he was being healed' is syntactically ambiguous: ܕܢܶܚܽܘܒ may be read as 'to be despised' or 'to be humiliated'; the English draft takes the former, but the latter is equally possible in context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening clause's second-person address and feminine object are not fully resolved; the reading assumes a typological address to the congregation.","The phrase 'when he was being healed' (ܟܰܕ ܡܶܬܢܰܣܶܐ) could refer to Joseph's spiritual or physical restoration; the homily does not specify."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܐܺܝܬ ܗܽܘ ܒܓܰܘܳܗܿ ܐܳܦ ܓܽܘܢܳܝܳܐ ܐܳܦ ܩܽܘܠܳܣܳܐ\nܕܗܿܰܘ ܕܰܡܦܰܪܢܶܣ ܚܰܟܺܝܡ ܠܶܒܰܐ ܗ̱ܘ ܘܰܡܚܿܰܟܶܡ ܟܽܠ\nܘܰܐܝܟܳܐ ܕܪܳܕܶܐ ܠܚ̈ܰܫܶܐ ܒܺܝ̈ܫܶܐ ܒܥܼܳܐ ܕܰܢܩܰܦܰܚ\nܕܰܒܡܰܪܕܽܘܬ݂ܐ ܢܰܕܡܶܟ ܐܶܢܽܘܢ ܡܶܢ ܫܰܪܺܝܪ̈ܶܐ\nܘܰܐܝܟܳܐ ܕܰܣܡܰܟ ܡܕܰܒܪܳܢܽܘܬ݂ܗ ܨܒܳܐ ܕܰܢܫܰܪܰܪ\nܕܰܒܬܽܘܟܠܳܢܳܐ ܢܥܺܝܼܪܳܗܿ ܠܢܰܦܫܳܐ ܕܠܳܐ ܦܽܘܠܳܓ݂ܐ\nܡܳܐ ܕܗܳܐ ܕܢܶܬܬܥܺܝܼܪ ܚܰܫܳܐ ܒܢܰܦܫܳܐ ܩܰܦܚܳܗܿ ܨܰܥܪܳܐ\nܬܶܚܒܼܰܬ݀ ܚܳܒܰܬ݀ ܢܒܼܰܥ ܩܽܘܠܳܣܳܐ ܕܰܡܒܰܝܰܐܐ ܠܳܗ̇\nܐܶܢܗܽܘܼ ܕܚܿܳܙܶܐ ܫܰܦܝܳܐ ܒܢܰܦܫܳܐ ܣܼܕܰܪ ܢܶܣܝܽܘ̈ܢܶܐ\nܕܟܰܕ ܚܿܳܫܳܐ ܒܗܽܘܢ ܢܶܥܼܪܽܘܩ ܗܿܰܘ ܡܳܐ ܕܠܰܘ ܡܶܢܳܗܿ ܗܽܘ\nܘܶܐܢ ܬܽܘܒ ܚܿܳܙܶܐ ܕܡܶܨܛܰܠܝܳܐ ܠܳܗ̇ ܨܶܝܕ ܦܽܘܠܳܓ݂ܐ\nܒܝܰܕ ܥܽܘܕܪܳܢܶܗ ܡܶܕܶܡ ܣܼܳܡܶܟ ܘܰܡܠܰܒܶܒ ܠܳܗ̇\nܐܺܝܬ ܬܽܘܒ ܐܰܝܟܳܐ ܕܪܳܘܙܳܐ ܢܰܦܫܳܐ ܒܫܰܦܺܝܪ̈ܳܬ݂ܐ\nܘܰܡܩܿܰܦܰܚ ܠܳܗ̇ ܕܬܶܬܥܺܝܼܪ ܬܶܛܽܘܪܝ ܥܽܘܬ݂ܪܳܐ ܕܰܥܠܶܝܗܿ\nܐܺܝܬ ܬܽܘܒ ܐܶܡܰܬ݂ܝ ܕܪܶܚܡܰܬ݀ ܫܽܘܒܚܳܐ ܒܿܳܥܶܐ ܢܶܬܟܽܘܣ\nܘܰܡܥܺܝܼܪ ܨܰܥܪܳܐ ܥܰܠ ܝܰܩܺܝܪ̈ܶܐ ܢܩܿܰܦܰܚ ܐܶܢܽܘܢ\nܕܩܽܘܠܳܣܳܐ ܗ̱ܝ ܓܶܝܪ ܘܰܕܓܽܘܢܳܝܳܐ ܗܳܕܶܐ ܐܽܘܪܚܳܐ\nܘܫܽܘܒܚܳܐ ܘܨܰܥܪܳܐ ܡܶܬ݂ܝܰܒܠܺܝܢ ܒܳܗܿ ܐܰܟܡܳܐ ܕܰܟܬ݂ܺܝܒ\nܡܿܰܢ ܗܳܟܰܢܳܐ ܦܰܪܢܶܣ ܫܰܦܺܝܪ ܐܰܝܟ ܐܰܠܳܗܳܐ\nܕܟܽܠܡܳܐ ܕܥܿܳܒܶܕ ܢܰܘܬ݂ܰܪ ܒܿܳܥܶܐ ܠܰܕܪܳܚܶܡ ܠܶܗ\nܝܰܗܼܒ ܠܶܗ ܠܝܰܘܣܶܦ ܕܢܼܶܗܘܶܐ ܫܰܠܺܝܛ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ\nܘܰܐܣܓܺܝܼ ܩܰܦܚܶܗ ܘܟܶܢ ܐܰܓܥܶܠ ܠܶܗ ܪܺܝܫܳܢܽܘܬ݂ܐ\nܕܰܪܫܶܗ ܒܥܰܡܠܳܐ ܘܰܒܢܶܣܝܽܘ̈ܢܶܐ ܕܶܐܣܟܺܝܡ ܐܶܣܟܺܝܡ\nܕܰܡ ܚܽܘܫܳܒܳܐ ܪܰܦܝܳܐ ܢܳܒܰܥ ܡܶܢ ܚܺܐܪܽܘܬ݂ܐ\nܐܰܥܠܶܗ ܠܕܺܝܼܢܳܐ ܘܟܶܢ ܕܰܝܿܳܢܳܐ ܥܰܠܺܝ ܣܳܡܶܗ\nܕܢܼܶܗܘܶܐ ܡܿܰܓܰܪ ܪܽܘܚܶܗ ܒܕܺܝܼܢܳܐ ܕܕܰܠܡܳܐ ܥܰܘܠܰܐ ܗ̱ܘ","english":"There is within her both the inward and the praise of him who spreads out wisely, he is the heart and makes all wise; and where he drives away evil cares, he desires to strike, that by rebellion he might sleep, he looks away from the true ones; and where he placed his governance, he wished to confirm, that by trust her vigil for the self without dispute; when the care awakens in the self, its blow strikes the neck, it sinks, seeks the praise that clarifies her; he who sees clearly arranged the forms in the self, so that when he is dark in them, that which is not from her flees; and again he sees that she is painted for the dispute, by his fingers he places something and encourages her; there is again where the secret self is in the beauties, and he strikes her so that she awakens, she guards the wealth that is upon her; there is again when the love of glory seeks to be adorned, and awakens the neck against the honored ones, and strikes the look, so that praise and inward are this path, and glory and neck are borne in it as it is written; with this he spreads out beautifully like God, so that whatever he does, he seeks profit for those who love him; he gave to Joseph that he might be ruler in the house of the Egyptians, and increased his blow, and also hastened for him the headship of his head in labor and in forms of a scheme, scheme of a broad thought, he seeks from freedom, he brought in the judgment, and also the judge places upon him, that he might drag his spirit in the judgment, lest it be injustice.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܽܘܢܳܝܳܐ","severity":"info","text":"The term ܓܽܘܢܳܝܳܐ (gawwāyā) means 'inward' or 'inner' and is paired with ܩܽܘܠܳܣܳܐ (qōlāsā, 'praise') to denote the inner disposition and its outward expression, a common dyad in Syriac ascetical psychology.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܽܘܠܳܣܳܐ","severity":"info","text":"The term ܩܽܘܠܳܣܳܐ (qōlāsā) is a Greek loanword (κῶλασις) meaning 'praise' or 'acclamation', but here it also carries the sense of a corrective or disciplinary 'blow', as the context of striking and awakening suggests.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܰܘܣܶܦ","severity":"info","text":"The reference to Joseph as ruler in Egypt (ܝܰܘܣܶܦ ܕܢܼܶܗܘܶܐ ܫܰܠܺܝܛ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ) echoes Genesis 41:41–45, where Pharaoh sets Joseph over all Egypt. Jacob of Serugh typologically reads Joseph's rise as a figure of Christ or the righteous soul.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The passage employs the Syriac exegetical motif of 'the self' (ܢܰܦܫܳܐ) as a battleground between virtues and vices, a theme common in Jacob of Serugh's homilies, drawing on Evagrian psychology and the Syriac tradition of the 'heart' as the seat of moral struggle.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of antithetical parallel clauses (e.g., 'where he drives away evil cares, he desires to strike' and 'where he placed his governance, he wished to confirm'), typical of Jacob's homiletic style, building a dialectic between inner turmoil and divine ordering.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'scheme of a broad thought' (ܕܶܐܣܟܺܝܡ ܐܶܣܟܺܝܡ ܕܰܡ ܚܽܘܫܳܒܳܐ ܪܰܦܝܳܐ) is ambiguous: it may refer to a 'broad' or 'spacious' plan, but the repetition of ܐܶܣܟܺܝܡ (eskēm, 'scheme') could indicate a textual corruption or a deliberate rhetorical doubling.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'scheme of a broad thought' may be corrupt or a rhetorical doubling; the reading taken treats it as a deliberate intensification.","The identity of 'her' (ܒܓܰܘܳܗܿ) is ambiguous: it may refer to the soul, the flock, or the narrative itself; the reading taken follows the preceding context as the soul."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܥܰܒܕܶܗ ܛܠܺܝܼܡܳܐ ܟܰܕ ܢܿܳܛܰܪ ܠܶܗ ܪܺܝܫܳܢܽܘܬ݂ܳܐ\nܕܡܳܐ ܕܰܦܓܰܥܘ̱ ܒܶܗ ܛܠܺܝܼ̈ܡܶܐ ܕܢܼܶܥܡܰܠ ܢܰܦܨܶܐ ܐܶܢܽܘܢ\nܐܶܬܓܰܪܝܰܬ݀ ܒܶܗ ܕܰܓܳܠܽܘܬ݂ܐ ܘܠܳܐ ܬܰܟܣܳܗܿ ܗܘܳܐ\nܕܢܼܶܗܘܶܐ ܫܰܪܺܝܪ ܡܳܐ ܕܰܡܥܰܩܶܒ ܠܰܬܪ̈ܺܝܨܳܬ݂ܳܐ\nܥܰܠ ܠܰܚܒܽܘܫܝܳܐ ܕܰܒܝܰܕ ܗܳܕܶܐ ܢܶܬܚܰܟܰܡ ܗܘܳܐ\nܕܢܼܶܗܘܶܐ ܦܿܳܩܶܕ ܕܕܰܠܡܳܐ ܛܠܽܘܡܝܳܐ ܨܶܝܕ ܕܰܐܣܺܝܼܪܺܝܢ\nܚܰܒܫܶܗ ܒܓܽܘܒܳܐ ܟܰܕ ܡܰܪܟܰܒܬ݂ܳܐ ܠܶܗ ܟܳܕܶܢ ܗܘܳܐ\nܕܰܒܪܰܒܽܘܬ݂ܶܗ ܢܼܶܗܘܶܐ ܥܿܳܗܶܕ ܠܰܐܝܢܳܐ ܕܰܙܥܽܘܪ\nܐܰܥܶܠ ܟܰܕܢܶܗ ܒܢܺܝܼܪܳܐ ܕܥܰܒܕ̈ܶܐ ܕܢܺܐܠܰܦ ܬܰܡܳܢ\nܕܦܰܐܝܳܐ ܠܡܳܪܳܐ ܕܢܼܶܗܘܶܐ ܡܪܰܚܶܡ ܥܰܠ ܦܰܠܳܚܰܘ̈ܗ̱ܝ\nܢܛܺܝܪ ܠܺܐܝܩܳܪܑܳܐ ܘܰܡܨܰܥܰܪ ܠܶܗ ܒܟ݂ܽܠ ܥܶܠ̈ܳܬ݂ܳܐ\nܕܡܳܐ ܕܶܐܬ݂ܝܰܩܰܪ ܢܼܰܘܕܶܐ ܕܰܐܓܗܺܝܼ ܘܠܳܐ ܢܶܫܬܰܩܰܠ\nܠܟܽܠܗܶܝܢ ܚܰܫ̈ܶܐ ܕܢܰܦܫܳܐ ܟܰܘܺܝ ܒܟ݂ܽܠ ܢܶܣܝܽܘ̈ܢܺܝܢ\nܕܠܳܐ ܢܶܕܽܘܠ ܒܳܗܿ ܡܶܕܶܡ ܣܰܢܝܳܐ ܒܗܳܝ ܪܰܒܽܘܬ݂ܐ\nܒܛܶܟܣܳܐ ܕܥܰܒܕ̈ܶܐ ܐܶܬܢܰܣܺܝ ܗܘܳܐ ܗܿܰܘ ܒܰܪ ܚܺܐܪ̈ܶܐ\nܕܢܼܶܗܘܶܐ ܝܿܳܨܶܦ ܠܰܡܚܰܪܳܪܽܘ ܠܟ݂ܠ ܕܰܚܒܺܝܼܫܺܝܢ\nܠܡܳܪܶܗ ܕܳܡܶܐ ܕܚܼܰܫ ܘܶܐܬܢܰܣܺܝ ܕܰܒܝܰܕ ܗܳܕܶܐ\nܢܼܶܗܘܶܐ ܡܥܰܕܰܪ ܠܰܕܡܶܬܢܰܣܶܝܢ ܐܰܟܡܳܐ ܕܰܟܬ݂ܺܝܼܒ\nܝܰܡܰܐ ܗ̱ܘ ܫܰܪܒܶܗ ܘܰܐܝܿܟܰܢ ܐܶܣܰܩ ܡܶܢ ܡܳܡܽܘ̈ܠܰܘܗ̱ܝ\nܕܓܰܠܠܳܐ ܠܓܰܠܠܳܐ ܗܳܐ ܫܿܳܕܶܐ ܠܺܝ ܕܬܽܘܒ ܐܶܪܕܶܐ ܒܶܗ\nܥܽܘܼܬ݂ܪܶܗ ܣܰܓܺܝ ܘܶܐܢܳܐ ܡܚܺܝܼܠ ܐ̱ܢܳܐ ܡܶܢ ܬܶܐܓܽܘܪܬ݂ܶܗ\nܘܠܳܐ ܡܶܫܟܰܚ ܐ̱ܢܳܐ ܐܶܣܒܽܘܠ ܓܰܙܰܘ̈ܗ̱ܝ ܒܰܕ ܣܰܓܺܝܐܺܝܢ\nܚܰܕ ܚܰܕ ܡܰܢܝܳܐ ܐܶܣܰܒ ܡܳܕܶܝܢ ܡܶܛܽܠ ܣܽܘܢܩܳܢܝ̱\nܒܪܺܝܼܟ ܥܰܬܺܝܪܳܐ ܕܟܽܠ ܝܽܘܡ ܝܿܳܗܶܒ ܠܰܕܒܿܳܥܶܝܢ ܠܶܗ\nܫܠܡ ܡܐܡܪܐ ܕܗ ܕܩܕܝܫܐ ܡܪܝ ܝܥܩܘܒ","english":"He made him a youth while preserving for him the primacy of what the youths who toil had encountered in him; he would purify and examine. Falsehood was stirred up in him and would not cover him, so that what he was guarding for the upright ways might be true. Concerning the deception by this means, he became wise, so that he would command that the wicked one should hunt the imprisoned. He cast him into a pit while the chariot was hiding him, so that in his greatness he would remember the small one. He brought him in, while he was in the prison of servants, that he might learn to be perfect, so that he might be merciful to the master over his laborers. He preserved honor and diminished him in every way, so that when he was honored, he would do what was urgent and not be negligent. All the pains of the soul burn in all their remedies, so that nothing vain might enter into that greatness. By the order of servants, that free-born one was healed, so that he would be zealous to free all who were imprisoned. He resembled his master, who suffered and was healed by this means; he would help those who are healed, as it is written. The sea is his story, and how can I ascend from his waves? For the revealer casts me from wave to wave, that I might again descend into it. His wealth is great, and I am weak; I seek from his treasury, and I cannot bear his treasures, for they are many. One by one I take what is sufficient for my need. Blessed is the rich one who every day gives to those who ask him. The end of the homily of the holy Mar Jacob.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܰܒܕܶܗ ܛܠܺܝܼܡܳܐ","severity":"info","text":"The phrase 'he made him a youth' echoes Joseph's appointment as steward over Potiphar's house (Gen 39:1–6). Jacob of Serugh uses 'youth' (ṭalyā) to emphasize Joseph's lowly status and divine favor.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܒܪܰܒܽܘܬ݂ܶܗ ܢܼܶܗܘܶܐ ܥܿܳܗܶܕ ܠܰܐܝܢܳܐ ܕܰܙܥܽܘܪ","severity":"info","text":"The line 'in his greatness he would remember the small one' alludes to Joseph's later recognition of his brothers (Gen 45:1–15). Jacob of Serugh interprets this as a moral lesson on humility and mercy.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܛܶܟܣܳܐ ܕܥܰܒܕ̈ܶܐ","severity":"info","text":"The phrase 'by the order of servants' reflects the Syriac monastic and social context, where servitude was a path to spiritual healing. Jacob of Serugh draws on the idea that suffering leads to redemption, common in Syriac ascetic literature.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܰܡܰܐ ܗ̱ܘ ܫܰܪܒܶܗ","severity":"info","text":"The metaphor 'the sea is his story' is a common trope in Syriac poetry, used by Ephrem and Jacob of Serugh to express the inexhaustible depth of a biblical narrative. It signals the homilist's humility before the richness of the text.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܡ ܡܐܡܪܐ ܕܗ ܕܩܕܝܫܐ ܡܪܝ ܝܥܩܘܒ","severity":"info","text":"The closing formula 'The end of the homily of the holy Mar Jacob' marks the conclusion of Memra 5. This is a standard colophon in Syriac manuscripts, indicating the end of a liturgical reading.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܓܰܠܠܳܐ ܠܓܰܠܠܳܐ","severity":"caution","text":"The phrase 'the revealer casts me from wave to wave' is ambiguous: 'revealer' (gallālā) could refer to the Holy Spirit, the homilist's own inspiration, or a literary device. The translation assumes a divine agent, but the Syriac allows for a more abstract sense of 'unveiling'.","cites":[{"key":"ed:dsc-113","label":"source edition: On Joseph (Memra 5)","url":"https://syriaccorpus.org/113"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the revealer' (gallālā) is uncertain: it may be the Holy Spirit, the homilist's muse, or a personification of the narrative itself. The reading takes it as a divine or inspired agent.","The phrase 'he would command that the wicked one should hunt the imprisoned' is syntactically dense; the subject of 'command' may be Joseph or Potiphar. The translation opts for Joseph as the agent of moral instruction."],"confidence":"medium","notes":[]}]}