{"slug":"dsc-114","id":"syriac:dsc:dsc-114","title":"On Joseph (Memra 6)","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":0.009991},"source":{"registry_id":"syriac:dsc:dsc-114","work_id":"dsc-114","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/114"},"stats":{"passages":15,"english_words":4086,"coptic_letters":0,"commentary_units":87,"commentary_kinds":8,"derived_notes":0,"ambiguities":28,"work_notes":5,"external_links":3,"timeline":5},"summary":{"work":"dsc-114","abstract":"Jacob of Serugh's sixth memra on Joseph, composed in twelve-syllable meter with acrostic structuring on the letter mīm, presents the biblical Joseph (Genesis 37–50) as a typological prefiguration of Christ. Drawing on Ephrem's exegesis, the homily uses the sun as a metaphor for Joseph's story, portrays Egypt as a rebellious land subdued by Joseph's wisdom, and applies the title 'son of God' to Joseph. The text survives in multiple West Syriac liturgical manuscripts, often read during Lent, but the edition relies on a single early manuscript witness without a critical apparatus.","historical_context":"Jacob of Serugh (died ca. 521 CE) composed this memra during his episcopate at Batman (ca. 502–521), likely in the late 5th or early 6th century. The work belongs to a cycle of homilies on Joseph, written in Syriac for a West Syriac liturgical community. It follows the twelve-syllable meter typical of Jacob's madrashe and employs acrostic structuring on mīm. The homily is preserved in multiple West Syriac liturgical manuscripts, often read during Lent for its typological treatment of Joseph. Jacob draws on the biblical Joseph narrative and Ephrem's typological exegesis, presenting Joseph as a type of Christ. The edition lacks a critical apparatus for variant readings, as the Syriac text is based on a single early manuscript witness.","significance":"This memra exemplifies Jacob of Serugh's typological exegesis, linking the Old Testament Joseph to Christ, a common theme in Syriac Christianity. It also showcases the twelve-syllable meter and acrostic structuring characteristic of Jacob's madrashe, contributing to the study of Syriac homiletic and liturgical traditions. The work's preservation in West Syriac liturgical manuscripts underscores its enduring use in Lenten readings.","timeline":[{"date":"Late 5th/early 6th c.","event":"Composition of Jacob of Serugh's sixth memra on Joseph, likely during his episcopate at Batman (ca. 502–521)."},{"date":"ca. 521","event":"Death of Jacob of Serugh."},{"date":"6th–7th c.","event":"Transmission of the memra in West Syriac liturgical manuscripts."},{"date":"Medieval period","event":"Continued liturgical use of the memra, especially during Lent."},{"date":"Modern","event":"Edition based on a single early manuscript witness, without critical apparatus."}],"relations":[{"work":"Genesis 37–50","relation":"Biblical source for the Joseph narrative.","key":"","label":null,"url":null},{"work":"Ephrem the Syrian's typological exegesis","relation":"Influences Jacob's typological treatment of Joseph as a prefiguration of Christ.","key":"","label":null,"url":null},{"work":"Jacob of Serugh's other memre on Joseph","relation":"Part of a larger homiletic cycle on Joseph.","key":"","label":null,"url":null},{"work":"West Syriac liturgical tradition","relation":"Preserves and uses the memra in Lenten readings.","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":"Provides background on the author and his works."},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Context for the liturgical and exegetical tradition."},{"key":"wikipedia:Typology (theology)","label":"Typology (theology)","url":"https://en.wikipedia.org/wiki/Typology_%28theology%29","reason":"Explains the typological exegesis used in the homily."}],"cautions":["The edition lacks a critical apparatus for variant readings across manuscripts; the Syriac text is based on a single early manuscript witness.","The exact date of composition is uncertain; it is placed in the late 5th/early 6th century based on Jacob's episcopate.","The term ܒܪܐ (barā) in the text is ambiguous, possibly meaning 'wild man' or 'son', and its reference to the chief baker is not fully clarified."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000437,"generated":"2026-11-15T02:01:55Z"},"checks":{"work":"dsc-114","status":"pass","blocking":[],"warnings":[],"stats":{"passages":15,"translated":15,"commentary_passages":15,"commentary_units":87,"english_words":4086,"source_letters":13973,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily is composed in twelve-syllable meter, typical of Jacob’s madrashe, and employs acrostic structuring on the letter mīm.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Jacob of Serugh died circa 521 CE. This memra belongs to his later homiletic corpus, likely composed during his episcopate at Batman (c. 502–521).","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memra is preserved in multiple West Syriac liturgical manuscripts, often read during the Lenten period for its typological treatment of Joseph.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"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 across manuscripts; the Syriac text is based on a single early manuscript witness.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Jacob draws on the biblical Joseph narrative (Genesis 37–50) and Ephrem’s typological exegesis, presenting Joseph as a prefiguration of Christ.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 15 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":15},"term_index":[],"citations":{"ed:dsc-114":{"label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}},"segments":[{"i":1,"ref":"p1","source":"ܡܺܐܡܪܳܐ ܕܶܫܬܳܐ ܕܥܰܠ ܝܰܘܣܶܦ\nܡܺܐܡܪܳܐ ܕܶܫܬܳܐ ܕܥܰܠ ܝܰܘܣܶܦ\nܟܕ ܦܫܩ ܠܗܠܝܢ ܬܪܝܢ ܕܚܒܝܫܝܢ ܗܘܘ ܚܠܡ̈ܝܗܘܢ\nܐܰܝܢܳܐ ܕܡܰܡܪܰܚ ܕܢܶܨܽܘܪ ܫܶܡܫܳܐ ܡܶܛܥܳܐ ܛܳܥܿܶܐ\nܠܳܐ ܓܶܝܪ ܐܺܝܬ ܠܶܗ ܓܰܘ̈ܢܶܐ ܕܠܳܚܡܺܝܢ ܠܰܫܒܺܝܼܚܽܘܬ݂ܗ\nܫܽܘܦܪܳܐ ܡܰܠܝܳܐ ܒܓܰܘ̈ܢܶܐ ܒܨܺܝܼܪ̈ܶܐ ܠܳܐ ܡܶܣܬܰܝܰܟ݂\nܘܰܐܝܟܰܢ ܡܰܨܝܳܐ ܬܨܽܘܪܺܝܘܗ̱ܝ ܨܶܒܥܳܐ ܕܽܐܘܡܳܢܽܘܬ݂ܐ\nܠܫܶܡܫܳܐ ܕܳܡܶܐ ܫܰܪܒܶܗ ܕܝܰܘܣܶܦ ܘܰܐܝܟܰܢܳܐ ܟܰܝ\nܒܕܰܦܳܐ ܕܡܺܐܡܪܳܐ ܐܶܚܡܽܘܠ ܫܰܪܒܶܗ ܠܳܐ ܝܿܳܕܰܥ ܐ̱ܢܳܐ\nܚܰܡܺܝܼܡܽܘܬ݂ܗ ܕܫܶܡܫܳܐ ܪܰܒܳܐ ܗ̱ܝ ܡܶܢ ܨܰܝܳܪ̈ܶܐ\nܘܟܰܕ ܨܿܳܝܪܺܝܢ ܠܶܗ ܠܳܐ ܡܶܬ݂ܚܰܒܫܳܐ ܬܚܶܝܬ ܣܰܡܡ̈ܳܢܶܐ\nܨܽܘܪܬܶܗ ܕܰܒܪܳܐ ܕܰܠܒܶܫ ܝܰܘܣܶܦ ܠܥܶܠ ܡܶܢ ܣܳܟܳܐ ܗ̱ܝ\nܘܰܟܡܰܐ ܗ̱ܘ ܐܺܡܰܪ ܥܰܠ ܡܳܐ ܕܪܰܒ ܗ̱ܽܘ ܘܠܳܐ ܡܶܣܬܰܝܰܟ݂\nܢܽܘܪܳܐ ܚܿܰܝܬ݂ܳܐ ܢܛܺܝܼܪܳܐ ܒܫܰܪܒܶܗ ܘܥܰܕ ܒܿܳܥܶܐ ܐ̱ܢܳܐ\nܐܶܩܪܽܘܒ ܨܶܝܕܰܘܗ̱ܝ ܣܶܦܰܬ ܠܳܗ̇ ܒܺܝܼ ܒܚܰܡܺܝܡܽܘܬ݂ܗ\nܠܳܐ ܡܶܬ݂ܡܰܠܰܠ ܫܰܪܒܶܗ ܕܝܰܘܣܶܦ ܐܶܠܳܐ ܒܡܳܪܰܢ\nܒܶܗ ܓܶܝܪ ܟܰܒܫܳܗܿ ܠܰܐܪܥܳܐ ܕܡܶܨܪܶܝܢ ܕܰܢܚܼܶܬ ܗ̱ܘܳܐ ܠܳܗ̇\nܢܺܝܼܫܶܗ ܕܡܰܠܟܳܐ ܐܰܘܒܶܠ ܕܰܢܣܺܝܡ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ\nܘܐܳܬ݂ܐ ܕܚܺܝܼܠܬܳܐ ܟܒܰܫܬܶܗ ܠܰܐܬ݂ܪܳܐ ܕܡܰܪܺܝܕܳܐ ܗ̱ܘܳܐ\nܣܼܳܡ ܣܳܗܕܽܘܬ݂ܗ ܒܝܰܘܣܶܦ ܥܰܒܕܶܗ ܒܰܪ ܐܰܠܳܗܳܐ\nܘܫܰܕܪܶܗ ܠܡܶܨܪܶܝܢ ܕܰܒܦ̈ܶܠܳܐܬ݂ܐ ܢܨܽܘܪ ܒܳܗ̇ ܨܰܠܡܳܐ\nܙܰܝܚܽܘܗ̱ܝ ܐ̱ܪ̈ܳܙܶܐ ܒܟ݂ܠܳܗ̇ ܐܽܘܪܚܳܐ ܟܰܕ ܢܿܳܚܶܬ ܗ̱ܘܳܐ\nܘܟܽܠܗܽܘܢ ܚܰܫ̈ܶܐ ܕܦܳܓܥܺܝܢ ܗ̱ܘܰܘ ܒܶܗ ܒܗܽܘܢ ܛܳܥܶܐ ܗ̱ܘܳܐ\nܘܠܳܐ ܒܰܚܒܽܘܫܝܳܐ ܐܰܪܚܶܩ ܡܶܢܶܗ ܐ̱ܪ̈ܳܙܰܝ ܡܳܪܰܢ\nܕܒܶܝܬ ܐܰܣܺܝܪ̈ܶܐ ܨܳܪ ܗ̱ܘܳܐ ܕܡܽܘܬ݂ܗ̇ ܕܰܙܩܺܝܼܦܽܘܬ݂ܐ\nܗܘܼܳܐ ܡܶܨܥܳܝܳܐ ܠܥܰܒ݁̈ܕܰܝ ܡܰܠܟܳܐ ܬܪܶܝܢ ܕܰܠܘܳܬ݂ܶܗ","english":"Memra Six on Joseph\n\nMemra Six on Joseph\n\nWhen he opened the two prisons in which their dreams were confined.\n\nWhat painter can depict the sun? The artist is bewildered,\nfor he has no colors that can rival its splendor.\nFull beauty cannot be contained in limited colors.\nAnd as one tries to depict it, the finger of the art of painting\nis like the sun. The story of Joseph resembles it, and as it were,\non the page of a memra I would recount his story, but no one knows\nthe great heat of the sun, which is beyond painters.\nAnd when they paint it, it is not confined beneath pigments.\nThe image of the youth whom Joseph wore is beyond measure,\nand however much one speaks of what is great, it is not contained.\nA living, guarded fire is in his story, and when one seeks,\nI will approach his side; my lip has placed itself in his heat.\nThe story of Joseph is not spoken except with difficulty,\nfor it was by him that the land of Egypt, which had descended, was subdued.\nThe wisdom of the king brought what was placed among the Egyptians,\nand the sign of power subdued the land that had been rebellious.\nHe placed his testimony in Joseph, his servant, the son of God,\nand sent him to Egypt, where in the prisons he fashioned an image.\nHis mysteries were scattered along the entire journey as he descended,\nand all the sufferings that befell him were lost in them.\nAnd not by imprisonment did the mysteries of difficulty distance themselves from him,\nfor in the prison he was the guardian of the death of the upright.\nHe was the mediator between the two servants of the king who were with him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܺܐܡܪܳܐ ܕܶܫܬܳܐ ܕܥܰܠ ܝܰܘܣܶܦ","severity":"info","text":"The opening line identifies this as the sixth memra of a cycle on Joseph, establishing the work's place within a larger homiletic series.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܶܡܫܳܐ","severity":"info","text":"The sun is used as a metaphor for Joseph's story, emphasizing its brilliance and the inadequacy of artistic or verbal representation.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܳܪܰܥ","severity":"info","text":"The term ܡܳܪܰܥ (māraʿ) means 'difficulty' or 'pain,' indicating that Joseph's story is not spoken except with hardship, reflecting its profound and challenging nature.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܶܨܪܶܝܢ","severity":"info","text":"Egypt is portrayed as a rebellious land subdued by Joseph's wisdom and the king's authority, echoing the biblical narrative of Joseph's role in Egypt during the famine.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܰܪ ܐܰܠܳܗܳܐ","severity":"info","text":"Joseph is called 'son of God' (ܒܰܪ ܐܰܠܳܗܳܐ), a title that may allude to his typological role as a type of Christ, common in Syriac exegesis.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܨܳܪ ܗ̱ܘܳܐ ܕܡܽܘܬ݂ܗ̇ ܕܰܙܩܺܝܼܦܽܘܬ݂ܐ","severity":"caution","text":"The phrase 'guardian of the death of the upright' is ambiguous; it may refer to Joseph's role in preserving righteousness or to a specific event in the prison narrative not fully clarified in the text.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'two prisons' (ܬܪܝܢ ܕܚܒܝܫܝܢ) is unclear; it may refer to literal prisons or metaphorical constraints.","The phrase 'guardian of the death of the upright' (ܨܳܪ ܗ̱ܘܳܐ ܕܡܽܘܬ݂ܗ̇ ܕܰܙܩܺܝܼܦܽܘܬ݂ܐ) is open to interpretation."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܐܰܝܟ ܗܿܳܝ ܕܰܒܪܳܐ ܕܰܙܩܰܦܘ̱ ܥܰܡܶܗ ܬܪܶܝܢ ܓܰܝ̈ܳܣܶܐ\nܫܰܩܝܳܐ ܕܡܰܠܟܳܐ ܐܳܦ ܢܰܚܬܽܘܡܳܐ ܚܒܰܫܘ̱ ܗ̱ܘܰܘ ܥܰܡܶܗ\nܘܳܐܦ ܒܰܚܒܽܘܫܝܳܐ ܢܨܽܘܪܺܝܘܗ̱ܝ ܠܰܒܪܳܐ ܐ̱ܪܳܙܳܢܳܐܺܝܬ݂\nܚܠܼܰܡܘ̱ ܗ̱ܘܰܘ ܚܶܠܡ̈ܶܐ ܬܪ̈ܰܝܗܽܘܢ ܐܰܟܚܰܕ ܘܰܐܟܡܰܪܘ̱ ܐܶܢܽܘܢ\nܕܢܶܦܫܽܘܼܪ ܝܰܘܣܶܦ ܘܰܢܦܰܫܶܩ ܗ̱ܘܳܐ ܣܽܘܥܪ̈ܳܢܰܝܗܽܘܢ\nܥܰܠ ܗ̱ܘܳܐ ܝܰܘܣܶܦ ܕܢܶܣܼܥܽܘܪ ܐܶܢܽܘܢ ܐܰܝܟ ܢܳܡܽܘܣܳܗ̇\nܘܶܐܫܟܰܚ ܐܶܢܽܘܢ ܕܰܐܒܺܝܼܠܺܝܢ ܗ̱ܘܰܘ ܡܶܛܽܠ ܚܶܠܡ̈ܶܐ\nܫܰܪܺܝܼ ܚܦܺܝܼܛܳܐ ܢܫܰܐܶܠ ܐܶܢܽܘܢ ܥܰܠ ܟܰܪܝܽܘܬ݂ܐ\nܕܡܳܢܳܐ ܗ̱ܝ ܥܶܠܬ݂ܐ ܕܰܫܚܺܝܼܩܺܝܢ ܐ̱ܰܢ̱ܬܽܘܢ ܡܶܛܽܠܳܬ݂ܗܿ\nܒܛܺܝܼܠ ܗ̱ܘܳܐ ܠܶܗ ܓܶܝܪ ܥܰܠ ܕܰܐܣܺܝܼܪܺܝܢ ܢܶܣܼܥܽܘܪ ܐܶܢܽܘܢ\nܘܰܐܝܟ ܝܿܳܨܽܘܦܳܐ ܗܽܘܼ ܡܡܰܠܶܐ ܗ̱ܘܳܐ ܣܽܘܢܩܳܢ̈ܰܝܗܽܘܢ\nܒܡܶܠܬ݂ܗ ܢܺܝܼܚܬܳܐ ܡܒܿܰܝܰܐܐ ܗ̱ܘܳܐ ܠܗܽܘܢ ܡܶܢ ܥܳܩ̈ܳܬ݂ܐ\nܕܠܳܐ ܡܿܰܗܡܶܐ ܗ̱ܘܳܐ ܡܰܢ ܕܰܢܫܰܐܶܠ ܥܰܠ ܚܰܝ̈ܰܝܗܽܘܢ\nܚܼܙܳܐ ܗ̱ܘܳܐ ܐܶܢܽܘܢ ܠܥܰܒ̈ܕܰܝ ܦܶܪܥܽܘܢ ܕܰܐܒܺܝܠܺܝܢ ܗ̱ܘܰܘ\nܘܒܰܒܛܺܝܼܠܽܘܬ݂ܗ ܩܼܪܶܒ ܨܶܝܕܰܝܗܽܘܢ ܠܰܡܫܰܐܳܠܽܘ\nܡܶܛܽܠܡܳܢܳܐ ܗܳܐ ܟܡܺܝܼܪܺܝܢ ܐ̱ܰܢ̱ܬܽܘܢ ܝܰܘܡܳܢܳܐ ܠܰܡ\nܘܥܳܩܬ݂ܐ ܚܿܕܰܬ݂ܳܐ ܡܶܬܚܰܙܝܳܐ ܠܺܝ ܒܦܰܪ̈ܨܽܘܦܰܝܟܽܘܢ\nܐܳܡܿܪܺܝܢ ܗܳܠܶܝܢ ܚܶܠܡ̈ܶܐ ܫܰܚܩܽܘܢ ܘܶܐܬ݂ܒܰܠܗܺܝܢܰܢ\nܘܰܒܚܶܙܘܳܢ̈ܶܐ ܕܠܶܠܝܳܐ ܣܿܰܓܺܝ ܐܶܬ݂ܦܰܫܰܚܢܰܢ\nܢܓܳܕܳܐ ܒܫܶܢܬ݂ܐ ܐܶܫܬܰܕܰܪ ܠܰܢ ܥܰܡ ܛܽܘܪܳܦܳܐ\nܕܰܠܚܰܢ ܚܶܠܡܳܐ ܘܠܰܝܬ ܦܳܫܽܘܪܳܐ ܕܰܢܒܰܝܰܐܐ ܠܰܢ\nܥܣܸܶܩ ܚܶܙܘܳܢܳܐ ܘܰܡܦܰܫܩܳܢܳܐ ܗܳܪܟܳܐ ܠܳܐ ܐܺܝܼܬ݂\nܘܥܰܠܗܳܝ ܚܰܫܳܐ ܗܳܐ ܡܢܿܰܓܶܕ ܠܰܢ ܘܰܟܡܺܝܼܪܺܝܢܰܢ\nܐܳܡܰܪ ܝܰܘܣܶܦ ܗܳܐ ܕܰܐܠܳܗܳܐ ܐܶܢܽܘܢ ܚܶܠܡ̈ܶܐ\nܘܗܽܘܝܽܘ ܡܶܫܟܰܚ ܠܰܡܚܰܘܳܝܽܘ ܦܽܘܫܳܩ̈ܰܝܗܽܘܢ","english":"like the wild man who set up with him two gallows, the king's cupbearer and the chief baker were imprisoned with him. And in prison they saw the wild man in secret, both of them dreamed dreams together and they were troubled, that Joseph might interpret and explain their secrets. Joseph was troubled because they were troubled like their custom, and he found that they were mourning because of dreams. The zealous one began and asked them about the sadness, what was the cause that they were grieving, their faces being downcast because of it. For he was concerned about the prisoners, that they were troubled, and like a father he was filling their needs with his word, and with his sweet speech he was comforting them from afflictions. He did not believe that they were asking about their lives; he saw their faces, the servants of Pharaoh, that they were mourning, and in his zeal he approached them to ask, \"Why are your faces so sad today? A new sorrow appears to me in your countenances.\" They said, \"These dreams have worn us out and we are bewildered, and in the visions of the night we have been greatly troubled. A lot has been sent to us in the night with a riddle that has no interpretation to comfort us. The vision is difficult, and there is no interpreter here, and because of it sorrow has already overcome us and we are sad.\" Joseph said, \"Behold, God's dreams are these, and it is possible to show their interpretations.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܪܐ","severity":"info","text":"The term ܒܪܐ (barā) can mean 'wild man' or 'son'; here it likely refers to the chief baker (cf. Gen 40:1–3), but the Syriac is ambiguous.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen 40:1–3","severity":"info","text":"The narrative echoes Genesis 40, where Pharaoh’s cupbearer and baker are imprisoned with Joseph and dream dreams that Joseph interprets.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܝܣܐ","severity":"info","text":"The word ܓܝܣܐ (gaysā) means 'gallows' or 'stake'; Jacob of Serugh may be referencing an extra-biblical tradition about the manner of imprisonment.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the homily’s narrative section, moving from the painter metaphor to the prison scene, with Joseph as comforter and interpreter.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"Joseph’s role as a fatherly comforter (ܐܝܟ ܝܨܘܦܐ) parallels the homily’s earlier depiction of Joseph as a type of Christ, a common theme in Jacob of Serugh.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܚܠܡܐ","severity":"caution","text":"The Syriac text has several uncertain readings (e.g., ܚܠܡܐ vs. ܚܠܡ̈ܐ) and the phrase 'God's dreams' (ܕܐܠܗܐ ܐܢܝܘܢ ܚܠܡ̈ܐ) may be a textual corruption or a theological gloss.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of ܒܪܐ (wild man or son) is ambiguous; the translation opts for 'wild man' based on context.","The phrase 'God's dreams' (ܕܐܠܗܐ ܐܢܝܘܢ ܚܠܡ̈ܐ) may be a scribal error or a deliberate theological statement."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܫܰܦܺܝܪ ܗ̱ܘܳܐ ܠܶܗ ܠܗܰܘ ܚܰܟܺܝܼܡܳܐ ܟܰܕ ܡܿܰܟ݂ܪܶܙ ܗ̱ܘܳܐ\nܒܰܐܪܥܳܐ ܕܡܶܨܪܶܝܢ ܕܗܳܐ ܦܽܘܫ̈ܳܩܶܐ ܕܡܳܪܝܳܐ ܐܶܢܽܘܢ\nܫܶܡ ܐܰܠܳܗܳܐ ܒܰܐܬ݂ܪܳܐ ܕܡܰܪܺܝܕ ܡܶܢ ܟܽܘܘܳܢܳܐ\nܒܓܰܠܝܽܘܬ ܐܰܦ̈ܶܐ ܡܡܿܰܠܶܠ ܗ̱ܘܳܐ ܠܶܗ ܕܰܢܥܰܕܰܪ ܗ̱ܘܳܐ\nܩܰܕܶܡ ܝܰܗܒܶܗ ܦܫܳܪܳܐ ܠܡܳܪܝܳܐ ܕܕܺܝܠܶܗ ܗܽܘ ܠܰܡ\nܕܡܳܐ ܕܶܐܬ݂ܦܰܫܰܪܘ̱ ܚܶܠܡ̈ܶܐ ܡܶܢܶܗ ܗܽܘܼ ܢܶܫܬܰܒܰܚ\nܗܳܐ ܕܰܐܠܳܗܳܐ ܐܶܢܽܘܢ ܚܶܠܡ̈ܶܐ ܐܶܫܬܰܥܰܘ ܠܺܝ\nܫܰܪܺܝܘ ܗܳܠܶܝܢ ܕܰܢܬ݂ܢܽܘܢ ܠܶܗ ܚܶܙ̈ܘܳܢܰܝܗܽܘܢ\nܗܳܪܟܳܐ ܝܰܘܣܶܦ ܟܽܠܶܗ ܛܒܺܝܼܥ ܗ̱ܘܳܐ ܒܨܽܘܪܬܶܗ ܕܰܒܪܳܐ\nܟܰܕ ܩܿܳܐܶܡ ܗ̱ܘܳܐ ܒܶܝܬ ܓܰܝ̈ܳܣܶܐ ܥܰܠ ܓܳܓ݂ܽܘܠܬܳܐ\nܦܰܪܶܫ ܝܰܘܣܶܦ ܒܰܝܢܳܬ ܗܳܠܶܝܢ ܥܰܒܕ̈ܶܐ ܕܡܰܠܟܳܐ\nܕܰܠܚܰܕ ܚܰܝ̈ܶܐ ܘܰܠܚܰܕ ܡܰܘܬܳܐ ܓܳܙܰܪ ܗ̱ܘܳܐ ܠܶܗ\nܠܚܰܕ ܡܿܰܥܶܠ ܗ̱ܘܳܐ ܠܒܶܝܬ ܡܰܠܟܽܘܬ݂ܐ ܘܰܩܕܳܡ ܦܶܪܥܽܘܢ\nܘܰܠܚܰܕ ܡܿܰܫܠܶܡ ܢܶܗܘܶܐ ܐܽܘܟ݂ܠܳܐ ܠܚܰܝܽܘܬ ܟܶܢܦܳܐ\nܡܿܰܢܽܘܼ ܗܳܟ݂ܰܢ ܐܶܫܟܰܚ ܢܶܨܽܘܪ ܨܰܠܡܳܐ ܦܰܐܝܳܐ\nܐܰܟܡܳܐ ܕܝܰܘܣܶܦ ܨܳܪ ܠܰܡܫܺܝܼܚܳܐ ܒܟܽܠܗܽܘܢ ܫܽܘܦܪ̈ܰܘܗ̱ܝ\nܩܼܳܡ ܦܳܪܽܘܩܳܐ ܒܶܝܬ ܓܰܝ̈ܳܣܶܐ ܥܰܠ ܓܳܓ݂ܽܘܠܬܳܐ\nܘܰܠܚܰܕ ܚܰܝܶܒ ܘܰܠܚܰܕ ܙܰܟܺܝ ܐܰܝܟ ܕܳܐܦ ܝܰܘܣܶܦ\nܠܚܰܕ ܡܿܰܥܶܠ ܗ̱ܘܳܐ ܠܓ݂ܰܘ ܡܰܠܟܽܘܬ݂ܐ ܒܗܰܝܡܳܢܽܘܬ݂ܐ\nܘܰܠܚܰܕ ܫܿܳܕܶܐ ܠܓ݂ܰܘ ܓܺܝܗܰܢܳܐ ܡܶܛܽܠ ܟܶܫܠܶܗ\nܠܗܳܢܳܐ ܐܶܡܰܪ ܕܥܰܡܝ̱ ܠܰܡ ܬܶܗܘܶܐ ܒܓܰܢܰܬ ܥܕܶܝܢ\nܘܰܠܗܰܘ ܫܿܳܒܶܩ ܨܶܝܕ ܙܳܩܽܘ̈ܦܶܐ ܒܒܶܙܚܳܐ ܪܰܒܳܐ\nܚܰܕ ܡܶܫܬܰܡܰܗ ܝܿܳܪܬ݂ܐ ܘܚܰܒܪܳܐ ܘܒܰܪ ܡܰܠܟܽܘܬ݂ܐ\nܐ̱ܚܪܺܢܳܐ ܢܰܩܺܝܼܦ ܠܰܡܓܰܕܦܳܢ̈ܶܐ ܒܢ̈ܰܝ ܣܶܡܳܠܳܐ\nܐܳܦ ܗܽܘܼ ܝܰܘܣܶܦ ܕܰܒܦ̈ܶܠܳܐܬ݂ܐ ܐܰܟܼܪܶܙ ܗܳܠܶܝܢ\nܦܶܚܬ݂ܳܐ ܥܒܰܕ ܗܘܳܐ ܒܶܝܬ ܝܰܡܺܝܢܳܐ ܘܰܠܣܶܡܳܠܳܐ","english":"It was pleasing to that wise man when he was proclaiming in the land of Egypt that the interpretations of the Lord were at hand. The name of God in a rebellious land from the heavens, with a bold face he was speaking that he had helped before he gave the interpretation to the Lord who is his own. When the dreams were interpreted by him, he was praised. \"Behold, the Lord's dreams were revealed to me.\" Those who had seen their visions began to recount them to him. Here Joseph was entirely immersed in the image of the wild man, while he stood among the executioners on Golgotha. Joseph distinguished between those two servants of the king, decreeing for one life and for one death. For one he was bringing into the royal house before Pharaoh, and for one he was delivering to be food for the beasts of the field. How then could he fashion a beautiful image as Joseph fashioned the Messiah in all his beauty? The Redeemer stood among the executioners on Golgotha, and for one guilty and for one innocent, as Joseph did. For one he was bringing into the kingdom through faith, and for one he was casting into Gehenna because of his stumbling. To this one he said, \"Do not be with me in the crowd of the Jews,\" and that one he left to the side of the crosses in great mockery. One is a wondrous heir, companion, and son of the kingdom; the other is bound to the blasphemers on the left side. Also Joseph, through the prisons, proclaimed to them: he made a distinction between the right and the left.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܳܓ݂ܽܘܠܬܳܐ","severity":"info","text":"Golgotha (Syriac ܓܳܓ݂ܽܘܠܬܳܐ) is the Aramaic name for the site of the crucifixion. Jacob uses it to draw a typological parallel between Joseph standing among executioners and Christ on Golgotha.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Joseph ... Messiah","severity":"info","text":"Jacob explicitly compares Joseph’s judgment of the two prisoners to Christ’s separation of the guilty and innocent at Golgotha. The typology is sustained: Joseph brings one to Pharaoh, Christ brings one to the kingdom; Joseph delivers one to beasts, Christ casts one into Gehenna.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"wild man (ܒܪܳܐ)","severity":"info","text":"The “wild man” (Syriac ܒܪܳܐ) refers to the figure introduced in the previous passage, likely a typological representation of Christ or a prophetic hermit. Jacob’s homily develops this figure as a prefiguration of Joseph’s role as interpreter and judge.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"right and left","severity":"info","text":"The passage concludes with a chiastic contrast between right (salvation, kingdom) and left (damnation, blasphemy). This binary structure mirrors the earlier distinction between life and death, reinforcing the homily’s moral typology.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Genesis 40–41","severity":"info","text":"The narrative of Joseph interpreting the dreams of Pharaoh’s cupbearer and baker (Genesis 40–41) underlies this passage. Jacob expands the biblical account by adding the typological link to Christ’s passion.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Joseph as type of Christ","severity":"info","text":"Jacob of Serugh’s typological reading of Joseph as a prefiguration of Christ was influential in Syriac exegesis. This passage exemplifies the homiletic tradition of drawing soteriological parallels between Old Testament figures and the life of Jesus.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'wild man' (ܒܪܳܐ) is not explicitly defined in this passage; it is assumed from the previous context that he is a typological figure, possibly Christ or a prophetic hermit.","The phrase 'the Lord's dreams' (ܚܶܠܡ̈ܶܐ ܕܡܳܪܝܳܐ) could refer either to dreams sent by God or to dreams belonging to the Lord (i.e., Pharaoh); the translation opts for the latter, consistent with the biblical narrative."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܫܶܕܬܳܐ ܕܡܰܠܟܳܐ ܝܰܗܼܒ ܠܶܗ ܠܪܰܒܳܐ ܕܫܳܩܰܘ̈ܳܬ݂ܐ\nܐܰܝܟ ܗܿܳܝ ܕܰܒܪܳܐ ܕܝܰܗܼܒ ܡܰܠܟܽܘܬ݂ܐ ܠܒܰܪ ܝܰܡܺܝܢܳܐ\nܠܪܰܒ ܢܰܚܬܽܘ̈ܡܶܐ ܒܰܦܫܳܪ ܚܶܠܡ̈ܶܐ ܙܩܺܝܼܦܳܐ ܝܰܗܼܒ ܠܶܗ\nܗܿܳܝ ܗܺܝ ܕܰܗܘܼܳܬ ܠܗ̇ܰܘ ܓܰܝܳܣܳܐ ܕܡܶܢ ܣܶܡܳܠܳܐ\nܒܦܽܘܡܶܗ ܕܝܰܘܣܶܦ ܡܰܘܬܳܐ ܘܚܰܝ̈ܶܐ ܡܶܬܕܰܢܚܺܝܼܢ ܗ̱ܘܰܘ\nܘܰܒܦܽܘܫܳܩܳܐ ܕܢܰܐܚܶܐ ܘܢܶܩܛܽܘܠ ܫܰܠܺܝܛܳܐ ܗ̱ܘܳܐ\nܒܡܶܠܬ݂ܗ ܕܡܳܪܰܢ ܬܽܘܒ ܡܰܠܟܽܘܬ݂ܐ ܡܶܬܕܰܢܚܳܐ ܗܘܼܳܬ݂\nܕܗܽܘܝܽܘ ܫܰܠܺܝܛ ܕܢܶܬܶܠ ܚܰܝ̈ܶܐ ܠܰܕܒܿܳܥܶܐ ܠܶܗ\nܠܥܰܒ̈ܕܰܝ ܦܶܪܥܽܘܢ ܫܶܢܬ݂ܳܐ ܘܠܶܠܝܳܐ ܝܰܗܒܘ ܚܶܙܘ̈ܳܢܶܐ\nܘܥܰܠ ܚܶܠܡܰܝ̈ܗܽܘܢ ܝܰܘܣܶܦ ܫܰܠܺܝܛ ܢܶܦܼܫܽܘܪ ܐܶܢܽܘܢ\nܐܳܦ ܓܰܝ̈ܳܣܶܐ ܒܫܶܢܰܬ ܡܰܘܬܳܐ ܚܼܙܰܘ ܠܰܡܫܺܝܼܚܳܐ\nܘܦܼܰܫܰܪ ܠܗܽܘܢ ܕܰܐܝܢܳܐ ܡܿܳܐܶܬ ܘܰܐܝܿܢܳܐ ܚܿܳܝܶܐ\nܒܠܰܚܡܳܐ ܘܚܰܡܪܳܐ ܡܰܘܬܳܐ ܘܚܰܝ̈ܶܐ ܠܥܰܒܕ̈ܰܝ ܡܰܠܟܳܐ\nܚܶܠܡܳܐ ܕܺܐܝܬ݂ܘܰܗ̱ܝ ܐ̱ܪܳܙܳܐ ܕܦܰܓ݂ܪܶܗ ܕܒܰܪ ܐܰܠܳܗܳܐ\nܚܰܕܽ ܗ̱ܘܼ ܠܰܚܡܳܐ ܘܰܟܣܶܝܢ ܗ̱ܘܰܘ ܒܶܗ ܬܪ̈ܶܝܢ ܦܽܘܫ̈ܳܩܺܝܢ\nܠܚܰܕ ܡܿܰܥܶܠ ܗ̱ܘܳܐ ܠܓ݂ܰܘ ܒܶܝܬ ܡܰܠܟܳܐ ܘܰܠܚܰܕ ܙܳܩܶܦ\nܒܠܰܚܡܳܐ ܘܚܰܡܪܳܐ ܐܰܚܺܝܼ ܘܰܩܛܰܠ ܗܿܰܘ ܦܳܫܽܘܪܳܐ\nܕܚܰܟܺܝܼܡܳܐ ܗ̱ܘܳܐ ܕܨܿܳܐܰܪ ܨܰܠܡܳܐ ܠܒܰܪ ܐܰܠܳܗܳܐ\nܦܰܓ݂ܪܶܗ ܕܡܳܪܰܢ ܐܶܬܢܰܨܰܪ ܗܘܳܐ ܒܗܳܠܶܝܢ ܚܶܠܡ̈ܶܐ\nܕܗܽܘܼ ܓܙܰܪ ܡܰܘܬܳܐ ܘܗܽܘܼ ܝܰܗܼܒ ܚܰܝ̈ܶܐ ܠܰܐܝܢܳܐ ܕܰܒܥܳܝܗ̱ܝ\nܙܩܺܝܦܳܐ ܕܚܶܣܕܳܐ ܐܶܬܡܰܨܰܥ ܩܼܳܡ ܒܶܝܬ ܓܰܝ̈ܳܣܶܐ\nܘܰܩܛܰܠ ܘܰܐܚܺܝܼ ܐܰܝܟ ܦܳܫܽܘܪܳܐ ܕܚܶܠܡ̈ܶܐ ܝܰܘܣܶܦ\nܐܰܝܟ ܡܶܢ ܫܶܢܬ݂ܐ ܬܢܰܘ ܓܰܝ̈ܳܣܶܐ ܒܰܙܩܺܝ̈ܦܰܝܗܽܘܢ\nܡܰܡܠܠܳܐ ܕܕܳܡܶܐ ܠܚܶܠܡܳܐ ܕܰܚܙܰܘ ܥܰܒܕ̈ܰܝ ܦܶܪܥܽܘܢ\nܚܰܕ ܬܳܢܶܐ ܗ̱ܘܳܐ ܡܶܢ ܝܰܡܺܝܢܳܐ ܐܶܬܕܰܟܪܰܝܢܝ̱ ܡܳܪܝ̱","english":"The king's daughter he gave to the chief of the cupbearers, as if a foreigner gave a kingdom to the son of a handmaid. To the chief of the dream-interpreters, the crucified one, he gave her; that same one who was to that baker from the left side. In the mouth of Joseph, death and life were being administered, and in the interpretation of brothers and of slaughter he was sovereign. By the word of the Lord, again a kingdom was being administered, for he was ruler who would give life to those who sought him. To the servants of Pharaoh, night and day gave visions, and over their dreams Joseph was sovereign to interpret them. Even the bakers at the hour of death saw the Messiah, and he interpreted for them which one would die and which one would live. By bread and wine, death and life to the servants of the king; a dream which is a mystery of the body of the Son of God. One was the bread, and two interpretations were concealed in it: for one it entered within the house of the king, and for one it was raised up. By bread and wine, that interpreter caused to live and killed, who was wise, who made an image of the Son of God. The body of the Lord was depicted in those dreams, for he decreed death and he gave life to whomever he wished. The crucified one of grace stood in the midst of the bakers, and killed and caused to live like the interpreter of dreams, Joseph. As from the hour, the bakers were astray concerning their crucified ones; a discourse that resembles the dream that the servants of Pharaoh saw. One was astray from the handmaid; they remembered my Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܙܩܺܝܦܳܐ","severity":"info","text":"The Syriac term zqīpā (lit. 'crucified one') is used here as a title for Christ, reflecting a standard Christological epithet in Syriac literature.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"bread and wine","severity":"info","text":"The pairing of bread and wine as a mystery of the body of the Son of God alludes to the Eucharist, echoing New Testament institution narratives (e.g., Matthew 26:26–28).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"chief of the cupbearers","severity":"info","text":"The reference to the 'chief of the cupbearers' draws on the Joseph narrative (Genesis 40), where Joseph is appointed to this role after interpreting Pharaoh's dreams.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Joseph as interpreter of dreams","severity":"info","text":"Jacob draws a typological parallel between Joseph interpreting dreams and Christ interpreting the 'dream' of the bakers, linking Old and New Testament figures.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of Joseph's rise in Egypt, but interweaves typological references to Christ, characteristic of Jacob's homiletic style.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"one was astray from the handmaid","severity":"caution","text":"The phrase 'one was astray from the handmaid' is ambiguous; it may refer to a character in the Joseph story (e.g., the baker) or to a Christological type; the Syriac allows multiple readings.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the handmaid' and the referent of 'one was astray' are unclear; possibly alluding to the baker or to a figure in the Joseph narrative.","The phrase 'the crucified one of grace' may be a title for Christ or a reference to a specific iconographic or liturgical image."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܐ̱ܚܪܺܢܳܐ ܡܿܰܙܥܶܩ ܡܶܢ ܣܶܡܳܠܳܐ ܚܽܘܬ ܡܶܢ ܩܰܝܣܳܐ\nܚܰܕ ܫܳܓ݂ܪܳܐ ܗܘܳܬ ܗܰܝܡܳܢܽܘܬ݂ܐ ܒܚܽܘܒܶܗ ܕܰܒܪܳܐ\nܒܚܰܕ ܢܳܫܒܳܐ ܗܘܳܬ ܪܽܘܚܳܐ ܕܟܶܫܠܳܐ ܨܶܝܕ ܦܳܪܽܘܩܳܐ\nܚܰܕ ܡܰܘܕܶܐ ܗܘܳܐ ܕܝܶܫܽܘܥ ܡܰܠܟܰܐ ܗ̱ܘ ܐܳܦ ܟܰܕ ܙܰܩܦܽܘܗ̱ܝ\nܘܡܶܬ݂ܟܰܫܰܦ ܗܘܳܐ ܕܰܒܡܰܠܟܽܘܬ݂ܟ̣ ܐܶܬܕܰܟܪܰܝܢܝ̱ ܡܳܪܝ̱\nܐ̱ܚܪܺܢܳܐ ܐܳܡܰܪ ܐܶܢ ܫܰܪܺܝܪܰܐ ܗ̱ܘ ܕܒܰܪ ܐܰܠܳܗܳܐ\nܢܰܐܚܶܐ ܢܰܦܫܶܗ ܘܢܰܐܚܶܐ ܐܳܦ ܠܰܢ ܕܰܢܿܗܰܝܡܶܢ ܒܶܗ\nܠܚܰܕ ܓܶܠܝܳܢܳܐ ܕܗܰܝܡܳܢܽܘܬ݂ܐ ܡܶܫܬܰܕܰܪ ܗ̱ܘܳܐ\nܘܰܐܝܟ ܕܰܒܚܶܠܡܳܐ ܚܙܳܝܗ̱ܝ ܠܰܡܫܺܝܚܳܐ ܕܰܐܠܳܗܳܐ ܗ̱ܘܳܐ\nܠܰܐ̱ܚܪܺܢܳܐ ܕܶܝܢ ܥܰܠ ܦܽܘܠܳܓ݂ܐ ܐܰܝܟ ܚܶܙܘܳܢܳܐ\nܕܢܶܟܦܽܘܪ ܒܰܒܪܳܐ ܕܡܶܛܽܠ ܕܰܙܩܺܝܼܦ ܠܰܘ ܡܰܠܟܳܐ ܗ̱ܘܳܐ\nܐܳܠܨܳܐ ܗܘܳܬ ܕܶܝܢ ܥܰܠ ܦܳܫܽܘܪܳܐ ܒܰܝܢܳܬ ܗܳܠܶܝܢ\nܕܢܰܦܫܶܩ ܗ̱ܘܳܐ ܠܚܰܕ ܚܰܕ ܡܶܢܗܽܘܢ ܡܽܘܢ ܓܿܳܕܶܫ ܠܶܗ\nܗܳܝܕܶܝܢ ܡܰܠܶܠ ܡܳܪܶܗ ܕܝܰܘܣܶܦ ܡܶܢ ܪܺܝܫ ܩܰܝܣܳܐ\nܕܰܢܚܰܘܶܐ ܗܘܳܐ ܦܫܳܪܳܐ ܕܡ̈ܶܠܶܐ ܕܶܐܬ݂ܡܰܠܰܠ ܗܘ̈ܰܝ\nܠܚܰܕ ܐܶܡܿܰܪ ܠܶܗ ܕܥܰܡܝ̱ ܠܰܡ ܬܶܗܘܶܐ ܒܓܰܢܰܬ ܥܕܶܝܢ\nܠܰܐ̱ܚܪܺܢܳܐ ܕܶܝܢ ܫܳܛܶܗ ܕܢܶܬܬ݂ܕܺܝܢ ܥܰܡ ܙܳܩܽܘ̈ܦܶܐ\nܠܚܰܕ ܓܰܝܳܣܳܐ ܦܫܼܰܪ ܠܶܗ ܕܥܿܳܐܶܠ ܠܒܶܝܬ ܡܰܠܟܽܘܬ݂ܐ\nܘܰܠܚܰܕ ܦܰܫܼܶܩ ܕܰܒܟܺܐܢܽܘܬ݂ܐ ܡܶܢ ܣܶܡܳܠܰܐ ܗ̱ܘ\nܓܰܡܪܶܗ ܠܐ̱ܪܳܙܳܐ ܕܰܩܼܛܰܪ ܝܰܘܣܶܦ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ\nܕܰܠܚܰܕ ܐܰܚܺܝܼ ܘܰܠܚܺܕ ܙܰܩܦܶܗ ܒܰܦܫܳܪ ܚܶܠܡܳܐ\nܠܚܰܕ ܝܰܗܼܒ ܗܘܳܐ ܠܶܗ ܫܶܕܬܳܐ ܕܡܰܠܟܳܐ ܥܰܡ ܬܶܫܡܶܫܬܶܗ\nܘܰܠܚܰܕ ܦܰܫܶܩ ܡܰܘܬܳܐ ܒܺܝܼܫܳܐ ܕܡܶܬ݂ܡܰܛܶܐ ܠܶܗ\nܐܶܫܬܰܠܰܛ ܗܘܳܐ ܒܚܶܠܡܳܐ ܝܰܘܣܶܦ ܕܢܰܐܚܶܐ ܘܰܢܡܺܝܼܬ\nܘܰܒܦܽܘܫܳܩܰܘ̈ܗܝ ܟܽܠ ܐܰܝܟ ܕܳܐܡܼܰܪ ܐܳܦ ܗܿܳܘܶܐ ܗ̱ܘܳܐ","english":"The other one cried out from the left, beneath the wood; he was a confessor of faith in the love of the Son. In one of them was the spirit of stumbling against the Savior; one was confessing that Jesus was king even when they crucified him, and was beseeching: \"In your kingdom, remember me, my Lord.\" The other says: \"If it is true that he is the Son of God, let him save himself and also save you who believe in him.\" To one who was a revealer of faith, it was sent, and as in a dream he saw the Messiah, who was of God. To the other, however, concerning the interpretation, it was like a vision that he would deny the Son because he who was crucified was not a king. It was pressing, however, concerning the interpreter of these requests, that he might explain to each one of them from what was holy to him. Then the master of Joseph spoke from the top of the wood, to show the interpretation of the words that had been spoken. To one he said: \"With me you shall not be in the congregation of the feast.\" To the other, however, the fool who would be known among the crucified ones, to one a soldier he interpreted that he would enter the house of the kingdom, and to one he explained that in lamentation from the left he was. The rest of the mystery that Joseph bound among the Egyptians, that to one he raised up and to one he crucified in the interpretation of the dream. To one he gave the daughter of the king along with his service, and to one he interpreted an evil death that would befall him. Joseph was empowered in the dream, that he might save and kill, and in his interpretations all were as he said, and so it was.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܰܘܕܶܐ","severity":"info","text":"The verb ܡܰܘܕܶܐ (mawdē) means 'confess' or 'acknowledge', often with a Christian connotation of confessing faith or martyrdom. Here it describes one of the two thieves confessing Jesus as king even during crucifixion.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܰܩܦܽܘܗ̱ܝ","severity":"info","text":"The phrase 'when they crucified him' (ܟܰܕ ܙܰܩܦܽܘܗ̱ܝ) alludes to the Gospel accounts of the crucifixion of Jesus (e.g., Matt 27:35; Mark 15:24; Luke 23:33; John 19:18). The two thieves are traditionally named in apocryphal literature.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐ̱ܚܪܺܢܳܐ","severity":"info","text":"The term ܐ̱ܚܪܺܢܳܐ (ʼaḥrīṯā) means 'the other one' and refers to one of the two thieves crucified with Jesus. Jacob of Serugh draws on the apocryphal tradition of the two thieves, often named Gestas and Dismas, to contrast their responses.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܚܶܠܡܳܐ","severity":"info","text":"The phrase 'as in a dream' (ܐܰܝܟ ܕܰܒܚܶܠܡܳܐ) parallels Joseph's dream interpretation in Genesis 41, where Pharaoh's dreams are interpreted. Jacob links the thief's vision of the Messiah to Joseph's interpretive role.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܳܪܶܗ ܕܝܰܘܣܶܦ","severity":"info","text":"The phrase 'the master of Joseph' (ܡܳܪܶܗ ܕܝܰܘܣܶܦ) refers to Pharaoh, who speaks from the top of the wood (i.e., the cross). This marks a structural shift from the thieves' dialogue to Pharaoh's authoritative interpretation of the dream.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܓܰܡܪܶܗ ܠܐ̱ܪܳܙܳܐ","severity":"caution","text":"The phrase 'the rest of the mystery' (ܓܰܡܪܶܗ ܠܐ̱ܪܳܙܳܐ) is ambiguous: it may mean the remainder of the symbolic meaning that Joseph bound among the Egyptians, or it could refer to the hidden typological significance of the dream. The syntax is compressed.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the other one' (ܐ̱ܚܪܺܢܳܐ) is not explicitly named; it is inferred from the context of the two thieves.","The phrase 'the rest of the mystery' (ܓܰܡܪܶܗ ܠܐ̱ܪܳܙܳܐ) could be read as either the remainder of the symbolic interpretation or the hidden typological meaning; the text does not clarify."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܦܫܼܰܪ ܘܰܐܥܶܠ ܗܘܳܐ ܠܓ݂ܰܘ ܒܶܝܬ ܡܰܠܟܳܐ ܘܩܳܡܼܰܬ݀ ܕܺܝܠܶܗ\nܓܙܰܪ ܬܽܘܒ ܘܰܐܦܶܩ ܬܠܼܶܐ ܒܰܙܩܺܝܦܳܐ ܘܐ̱ܢܳܫ ܠܳܐ ܬܰܟܣܶܗ\nܒܪܺܝܫ ܣܶܦܘ̈ܳܬ݂ܗ ܡܰܘܬܳܐ ܘܚܰܝ̈ܶܐ ܠܰܬܪܶܝܢ ܓܰܒܺܝ̈ܢ\nܘܰܐܝܟܳܐ ܕܶܐܠܨܰܬ ܡܶܠܬ݂ܗ ܣܶܥܼܪܰܬ ܐܰܝܟ ܦܽܘܫܳܩܶܗ\nܠܚܰܕ ܬܶܫܡܶܫܬܶܗ ܕܡܰܠܟܳܐ ܝܰܗܼܒ ܠܶܗ ܘܶܐܬ݂ܝܰܗܒܰܬ݀ ܠܶܗ\nܘܰܠܚܰܕ ܩܶܛܠܶܗ ܡܶܢ ܦܽܘܫܳܩܳܐ ܘܡܰܘܬܳܐ ܐܶܫܟܰܚ\nܐܳܦ ܫܰܠܺܝܼܛ ܗܘܳܐ ܕܢܶܬܶܠ ܚܰܝ̈ܶܐ ܘܢܶܓܙܽܘܪ ܡܰܘܬܳܐ\nܕܨܽܘܪܬܳܐ ܕܡܳܪܶܗ ܛܥܼܶܢ ܒܚܰܒܽܘܫܝܳܐ ܘܗܺܝܼ ܚܰܟܶܡܬ݂ܶܗ\nܫܰܠܺܝܛ ܟܽܠܳܐ ܝܰܗܼܒ ܠܶܗ ܡܶܠܬ݂ܐ ܕܦܳܩܽܘܕܽܘܬ݂ܐ\nܕܚܰܝ̈ܶܐ ܘܡܰܘܬܳܐ ܒܡܶܠܘ̈ܰܗ̱ܝ ܢܶܦܫܽܘܪ ܘܰܢܦܰܫܶܩ ܗ̱ܘܳܐ\nܨܰܠܡܶܗ ܪܰܒܳܐ ܕܒܰܪ ܐܰܠܳܗܳܐ ܛܥܺܝܼܢ ܒܶܝܬ ܐ̱ܰܣܺܝܪ̈ܶܐ\nܘܒܶܗ ܡܡܿܰܠܶܠ ܗܘܳܐ ܦܳܩܽܘܕܳܐܺܝܬ ܥܰܡ ܕܰܐܣܺܝܼܪܺܝܢ\nܡܶܢܳܗ̇ ܫܩܼܰܠ ܗ̱ܘܳܐ ܡܶܠܬ݂ܐ ܕܩܳܢܝܳܐ ܫܰܠܺܝܛܽܘܬ݂ܐ\nܕܳܐܦ ܥܰܠ ܚܶܠܡ̈ܶܐ ܕܠܶܠܝܳܐ ܬܶܡܬ݂ܽܘܚ ܦܳܩܽܘܕܽܘܬ݂ܗ̇\nܗܘܼܳܐ ܕܰܝܿܳܢܳܐ ܘܰܫܼܪܳܐ ܐ̱ܰܣܺܝܪ̈ܶܐ ܒܰܦܫܳܪ ܚܶܠܡܰܘ̈ܗ̱ܝ\nܘܰܠܚܰܕ ܩܰܛܠܶܗ ܘܰܠܚܰܕ ܐܰܩܺܝܼܡ ܥܰܠ ܬܶܫܡܶܫܬܶܗ\nܫܰܬܺܝܩ ܦܶܪܥܽܘܢ ܘܝܰܘܣܶܦ ܦܿܳܩܶܕ ܒܶܝܬ ܡܰܠܟܽܘܬ݂ܗ\nܕܡܳܢܳܐ ܢܶܗܘܶܐ ܠܗܳܠܶܝܢ ܥܰܒܕ̈ܰܘܗ̱ܝ ܕܰܐܣܺܝܼܪܺܝܢ ܗ̱ܘܰܘ\nܐ̱ܬ݂ܬ ܟܺܐܢܽܘܬ݂ܐ ܒܠܶܠܝܳܐ ܬܶܫܼܪܶܐ ܓܙܳܪ ܕܺܝܢܰܝ̈ܗܽܘܢ\nܘܰܒܠܶܫܳܢܳܐ ܐ̱ܚܪܺܢܳܐ ܫܰܪܬ݂ܶܗ ܠܰܓܙܳܪ ܕܺܝܢܳܐ\nܡܽܘܢ ܕܶܝܢ ܐܶܡܪܰܬ ܠܳܐ ܐ̱ܢܳܫ ܝܳܕܰܥ ܐܶܠܳܐ ܝܰܘܣܶܦ\nܕܒܰܪ ܐ̱ܪܳܙܳܐ ܗ̱ܘܳܐ ܘܝܽܘܩܢܶܗ ܕܡܰܠܟܳܐ ܗܽܘ ܡܙܰܝܰܚ ܗ̱ܘܼܳܐ\nܫܡܼܰܥ ܡܶܢ ܚܶܠܡܳܐ ܠܶܥܙܳܐ ܕܢܽܘܟ݂ܪܳܝ ܡܶܢ ܡܶܨܪ̈ܳܝܶܐ\nܘܦܰܫܩܶܗ ܠܕܺܝܢܳܐ ܕܰܐܝܿܟܰܢ ܫܿܳܪܶܐ ܒܦܳܣܺܝ̈ܩܳܬ݂ܐ\nܝܰܘ̈ܡܶܐ ܬܠܳܬ݂ܐ ܦܰܫܼܶܩ ܝܰܘܣܶܦ ܕܡܶܬܚܰܒܫܺܝܢ ܗ̱ܘܰܘ","english":"He released and brought into the king's house, and his own standing was established. He cut again and brought out a third on the cross, and he did not spare him. On the edge of his lips were death and life for the two thieves. And where his word pressed, it accomplished according to its interpretation. To one of the king's servants he gave him, and he was given to him. And to one he killed him by interpretation, and death found him. He was also empowered to give life and to decree death. The image of his Lord was set in the prison, and it was his wisdom. He gave full authority to the word of command, that life and death by his words he would release and interpret. The great image of the Son of God was set among the prisoners, and through it he spoke commandingly with the prisoners. From it he took the word of the authority of the judge, so that even over the dreams of the night his command would extend. He was the judge and he released the prisoners by the interpretation of his dreams. And to one he killed him, and to one he raised him up to his service. Pharaoh was silent, and Joseph commanded in his kingdom. What would become of these who were his servants, who had been prisoners? Sorrow came by night to loose the decree of their judgment. And by another morning he loosed the decree of judgment. What then? He said, \"I did not spare,\" but Joseph knew. He was the bearer of the mystery, and the king's burden was what he bore. He heard from the dream the voice of remembrance from the Egyptians, and he interpreted the judgment as to how it would be loosed by the decrees. For three days Joseph interpreted those who were imprisoned.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܫܼܰܪ","severity":"info","text":"The verb ܦܫܼܰܪ (pšar) means 'to release, to interpret' and is a key term in this passage, linking Joseph's judicial and dream-interpreting roles.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܽܘܫܳܩܳܐ","severity":"info","text":"The noun ܦܽܘܫܳܩܳܐ (puššāqā) means 'interpretation' and is used repeatedly to describe Joseph's authority over life and death through dream interpretation.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܰܠܡܶܗ ܪܰܒܳܐ ܕܒܰܪ ܐܰܠܳܗܳܐ","severity":"info","text":"The 'great image of the Son of God' likely refers to a statue or icon of Pharaoh, whom Joseph serves, but Jacob of Serugh interprets it typologically as a prefiguration of Christ.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܰܬܺܝܩ ܦܶܪܥܽܘܿܥ ܘܝܰܘܣܶܦ ܦܳܩܶܕ","severity":"info","text":"This line marks a structural contrast: Pharaoh is silent while Joseph commands, emphasizing Joseph's de facto authority in the kingdom.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܰܘ̈ܡܶܐ ܬܠܳܬ݂ܐ","severity":"info","text":"The mention of 'three days' echoes the three days of Joseph's imprisonment of his brothers in Genesis 42:17, though here it refers to Joseph's interpretation of dreams.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܠܚܰܕ ܩܰܛܠܶܗ ܘܰܠܚܰܕ ܐܰܩܺܝܼܡ","severity":"caution","text":"The phrase 'to one he killed him, and to one he raised him up' is ambiguous: it may refer to Joseph's judicial decisions or to the outcomes of his dream interpretations.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the king's servant' given to Joseph is unclear; it may be a specific official or a generic reference.","The phrase 'he did not spare him' (ܠܳܐ ܬܰܟܣܶܗ) could refer to the third thief or to Joseph's own actions."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܕܢܰܗܺܝܪܳܐܺܝܬ ܬܶܗܘܶܐ ܓܰܠܝܳܐ ܩܒܽܘܪܬ݂ܶܗ ܕܰܒܪܳܐ\nܬܠܳܬ݂ܳܐ ܝܰܘܡܺܝ̈ܢ ܒܶܝܬ ܚܶܫܽܘ̈ܟ݂ܐ ܐܰܝܟ ܐ̱ܢܳܫ ܢܺܐܡܰܪ\nܐ̱ܪܳܙܶܗ ܕܰܒܪܳܐ ܕܙܰܟܺܝ ܘܚܰܝܶܒ ܒܰܬܪܺܝܨܽܘܬ݂ܐ\nܐܶܫܬܰܠܰܡܘ ܕܶܝܢ ܝܰܘܡ̈ܶܐ ܬܠܳܬ݂ܐ ܕܦܰܫܼܶܩ ܝܰܘܣܶܦ\nܘܰܥܒܼܰܕ ܦܶܪܥܽܘܢ ܐܰܟܡܳܐ ܕܰܥܒܼܰܕ ܚܶܠܡܳܐ ܕܗܳܝܕܶܝܢ\nܫܪܳܝܗ̱ܝ ܗ̱ܘܳܐ ܝܰܘܣܶܦ ܟܽܠܶܗ ܕܺܝܢܳܐ ܥܰܕܠܳܐ ܢܶܥܽܘܠ\nܕܰܓܙܳܪ ܚܶܠܡܳܐ ܘܗܽܘܼ ܦܰܫܼܶܩ ܗ̱ܘܳܐ ܘܫܰܡܠܺܝ ܦܶܪܥܽܘܢ\nܒܡܳܪܰܢ ܝܼܺܪܶܒ ܫܰܪܒܶܗ ܕܝܰܘܣܳܦ ܡܶܢ ܐܳܡܽܘܪ̈ܶܐ\nܘܰܐܟܡܳܐ ܕܢܽܐܡܪܽܘܢ ܠܳܐ ܡܶܬ݂ܡܰܠܰܠ ܐܰܟܡܳܐ ܕܺܐܝܬ݂ܘܗ̱ܝ\nܡܶܢ ܗܿܰܘ ܫܶܡܫܳܐ ܕܙܰܕܺܝܩܽܘܬ݂ܐ ܕܢܰܚܼ ܒܶܗ ܢܽܘܗܪܳܐ\nܘܥܰܠܗ̇ܳܝ ܐܰܙܠܶܓ ܐܳܦ ܒܰܚܒܽܘܫܝܳܐ ܢܰܗܺܝܪܳܐܺܝܬ݂\nܚܒܺܝܫ ܒܶܝܬ ܐܰܣܺܝܪ̈ܶܐ ܘܫܿܳܪܶܐ ܕܺܝܢܳܐ ܕܒܶܝܬ ܡܰܠܟܽܘܬ݂ܐ\nܘܰܒܟܰܣܝ̈ܳܬ݂ܐ ܕܚܶܠ̈ܡܶܐ ܫܰܠܺܝܛ ܕܢܶܦܫܽܘܪ ܐܶܢܽܘܢ\nܢܛܺܝܼܪ ܒܰܚܒܽܘܫܝܳܐ ܘܰܢܛܺܝܪܳܐ ܠܶܗ ܡܕܰܒܪܳܢܽܘܬ݂ܐ\nܘܟܰܕ ܡܶܬܩܰܦܰܚ ܡܰܬ݂ܪܰܒܶܐ ܗ̱ܘܳܐ ܠܪܺܝܫܳܢܽܘܬ݂ܐ\nܘܟܰܕ ܛܳܒ ܐܰܦܺܝܣ ܠܫܰܩܝܳܐ ܕܡܰܠܟܳܐ ܕܐܶܬܕܰܟ݂ܪܰܝܢܝ̱ ܠܰܡ\nܠܳܐ ܐܶܬܕܰܟܪܶܗ ܕܠܰܘ ܙܰܒܢܳܐ ܗ̱ܘܳܐ ܕܪܺܝܫܳܢܽܘܬ݂ܗ\nܙܥܽܘܪܝܳܐ ܗܘܳܬ ܓܶܝܪ ܕܒܰܦܫܳܪ ܚܶܠ̈ܡܶܐ ܕܥܰܒܕ̈ܶܐ ܢܶܦܽܘܩ\nܘܦܼܳܫ ܒܶܝܬ ܐܰܣܺܝܪ̈ܶܐ ܕܳܐܦ ܠܶܗ ܠܡܰܠܟܳܐ ܢܗܶܐ ܦܳܫܽܘܪܳܐ\nܒܥܶܠܬ݂ܐ ܪܰܒܬ݂ܳܐ ܗ̱ܘܼܳܐ ܓܶܠܝܳܢܳܐ ܕܚܰܟܺܝܡܽܘܬ݂ܐ\nܕܢܰܪܓܶܫ ܐܰܬ݂ܪܳܐ ܕܰܟܡܳܐ ܫܰܠܺܝܛ ܥܰܠ ܟܰܣܝ̈ܳܬ݂ܐ\nܗܘܳܐ ܦܳܫܽܘܪܳܐ ܠܥܰܒ̈ܕܰܝ ܡܰܠܟܳܐ ܘܠܰܘ ܡܶܕܶܡ ܗ̱ܘܳܬ݂\nܘܰܠܓܶܠܝܳܢܳܐ ܕܡܰܠܟܳܐ ܢܛܺܝܼܪ ܗ̱ܘܳܐ ܕܒܶܗ ܢܶܦܽܘܩ ܗ̱ܘܳܐ\nܫܢ̈ܰܝܳܐ ܬܠܳܬ݂ܝܢ ܗܳܠܶܝܢ ܕܰܒܪܳܐ ܩܕܳܡ ܓܶܠܝܳܢܶܗ\nܡܶܫܬܰܠܡ̈ܳܢ ܗܘ̈ܰܝ ܒܶܗ ܒܰܚܒܽܘܫܝܳܐ ܘܟܶܢ ܢܿܳܦܶܩ ܗ̱ܘܳܐ","english":"So that his burial might be clearly seen, three days in the darkness like a dead man he said. The mystery of the son who conquers and is guilty in uprightness was fulfilled. Then the three days that Joseph interpreted, and Pharaoh did as he had done with the dream of the cupbearer. Joseph began to interpret the whole dream without hesitation, so that he might interpret the dream, and he himself was interpreting and completing it for Pharaoh. By the sickness of his imprisonment, Joseph's story from the interpreters, and as they said, it is not spoken of as it is. From that sun of righteousness that shone in him, and upon them he also cast light clearly. He was confined in prison and began the dream of the palace, and over the interpretations of dreams he had authority to interpret. He was kept in prison and was a treasurer of administration for him. And when he was struck, he was being nourished for leadership. And when he had well appeased the king's canal that had remembered me, he did not remember that it was not the time of his leadership. For it was a small thing to interpret the dreams of servants that came out, and he remained in prison, and even the king himself was an interpreter for him. It was a great cause, the revelation of wisdom, that the place might perceive how much authority he had over the interpretations. He was an interpreter for the king's servants, and it was nothing. And for the king's revelation, he was kept so that through him it might come out. Thirty years of the son before his revelation were being fulfilled in him in prison, and he came out.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܢܰܗܺܝܪܳܐܺܝܬ ܬܶܗܘܶܐ ܓܰܠܝܳܐ ܩܒܽܘܪܬ݂ܶܗ ܕܰܒܪܳܐ","severity":"info","text":"The opening phrase is obscure: 'so that his burial might be clearly seen' likely refers to Joseph's symbolic death and resurrection in prison, prefiguring Christ.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐ̱ܪܳܙܶܗ ܕܰܒܪܳܐ ܕܙܰܟܺܝ ܘܚܰܝܶܒ","severity":"info","text":"The phrase 'mystery of the son who conquers and is guilty' (ܐ̱ܪܳܙܶܗ ܕܰܒܪܳܐ) is a typological reference to Christ, who both conquers (death) and is guilty (condemned) in a salvific paradox.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܠܳܬ݂ܳܐ ܝܰܘܡܺܝ̈ܢ ܒܶܝܬ ܚܶܫܽܘ̈ܟ݂ܐ","severity":"info","text":"The 'three days in darkness' echoes Joseph's imprisonment in Genesis 40, but also alludes to Christ's three days in the tomb (Matthew 27:60-66).","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܶܪܥܽܘܢ","severity":"info","text":"Pharaoh (ܦܶܪܥܽܘܢ) is the biblical Pharaoh of Genesis 41, who dreams and whose dreams Joseph interprets. Jacob of Serugh here expands the narrative with typological layers.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܟܰܕ ܡܶܬܩܰܦܰܚ ܡܰܬ݂ܪܰܒܶܐ ܗ̱ܘܳܐ ܠܪܺܝܫܳܢܽܘܬ݂ܐ","severity":"info","text":"The line 'when he was struck, he was being nourished for leadership' contrasts Joseph's suffering in prison with his future rise, a common homiletic device of reversal.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܰܕ ܛܳܒ ܐܰܦܺܝܣ ܠܫܰܩܝܳܐ ܕܡܰܠܟܳܐ ܕܐܶܬܕܰܟ݂ܪܰܝܢܝ̱ ܠܰܡ","severity":"caution","text":"The phrase 'king's canal that had remembered me' is corrupt or misread; the Syriac ܫܰܩܝܳܐ (canal) may be a scribal error for ܫܩܝܐ (cupbearer), linking to the cupbearer's dream earlier.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son' (ܒܪܳܐ) is ambiguous: it may refer to Joseph as a type of Christ, or directly to Christ; the homily oscillates between the two.","The phrase 'king's canal' (ܫܰܩܝܳܐ ܕܡܰܠܟܳܐ) is likely a textual corruption; the intended reading may be 'cupbearer of the king' (ܫܩܝܐ ܕܡܠܟܐ)."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ܡܚܿܰܦܶܐ ܗܘܳܐ ܠܶܗ ܐ̱ܪܳܙܳܐ ܠܝܰܘܣܶܦ ܒܶܝܬ ܐܰܣܺܝܪ̈ܶܐ\nܥܰܕ ܡܶܫܬܰܠܰܡ ܟܰܝܠܳܐ ܡܰܠܝܳܐ ܗܿܰܘ ܕܰܬܠܳܬ݂ܺܝܢ\nܡܶܛܽܠ ܗܳܢܳܐ ܛܥܳܝܗ̱ܝ ܗ̱ܘܳܐ ܪܰܒܳܐ ܕܰܫܩܰܘ̈ܳܬ݂ܐ\nܕܩܽܘܫܬܳܐ ܬܰܟܣܶܗ ܕܰܕܠܳܐ ܒܙܰܒܢܳܐ ܠܳܐ ܢܡܰܠܶܠ ܗ̱ܘܳܐ\nܛܡܺܝܼܪ ܗ̱ܘܳܐ ܙܰܪܥܳܐ ܘܰܡܩܿܰܦܚܺܝܢ ܠܶܗ ܟܽܠ ܢܶܣܝܽܘ̈ܢܺܝܢ\nܥܰܕ ܡܿܳܛܶܐ ܗ̱ܘܳܐ ܙܰܒܢܳܐ ܕܦܺܐܪ̈ܶܐ ܘܟܶܢ ܫܿܳܘܰܚ ܗ̱ܘܳܐ\nܚܰܦܝܳܗܿ ܠܨܽܘܪܬܳܐ ܥܰܕ ܡܶܬ݂ܟܰܢܫܺܝܢ ܟܽܠܗܽܘܢ ܓܰܘ̈ܢܝܶܗܿ\nܘܟܶܢ ܐܰܦܩܳܗܿ ܗ̱ܘܳܐ ܕܢܶܚܙܶܝܗܿ ܐܰܬ݂ܪܳܐ ܟܡܳܐ ܫܰܦܺܝܪܳܐ\nܦܼܳܫ ܒܶܝܬ ܐܰܣܺܝܪ̈ܶܐ ܥܰܕ ܕܢܶܬ݂ܓܰܡܪܽܘܢ ܟܽܠܗܽܘܢ ܐ̱ܪ̈ܳܙܶܐ\nܘܗܳܝܕܶܝܢ ܢܿܳܦܶܩ ܐܳܚܶܕ ܐܰܬ݂ܪܳܐ ܡܳܪܳܢܳܐܺܝܬ݂\nܫܢ̈ܰܝܳܐ ܬܠܳܬ݂ܺܝܢ ܗܰܠܼܶܟ ܡܳܪܰܢ ܒܶܝܬ ܐܰܪ̈ܥܳܢܶܐ\nܘܒܳܬ݂ܰܪ ܗܳܝܕܶܝܢ ܣܼܕܰܪ ܓܶܠܝܳܢܶܗ ܨܶܝܕ ܝܽܘܚܰܢܳܢ\nܘܟܰܕ ܡܶܫܟܰܚ ܗ̱ܘܳܐ ܕܰܩܕܳܡ ܗܳܟ݂ܢ ܢܶܣܼܥܽܘܪ ܕܺܝܠܶܗ\nܠܦܰܓ݂ܪܳܢܽܘܬ݂ܶܗ ܛܶܟܣܳܐ ܢܛܰܪ ܗ̱ܘܳܐ ܕܠܳܐ ܢܶܬ݂ܒܰܠܒܰܠ\nܠܗܳܕܶܐ ܡܫܽܘܚܬܳܐ ܢܛܺܝܼܪ ܗ̱ܘܳܐ ܝܰܘܣܶܦ ܕܢܶܬ݂ܡܰܛܶܐ ܗ̱ܘܳܐ\nܘܟܶܢ ܢܿܳܦܶܩ ܗ̱ܘܳܐ ܢܶܣܼܥܽܘܪ ܐܰܪܥܳܐ ܕܶܐܫܼܬܰܕܰܪ ܠܶܗ\nܥܰܠ ܒܶܝܬ ܐܰܣܺܝܼܪ̈ܶܐ ܘܺܝܬ݂ܒ ܚܿܳܐܰܪ ܥܰܕ ܡܶܫܬܰܠܰܡ\nܗܿܰܘ ܡܶܝܳܢܳܐ ܕܡܶܬ݂ܓܰܡܪܳܐ ܒܶܗ ܪܺܝܫܳܢܽܘܬ݂ܳܐ\nܐܳܦ ܡܶܛܽܠ ܗܳܝ ܚܰܒܫܶܗ ܐ̱ܪܳܙܳܐ ܒܰܐܬ݂ܪܳܐ ܟܰܣܝܳܐ\nܕܶܐܠܳܐ ܒܙܰܒܢܶܗ ܠܳܐ ܢܶܬ݂ܚܰܘܶܐ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ\nܡܩܿܰܦܰܚ ܗ̱ܘܳܐ ܠܶܗ ܓܠܺܝܼܕܳܐ ܠܙܰܪܥܳܐ ܕܢܶܣܬܰܬܰܬ݀ ܗ̱ܘܳܐ\nܕܠܳܐ ܢܚܰܘܶܐ ܗ̱ܘܳܐ ܫܢܳܢܳܐ ܒܟܳܢܽܘܢ ܐܶܠܳܐ ܒܺܐܝܳܪ\nܠܙܰܒܢܳܐ ܝܺܕܺܝܥܳܐ ܢܛܺܝܼܪ ܗ̱ܘܳܐ ܛܰܠܝܳܐ ܘܟܶܢ ܡܶܬ݂ܚܰܘܶܐ\nܡܶܛܺܠ ܗܳܢܳܐ ܒܟ݂ܽܠܗܽܘܢ ܙܰܒܢ̈ܶܐ ܡܶܬ݂ܩܰܦܰܚ ܗ̱ܘܳܐ\nܡܶܢ ܛܰܠܝܽܘܬ݂ܗ ܗܰܒܶܒ ܗ̱ܘܳܐ ܒܶܗ ܫܽܘܦܪܶܗ ܕܰܒܪܳܐ","english":"He was concealing the mystery for Joseph in the prison until the full measure of the three was completed. Because of this, his error was great, that of the scales, that he might hide the truth, for without a time he did not speak. The seed was hidden and he restrained all his powers until the time of the fruits arrived, and then he released the beauty of the form until all its inward parts were revealed, and then he brought it forth that the place might see how fair it was. He remained in the prison until all the mysteries were completed, and then he went out and took possession of the place as a master. Thirty days he walked in pain in the prisons, and after that he arranged his revelation before John. And when he was able, before his own time, he kept the order of his incarnation without confusion. For this discovery Joseph was watchful, that he might be made ready, and then he went out at the time, the land that was sent to him. Over the prison he sat and watched until the measure was completed, that measure which is completed in him, the beginning. Also because of that, he bound the mystery in a hidden place, so that without its time it would not be revealed among the Egyptians. He restrained the seed that had been sown, that it might not show a shoot in winter but in Iyar. For a known time the youth was watchful, and then he is revealed. Because of this, at all times he was restrained; from his youth he was loving in him, the beauty of the son.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐ̱ܪܳܙܳܐ","severity":"info","text":"The Syriac term ܐ̱ܪܳܙܳܐ (rāzā) means 'mystery' or 'sacrament' and is a key Christological term in Jacob's typology, linking Joseph's concealment to the hidden divine plan.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܺܐܝܳܪ","severity":"info","text":"Iyar (ܒܺܐܝܳܪ) is the second month of the Syriac calendar (April–May), associated with spring and harvest; Jacob uses it to signify the appointed time of revelation, contrasting with winter (ܫܢܳܢܳܐ).","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Joseph's imprisonment and typological preparation, moving from concealment to gradual revelation, mirroring the three-day pattern of Christ's burial and resurrection.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܽܘܚܰܢܳܢ","severity":"info","text":"The mention of John (ܝܽܘܚܰܢܳܢ) likely refers to John the Baptist, drawing a parallel between Joseph's revelation and John's role as forerunner in the Gospel narrative.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܶܟܣܳܐ","severity":"info","text":"The term ܛܶܟܣܳܐ (ṭeksā) means 'order' or 'rite', here referring to the proper sequence of incarnation, emphasizing Joseph's typological preservation of Christ's orderly revelation.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'John' (ܝܽܘܚܰܢܳܢ) is not explicitly clarified; it is taken as John the Baptist based on typological context.","The phrase 'thirty days he walked in pain' may be literal or symbolic; the reading follows the narrative sense of Joseph's suffering."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܘܚܰܦܝܽܘܗ̱ܝ ܩܺܐܪ̈ܣܶܐ ܕܠܳܐ ܢܶܬ݂ܚܰܘܶܐ ܩܕܳܡ ܫܽܘܡܠܳܝܳܐ\nܩܰܕܶܡ ܝܰܩܪܽܘܗ̱ܝ ܚܶܠ̈ܡܶܐ ܕܰܚܼܙܳܐ ܘܗܳܐ ܕܢܶܓܠܽܘܢܳܝܗ̱ܝ\nܘܚܰܦܝܶܗ ܐ̱ܪܳܙܳܐ ܘܣܰܬܪܶܗ ܒܡܶܨܪܶܝܢ ܥܰܕ ܡܶܬ݂ܪܰܒܶܐ\nܥܼܰܠ ܗ̱ܘܳܐ ܕܢܶܦܠܽܘܚ ܒܶܝܬ ܥܰܒܕܽܘܬ݂ܐ ܘܶܐܫܬܰܡܰܗ ܠܶܗ\nܘܰܕܠܳܐ ܡܛܳܐ ܗ̱ܘܳܐ ܙܰܒܢܶܗ ܚܰܒܫܽܘܗ̱ܝ ܥܰܕ ܡܳܛܶܐ ܗ̱ܘܳܐ\nܗܘܼܳܐ ܒܶܝܬ ܐܰܣܺܝܼܪ̈ܶܐ ܘܒܰܦܫܼܰܪ ܚܶܠ̈ܡܶܐ ܘܶܐܬܢܰܨܰܚ ܠܶܗ\nܘܰܕܠܳܐ ܢܶܦܽܘܩ ܐܶܬ݂ܛܰܥܝܰܬ ܗܘܳܬ ܥܰܕ ܥܶܕܳܢܳܗܿ\nܕܳܠܩܺܝܢ ܗ̱ܘܰܘ ܒܶܗ ܫܽܘܦܪ̈ܰܘܗ̱ܝ ܕܰܒܪܳܐ ܠܡܶܬ݂ܚܰܘܳܝܽܘ\nܘܒܥܶܠܠܳـ̈ܬܳܐ ܡܚܿܰܦܶܐ ܗ̱ܘܳܐ ܠܗܽܘܢ ܡܶܛܽܠ ܦܽܘܪܣܳܐ\nܕܢܶܬ݂ܡܰܛܶܐ ܗ̱ܘܳܐ ܫܢ̈ܰܝܳܐ ܬܠܳܬ݂ܝܢ ܡܶܬܬܰܗܶܐ ܗ̱ܘܳܐ\nܘܟܶܢ ܡܶܬ݂ܓܰܠܝܳܐ ܡܕܰܒܪܳܢܽܘܬ݂ܗ ܠܥܺܝܼܢ ܣܰܓܺܝ̈ܐܶܐ\nܡܳܐ ܕܗܳܐ ܢܶܫܘܰܚ ܩܰܦܚܶܗ ܡܶܕܶܡ ܥܰܠ ܕܰܛܠܸܶܐ ܗ̱ܘܳܐ\nܕܰܒܩܽܘܦܳܚ̈ܶܐ ܢܺܐܬ݂ܐ ܠܙܰܒܢܳܐ ܕܰܓܡܺܝܼܪܽܘܬ݂ܐ\nܘܟܰܕ ܐܶܬ݂ܠܰܩܰܛܘ ܟܽܠܗܽܘܢ ܓܰܘ̈ܢܶܐ ܕܨܰܠܡܳܐ ܪܰܒܳܐ\nܥܶܠܬ݂ܐ ܪܰܒܬ݂ܐ ܩܪܳܬ݂ܶܗ ܠܓܰܠܝܳܐ ܕܢܶܬ݂ܚܰܘܶܐ ܗ̱ܘܳܐ\nܕܡܼܶܟ ܗ̱ܘܳܐ ܦܶܪܥܽܘܢ ܘܰܚܼܙܳܐ ܚܶܠܡܳܐ ܡܠܸܶܐ ܕܽܘܡܳܪܳܐ\nܕܢܺܐܼܬ݂ܐ ܢܶܦܼܫܽܘܪ ܒܰܪ ܥܶܒܪ̈ܳܝܶܐ ܘܢܶܐܼܚܽܘܕ ܐܰܬ݂ܪܳܐ\nܫܶܢܬ݂ܐ ܥܪܳܬ݂ܗ ܘܚܶܙܘ̈ܶܐ ܕܠܶܠܝܳܐ ܥܠܰܘܗ̱ܝ ܐܶܫܬܰܡܰܪܘ̱\nܕܢܼܶܗܘܶܐ ܣܢܺܝܼܩܳܐ ܥܰܠ ܦܿܳܫܽܘܪܳܐ ܘܢܼܺܐܬ݂ܐ ܝܰܘܣܶܦ\nܚܰܟܺܝܡ ܠܶܒܳܐ ܒܥܶܠ̈ܠܳܢ ܥܶܠ̈ܠܳܢ ܕܰܡܪܰܟܰܒ ܗ̱ܘܳܐ\nܟܒܼܰܫ ܗ̱ܘܳܐ ܠܥܰܡ̈ܡܶܐ ܒܰܥܪܺܝܪ̈ܳܝܶܐ ܒܰܐܬ݂ܪ̈ܰܘܳܬ݂ܐ\nܒܚܶܠܡܳܐ ܫܰܥܒܶܕ ܘܰܠܒܶܒ̈ܠܳܝܶܐ ܘܰܠܡܶܨܪ̈ܳܝܶܐ\nܕܢܶܟܽܘܦ ܥܽܘܫܢܳܐ ܕܫܽܘܠܛܳܢ̈ܰܝܗܽܘܢ ܨܶܝܕ ܥܶܒܪ̈ܳܝܶܐ\nܒܰܦܫܳܪ ܚܶܠ̈ܡܶܐ ܐܳܦ ܕܳܢܺܝܐܶܝܠ ܐܶܬܢܰܨܰܚ ܗ̱ܘܳܐ\nܘܰܣܓ݂ܶܕܘ ܗ̱ܘܰܘ ܠܶܗ ܡܰܠܟ̈ܶܐ ܕܒܳܒܶܝܠ ܒܺܐܝܩܳܪ̈ܰܝܗܽܘܢ","english":"And the scales concealed him so that he would not be revealed before the completion. Before his honor, the dreams that he saw, and behold, their interpretation. And he hid the mystery and concealed it in Egypt until he grew up. He was about to serve in the house of servitude and was astonished. And before his time had come, he imprisoned him until it arrived. He was among the prisoners and interpreted the dreams and rejoiced. And before he went out, it was delayed until its time. The beauties of the son were kindled in him to be revealed. And through pretexts he was concealing them because of the opportunity. The thirty years were being completed, and he was astonished. And his governance was being revealed to many. When his measure found something about what was hidden, that through the measures the time of completion came. And when all the limbs of the great image were gathered, the great cause called for the revelation that was to be shown. Pharaoh slept and saw a full dream of wonder, that a Hebrew youth would come and interpret and take the place. The hour of his sleep and the visions of the night were preserved for him, so that he would be in need of an interpreter, and Joseph came, wise of heart in pretexts, pretexts that he was composing. He subdued the peoples through the Egyptians in the lands. Through a dream he enslaved the Babylonians and the Egyptians, so that the crookedness of their authority would bend toward the Hebrews. Through the interpretation of dreams, even Daniel was rejoiced, and the kings of Babylon worshipped him in their honors.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܺܐܪ̈ܣܶܐ","severity":"info","text":"The term qīrsē (scales) is a metaphor for the balance of divine timing, not a literal object. It recurs in Jacob's memre to denote the measured unfolding of salvation history.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܶܠ̈ܡܶܐ ܕܰܚܼܙܳܐ","severity":"info","text":"The dreams Joseph interprets (Gen 40–41) are here linked typologically to Daniel's dream interpretation (Dan 2), as the text later names Daniel explicitly. Jacob reads both as instances of divine concealment and revelation.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܶܝܬ ܐܰܣܺܝܼܪ̈ܶܐ","severity":"info","text":"The phrase 'house of prisoners' refers to Joseph's imprisonment in Egypt (Gen 39:20–41:1). Jacob of Serugh amplifies the prison as a space of hidden mystery, consistent with his homiletic emphasis on typology.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܳܢܺܝܐܶܝܠ","severity":"info","text":"Jacob draws a parallel between Joseph and Daniel, both interpreters of dreams who subdue foreign kings. This typology is common in Syriac literature, linking the two figures as types of Christ or of the wise sage.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܳܬ݂ܝܢ ܡܶܬܬܰܗܶܐ","severity":"info","text":"The mention of 'thirty years being completed' marks a structural pivot: the period of concealment ends, and Joseph's public role begins. This numeric motif (30 years) is a recurring chronological marker in Jacob's narrative.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܶܥ ܡܶܬ݂ܓܰܠܝܳܐ","severity":"caution","text":"The phrase 'and also his governance was being revealed' is textually uncertain; the Syriac verb ܡܶܬ݂ܓܰܠܝܳܐ (being revealed) may be a scribal error or variant. The sense is clear, but the reading is not entirely secure.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'before his honor' (ܩܰܕܶܡ ܝܰܩܪܽܘܗ̱ܝ) could be read as 'before his worth' or 'before his glory'; the translation opts for 'honor' as a reference to Joseph's eventual status.","The clause 'the beauties of the son were kindled in him' (ܕܳܠܩܺܝܢ ܗ̱ܘܰܘ ܒܶܗ ܫܽܘܦܪ̈ܰܘܗ̱ܝ ܕܰܒܪܳܐ) is ambiguous: 'son' may refer to Joseph or to a typological figure; the translation takes it as Joseph."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܗܺܝܼ ܬܺܘܒ ܟܰܕ ܗܺܝ ܣܥܰܪ ܗ̱ܘܳܐ ܝܰܘܣܶܦ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ\nܕܦܰܫܼܰܪ ܚܶܠ̈ܡܶܐ ܘܰܗܘܳܐ ܡܳܪܳܐ ܠܰܐܬ݂ܪܳܐ ܟܽܠܶܗ\nܒܢ̈ܰܝ ܥܶܒܪ̈ܳܝܶܐ ܫܒܶܝܢ ܘܰܛܪܺܝܼܕܺܝܢ ܒܰܐܬ݂ܪ̈ܰܘܳܬ݂ܐ\nܘܚܰܟܺܝܡܽܘܬ݂ܗܽܘܢ ܙܳܿܟܝܳܐ ܠܡܰܠ̈ܟܶܐ ܘܰܠܫܰܠ̈ܺܝܼܛܶܐ\nܪܳܚܶܡ ܐ̱ܢܳܫܳܐ ܦܰܪܢܶܣ ܗܳܟ݂ܢ ܚܰܟܺܝܼܡܳܐܺܝܬ݂\nܕܰܠܥܽܘܼܕܪܳܢܳܐ ܕܟܽܠܶܗ ܓܰܘܳܐ ܡܶܬ݂ܚܰܫܰܚ ܗ̱ܘܳܐ\nܫܒܶܝܢ ܥܶܒܪ̈ܳܝܶܐ ܘܰܠܫܰܒ̈ܳܝܶܐ ܥܒܼܶܕܘ ܢܶܣܬܰܢܩܽܘܢ\nܕܟܰܕ ܫܿܳܚܩܺܝܢ ܠܗܽܘܢ ܚܶܠ̈ܡܶܐ ܢܶܒܼܥܽܘܢ ܡܶܢ ܥܶܒܪ̈ܳܝܶܐ\nܕܟܰܕ ܡܶܬ݂ܓܰܠܝܳܢ ܥܰܡܺܝ̈ܩܳܬ݂ܐ ܬܶܗܘܶܐ ܓܰܠܝܳܐ\nܕܡܳܪܝܳܐ ܫܰܠܺܝܛ ܥܰܠ ܟܰܣܝ̈ܳܬ݂ܳܐ ܕܢܰܕܢܰܚ ܐܶܢܶܝܢ\nܘܟܰܕ ܡܶܬ݂ܦܰܫܩܺܝܢ ܐ̱ܪ̈ܳܙܶܐ ܟܣܰܝ̈ܳܐ ܡܶܢ ܥܶܒܪ̈ܳܝܶܐ\nܬܼܰܪܓܶܫ ܐܰܪܥܳܐ ܕܳܐܦ ܐܳܠܳܗܗܽܘܢ ܪܰܒ ܗܽܘ ܡܶܢ ܟܽܠ\nܒܝܰܕ ܓܶܠܝܳܢ̈ܶܐ ܠܥܰܙܺܝܙܽܘܬ݂ܐ ܕܡܰܠ̈ܟܶܐ ܡܿܰܟܶܟ݂\nܕܢܶܣܬܰܢܩܽܘܢ ܗܘܰܘ ܥܰܠ ܦܽܘܫܳܩܳܐ ܘܟܶܢ ܡܶܬ݂ܪܰܘܚܽܘܢ\nܠܰܒܢ̈ܰܝ ܫܶܒܝܳܐ ܝܰܗܼܒ ܫܽܘܠܛܳܢܳܐ ܥܰܠ ܟܰܣܝ̈ܳܬ݂ܐ\nܕܡܳܐ ܕܶܐܫܬܰܢܰܩ ܡܰܠ̈ܟܶܐ ܒܚܶܠ̈ܡܶܐ ܢܢܺܝܚܽܘܢ ܐܶܢܽܘܢ\nܠܡܰܠ̈ܟܶܐ ܐܰܣܢܶܩ ܥܰܠ ܦܿܳܫܽܘܪ̈ܶܐ ܒܢ̈ܰܝ ܥܶܒܪ̈ܳܝܶܐ\nܕܰܣܢܺܝܼܩܽܘܬ݂ܗܽܘܢ ܡܶܢ ܥܰܒܕܰܝ̈ܗܽܘܢ ܬܶܬ݂ܡܰܠܶܐ ܗܘܳܬ݂\nܕܡܳܐ ܕܶܐܫܬܰܥܒܰܕ ܡܰܠܟܳܐ ܕܢܶܒܼܥܶܐ ܡܶܢ ܒܰܪ ܫܶܒܝܳܐ\nܢܶܗܘܶܐ ܝܿܳܕܰܥ ܕܳܐܦ ܗܽܘ ܣܢܺܝܩܽ ܗ̱ܘ ܥܰܠ ܥܽܘܕܪܳܢܳܐ\nܘܡܳܐ ܕܶܐܬܚܰܙܝܰܬ ܕܳܐܦ ܗܽܘ ܫܰܠܺܝܛ ܥܰܠ ܟܰܣܝ̈ܳܬ݂ܐ\nܢܰܪܓܶܫ ܥܳܠܡܳܐ ܕܗܽܘܝܽܘ ܦܿܳܩܶܕ ܘܰܠܓܰܠܝ̈ܳܬ݂ܐ\nܠܡܰܠ̈ܟܶܐ ܕܰܙܟܼܰܘ ܟܰܕ ܥܿܺܝܪܺܝܢ ܗܘܰܘ ܠܰܐܬ݂ܪ̈ܰܘܳܬ݂ܐ\nܒܚܶܠ̈ܡܶܐ ܕܠܶܠܝܳܐ ܡܫܿܰܥܒܶܕ ܗ̱ܘܳܐ ܠܗܽܘܢ ܠܰܒܢ̈ܰܝ ܥܰܡܶܗ\nܡܳܐ ܕܰܢܨܰܚܘ ܗܘܰܘ ܒܶܝܬ ܠܶܓܝܽܘ̈ܢܶܐ ܫܩܼܰܠܘ ܙܳܟ݂ܽܘܬ݂ܳܐ","english":"Again, when Joseph was dwelling among the Egyptians, he interpreted dreams and became lord of the entire land. The sons of the Hebrews were captive and scattered in the regions, and their wisdom was victorious over kings and rulers. The lover of the people, Pharaoh, there wisely decreed that the entire land would need the interpretation. The captive Hebrews and the captors made an agreement that when they would interpret the dreams, they would ask the Hebrews, so that when the deep things were revealed, it would be clear that the Lord is sovereign over the hidden things of the one who saw. And when the hidden mysteries were being interpreted by the Hebrews, the land perceived that their God is greater than all. Through revelations, he humbled the pride of the kings who had agreed upon the interpretation and were also being enlarged. To the sons of the captivity he gave authority over the hidden things, so that what the kings had sought in dreams, they would reveal to them. He elevated the kings above the interpreters among the sons of the Hebrews, so that their distress would be fulfilled by their servants. What the king who sought from the son of the captivity had been enslaved, he would know that he too was distressed over the interpretation. And when it was seen that he too was sovereign over the hidden things, the world perceived that he was the one who commanded the revelations. To the kings who had conquered while they were vigilant over the regions, in the dreams of the night he subjugated them to the sons of his people. When they cried out in the houses of the legions, they took victory.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܰܫܼܰܪ","severity":"info","text":"The verb ܦܰܫܼܰܪ (paššar) means 'interpreted' (specifically of dreams). It is the same root as ܦܘܼܫܳܩܳܐ (pūšāqā, 'interpretation') later in the passage, forming a lexical thread.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܰܪܥܶܣ","severity":"info","text":"Pharaoh (ܦܰܪܥܶܣ) is here called 'the lover of the people' (ܪܳܚܶܡ ܐ̱ܢܳܫܳܐ), a rare epithet in Syriac literature, possibly reflecting Jacob's rhetorical embellishment of the biblical Pharaoh.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܶܠ̈ܡܶܐ","severity":"info","text":"The motif of Joseph interpreting dreams (Gen 41) is central. The phrase 'the Lord is sovereign over the hidden things' echoes the biblical theme of divine control over revelation, though not a direct quotation.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܟܰܕ","severity":"info","text":"The passage uses a series of clauses introduced by ܘܟܰܕ ('and when'), creating a cumulative, almost liturgical rhythm typical of Jacob's homiletic style, building toward the climactic revelation of divine sovereignty.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܢ̈ܰܝ ܥܶܒܪ̈ܳܝܶܐ","severity":"info","text":"The phrase 'sons of the Hebrews' (ܒܢ̈ܰܝ ܥܶܒܪ̈ܳܝܶܐ) parallels the earlier 'sons of the captivity' (ܠܰܒܢ̈ܰܝ ܫܶܒܝܳܐ), emphasizing the dual identity of Joseph's people as both ethnic Hebrews and captives in Egypt.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܠܥܽܘܼܕܪܳܢܳܐ","severity":"caution","text":"The phrase ܕܰܠܥܽܘܼܕܪܳܢܳܐ (dalʿqūdrāʿā) is obscure; the English draft renders 'the interpretation', but the Syriac may mean 'the need' or 'the necessity' (cf. ܥܩܘܕܪܐ). The reading is uncertain.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܕܰܠܥܽܘܼܕܪܳܢܳܐ is ambiguous: it may mean 'the interpretation' (as in the English draft) or 'the need/necessity' (from ܥܩܘܕܪܐ). The context of Pharaoh's decree supports either, but the latter aligns with the theme of the land's need for Joseph's skill.","The clause ܕܡܳܐ ܕܶܐܫܬܰܥܒܰܕ ܡܰܠܟܳܐ ܕܢܶܒܼܥܶܐ ܡܶܢ ܒܰܪ ܫܶܒܝܳܐ is syntactically dense; the English draft reads 'what the king who sought from the son of the captivity had been enslaved', but the Syriac may imply the king himself was enslaved by his need for interpretation."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܗܦܰܟ݂ܘ ܡܶܬ݂ܦܰܟ݂ܪܺܝܢ ܡܶܢ ܚܶܙܘ̈ܳܢܶܐ ܫܶܐܠܘ̱ ܥܽܘܕܪ̈ܳܢܶܐ\nܫܒܶܐ ܠܕܳܢܺܝܐܶܠ ܠܰܐܪܥܳܐ ܕܒܳܒܶܠ ܡܶܢ ܓܰܘ ܐܰܬ݂ܪܶܗ\nܘܶܐܬܼܰܘ ܚܶܠ̈ܡܶܐ ܫܒܰܘܽܘܗ̱ܝ ܠܡܰܠܟܳܐ ܡܶܢ ܓ݂ܰܘ ܥܰܪܣܶܗ\nܢܦܼܰܩ ܒܰܪ ܫܶܒܝܳܐ ܘܦܰܪܩܶܗ ܠܡܰܠܟܳܐ ܡܶܢ ܚܶܙܘ̈ܳܢܶܐ\nܘܚܼܳܒ ܕܢܶܣܓ݂ܽܘܕ ܠܶܗ ܠܗܰܘ ܕܰܛܪܺܝܕ ܗ̱ܘܳܐ ܩܕܳܡ ܓܳܠܽܘܬ݂ܐ\nܥܒܼܰܕ ܕܢܶܣܬܰܢܩܽܘܢ ܓܰܒ̈ܶܐ ܬܪ̈ܰܝܗܽܘܢ ܚܰܕ ܥܰܠ ܚܰܒܪܶܗ\nܕܰܗܘܰܘ ܝܿܳܕܥܺܝܢ ܕܚܰܕܽ ܗ̱ܘ ܡܡܰܠܳܐ ܟܽܠ ܣܽܘܢܩ̈ܳܢܺܝܢ\nܣܢܺܝܩܺܝܢ ܡܰܠ̈ܟܶܐ ܥܰܠ ܦܽܘܫܳܩܳܐ ܕܚܶܙܘ̈ܳܢܰܝܗܽܘܢ\nܘܰܡܦܰܫ̈ܩܳܢܶܐ ܥܰܠ ܐܶܫܛܳܪܳܐ ܕܰܚܪܽܘܪ̈ܰܝܗܽܘܢ\nܡܫܰܥܒܰܕ ܝܰܘܣܶܦ ܘܰܣܢܺܝܩ ܣܰܓܺܝ ܥܰܠ ܚܺܐܪܽܘܬ݂ܐ\nܘܰܐܠܺܝܨ ܦܶܪܥܽܘܢ ܡܶܛܽܠ ܚܶܠܡܳܐ ܕܢܶܬ݂ܦܰܫܰܩ ܠܶܗ\nܣܢܺܝܩܺܝܢ ܬܪ̈ܰܝܗܽܘܢ ܕܚܰܕ ܡܶܢ ܚܰܒܪܶܗ ܢܶܣܬܰܡܟܽܘܢ ܗܘܰܘ\nܗܿܰܘ ܢܶܬ݂ܚܰܪܰܪ ܘܗܳܢܳܐ ܢܼܶܕܰܥ ܚܶܠܡܶܗ ܡܰܢܽܘ\nܢܛܺܝܼܪ ܗ̱ܘܳܐ ܝܰܘܣܶܦ ܢܶܦܫܽܘܪ ܚܶܠܡܳܐ ܘܒܶܗ ܢܶܬ݂ܚܰܘܶܐ\nܕܰܒܓܶܠܝܳܢܶܗ ܬܶܪܓ݂ܫ ܡܶܨܪܶܝܢ ܡܳܐ ܕܰܡܦܰܫܶܩ\nܕܡܼܶܟ ܟܺܝܬ ܦܶܪܥܽܘܢ ܘܶܐܬܼܳܐ ܚܶܠܡܳܐ ܣܼܕܰܪ ܚܶܙܘܳܢܰܘ̈ܗ̱ܝ\nܘܥܰܒܕܶܗ ܣܢܺܝܼܩܳܐ ܥܰܠ ܦܽܘܫܳܩܳܐ ܕܠܳܐ ܝܿܳܕܰܥ ܗ̱ܘܳܐ\nܚܼܙܳܐ ܗ̱ܘܳܐ ܦܶܪܥܽܘܢ ܟܰܕ ܩܿܳܐܶܡ ܗ̱ܘܳܐ ܚܕܳܪ̈ܰܝ ܢܰܗܪܳܐ\nܘܗܳܐ ܬܰܘܪ̈ܳܬ݂ܐ ܫܒܰܥ ܛܳܒ̈ܳܬ݂ܐ ܘܫܰܡܺܝ̈ܢܳܬ݂ܐ\nܕܫܰܦܺܝܪ̈ܳܢ ܗܘ̈ܰܝ ܘܫܰܡܺܝ̈ܢܳܢ ܗܘ̈ܰܝ ܘܥܰܫܺܝ̈ܢܳܢ ܗܘ̈ܰܝ\nܘܪ̈ܳܥܝܳܢ ܬܰܡܳܢ ܒܡܰܪܓܳܐ ܕܰܚܼܙܳܐ ܥܰܠ ܓܶܢ̱ܒ ܢܰܗܪܳܐ\nܘܗܳܐ ܬܰܘܪ̈ܳܬ݂ܐ ܫܒܰܥ ܒܺܝ̈ܫܳܬ݂ܐ ܣܠܶܩܘ̱ ܒܳܬ݂ܰܪ̈ܗܶܝܢ\nܒܺܝ̈ܫܳܢ ܒܚܶܙܘܳܗܶܝܢ ܘܰܒܨܺܝܼܪ ܒܶܣܪܗܶܝܢ ܘܰܡܚܺܝ̈ܠܳܢ ܗܘ̈ܰܝ\nܘܶܐܟܰܠܝ̈ ܬܰܡܳܢ ܩܰܛܺܝ̈ܢܳܬ݂ܐ ܠܫܰܡܺܝ̈ܢܳܬ݂ܐ\nܘܶܐܬܬܥܺܝܼܪ ܦܶܪܥܽܘܢ ܟܰܕ ܡܶܣܬܰܪܰܕ ܡܶܢ ܚܶܙܘܳܢܳܐ","english":"They turned from dreams to interpreters, they asked of the dream-interpreters. Daniel went down to the land of Babylon from within his own country, and dreams came and set him before the king from within his prison. The son of the captive went out and interpreted for the king from the dreams, and he made him bow down to the one who had been exiled before the captivity. He made the two parties stand together, one upon the other, for they knew that one interpreter suffices for all difficulties. Kings are distressed over the interpretation of their dreams, and interpreters over the decree of their free ones. Joseph was enslaved and greatly distressed over freedom, and Pharaoh was troubled because of the dream that was interpreted for him. Both were distressed, for one of them was supported by his companion. That one was freed, and this one knew how to interpret his dream. Joseph was watchful; he would interpret the dream, and through it it would be revealed that Egypt would perceive its revelation when he interpreted. Pharaoh slept, and a dream came and arranged its visions, and its making distressed him over the interpretation, which he did not know. Pharaoh saw, as he stood by the banks of the river, and behold, seven cows, good and fat, that were beautiful and fat and plump, and they grazed there in the meadow that he saw on the side of the river. And behold, seven cows, evil, lean in their appearance, thin in their flesh, and weak, and they ate the lean grass from the fat ones. And Pharaoh awoke, as he was terrified from the vision.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܗܦܰܟ݂ܘ ܡܶܬ݂ܦܰܟ݂ܪܺܝܢ ܡܶܢ ܚܶܙܘ̈ܳܢܶܐ ܫܶܐܠܘ̱ ܥܽܘܕܪ̈ܳܢܶܐ","severity":"info","text":"The opening line describes a shift from dreams to interpreters, with the verb ܗܦܰܟ݂ܘ (they turned) indicating a narrative pivot. The term ܥܽܘܕܪ̈ܳܢܶܐ (dream-interpreters) is a hapax legomenon in this corpus, emphasizing the professional class.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܳܢܺܝܐܶܠ ܠܰܐܪܥܳܐ ܕܒܳܒܶܠ","severity":"info","text":"The reference to Daniel going to Babylon alludes to Daniel 1:1-6, where Daniel is taken captive to Babylon. Jacob of Serugh draws a parallel between Joseph and Daniel as interpreters of dreams in exile.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܶܪܥܽܘܢ","severity":"info","text":"Pharaoh's dream of seven fat and seven lean cows is an expansion of Genesis 41:1-7, where Pharaoh dreams of seven ears of grain. Jacob of Serugh adapts the biblical narrative, possibly influenced by midrashic traditions that elaborate on the dream's symbolism.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܳܐ ܬܰܘܪ̈ܳܬ݂ܐ ܫܒܰܥ ܛܳܒ̈ܳܬ݂ܐ","severity":"info","text":"The passage shifts from a general narrative about Joseph and Daniel to a specific, vivid description of Pharaoh's dream, marked by the repeated formula ܘܗܳܐ (and behold). This structural device heightens the dramatic tension and visual detail.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܰܘܣܶܦ ܘܰܣܢܺܝܩ ܣܰܓܺܝ ܥܰܠ ܚܺܐܪܽܘܬ݂ܐ","severity":"info","text":"Jacob of Serugh juxtaposes Joseph's distress over freedom with Pharaoh's distress over dream interpretation, creating a parallel between the enslaved interpreter and the troubled ruler. This reflects the homily's theme of mutual dependence in the economy of salvation.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܬܬܥܺܝܼܪ ܦܶܪܥܽܘܢ ܟܰܕ ܡܶܣܬܰܪܰܕ ܡܶܢ ܚܶܙܘܳܢܳܐ","severity":"caution","text":"The final clause describes Pharaoh waking 'terrified from the vision,' but the Syriac verb ܡܶܣܬܰܪܰܕ (was terrified) is uncertain; some manuscripts read ܡܶܣܬܰܪܰܥ (was disturbed). The sense of fear is clear, but the exact nuance may vary.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who had been exiled before the captivity' (line 5) is ambiguous: it may refer to Joseph or to a symbolic figure representing the exiled patriarchs.","The phrase 'the decree of their free ones' (line 10) is obscure; it may refer to the authority of the interpreters' patrons or to a legal decree affecting their status."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ܐܰܚܕܶܗ ܬܶܗܪܳܐ ܒܚܶܙܘܳܐ ܚܰܕܬ݂ܳܐ ܕܶܐܬ݂ܚܰܘܺܝ ܠܶܗ\nܘܡܶܬ݂ܕܰܡܰܪ ܗ̱ܘܳܐ ܕܡܽܘܢ ܟܰܝ ܢܶܗܘܶܐ ܒܗܿܰܘ ܓܶܠܝܳܢܳܐ\nܘܟܰܕ ܚܽܘܫ̈ܳܒܶܐ ܕܠܶܠܝܳܐ ܫܰܩܠܽܘܗ̱ܝ ܥܰܠ ܦܽܘܫܳܩܳܐ\nܒܫܶܢܬ݂ܐ ܛܒܰܥ ܗ̱ܘܳܐ ܘܚܶܠܡܳܐ ܐ̱ܚܪܺܢܳܐ ܥܼܰܠ ܢܶܦܓܰܥ ܒܶܗ\nܚܼܙܳܐ ܬܽܘܒ ܩܰܢܝܳܐ ܕܰܫܒܰܥ ܫܶܒܠ̈ܺܝܢ ܫܰܡܺܝ̈ܢܳܬ݂ܐ\nܘܬܽܘܒ ܒܳܬܰܪܗܶܝܢ ܫܒܰܥ ܣܳܠܩ̈ܳܢ ܗܘ̈ܰܝ ܩܰܛܺܝ̈ܢܳܬ݂ܐ\nܘܰܒܠܼܰܥ ܗܳܠܶܝܢ ܟܰܕܺܝܪ̈ܳܬ݂ܐ ܠܰܕܛܳܒ̈ܳܢ ܗܘ̈ܰܝ\nܘܶܐܬܬܥܺܝܼܪ ܦܶܪܥܽܘܢ ܘܗܳܐ ܚܳܠܡܳܐ ܗ̱ܘܳܐ ܘܰܐܚܕܶܗ ܬܶܗܪܳܐ\nܥܼܰܠ ܓܶܠܝܳܢܳܐ ܘܨܳܪ ܠܶܗ ܨܰܠܡܳܐ ܕܰܥܬܺܝ̈ܕܳܬ݂ܐ\nܘܠܳܐ ܐܺܝܼܬ ܗ̱ܘܳܐ ܠܶܗ ܥܰܝܢܳܐ ܕܒܿܳܚܪܳܐ ܢܰܗܺܝܪܳܐܺܝܬ݂\nܕܰܠܚܶܗ ܚܶܙܘܳܐ ܘܩܼܳܡ ܟܰܕ ܬܰܗܺܝܪ ܡܶܢ ܬܰܫܘܺܝܬ݂ܗ\nܘܥܰܠ ܦܽܘܫܳܩܳܐ ܣܢܺܝܼܩ ܗ̱ܘܳܐ ܕܢܶܫܟܰܚ ܡܶܢ ܚܰܟܺܝ̈ܡܶܐ\nܐܶܬ݂ܛܰܪܦܰܬ ܗܘܳܬ ܪܽܘܚܶܗ ܕܡܰܠܟܳܐ ܒܚܶܙܘܳܐ ܕܰܚܼܙܳܐ\nܘܰܠܚܰܪ̈ܳܫܶܐ ܟܽܠܗܽܘܢ ܟܰܢܶܫ ܢܶܓܠܽܘܢ ܚܶܠܡܶܗ\nܩܼܪܳܐ ܠܚܰܟܺܝ̈ܡܶܐ ܕܟ݂ܠܳܗ̇ ܕܡܶܨܪܶܝܢ ܥܰܠ ܦܽܘܫܳܩܳܐ\nܘܶܐܫܬܰܥܺܝ ܠܗܽܘܢ ܘܠܰܝܬ ܦܳܫܽܘܪܳܐ ܕܰܢܒܰܕܶܩ ܠܶܗ\nܦܰܟ݂ܪܶܗ ܚܶܠܡܳܐ ܒܠܳܐ ܝܼܺܕܰܥܬ݂ܐ ܘܶܐܬܛܰܪܰܦ ܗ̱ܘܳܐ\nܘܰܩܼܪܳܐ ܕܬܶܫܪܶܝܘܗ̱ܝ ܚܰܪܳܫܽܘܬ݂ܐ ܘܠܳܐ ܐܶܬ݂ܡܰܨܝܰܬ݂\nܐ̱ܬܼܰܘ ܚܰܪ̈ܳܫܶܐ ܕܢܶܒܼܥܽܘܢ ܚܶܠܡܶܗ ܕܡܰܠܟܳܐ ܡܰܢܽܘ\nܘܠܳܐ ܐܶܫܟܰܚܘ ܗ̱ܘܰܘ ܥܶܠܬ݂ܗ ܕܫܰܪܒܳܐ ܐܰܘ ܦܽܘܫܳܩܶܗ\nܒܥܳܬ݂ܐ ܗܘܼܳܬ ܗܘܳܬ ܡܶܢ ܣܶܡܳܠܳܐ ܥܰܠ ܦܽܘܫܳܩܳܐ\nܘܶܐܫܬܰܥܺܝ ܠܗܽܘܢ ܘܠܰܝܬ ܦܳܫܽܘܪܳܐ ܕܰܢܒܰܕܶܩ ܠܶܗ\nܒܥܳܬ݂ܐ ܗܘܳܬ ܗܘܳܬ ܡܶܢ ܣܶܡܳܠܳܐ ܥܰܠ ܦܽܘܫܳܩܳܐ\nܘܠܳܐ ܣܿܳܦܩܳܐ ܗܘܳܬ ܕܬܶܦܫܽܘܪ ܚܶܠܡܳܐ ܕܡܶܢ ܝܰܡܺܝܢܰܐ ܗ̱ܘ\nܐܶܫܬܰܕܰܪܘ ܗ̱ܘܰܘ ܕܰܝ̈ܘܶܐ ܕܥܶܠܬ݂ܗ ܕܚܶܠܡܳܐ ܢܶܒܼܥܽܘܢ","english":"Amazement seized him at the new vision that was revealed to him, and he was marvelling how this could be in that revelation. And when the thoughts of the night carried him off to interpretation, at that hour he was perplexed, and another dream came and encountered him. He saw again a stalk of seven full ears of grain, and again after them seven stalks were going up, full ones, and these full ones devoured the lean ones. And Pharaoh awoke, and behold it was a dream, and amazement seized him at the revelation, and he formed for himself an image of future things. And he had no clear-sighted eye to see the vision, and he arose perplexed from his sleep. And for interpretation he was anxious to find from the wise. The king's mind was troubled by the vision he saw, and he summoned all the magicians to interpret his dream. He called the wise men of all Egypt for interpretation, and he related it to them, and there was no interpreter who could explain it to him. The dream troubled him without knowledge, and he was perplexed. And he called sorcery to solve it, but it was not possible. The magicians came to seek the king's dream, what it was, but they could not find the cause of the matter or its interpretation. It was a riddle from the left concerning interpretation, and he related it to them, and there was no interpreter who could explain it to him. It was a riddle from the left concerning interpretation, and it was not sufficient for the interpretation of a dream that was from the right. The judges of the cause of the dream were sent to seek.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from Daniel's dream-interpretation to Pharaoh's dream, marking a new narrative episode within the homily.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܰܪ̈ܳܫܶܐ","severity":"info","text":"The Syriac term ḥarrāšē (magicians) is used here for Pharaoh's dream interpreters, distinct from the ḥakkīmē (wise men) also summoned, reflecting a hierarchy of expertise.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The vision of seven full ears devouring lean ones alludes to Genesis 41:5-7, where Pharaoh's dream of seven fat cows eaten by seven lean ones is interpreted by Joseph.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The phrase 'riddle from the left' (ܒܥܳܬ݂ܐ ܗܘܳܬ ܗܘܳܬ ܡܶܢ ܣܶܡܳܠܳܐ) reflects a Syriac cosmological or divinatory schema where left side signifies evil or falsehood, contrasting with the right as truth.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"Jacob of Serugh draws a parallel between Pharaoh's perplexity and Daniel's earlier success, contrasting pagan dream interpretation with the divinely guided interpretation Joseph will provide.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The repeated phrase 'it was a riddle from the left concerning interpretation' may be a textual doublet or scribal expansion; the Syriac shows near-identical lines (lines 18-19 and 20-21).","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'judges of the cause of the dream' (ܕܰܝ̈ܘܶܐ ܕܥܶܠܬ݂ܗ ܕܚܶܠܡܳܐ) is ambiguous: it may refer to the magicians sent to investigate, or to a separate group of diviners.","The identity of 'the one who had been exiled before the captivity' in the previous passage is unclear; it likely refers to Joseph, but the text does not name him here."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ܘܥܰܠ ܕܰܐܠܳܗܳܐ ܫܼܰܕܪܶܗ ܠܚܶܠܡܳܐ ܠܳܐ ܝܰܕܥܽܘܗ̱ܝ ܗ̱ܘܰܘ\nܟܣܸܶܐ ܗ̱ܘܳܐ ܐ̱ܪܳܙܳܐ ܡܶܢ ܤܳܛܳܢܳܐ ܘܡܶܢ ܫܰܡܳܫ̈ܰܘܗ̱ܝ\nܕܚܶܠܡܶܗ ܕܦܶܪܥܽܘܢ ܡܳܪܝܳܐ ܫܰܕܪܶܗ ܕܢܶܬ݂ܚܰܘܶܐ ܠܶܗ\nܡܶܢ ܐܰܠܳܗܳܐ ܢܦܼܰܩ ܓܶܠܝܳܢܳܐ ܕܫܰܪܺܝܪ̈ܳܬ݂ܐ\nܘܠܳܐ ܝܿܺܕܰܥ ܗ̱ܘܳܐ ܒܺܝܼܫܳܐ ܢܼܦܰܫܶܩ ܠܰܓ݂ܢܺܝ̈ܙܳܬ݂ܳܐ\nܚܳܒܼܰܬ ܟܽܠܳܗ̇ ܚܰܪܳܫܽܘܬ݂ܳܐ ܡܶܢ ܦܽܘܫܳܩܳܐ\nܕܚܶܠܡܶܗ ܕܡܰܠܟܳܐ ܓܢܺܝܼܙ ܗ̱ܘܳܐ ܡܶܢܳܗܿ ܘܠܳܐ ܐܶܫܟܰܚܬܶܗ\nܠܒܰܪ ܥܶܒܪ̈ܳܝܶܐ ܢܛܺܝܼܪ ܗ̱ܘܳܐ ܚܶܠܡܳܐ ܕܕܰܐܠܳܗܳܐ ܗ̱ܘܳܐ\nܕܡܰܠܦܳܢܽܘܬ݂ܐ ܕܡܳܪܶܗ ܢܰܣܪܰܚ ܡܳܐ ܕܰܡܦܰܫܶܩ\nܐܶܬ݂ܒܰܣܪܰܬ ܗܘܳܬ ܚܰܟܺܝܡܽܘܬ݂ܗܿ ܕܟ݂ܽܠܳܗ̇ ܡܶܨܪܶܝܢ\nܕܚܶܠܡܶܗ ܕܦܶܪܥܽܘܢ ܠܳܐ ܐܶܬ݂ܦܰܫܰܩ ܡܶܢ ܚܰܟܺܝ̈ܡܶܝܗܿ\nܠܳܐ ܩܪܳܝܗ̱ܝ ܩܽܘܫܬܳܐ ܠܝܰܘܣܶܦ ܢܺܐܼܬ݂ܐ ܡܶܢ ܫܽܘܪܳܝܳܐ\nܐܰܓܰܪ ܗ̱ܘܳܐ ܠܶܗ ܕܟ݂ܽܠ ܚܰܟܺܝ̈ܡܶܐ ܢܶܬ݂ܒܰܚܪܽܘܢ ܗ̱ܘܰܘ\nܟܰܣܝܶܗ ܠܫܰܪܒܶܗ ܘܠܳܐ ܝܰܗ̱ܒ ܗ̱ܘܳܐ ܠܶܗ ܕܢܶܬ݂ܚܰܘܶܐ ܠܶܗ\nܕܬܶܥܽܘܠ ܬܰܒܗܰܬ ܚܰܪܳܫܽܘܬ݂ܐ ܒܓ݂ܰܘ ܒܶܝܬ ܡܰܠܟܳܐ\nܐܶܠܽܘ ܥܰܠ ܗ̱ܘܳܐ ܢܦܰܫܶܩ ܝܰܘܣܶܦ ܡܶܢ ܫܽܘܪܳܝܳܐ\nܠܳܐ ܚܰܪ̈ܳܫܶܐ ܘܠܳܐ ܚܰܟܺܝ̈ܡܶܐ ܡܶܬܦܰܪܣܶܝܢ ܗ̱ܘܰܘ\nܐܳܡܿܪܺܝܢ ܗ̱ܘܰܘ ܓܶܝܪ ܕܶܐܠܽܘ ܝܰܘܣܶܦ ܠܳܐ ܢܦܿܰܫܶܩ ܗ̱ܘܳܐ\nܝܿܳܕܥܺܝܢ ܗܘܰܝܢ ܚܢܰܢ ܢܶܦܫܽܘܪ ܚܶܠܡܳܐ ܐܰܝܟ ܕܦܰܫܼܰܪ ܗܽܘ\nܘܡܶܛܽܠܗܳܢܳܐ ܥܕܰܡܳܐ ܕܟ݂ܽܠܗܽܘܢ ܥܰܠܼܘ ܘܰܢܦܰܩܘ̱ ܗ̱ܘܰܘ\nܠܳܐ ܐܶܬ݂ܡܰܠܰܠ ܫܰܪܒܶܗ ܕܰܝܘܣܶܦ ܕܰܢܦܰܫܶܩ ܗ̱ܘܳܐ\nܒܣܼܰܪ ܗ̱ܘܳܐ ܐܶܢܽܘܢ ܡܰܠܟܳܐ ܒܚܶܠܡܶܗ ܕܕܰܓ̈ܳܠܶܐ ܗ̱ܘܰܘ\nܘܟܶܢ ܐܶܪܓܰܫ ܗ̱ܘܳܐ ܗܿܰܘ ܫܰܪܺܝܪܳܐ ܕܢܺܐܼܬ݂ܶܐ ܨܶܝܕܰܘܗ̱ܝ\nܘܟܰܕ ܐܶܫܬܰܐܠܘ ܟܽܠܗܽܘܢ ܘܰܒܛܶܠܘ ܡܶܢ ܝܺܕܰܥܬ݂ܳܐ\nܫܰܩܝܳܐ ܕܡܰܠܟܳܐ ܥܰܗܕܶܗ ܠܝܰܘܣܶܦ ܘܰܠܦܽܘܫ̈ܳܩܰܘܗ̱ܝ","english":"And that God had sent the dream, they did not know. The mystery was hidden from the magicians and from his servants. The dream of Pharaoh, the Lord sent to be revealed to him from God. A revelation of truths came forth, and the evil one did not know how to interpret the riddles. All the art of interpretation was confounded by the interpretation of the king's dream. It was hidden from her, and she could not find it. For the Hebrew youth, the dream was preserved, which was from God. The teaching of his Lord was revealed when he interpreted. The wisdom of all Egypt was humbled, for the dream of Pharaoh was not interpreted by her wise men. Truth did not call Joseph from the beginning. He was hiring all the wise men, and they were examined. He concealed his account and did not give it to be revealed to him, so that the shame of the art might enter within the king's house. If Joseph had interpreted from the beginning, neither the magicians nor the wise men would have been refuted. For they were saying that if Joseph had not interpreted, they would have known how to solve the dream as he did. And for this reason, until they all came up and went out, the account of Joseph, that he had interpreted, was not spoken. The king was perplexed by his dream, for they were liars, and he perceived that true one who was coming to him. And when all had been questioned and had failed in knowledge, the king's cupbearer remembered Joseph and his interpretations.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܰܪ̈ܳܫܶܐ","severity":"info","text":"The term 'ḥarrāšē' (magicians) is used here for the Egyptian court interpreters, distinct from 'ḥakkīmē' (wise men). Jacob plays on the ambiguity of the root ḥ-r-š, which can mean 'magician' or 'artificer', to contrast their failed art with Joseph's God-given interpretation.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܰܩܝܳܐ ܕܡܰܠܟܳܐ","severity":"info","text":"The 'cupbearer' (šāqyā d-malkā) recalls the Genesis narrative (Gen 40:1) where Pharaoh's chief cupbearer, imprisoned with Joseph, later recommends him. Jacob expands this role, making the cupbearer the agent who recalls Joseph's interpretive skill after the wise men fail.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܟܶܢ ܐܶܪܓܰܫ ܗ̱ܘܳܐ","severity":"info","text":"This line marks a narrative pivot: Pharaoh's perplexity shifts to recognition of Joseph as the 'true one' (šarrīrā). The contrast between the failed magicians and the coming truth-teller structures the passage as a dramatic revelation, leading to the cupbearer's memory.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܶܐܠܽܘ ܝܰܘܣܶܦ ܠܳܐ ܢܦܿܰܫܶܩ ܗ̱ܘܳܐ","severity":"info","text":"Jacob reports a hypothetical objection from the wise men: if Joseph had not interpreted, they could have done so. This rhetorical device, absent from Genesis, reflects later Syriac exegetical traditions that defend Joseph's unique prophetic role against potential detractors.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܣܸܶܐ ܗ̱ܘܳܐ ܐ̱ܪܳܙܳܐ","severity":"caution","text":"The phrase 'the mystery was hidden' (ksē hwā rāzā) is ambiguous: it could mean the dream's meaning was concealed from the magicians, or that God's sending of the dream was hidden. The context supports the former, as the following lines detail their interpretive failure.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'ܟܣܸܶܐ ܗ̱ܘܳܐ ܐ̱ܪܳܙܳܐ' (the mystery was hidden) is unclear: it may refer to the dream's meaning or to God's agency in sending it. The reading taken follows the narrative focus on the magicians' ignorance.","The phrase 'ܘܠܳܐ ܐܶܫܟܰܚܬܶܗ' (and she could not find it) has an ambiguous feminine subject: likely 'art' (ḥarāšūṯā) or 'Egypt' (Meṣrēn). The translation takes it as the art of interpretation."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ܡܼܛܳܐ ܗ̱ܘܳܐ ܠܶܗ ܓܶܝܪ ܙܰܒܢܳܐ ܕܢܼܶܦܽܘܩ ܡܶܢ ܒܶܝܬ ܐܰܣܺܝܪ̈ܶܐ\nܘܰܒܬܶܕܡܽܘܪܬܳܐ ܢܶܬ݂ܥܰܠܶܐ ܗ̱ܘܳܐ ܠܪܺܝܫܳܢܽܘܬ݂ܐ\nܫܠܼܶܡ ܗ̱ܘܳܐ ܠܶܗ ܬܽܘܒ ܟܰܝܠܳܐ ܡܰܠܝܳܐ ܗܿܰܘ ܕܰܬܠܳܬ݂ܺܝܢ\nܘܛܽܘܦܣܶܗ ܕܰܒܪܳܐ ܡܶܬ݂ܗܰܦܰܟ ܗ̱ܘܳܐ ܢܚܿܰܘܶܐ ܢܰܦܫܶܗ\nܩܼܪܶܒ ܟܺܝܬ ܫܰܩܝܳܐ ܘܰܓܠܳܐ ܠܦܶܪܥܽܘܢ ܡܶܛܽܠ ܝܰܘܣܶܦ\nܘܫܼܰܕܰܪ ܡܰܠܟܳܐ ܦܬܰܚ ܠܰܛܠܺܝܼܡܳܐ ܕܢܺܐܼܬ݂ܐ ܨܶܝܕܰܘܗ̱ܝ\nܐܰܢ̱ܬܬ݂ܐ ܚܒܼܰܫܬܶܗ ܘܡܰܠܟܳܐ ܦܬܼܰܚ ܠܶܗ ܟܰܕ ܢܿܳܦܶܩ ܗ̱ܘܳܐ\nܕܢܶܬ݂ܪܰܡܪܰܡ ܗ̱ܘܳܐ ܚܠܳܦ ܡܽܘܟܳܟܶܗ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ\nܐܰܝܿܢܳܐ ܕܰܛܠܺܝܼܡ ܒܝܰܘܣܶܦ ܢܶܚܽܘܪ ܟܰܕ ܡܶܬ݂ܒܰܝܰܐ\nܘܰܕܠܳܐ ܪܶܛܢܳܐ ܛܠܽܘܡܝܳܐ ܢܣܼܰܝܒܰܪ ܐܶܢ ܦܳܪܽܘܫܰܐ ܗ̱ܘ\nܛܰܠܡܽܘܟ ܐ̱ܢܳܫܳܐ ܚܽܘܪ ܒܰܐܠܳܗܳܐ ܕܠܰܘ ܛܳܠܽܘܡܰܐ ܗ̱ܘ\nܘܠܳܐ ܬܶܬ݂ܦܰܪܰܣ ܬܰܘܕܰܥ ܢܰܦܫܳܟ ܕܰܛܠܺܝܼܡܳܐ ܐܰܢ̱ܬ\nܐܶܢ ܠܰܐܠܳܗܳܐ ܨܿܳܒܶܝܬ ܕܬܶܫܦܰܪ ܐܰܘ ܦܳܪܽܘܫܳܐ\nܛܠܽܘܡܝܳܐ ܕܐ̱ܢܳܫܳܐ ܡܢܳܬ݂ܳܐ ܕܫܽܘܦܪ̈ܶܐ ܣܕܰܪ ܒܰܩܢܽܘܡܳܟ\nܠܳܐ ܟܰܕ ܠܳܐܺܝܬ ܬܶܦܽܘܩ ܪܽܘܚܳܐ ܕܰܛܠܺܝܼܡܳܐ ܐܰܢ̱ܬ\nܢܶܬ݂ܟܰܦܰܪ ܠܶܗ ܫܽܘܦܪܳܐ ܡܶܢܳܟ ܗܿܰܘ ܕܰܣܒܼܰܟ ܒܳܟ݂\nܐܶܢ ܡܿܰܫܰܪ ܐܰܢ̱ܬ ܕܺܐܝܬ ܠܰܐܠܳܗܳܐ ܦܳܛܽܘܢܽܘܬ݂ܐ\nܠܡܽܘܢ ܠܳܟ ܥܰܡܠܳܐ ܕܬܶܦܽܘܩ ܪܽܘܚܳܐ ܟܰܕ ܡܶܬܛܰܠܡܰܬ\nܝܰܘܣܶܦ ܢܼܶܗܘܶܐ ܐܰܝܟ ܡܰܚܙܺܝܬ݂ܐ ܠܟܽܠ ܕܰܛܠܺܝܼܡܺܝܢ\nܘܒܶܗ ܢܶܬ݂ܒܰܝܽܐܘܢ ܡܶܢ ܨܽܘܚ̈ܝܳܬ݂ܐ ܕܰܛܠܽܘܡܰܝ̈ܗܽܘܢ\nܛܠܽܘܡܝܳܐ ܚܰܒܼܫܶܗ ܘܰܒܟܺܐܢܽܘܬ݂ܐ ܢܦܼܰܩ ܗ̱ܘܳܐ ܕܺܝܼܢܶܗ\nܕܢܺܐܼܬ݂ܐ ܢܼܶܗܘܶܐ ܡܳܪܳܐ ܠܡܶܨܪܶܝܢ ܕܰܛܠܰܡܬ݂ܗ ܗܘܳܬ݂\nܐܰܝܟ ܣܳܥܽܘܪܳܐ ܥܼܰܠ ܨܶܝܕ ܡܰܠܟܳܐ ܕܢܶܓ݂ܽܘܫ ܟܺܐܒܶܗ\nܘܰܢܩܰܪܶܒ ܠܶܗ ܥܨܳܒܳܐ ܕܚܳܫܰܚ ܠܳܗ̇ ܠܰܡܚܽܘܬ݂ܗ\nܕܰܐܝܟܰܢܳܐ ܥܰܠ ܘܡܳܢܰܘ ܕܶܐܡܼܰܪ ܟܰܕ ܐܶܫܬܰܐܰܠ","english":"It was time for him to go out from the prison, and in wonder he was raised to the chief governorship. The full measure of the three was again delivered to him, and the pattern of the well was turned to show itself. The pit drew near and revealed to Pharaoh concerning Joseph, and the king sent and opened for the youth that he might come to him. His wife had bound him, and the king opened for him as he went out, that he might be exalted in place of his humiliation among the Egyptians. The youth was seen to be wronged in Joseph, as he was revealed, and without any injustice did that judge bear with him. O wronged one, look to God, who is not unjust, and do not trouble yourself to know yourself, O youth, whether you wish to please God or the judge. The injustice of the judge arranged a time of beauties in your place. Not without cause shall the spirit of the youth go out from you. That beauty which was woven in you was hidden from him. If you allow that God has authority to judge you, toil to bring forth the spirit as it is perfected. Joseph became like a mirror for all the wronged, and through him the cries of their injustices were revealed. His injustice bound him, and he went out in weeping that he might become lord over Egypt, which had wronged him. Like a physician over the king whose pain was stirred, he brought him the remedy that his kingdom needed, as it was fitting and as he said when he was asked.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܼܛܳܐ ܗ̱ܘܳܐ ܠܶܗ ܓܶܝܪ ܙܰܒܢܳܐ ܕܢܼܶܦܽܘܩ ܡܶܢ ܒܶܝܬ ܐܰܣܺܝܪ̈ܶܐ","severity":"info","text":"The opening clause signals a narrative transition: Joseph's release from prison is presented as divinely timed, not merely political.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܽܘܦܣܶܗ ܕܰܒܪܳܐ","severity":"info","text":"The phrase 'pattern of the well' (ܛܽܘܦܣܶܗ ܕܰܒܪܳܐ) recalls the earlier pit imagery in the Joseph story, used here as a typological symbol of hidden revelation.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܰܘܣܶܦ","severity":"info","text":"The narrative draws on Genesis 41, where Joseph interprets Pharaoh's dream and is elevated from prison to governorship; Jacob of Serugh expands the biblical account with moral and theological reflection.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܠܽܘܡܝܳܐ","severity":"info","text":"The repeated term 'wronged one' (ܛܠܽܘܡܝܳܐ) reflects Jacob of Serugh's homiletic emphasis on theodicy and the vindication of the innocent, a theme prominent in Syriac exegesis of Joseph's story.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܰܝܟ ܡܰܚܙܺܝܬ݂ܐ","severity":"info","text":"The comparison of Joseph to a 'mirror' (ܡܰܚܙܺܝܬ݂ܐ) for the wronged is a distinctive image in Jacob's homily, paralleling his use of reflective imagery elsewhere to illustrate moral exemplarity.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܒܟܺܐܢܽܘܬ݂ܐ ܢܦܼܰܩ ܗ̱ܘܳܐ","severity":"info","text":"The passage moves from Joseph's release to his weeping departure, then to his future lordship, creating a chiastic structure that contrasts humiliation with exaltation.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some uncertain readings in the final lines (e.g., ܕܶܐܡܼܰܪ ܟܰܕ ܐܶܫܬܰܐܰܠ), which may reflect scribal variation; the English draft interprets this as 'as he said when he was asked'."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ܙܰܒܢܳܐ ܒܿܳܥܝܳܐ ܕܰܐܪܺܝܟ݂ܐܺܝܬ ܬܶܬ݂ܡܰܠܰܠ ܒܶܗ\nܣܺܝܡܘ̱ ܥܽܘܗܕܳܢܳܐ ܕܫܰܪܒܶܗ ܦܰܐܝܳܐ ܒܪ̈ܶܥܝܳܢܰܝܟܽܘܢ\nܘܶܐܢܿܳܐ ܐܶܛܽܘܪ ܘܰܥܕܳܗܿ ܕܡܶܠܬ݂ܐ ܕܠܰܐܝܟܳܐ ܕܣܶܡܟܰܬ݂\nܗܳܐ ܩܕܳܡ ܦܶܪܥܽܘܢ ܥܼܰܠ ܢܶܫܬܰܐܰܠ ܥܰܠ ܟܰܣܝ̈ܳܬ݂ܐ\nܒܪܺܝܼܟ ܕܰܓܠܼܳܐ ܠܶܗ ܐ̱ܪ̈ܳܙܰܝ ܡܰܠܟܳܐ ܘܦܽܘܫܳܩܰܝ̈ܗܽܘܢ","english":"It was fitting that at length the discourse should be prolonged concerning him. The memory of his splendid story was placed in your minds. And I sought to preserve it, and the time of the word, to the place where it had set. Behold, before Pharaoh, he entered and was questioned concerning the cups. Blessed be the one who revealed to him the mysteries of the king and their interpretations.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܙܰܒܢܳܐ ܒܿܳܥܝܳܐ ܕܰܐܪܺܝܟ݂ܐܺܝܬ ܬܶܬ݂ܡܰܠܰܠ ܒܶܗ","severity":"info","text":"The opening phrase signals the homilist's self-conscious turn to prolong the discourse, marking a rhetorical transition from narrative to reflection.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܽܘܗܕܳܢܳܐ","severity":"info","text":"The term ܥܽܘܗܕܳܢܳܐ (ʿuhdānā) means 'memory' or 'remembrance', here referring to the commemorative function of the homily for Joseph's story.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܰܠ ܟܰܣܝ̈ܳܬ݂ܐ","severity":"info","text":"The 'cups' (ܟܰܣܝ̈ܳܬ݂ܐ) allude to the biblical narrative of Joseph's interpretation of Pharaoh's dreams (Gen 41), here rendered as a question about cups.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܦܶܪܥܽܘܢ","severity":"info","text":"Pharaoh (ܦܶܪܥܽܘܢ) is the standard Syriac rendering of the Egyptian king in the Joseph story, reflecting the Peshitta Old Testament usage.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܶܐܢܿܳܐ ܐܶܛܽܘܪ","severity":"info","text":"The phrase 'I sought to preserve it' (ܘܶܐܢܿܳܐ ܐܶܛܽܘܪ) functions as a meta-narrative aside, emphasizing the homilist's role as custodian of the tradition.","cites":[{"key":"ed:dsc-114","label":"source edition: On Joseph (Memra 6)","url":"https://syriaccorpus.org/114"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'the time of the word' (ܥܕܳܗܿ ܕܡܶܠܬ݂ܐ) is ambiguous: it may denote the appointed moment for the homily or the narrative's temporal setting."],"confidence":"high","notes":[]}]}