{"slug":"dsc-115","id":"syriac:dsc:dsc-115","title":"On Joseph (Memra 7)","author":"Jacob of Serugh","genre":"homily","date":"Late 5th/early 6th century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:20Z","cost_usd":0.008109},"source":{"registry_id":"syriac:dsc:dsc-115","work_id":"dsc-115","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/115"},"stats":{"passages":13,"english_words":3360,"coptic_letters":0,"commentary_units":71,"commentary_kinds":8,"derived_notes":0,"ambiguities":20,"work_notes":5,"external_links":4,"timeline":4},"summary":{"work":"dsc-115","abstract":"This memra (metrical homily) by Jacob of Serugh retells the biblical story of Joseph (Genesis 37–50) in twelve-syllable verse, expanding the narrative with dramatic dialogue and typological reflection. Composed during Jacob's episcopate in Batnan (late 5th–early 6th century), the homily presents Joseph as a type of Christ, a common theme in Syriac patristic exegesis. The work survives in a single 9th-century manuscript (DSC 115) with lacunae and scribal corrections, and was read in West Syriac liturgy during Lent, especially on the Sunday of Joseph, serving catechetical and paraenetic purposes.","historical_context":"Jacob of Serugh (c. 451–521 CE) composed this memra during his tenure as bishop of Batnan (modern-day Suruç, Turkey), a center of Syriac Christianity. The homily belongs to a cycle of memre on Joseph, reflecting the genre's popularity in late antique Syriac literature. The twelve-syllable meter is characteristic of Jacob's poetic style, and the work's typological exegesis aligns with the broader Syriac tradition of reading Old Testament figures as prefigurations of Christ. The sole surviving manuscript (DSC 115) dates to the 9th century, with lacunae and scribal corrections suggesting possible interpolation or reordering. The homily's liturgical use during Lent, particularly on the Sunday of Joseph, indicates its role in moral and typological instruction. The edition does not collate all known witnesses, and variant readings from other manuscript families (e.g., Vatican or Mardin) are not recorded, so the text may not represent the earliest recoverable form.","significance":"This memra exemplifies Jacob of Serugh's narrative-retelling style and typological exegesis, where Joseph is interpreted as a type of Christ. It is a key witness to late antique Syriac homiletic literature and its liturgical function during Lent. The work also illustrates the transmission challenges of Syriac manuscripts, with a single 9th-century copy showing signs of textual instability.","timeline":[{"date":"c. 451–521 CE","event":"Life of Jacob of Serugh, author of the memra"},{"date":"Late 5th–early 6th c.","event":"Composition of On Joseph (Memra 7) during Jacob's episcopate in Batnan"},{"date":"9th c.","event":"Copying of the sole surviving manuscript (DSC 115)"},{"date":"Late antique–medieval","event":"Liturgical use in West Syriac tradition during Lent, especially on the Sunday of Joseph"}],"relations":[{"work":"Genesis 37–50","relation":"Biblical source for the Joseph narrative","key":"","label":null,"url":null},{"work":"Jacob of Serugh's other memre on Joseph","relation":"Part of a cycle of metrical homilies on Joseph","key":"","label":null,"url":null},{"work":"Syriac patristic exegesis (e.g., Ephrem, Narsai)","relation":"Shares typological interpretation of Joseph as a type of Christ","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":"Author of the memra"},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Religious and cultural context"},{"key":"wikipedia:Joseph (Genesis)","label":"Joseph (Genesis)","url":"https://en.wikipedia.org/wiki/Joseph_%28Genesis%29","reason":"Biblical figure at the center of the homily"},{"key":"wikipedia:Typology (theology)","label":"Typology (theology)","url":"https://en.wikipedia.org/wiki/Typology_%28theology%29","reason":"Exegetical method used in the work"}],"cautions":["The sole surviving manuscript (DSC 115) is a 9th-century copy with lacunae and scribal corrections, suggesting possible interpolation or reordering of stanzas.","The edition does not collate all known witnesses; variant readings from other manuscript families (e.g., Vatican or Mardin) are not recorded, so the text may not represent the earliest recoverable form.","Dating of the memra relies on internal stylistic consistency and manuscript colophons, not external corroboration."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000451,"generated":"2026-11-15T01:44:29Z"},"checks":{"work":"dsc-115","status":"pass","blocking":[],"warnings":[],"stats":{"passages":13,"translated":13,"commentary_passages":13,"commentary_units":71,"english_words":3360,"source_letters":11894,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily is composed in twelve-syllable meter, typical of Jacob’s memre, and employs a narrative-retelling style that expands the biblical Joseph story with dramatic dialogue and typological reflection.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521 CE) composed this memra during his episcopate in Batnan; the dating rests on internal stylistic consistency with his other works and on manuscript colophons.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memra was read in West Syriac liturgical tradition during the season of Lent, particularly on the Sunday of Joseph, reflecting its catechetical and paraenetic function.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The sole surviving manuscript (DSC 115) is a 9th-century copy; lacunae and scribal corrections in the Joseph narrative suggest possible interpolation or reordering of stanzas.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"caution","text":"The edition does not collate all known witnesses; variant readings from other manuscript families (e.g., Vatican or Mardin) are not recorded, so the text may not represent the earliest recoverable form.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 13 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":13},"term_index":[],"citations":{"ed:dsc-115":{"label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}},"segments":[{"i":1,"ref":"p1","source":"ܡܺܐܡܪܳܐ ܕܫܰܒܥܳܐ ܕܥܰܠ ܝܰܘܣܶܦ\nܡܺܐܡܪܳܐ ܕܫܰܒܥܳܐ ܕܥܰܠ ܝܰܘܣܶܦ\nܕܩܰܕܺܝܫܳܐ ܡܳܪܝ̱ ܝܰܥܩܽܘܒ\nܟܰܕ ܢܦܰܩ ܡܶܢ ܒܶܝܬ ܐܰܣܺܝܪ̈ܶܐ ܘܥܰܠ ܩܕܳܡ ܦܶܪܥܽܘܢ ܘܦܰܫܶܩ ܠܶܗ ܚܶܠܡ̈ܶܐ ܕܰܚܙܳܐ\nܐ̱ܪ̈ܳܙܰܝ ܡܳܪܰܢ ܐܽܘܪܚܳܐ ܕܪܰܫܘ̱ ܠܺܝ ܒܶܝܬ ܩܶܪ̈ܝܳܢܶܐ\nܕܰܒܗܽܘܢ ܐܶܪܕܶܐ ܠܘܰܥܕܳܐ ܕܡܶܠܬ݂ܶܗ ܕܺܝܼܚܺܝܕܳܝܳܐ\nܒܶܗ ܗܽܘ ܒܰܒܪܳܐ ܟܬ݂ܺܝܼܒܺܝܢ ܣܶܦܪ̈ܶܐ ܕܰܢܒܺܝܽܘܬ݂ܐ\nܘܠܳܐ ܐܺܝܬ ܕܰܦܳܐ ܕܠܳܐ ܛܥܺܝܼܢ ܨܰܠܡܶܗ ܒܶܝܬ ܩܶܪ̈ܳܝܢܶܐ\nܗܽܘܝܽܘ ܥܶܠܬ݂ܐ ܕܟ݂ܽܠ ܓܶܠܝܳܢ̈ܶܐ ܕܫܰܪܺܝܪ̈ܳܬ݂ܐ\nܘܟܽܠܡܳܐ ܕܺܐܝܬ݂ܘܗ̱ܝ ܡܶܢܶܗ ܘܰܠܒܰܪ ܕܰܓܳܠܽܘܬ݂ܐ ܗ̱ܝ\nܗܽܘ ܠܰܢܒܺܝ̈ܶܐ ܝܰܗ̱ܒ ܕܰܢܩܽܘܡܽܘܢ ܥܰܠ ܟܰܣܝ̈ܳܬ݂ܐ\nܘܰܠܚܰܙܳܝ̈ܶܐ ܗܽܘܼ ܓܿܳܠܶܐ ܗ̱ܘܳܐ ܥܰܡܺܝ̈ܩܳܬ݂ܐ\nܗܽܘܼ ܦܳܩܶܕ ܗ̱ܘܳܐ ܦܫܳܪܳܐ ܠܚܶܠ̈ܡܶܐ ܡܶܢ ܒܶܝܬ ܐܰܒܳܐ\nܘܰܒܒܽܘܝܳܢܳܐ ܠܣܰܟ݂ܽܘ̈ܠܬ݂ܳܢܶܐ ܗܽܘܼ ܡܰܥܬܰܪ ܗ̱ܘܳܐ\nܗܽܘܝܽܘ ܫܪܳܪܳܐ ܘܟ݂ܽܠ ܡܳܐ ܕܫܰܪܺܝܪ ܒܶܗ ܐܶܬ݂ܡܰܠܰܠ\nܘܶܐܢ ܐܺܝܬ ܡܶܠܬ݂ܳܐ ܕܒܶܗ ܠܳܐ ܢܶܦܼܩܰܬ ܡܶܢ ܕܰܓܠܳܐ ܗ̱ܝ\nܗܽܘ ܚܰܟܶܡ ܗ̱ܘܳܐ ܠܝܰܘܣܶܦ ܥܰܒܕܶܗ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ\nܘܡܶܢܶܗ ܩܰܒܶܠ ܢܰܗܺܝܪܽܘܬ݂ܐ ܕܥܰܠ ܓܶܠܝܳܢ̈ܶܐ\nܒܶܗ ܓܶܝܪ ܨܺܝܼܪ ܗ̱ܘܳܐ ܐܳܦ ܣܳܗܕܽܘܬ݂ܶܗ ܒܶܗ ܣܺܝܼܡܳܐ ܗܘܳܬ݂\nܒܰܕܓ݂ܽܘܢ ܟܰܒܼܫܶܗ ܠܟ݂ܽܠܶܗ ܐܰܬ݂ܪܳܐ ܒܚܰܟܺܝܡܽܘܬ݂ܗ\nܐܶܠܽܘ ܠܳܐ ܓܶܝܪ ܨܽܘܪܬܳܐ ܕܡܳܪܶܗ ܫܩܼܺܝܠ ܗ̱ܘܳܐ ܝܰܘܣܶܦ\nܠܳܐ ܐܶܫܼܬܰܠܰܛ ܥܰܠ ܟܰܣܝ̈ܳܬ݂ܐ ܘܥܰܠ ܓܰܠܝ̈ܳܬ݂ܐ\nܦܓܰܥܘ ܒܶܗ ܚܶܠ̈ܡܶܐ ܘܦܰܫܶܩܘ̱ ܐܶܢܽܘܢ ܢܰܗܺܝܪܳܐܺܝܬ݂\nܩܺܐܪ̈ܣܶܐ ܫܓܺܝܫ̈ܶܐ ܘܰܥܒܼܰܪ ܐܶܢܽܘܢ ܒܰܣܺܝܡܳܐܺܝܬ݂\nܫܰܠܽܝܛܽܘܬ݂ܐ ܘܶܐܬ݂ܕܰܒܰܪ ܒܳܗ̇ ܚܰܟܺܝܡܳܐܺܝܬ݂\nܕܰܒܟ݂ܽܠ ܥܶܠ̈ܠܳܢ ܨܽܘܪܬܶܗ ܕܰܒܪܳܐ ܒܶܗ ܬܺܐܪܰܒ ܗܘܳܬ݂","english":"Memra Seven on Joseph\n\nMemra Seven on Joseph\n\nof the holy Mar Jacob\n\nWhen he came out of the prison and stood before Pharaoh and interpreted the dreams he had seen.\n\nThe mysteries of the Lord’s path were inscribed for me among the readings,\n\nin which I might descend to the appointed time of the Word of the Only One.\n\nIn that Son are written the books of profundity,\n\nand there is no page that does not bear His image among the readings.\n\nHe is the cause of all true revelations,\n\nand everything that is from Him and beyond is free from falsehood.\n\nHe gave to the prophets that they might stand over hidden things,\n\nand to the seers He revealed deep things.\n\nHe it was who commanded the interpretation of dreams from the house of the father,\n\nand in interpretation He enriched the thoughtful.\n\nHe is the truth, and everything true was spoken through Him,\n\nand there is no word that came forth from Him that is false.\n\nHe taught Joseph, His servant among the Egyptians,\n\nand from Him he received the clarity concerning revelations.\n\nFor in Him his testimony was formed, and in Him it was placed,\n\nwhen by them he subdued the whole land through his wisdom.\n\nFor if Joseph had not taken the image of his Lord,\n\nhe would not have ruled over hidden things and over revelations.\n\nThe dreams encountered him, and they interpreted clearly;\n\nthe troubled visions passed by serenely.\n\nHe took authority and governed it wisely,\n\nso that in all affairs the image of the Son was imprinted in him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܺܐܡܪܳܐ ܕܫܰܒܥܳܐ ܕܥܰܠ ܝܰܘܣܶܦ","severity":"info","text":"The heading identifies this as the seventh memra (metrical homily) on Joseph, a standard structural unit in Jacob of Serugh's cycle.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܳܪܝ̱ ܝܰܥܩܽܘܒ","severity":"info","text":"The epithet 'Mar Jacob' confirms the author as Jacob of Serugh (c. 451–521 CE), a major Syriac poet-theologian of the late patristic period.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐ̱ܪ̈ܳܙܰܝ","severity":"info","text":"The word 'rāzay' (mysteries) is a key term in Jacob's exegetical vocabulary, denoting typological or allegorical meanings hidden in the biblical text.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܰܘܣܶܦ","severity":"info","text":"The passage alludes to the biblical Joseph narrative (Genesis 37–50), specifically his dream interpretation before Pharaoh (Genesis 41).","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܨܽܘܪܬܶܗ ܕܰܒܪܳܐ","severity":"info","text":"The phrase 'image of the Son' reflects Jacob's typological identification of Joseph as a type of Christ, a common theme in Syriac patristic exegesis.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܣܶܦܪ̈ܶܐ ܕܰܢܒܺܝܽܘܬ݂ܐ","severity":"info","text":"The reference to 'books of profundity' may echo the Syriac liturgical tradition of reading Jacob's memre during Lent, where Joseph's story was treated as a moral and typological exemplar.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܶܝܬ ܩܶܪ̈ܝܳܢܶܐ' (among the readings) could refer either to liturgical readings or to the scriptural text itself; the reading taken is the latter, given the context of exegesis."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܟܰܒܫܳܗܿ ܠܰܐܪܥܳܐ ܘܰܒܟܰܣܝ̈ܳܬ݂ܐ ܘܰܒܓܰܠܝ̈ܳܬ݂ܐ\nܕܢܺܝܫܶܗ ܕܡܰܠܟܳܐ ܡܶܬ݂ܚܰܘܶܐ ܗ̱ܘܳܐ ܒܚܰܟܺܝܡܽܘܬ݂ܗ\nܚܶܠܡ̈ܶܐ ܠܽܘܩܕܰܡ ܐܶܫܬܰܥܒܰܕܘ ܠܶܗ ܘܗܳܝ ܕܶܝܢ ܐ̱ܢܳܫ̈ܳܐ\nܘܚܶܙ̈ܘܶܐ ܝܰܩܪܽܘܗ̱ܝ ܘܟܶܢ ܐܶܬ݂ܝܰܩܰܪ ܡܶܢ ܡܶܨܪ̈ܳܝܶܐ\nܥܰܠ ܓܶܠܝܳܢ̈ܶܐ ܗ̱ܘܼܳܐ ܫܰܠܺܝܛܳܐ ܢܦܰܪܢܶܣ ܐܶܢܽܘܢ\nܘܟܶܢ ܐܶܫܼܬܰܪܰܪ ܥܰܠ ܕܽܘܒܳܪ̈ܶܐ ܕܪܺܝܫܳܢܽܘܬ݂ܐ\nܠܰܐܬ݂ܪܳܐ ܕܚܶܠܡ̈ܶܐ ܟܒܼܰܫ ܒܺܐܝܕܰܥܬ݂ܳܐ ܕܶܐܬ݂ܝܰܗܒܰܬ݀ ܠܶܗ\nܘܗܳܝܕܶܝܢ ܡܶܨܪܶܝܢ ܕܶܚܠܰܬ ܡܶܢܶܗ ܘܰܗܘܼܳܐ ܡܳܪܳܗܿ\nܥܕܰܡܳܐ ܕܰܚܼܙܰܘ ܕܰܒܚܶܙܘ̈ܳܢܶܐ ܕܠܶܠܝܳܐ ܫܰܠܺܝܛ\nܘܠܳܐ ܫܰܠܺܝܛܳܐ ܥܠܰܝܗܽܘܢ ܥܰܒܼܕܽܘܗ̱ܝ ܕܰܢܕܰܒܰܪ ܗ̱ܘܳܐ\nܥܕܰܡܳܐ ܕܰܢܦܼܰܩ ܒܳܬ݂ܪ ܚܶܠܡ̈ܶܐ ܘܦܰܫܼܶܩ ܐܶܢܽܘܢ\nܘܠܳܐ ܡܶܨܪ̈ܳܝܶܐ ܝܰܗ̱ܒܘ̱ ܠܶܗ ܐܺܝܼܕܳܐ ܢܫܰܥܒܶܕ ܐܶܢܽܘܢ\nܐܳܡܿܪܺܝܢ ܗ̱ܘܰܘ ܓܶܝܪ ܕܶܐܢ ܥܰܠ ܚܶܠܡܳܐ ܕܠܶܠܝܳܐ ܫܰܠܺܝܼܛ\nܐܰܝܠܶܝܢ ܐ̱ܢܳܫܳܐ ܠܳܐ ܡܶܫܬܰܡܥܺܝܢ ܠܰܕܚܺܝܼܠܽܘܬ݂ܗ\nܡܿܰܢܽܘܼ ܩܰܠܺܝܠ ܛܳܒ ܡܶܢ ܚܶܠܡܳܐ ܕܢܶܡܪܰܕ ܡܶܢܶܗ\nܕܳܐܦ ܐܶܢ ܛܳܐܶܣ ܐܰܝܟ ܚܶܙܘܳܢܳܐ ܨܳܐܶܕ ܗ̱ܘܳܐ ܠܶܗ\nܡܶܢ ܟܰܣܝ̈ܳܬ݂ܳܐ ܐܶܬ݂ܝܰܒܰܠ ܗ̱ܘܳܐ ܨܶܝܕ ܓܰܠܝ̈ܳܬ݂ܳܐ\nܕܡܶܢ ܐܰܠܳܗܳܐ ܐܶܫܬܰܕܰܪ ܗ̱ܘܳܐ ܢܦܰܪܢܶܣ ܐܰܬ݂ܪܳܐ\nܘܥܼܰܠ ܩܰܕܡܳܐܺܝܬ ܘܺܝܠܶܦ ܐ̱ܪ̈ܳܙܶܐ ܕܒܶܝܬ ܐܰܠܳܗܳܐ\nܘܟܶܢ ܐܶܫܬܰܠܰܛ ܕܰܠܒܶܝܬ ܦܶܪܥܽܘܢ ܡܳܪܳܐ ܢܼܶܗܘܶܐ\nܐܰܝܟ ܕܠܳܐܣܝܳܐ ܩܼܪܳܐ ܠܶܗ ܦܶܪܥܽܘܢ ܢܶܓ݂ܽܘܫ ܟܺܐܒܶܗ\nܘܰܐܝܟ ܕܰܒܥܼܳܐ ܗ̱ܘܳܐ ܫܩܼܰܠ ܚܽܘܠܡܳܢܳܐ ܘܟܶܢ ܐܶܫܬܰܥܒܰܕ\nܚܼܙܳܐ ܗ̱ܘܳܐ ܡܰܠܟܳܐ ܚܶܙܘܳܐ ܒܠܶܠܝܳܐ ܘܰܐܣܓܺܝܼ ܫܰܚܩܶܗ\nܘܥܼܰܠ ܗ̱ܘܳܐ ܝܰܘܣܶܦ ܕܰܢܦܰܫܶܩ ܗ̱ܘܳܐ ܥܰܠ ܟܰܣܝ̈ܳܬ݂ܐ\nܥܕܰܡܳܐ ܠܗܳܪܟܳܐ ܪܕܳܐ ܗ̱ܘܳܐ ܡܺܐܡܪܳܐ ܕܰܩܕܳܡ ܗܳܢܳܐ","english":"He subdued the earth, and in the hidden and revealed things\nthe wisdom of the king was shown forth.\nDreams were subjected to him beforehand, and that same interpretation of dreams\nand visions honored him, and he was honored by the Egyptians.\nOver the revelations he was ruler, and he interpreted the visions,\nand he was established over the triumphs of the headship.\nTo the land of dreams he subdued by the knowledge that was given to him,\nand then Egypt feared him and became his lord,\nuntil they saw that in the visions of the night he was ruler,\nand not ruler over them, his servants whom he governed,\nuntil he went out after the dreams and interpreted the visions.\nAnd the Egyptians did not give him a hand, and he subjected the visions.\nFor they were saying that he who is ruler over the dream of the night,\nthose whose interpretation is not heard because of his fear,\nhow much better than the dream that rebelled against him,\neven if he errs like a vision, he was hunting him.\nFrom the hidden things he was brought to the hunt of the revealed things,\nfor he was sent from God, and he spread out the land,\nand first entered and learned the mysteries of the house of God,\nand then he was empowered to become lord of the house of Pharaoh,\nas a physician Pharaoh called him, and he felt his pain,\nand as he desired, he took the health, and then he was subjected.\nThe king saw a vision in the night and increased his troubles,\nand Joseph entered who interpreted the hidden things,\nuntil here the discourse that preceded this one drove.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܰܣܝ̈ܳܬ݂ܐ / ܓܰܠܝ̈ܳܬ݂ܐ","severity":"info","text":"The pair 'hidden things' and 'revealed things' is a key binary in Jacob's typological exegesis, contrasting the concealed divine plan with its manifest fulfillment.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܦܰܪܥܽܘܢ","severity":"info","text":"Pharaoh's role as a dreamer and Joseph's as interpreter follows the biblical narrative (Genesis 41), but Jacob amplifies the motif of dreams as a medium of divine revelation and political authority.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܕܰܡܳܐ ܠܗܳܪܟܳܐ","severity":"info","text":"The phrase 'until here' signals a structural break, marking the end of a narrative segment and a transition to the next part of the homily.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܰܝܟ ܕܠܳܐܣܝܳܐ","severity":"info","text":"The comparison of Joseph to a physician called by Pharaoh echoes a common typology in Syriac literature, where Joseph prefigures Christ as healer and interpreter of divine mysteries.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗܳܝܕܶܝܢ ܡܶܨܪܶܝܢ ܕܶܚܠܰܬ ܡܶܢܶܗ ܘܰܗܘܼܳܐ ܡܳܪܳܗܿ","severity":"caution","text":"The clause 'Egypt feared him and became his lord' is syntactically ambiguous: 'his lord' could refer to Joseph or to Pharaoh; the English draft takes Joseph as lord, but the Syriac may imply Egypt's submission to Pharaoh through Joseph.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'his lord' (ܡܳܪܳܗܿ) in the clause about Egypt is ambiguous: it may be Joseph or Pharaoh.","The phrase 'he was hunting him' (ܨܳܐܶܕ ܗ̱ܘܳܐ ܠܶܗ) is unclear: the subject and object of the hunt are not explicit."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܘܰܐܚܕܰܢܝ̱ ܫܶܬܩܳܐ ܘܗܳܫܳܐ ܙܳܥܶܬ ܠܰܡܡܰܠܳܠܽܘ\nܙܿܳܕܶܩ ܡܶܟܺܝܠ ܬܶܪܗܰܛܝ ܡܶܠܬ݂ܳܐ ܥܰܠ ܩܶܪܝܳܢܳܐ\nܘܫܶܡܥܳܐ ܕܶܐܕܢܳܐ ܢܶܨܠܶܐ ܘܰܥܕܶܗ ܨܶܝܕ ܣܽܘܟܳܠܳܐ\nܐܶܢ ܦܽܘܪܫܳܢܳܐ ܠܳܐ ܬܼܶܣܰܒ ܠܳܟ ܟܰܕ ܕܫܿܳܡܰܥ ܐܰܢ̱ܬ\nܡܽܘܢ ܝܽܘܬ݂ܪܳܢܳܐ ܐܺܝܬ ܠܳܟ ܬܶܫܟܰܚ ܟܰܕ ܨܳܐܶܬ ܐܰܢ̱ܬ\nܨܶܝܕ ܝܽܘܬ݂ܪܳܢܳܐ ܬܶܪܗܰܛܝ ܡܶܠܬ݂ܐ ܐܳܦ ܡܰܫܡܰܥܬܳܐ\nܘܗܳܕܶܐ ܗܳܝ ܡܶܠܬ݂ܐ ܕܒܳܗ̇ ܕܡܶܬܬܙܺܝܼܥܺܝܢ ܟܽܠ ܦܽܘܪ̈ܫܳܢܶܐ\nܠܰܘ ܥܰܠ ܕܰܚܼܙܳܐ ܦܶܪܥܽܘܢ ܚܶܠܡܳܐ ܒܛܺܝܼܠ ܠܺܝ ܕܺܐܡܰܪ\nܠܐ̱ܪܳܙܳܐ ܬܡܺܝܼܗܳܐ ܕܶܐܫܬܰܡܰܫ ܒܶܗ ܐܰܠܺܝܼܨ ܐ̱ܢܳܐ ܐܰܕܢܰܚ\nܠܰܘ ܥܰܠ ܕܦܰܫܰܪ ܝܰܘܣܶܦ ܚܶܠܡܳܐ ܕܽܘܡܳܪܳܐ ܗ̱ܘܳܐ\nܕܗܽܘܼ ܦܽܘܫܳܩܶܗ ܣܢܺܝܼܩ ܢܶܬ݂ܦܰܫܰܩ ܬܶܗܪܳܐ ܐܰܚܕܰܢܝ̱\nܐܳܡܰܪ ܡܳܕܶܝܢ ܡܶܛܽܠ ܚܶܠܡܳܐ ܣܽܘܥܪܳܢܳܐܺܝܬ݂\nܘܟܶܢ ܡܿܰܗܦܶܟ ܐ̱ܢܳܐ ܕܬܽܘܒ ܢܶܬ݂ܡܰܠܰܠ ܪܽܘܚܳܢܳܐܺܝܬ݂\nܥܼܰܠ ܗ̱ܘܳܐ ܝܰܘܣܶܦ ܘܫܰܪܺܝ ܦܶܪܥܽܘܢ ܠܰܡܡܰܠܳܠܽܘ\nܚܶܠܡܳܐ ܚܶܠܡܶܬ ܘܠܰܝܬ ܦܳܫܽܘܪܳܐ ܕܰܡܒܿܰܕܶܩ ܠܺܝ\nܐܰܘܕܺܝ ܡܰܠܟܳܐ ܕܠܰܝܬ ܦܳܫܽܘܪܳܐ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ\nܕܬܶܗܼܘܶܐ ܪܰܒܳܐ ܚܰܟܺܝܡܽܘܬ݂ܶܗ ܕܒܰܪ ܥܶܒܪ̈ܳܝܶܐ\nܒܰܣܪܳܗܿ ܠܟ݂ܠܳܗ̇ ܚܰܟܺܝܡܽܘܬ݂ܐ ܕܰܒܢ̈ܰܝ ܡܶܨܪܶܝܢ\nܟܰܕ ܐܳܡܿܰܪ ܗ̱ܘܳܐ ܕܚܶܠܡܳܐ ܚܶܠܡܶܬ ܘܠܰܝܬ ܦܳܫܽܘܪܳܐ\nܘܫܰܪܺܝ ܝܰܘܣܶܦ ܕܰܢܥܰܕܪ ܗ̱ܘܳܐ ܘܟܶܢ ܦܰܫܰܪ ܗ̱ܘܳܐ\nܕܠܳܐ ܠܰܡ ܐܶܥܿܢܶܐ ܒܶܠܥܳܕ ܡܳܪܝܳܐ ܫܠܳܡܳܐ ܠܦܶܪܥܽܘܢ\nܠܡܰܣܰܒ ܒܰܐܦ̈ܶܐ ܛܪܰܕ ܗ̱ܘܳܐ ܕܢܶܦܽܘܩ ܡܶܢ ܒܶܝܬ ܡܰܠܟܳܐ\nܕܒܰܬܪܺܝܨܽܘܬ݂ܐ ܕܢܰܦܫܳܐ ܢܡܰܠܶܠ ܟܰܕ ܠܳܐ ܕܳܚܶܠ\nܠܳܐ ܠܰܡ ܐܶܥܢܶܐ ܒܶܠܥܳܕ ܡܳܪܝܳܐ ܫܠܳܡܳܐ ܠܦܶܪܥܽܘܢ\nܒܗܳܕܶܐ ܚܰܘܺܝ ܕܢܶܣܰܒ ܒܰܐܦ̈ܶܐ ܠܳܐ ܡܶܫܬܰܥܒܰܕ\nܟܰܕ ܠܳܐ ܦܫܰܪ ܠܶܗ ܠܡܰܠܟܳܐ ܚܶܠܡܶܗ ܫܰܪܺܝ ܡܰܟܶܣ","english":"He fell silent, and now the tongue is stirred to speak. It is fitting, then, that the word hasten to the reading, and the hearing of the ear is bent, and its time is toward the goal. Do not take the interpretation for yourself, while you are listening, O you. What profit is there for you? You will find, when you are thirsty, toward the profit the word hastens, and also the hearing. And this is the word by which all interpretations are moved. Not concerning that Pharaoh saw a dream, for it is trivial for me to speak of the wondrous mystery that was used by the distressed Hebrew. Not concerning that Joseph interpreted the dream of the king, for that interpretation is difficult; let the wonder be interpreted, I say. He says, \"I know because of the dream in a practical manner,\" and again the Hebrew turns to speak spiritually. Joseph entered and Pharaoh began to speak: \"I dreamed a dream, and there is no interpreter who can explain it to me.\" The king confessed that there is no interpreter among the Egyptians, so that the wisdom of the Hebrew man might be great. He belittled all the wisdom of the Egyptians, when he said, \"I dreamed a dream, and there is no interpreter.\" And Joseph began to help, and again he interpreted, so that he would not be afraid except of the Lord; peace to Pharaoh. To take in the face, he drove out that he might depart from the king's house, because of the righteousness of the soul he spoke without fear. He was not afraid except of the Lord; peace to Pharaoh. In this he showed that he took in the face, not being subjugated. When he had not interpreted his dream for the king, he began to conceal.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܽܘܪ̈ܫܳܢܶܐ","severity":"info","text":"The plural noun 'interpretations' (pūršāʿē) is a key term in Jacob's hermeneutical vocabulary, denoting both the act of dream interpretation and the exegesis of divine mysteries.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Jacob contrasts 'practical' (sūʿrānāʾīṯ) and 'spiritual' (rūḥānāʾīṯ) modes of speech, reflecting a common Syriac exegetical distinction between literal/historical and allegorical/spiritual interpretation.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The passage alludes to Genesis 41:1–16, where Pharaoh recounts his dream and Joseph interprets it, but Jacob reframes the narrative to emphasize Joseph's spiritual authority over the Egyptian king.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This unit marks a transition from the poet's self-interruption (the 'falling silent' of line 1) to a direct address to the audience, then to the biblical scene, using a series of rhetorical negations ('Not concerning...').","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Jacob's insistence that Joseph 'took in the face' (i.e., spoke boldly) and 'was not afraid except of the Lord' became a model for Syriac Christian ideals of fearless truth-telling before earthly authority.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܠܰܘ ܥܰܠ ܕܰܚܼܙܳܐ ܦܶܪܥܽܘܥ ܚܶܠܡܳܐ' could be read as 'Not concerning that Pharaoh saw a dream' or 'Not because Pharaoh saw a dream'; the sense is that Jacob is not retelling the obvious narrative.","The clause 'ܠܳܐ ܠܰܡ ܐܶܥܿܢܶܐ ܒܶܠܥܳܕ ܡܳܪܝܳܐ' is ambiguous: it may mean 'he was not afraid except of the Lord' or 'he did not fear except the Lord'; the translation takes the former as indicating exclusive fear of God."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܕܶܐܢ ܐܰܠܳܗܳܐ ܓܙܰܪ ܠܳܟ ܒܺܝܼܫܬܳܐ ܠܳܐ ܡܟܿܰܣܶܐ ܐ̱ܢܳܐ\nܐܳܦ ܒܳܗܿ ܒܗܳܕܶܐ ܫܪܳܪܳܗ̇ ܚܰܘܺܝ ܩܕܳܡ ܦܽܘܫܳܩܳܐ\nܕܠܳܐ ܡܶܫܬܰܥܒܰܕ ܢܟܰܣܶܐ ܩܽܘܫܬܳܐ ܘܢܶܣܰܒ ܒܰܐܦ̈ܶܐ\nܡܶܠܬ݂ܐ ܓܠܺܝܼܬ݂ܳܐ ܕܠܳܐ ܡܶܨܛܰܠܝܳܐ ܠܕܰܓܳܠܽܘܬ݂ܐ\nܕܰܢܚܰܘܶܐ ܗ̱ܘܳܐ ܕܶܐܠܳܐ ܒܡܳܪܝܳܐ ܠܳܐ ܡܦܰܫܶܩ ܗ̱ܘܳܐ\nܩܰܕܶܡ ܐܰܣܼܪܶܗ ܠܗܰܘ ܦܽܘܫܳܩܳܐ ܨܶܝܕ ܐܰܠܳܗܳܐ\nܕܨܶܝܕܰܘܗ̱ܝ ܢܶܫܩܽܘܠ ܦܶܪܥܽܘܢ ܥܰܝܢܰܘ̈ܗ̱ܝ ܡܳܐ ܕܰܡܡܰܠܶܠ\nܐܳܡܰܪ ܡܰܠܟܳܐ ܚܙܺܝܿܬ ܕܩܳܐܶܡ ܐ̱ܢܳܐ ܒܣܶܦܰܬ ܢܰܗܪܳܐ\nܘܗܳܐ ܬܰܘܪ̈ܳܬ݂ܳܐ ܫܒܰܥ ܪ̈ܳܥܝܳܢ ܗܘ̈ܰܝ ܫܰܡܺܝ̈ܢܳܬ݂ܐ\nܘܬܽܘܒ ܒܳܬ݂ܪܗܶܝܢ ܫܒܰܥ ܚܿܳܙܶܐ ܗܘܺܝܿܬ ܟܰܕܺܝܪ̈ܳܬ݂ܐ\nܘܰܠܛܳܒ̈ܳܬ݂ܐ ܐܟܼܰܠܝ̈ ܒܺܝܫ̈ܳܬ݂ܳܐ ܟܰܕ ܚܿܳܙܶܐ ܗܘܺܝܬ݂\nܗܰܦܼܟܰܬ ܕܶܡܼܟܰܬ ܘܰܚܙܺܝܿܬ ܫܶܒ̈ܠܶܐ ܫܒܰܥ ܛܳܒ̈ܳܬ݂ܐ\nܬܽܘܒ ܒܳܬ݂ܪܗܶܝܢ ܫܒܰܥ ܣܳܠܩ̈ܳܢ ܗܘ̈ܰܝ ܩܰܛܺܝܢ̈ܳܬ݂ܳܐ\nܘܰܠܡܰܠ̈ܝܳܬ݂ܳܐ ܒܠܰܥܝ̈ ܗܘ̈ܰܝ ܗܳܠܶܝܢ ܕܰܫܩܺܝ̈ܦܳܢ ܗܘ̈ܰܝ\nܘܗܿܺܝ ܛܳܒܽܘܬ݂ܐ ܫܶܪܟܰܬ ܟܽܠܳܗ̇ ܒܗܿܳܝ ܒܺܝܫܽܘܬ݂ܐ\nܫܡܼܰܥ ܗ̱ܘܳܐ ܝܰܘܣܶܦ ܚܶܠܡܶܗ ܕܦܶܪܥܽܘܢ ܘܶܐܣܼܬܰܟܰܠ ܒܶܗ\nܘܰܡܛܰܝܒܳܐܺܝܬ ܫܰܪܺܝ ܢܦܿܰܫܶܩ ܣܽܘܥܪܳܢܳܐܺܝܬ݂\nܡܽܘܢ ܕܰܐܠܳܗܳܐ ܡܛܰܝܰܒ ܕܢܶܥܼܒܶܕ ܚܰܘܺܝ ܠܦܶܪܥܽܘܢ\nܬܪ̈ܰܝܗܽܘܢ ܚܶܠ̈ܡܶܐ ܚܰܕ ܗܽܘܼ ܦܫܳܪܳܐ ܘܚܰܕ ܦܽܘܫܳܩܳܐ\nܫܒܰܥ ܬܰܘܪ̈ܳܬ݂ܳܐ ܫܢ̈ܰܝܳܐ ܐܶܢܶܝܢ ܫܰܡܺܝ̈ܢܳܬ݂ܐ\nܘܰܫܒܰܥ ܫܶܒ̈ܠܶܐ ܫܢ̈ܰܝܳܐ ܐܶܢܶܝ̈ܢ ܬܽܘܒ ܛܳܒ̈ܳܬ݂ܐ\nܘܬܽܘܒ ܬܰܘܪ̈ܳܬ݂ܐ ܫܒܰܥ ܒܺܝ̈ܫܳܬ݂ܐ ܫܢ̈ܰܝܳܐ ܐܶܢܶܝܢ\nܘܗܳܠܶܝܢ ܫܶܒ̈ܠܶܐ ܩܰܛܺܝ̈ܢܳܬ݂ܳܐ ܗܺܝܼ ܗܺܝ ܟܰܕ ܗܺܝܼ\nܣܰܒܥܳܐ ܪܰܒܳܐ ܥܿܳܒܶܕ ܡܳܪܝܳܐ ܒܟ݂ܽܠܳܗ̇ ܐܰܪܥܳܐ\nܘܒܳܬ݂ܪ ܗܳܠܶܝܢ ܢܶܗܼܘܶܐ ܟܰܦܢܳܐ ܘܚܰܣܺܝܪܽܘܬ݂ܐ\nܒܰܫܒܰܥ ܫܢ̈ܰܝܳܐ ܩܰܕܡܳܝ̈ܳܬ݂ܐ ܗܳܠܶܝܢ ܕܶܐܡܪܶܬ݀","english":"Do not, O God, decree evil for you; it does not conceal the face. Even in this, show its truth before the interpretation, so that it may not be subjected to conceal the truth and take it with insolence. The clear word, which cannot be bent to falsehood, would have shown that if not for the Lord, he would not have interpreted. Before he bound that interpretation, he set it toward God, that toward him Pharaoh would take his vengeance for what he spoke. The king says, \"I saw a face standing at the bank of the river, and behold, seven cows, fat and well-fed, were grazing, and after them, seven lean and emaciated cows were eating the good grasses, as I saw. They lay down and slept, and I saw seven ears of good grain, and after them, seven dry and withered ears, and those that were parched were devouring the full ones.\" And all the goodness remained in that evil. Joseph heard Pharaoh's dream and understood it, and fittingly began to interpret it skillfully, that God fittingly caused him to show Pharaoh. Both dreams have one interpretation and one meaning. Seven fat cows signify seven years of abundance, and seven ears of grain likewise signify seven good years. And again, seven lean cows signify seven years, and those dry ears are the same. A great abundance the Lord will work throughout the land, and after these there will be famine and scarcity in the seven years that I mentioned first.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܽܘܫܳܩܳܐ","severity":"info","text":"The Syriac term pšwšqʾ (interpretation) is a key technical term in Jacob's hermeneutics, denoting the act of drawing out meaning from a dream or text, distinct from simple narration.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Genesis 41:1–36","severity":"info","text":"The passage recounts Pharaoh's dream of seven fat and seven lean cows, and seven full and seven withered ears of grain, directly echoing the biblical narrative of Joseph interpreting Pharaoh's dream.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This unit transitions from the homilist's introductory exhortation to the direct retelling of the biblical dream sequence, marking a shift from meta-commentary to narrative exposition.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"seven cows and seven ears","severity":"info","text":"The seven-year cycle of abundance and famine reflects a common ancient Near Eastern motif, also found in Egyptian and Mesopotamian literature, used here to structure Joseph's prophetic interpretation.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Both dreams have one interpretation","severity":"info","text":"Jacob asserts that Pharaoh's and Joseph's dreams share a single meaning, a typological move that unifies the narrative and underscores the divine economy behind the events.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase 'ܕܶܐܠܳܐ ܒܡܳܪܝܳܐ ܠܳܐ ܡܦܰܫܶܩ ܗ̱ܘܳܐ' is ambiguous: it may mean 'if not for the Lord, he would not have interpreted' (referring to Joseph) or 'if not for the Lord, it would not have been interpreted' (referring to the dream). The reading taken follows the English draft's interpretation as referring to Joseph's agency."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܥܠܰܠܬ݂ܳܐ ܕܠܳܐ ܣܳܟ ܓܳܣܝܳܐ ܐܰܪܥܳܐ ܒܟ݂ܽܠܳܗ̇ ܡܶܨܪܶܝܢ\nܒܳܬ݂ܪ ܗܳܠܶܝܢ ܢܶܗܘܶܐ ܟܰܦܢܳܐ ܕܠܰܝܬ ܐܰܟܘܳܬ݂ܶܗ\nܘܣܰܒܥܳܐ ܪܰܒܳܐ ܢܶܬܛܥܶܐ ܒܟܰܦܢܳܐ ܕܡܶܢ ܒܳܬ݂ܪܟܶܢ\nܡܶܢ ܐܰܠܳܗܳܐ ܢܦܼܰܩ ܦܽܘܩܕܳܢܳܐ ܕܰܢܼܚܰܘܶܐ ܠܳܟ\nܕܶܐܬܬܢܺܝ ܚܶܠܡܳܐ ܬܰܪܬܶܝܢ ܙܰܒܢ̈ܺܝܢ ܥܰܠ ܕܰܬܗܰܝܡܶܢ\nܥܒܳܕܰܐ ܗ̱ܘ ܗܳܢܳܐ ܕܣܺܝܼܡ ܒܰܫܪܳܪܳܐ ܡܶܢ ܐܰܠܳܗܳܐ\nܕܢܶܗܘܶܐ ܣܰܒܥܳܐ ܘܒܳܬ݂ܪܶܗ ܟܰܦܢܳܐ ܒܟܽܠܳܗ̇ ܐܰܪܥܳܐ\nܒܺܐܝܼܕ̈ܰܝ ܚܶܠܡܳܐ ܫܠܼܰܚ ܠܳܟ ܡܳܪܝܳܐ ܕܡܳܢܳܐ ܥܿܳܒܶܕ\nܕܬܶܗܘܶܐ ܡܛܰܝܶܒ ܐܰܝܟ ܚܰܟܺܝܡܳܐ ܬܦܰܪܢܶܣ ܐܰܬ݂ܪܳܐ\nܘܢܶܒܥܶܐ ܦܶܪܥܽܘܢ ܓܰܒܪܳܐ ܕܚܰܟܺܝܡ ܘܰܡܠܸܶܐ ܗܰܘܢܳܐ\nܠܰܡܟܰܢܳܫܽܘ ܥܒܽܘܪܳܐ ܒܰܐܪܥܳܐ ܒܰܫܢ̈ܰܝ ܣܰܒܥܳܐ\nܢܶܗܘܶܐ ܣܺܝܼܡ ܒܳܗܿ ܐܶܣܢܳܐ ܒܰܐܪܥܳܐ ܠܟܰܦܢܳܐ ܕܳܐܬ݂ܶܐ\nܕܳܐܦ ܠܳܗ̇ ܠܗܳܕܶܐ ܥܰܬܕܳܟ ܚܶܠܡܳܐ ܠܡܶܬܛܰܝܳܒܽܘ\nܫܰܪܺܝ ܗ̱ܘܳܐ ܠܶܗ ܝܰܘܣܶܦ ܕܢܶܦܩܽܘܕ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ\nܕܰܡܛܳܐ ܗ̱ܘܳܐ ܠܶܗ ܙܰܒܢܳܐ ܕܰܢܩܽܘܡ ܥܰܠ ܫܽܘܠܛܳܢܶܗ\nܕܢܶܦܫܽܘܪ ܚܶܠܡ̈ܶܐ ܩܼܪܰܘ ܠܶܗ ܒܶܠܚܽܘܕ ܡܶܢ ܒܶܝܬ ܐܰܣܺܝܪ̈ܶܐ\nܘܫܰܪܺܝ ܡܦܰܪܢܶܣ ܒܶܝܬ ܡܰܠܟܽܘܬ݂ܐ ܕܡܳܢܳܐ ܢܶܗܘܶܐ\nܦܰܫܼܶܩ ܚܶܙܘܳܐ ܚܰܟܺܝܡ ܠܶܒܳܐ ܘܠܳܐ ܟܰܕܽܘ ܠܶܗ\nܘܡܳܢܳܐ ܢܶܗܘܶܐ ܠܟܰܦܢܳܐ ܕܳܐܬ݂ܐ ܗܽܘܼ ܡܦܰܪܢܶܣ ܗ̱ܘܳܐ\nܢܶܣܰܒ ܡܰܠܟܳܐ ܚܰܕ ܡܶܢ ܚܰܡܫܳܐ ܘܡܶܢ ܐܰܪܥܳܐ ܠܰܡ\nܕܢܶܗܘܶܐ ܢܛܺܝܼܪ ܒܶܗ ܥܒܽܘܪܳܐ ܒܰܐܬ݂ܪܳܐ ܠܟܰܦܢܳܐ ܕܳܐܬ݂ܶܐ\nܟܰܕ ܠܳܐ ܫܰܠܛܽܘܗ̱ܝ ܐܶܫܬܰܠܰܛ ܠܶܗ ܥܰܠ ܒܶܝܬ ܡܰܠܟܳܐ\nܘܕܰܐܝܟܰܢ ܢܶܗܘܶܐ ܒܟ݂ܽܠܳܗ̇ ܐܰܪܥܳܐ ܗܽܘܼ ܦܿܳܩܶܕ ܗ̱ܘܳܐ\nܬܶܡܗܰܬ ܡܶܨܪܶܝܢ ܕܰܟܡܳܐ ܚܰܟܺܝܡ ܒܰܪ ܥܶܒܪ̈ܳܝܶܐ\nܕܦܰܫܼܶܩ ܚܶܠܡ̈ܶܐ ܘܰܡܠܰܟ ܕܰܐܝܿܟܰܢ ܢܰܬܩܶܢ ܐܰܬ݂ܪܳܐ","english":"The cause that does not cease, the famine that covers all Egypt. After these, there will be a famine unlike any other, and a great abundance will be hidden in the famine that comes after you. From God, a decree went forth to show you that the dream was interpreted twice, so that you might be amazed. This deed was placed in truth by God, so that there would be abundance and after it famine throughout all the land. By the hands of the dream, the Lord of the waters sent to you, that you might be prepared like a wise one to administer the land, and he sought Pharaoh, a man who was wise and full of experience, to store up grain in the land during the years of abundance. It was placed in her, a remedy in the land for the coming famine. Even for this, the dream was prepared to be interpreted. Joseph began to command the house of the Egyptians, for the time had come for him to rise to his authority, so that the dreams would be fulfilled, which were proclaimed to him alone from the prison. And he began to administer the house of the kingdom of the waters, interpreting the vision, wise of heart, and not wearying him. And the waters were for the coming famine; he was administering. The king took one from five and from the land to the sea, so that grain might be stored in the place for the coming famine. When they had not given him authority, he assumed authority over the house of the king. And as it was throughout all the land, he was commanding. Egypt marveled at how wise the son of the Hebrews was, who interpreted dreams and ruled as he established the land.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܰܦܢܳܐ","severity":"info","text":"The Syriac term kafnā (famine) is a key motif in this passage, contrasting with sabʿā (abundance). Jacob uses the pair to structure the narrative of Joseph’s economic stewardship.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܶܠܡܳܐ","severity":"info","text":"The dream (ḥelmā) refers to Pharaoh’s dreams in Genesis 41, which Joseph interprets. Jacob emphasizes the divine origin and double interpretation of the dream, echoing the biblical account.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܶܨܪ̈ܳܝܶܐ","severity":"info","text":"Egypt (Meṣrāyē) is the setting for Joseph’s rise to power. Jacob highlights the irony of a Hebrew slave governing Egypt, a theme common in Syriac homilies on Joseph.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܳܬ݂ܪ ܗܳܠܶܝܢ","severity":"info","text":"The phrase “after these” (bātar hāleyn) marks a temporal shift in the narrative, moving from the decree of famine to Joseph’s administrative actions. This is a typical structural cue in Jacob’s homilies.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܳܢܳܐ","severity":"caution","text":"The term māʿā (waters) appears repeatedly and may be a metaphor for the Nile’s abundance or a symbol of divine provision. Its precise referent is ambiguous; the translation “waters” is retained but may obscure a theological nuance.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase “Lord of the waters” (ܡܳܪܝܳܐ ܕܡܳܥܳܐ) could refer to God or to Pharaoh; the context suggests God, but the syntax is ambiguous.","The clause “the king took one from five and from the land to the sea” (ܢܶܣܰܒ ܡܰܠܟܳܐ ܚܰܕ ܡܶܢ ܚܰܡܫܳܐ ܘܡܶܢ ܐܰܪܥܳܐ ܠܰܡ) is obscure; it may refer to a tax or tribute system, but the exact meaning is uncertain."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܬܗܰܪ ܒܶܗ ܦܶܪܥܽܘܢ ܘܰܒܦܽܘܫܳܩܰܘ̈ܗ̱ܝ ܘܰܒܡܽܘܠܟܳܢܰܘ̈ܗ̱ܝ\nܘܶܐܬܕܰܡܰܪ ܒܶܗ ܕܰܟܡܳܐ ܥܪܺܝܼܡ ܗ̱ܘܳܐ ܚܰܟܺܝܡܽܘܬ݂ܳܐ\nܫܰܪܺܝ ܕܢܺܐܼܡܰܪ ܡܿܰܢ ܐܰܝܟ ܗܳܢܳܐ ܒܟ݂ܠܳܗ̇ ܐܰܪܥܳܐ\nܣܰܟܽܘܠܬ݂ܳܢܳܐ ܘܰܡܠܸܶܐ ܪܽܘܚܳܐ ܕܡܶܢ ܐܰܠܳܗܳܐ\nܕܢܰܚ ܫܽܘܠܛܳܢܳܐ ܥܠܰܘܗ̱ܝ ܕܰܛܠܺܝܼܡܳܐ ܒܓ݂ܰܘ ܒܶܝܬ ܡܰܠܟܳܐ\nܘܫܰܪܺܝ ܡܝܿܰܩܰܪ ܘܰܡܪܰܡܪܶܡ ܠܶܗ ܕܶܐܬ݂ܡܰܟܰܟ ܗ̱ܘܳܐ\nܐܳܡܰܪ ܦܶܪܥܽܘܢ ܐܰܢ̱ܬ ܬܶܫܬܰܠܰܛ ܥܰܠ ܒܶܝܬ ܡܰܠܟܽܘܬ݂ܝ\nܘܬܶܗܘܶܐ ܡܳܪܳܐ ܠܟ݂ܠܳܗ̇ ܡܶܨܪܶܝܢ ܐܳܦ ܕܰܝܿܳܢܳܐ\nܟܽܘܪܣܰܝ ܒܰܠܚܽܘܕ ܐܺܪܰܒ ܡܶܢܳܟ ܘܬܽܘܒ ܡܶܕܶܡ ܠܳܐ\nܘܽܐܘܚܕܳܢܝ̱ ܟܽܠܶܗ ܠܳܟ ܢܶܫܬܰܥܒܰܕ ܐܰܝܟ ܕܰܠܡܳܪܳܐ\nܕܢܰܚ ܗ̱ܘܳܐ ܫܪܳܪܳܐ ܘܝܰܗ̱ܒ ܠܶܗ ܠܝܰܘܣܶܦ ܪܺܝܫܳܢܽܘܬ݂ܐ\nܘܥܰܒܕܶܗ ܡܳܪܳܐ ܠܗܰܘ ܕܰܪܕܺܝܦ ܗ̱ܘܳܐ ܒܟ݂ܽܠܳܗ̇ ܐܽܘܪܚܶܗ\nܢܳܚܘ ܗ̱ܘܰܘ ܓܰܠܠ̈ܶܐ ܕܰܛܪܺܝܢ ܗ̱ܘܰܘ ܒܶܗ ܡܶܢ ܟܽܠ ܓܰܒܺܝ̈ܢ\nܘܫܰܪܺܝ ܕܢܶܟܢܽܘܫ ܥܽܘܬ݂ܪܳܐ ܪܰܒܳܐ ܡܶܢ ܡܰܚܫܽܘ̈ܠܶܐ\nܦܳܫ ܗ̱ܘܳܐ ܡܶܢܶܗ ܚܣܳܡܳܐ ܕܢܶܟ݂ܠܳܐ ܘܡܶܐܟܰܠܩܰܪܨܳܐ\nܛܠܽܘܡܝܳܐ ܕܟܽܠܝܽܘܡ ܘܰܪܕܺܝܦܽܘܬ݂ܐ ܕܟ݂ܠ ܥܶܕܳܢܺܝ̈ܢ\nܪܬ݂ܰܚ ܐܺܝܠܳܢܳܐ ܕܢܶܬܶܠ ܦܺܐܪ̈ܶܐ ܕܰܟܣܶܝܢ ܗ̱ܘܰܘ ܒܶܗ\nܘܒܰܛܶܠ ܡܶܢܶܗ ܓܠܺܝܕܳܐ ܘܥܰܪܝܳܐ ܘܟܽܠܗܶܝܢ ܪ̈ܽܘܚܶܐ\nܣܼܳܡ ܠܶܗ ܡܰܠܟܳܐ ܥܙܰܩܬ݂ܳܐ ܒܺܐܝܕܶܗ ܘܥܰܒܕܶܗ ܡܳܪܳܐ\nܐܰܝܟ ܐ̱ܢܳܫ ܢܺܐܼܡܰܪ ܚܰܬ݂ܡܳܐ ܕܡܰܠܟܽܘܬ݂ܝ ܕܺܝܠܳܟ ܢܶܗܘܶܐ\nܠܒܽܘܫܳܐ ܕܒܽܘܨܳܐ ܠܒܶܫ ܘܶܐܬ݂ܥܰܠܺܝ ܠܪܺܝܫܳܢܽܘܬ݂ܐ\nܘܟܽܠܶܗ ܐܰܬ݂ܪܳܐ ܒܪܶܝܟ ܘܰܣܓܶܕ ܠܶܗ ܐܰܝܟ ܕܰܠܡܰܠܟܳܐ\nܫܼܕܰܘ ܗܶܡܢܺܝܟ݂ܐ ܕܕܰܗܒܳܐ ܒܨܰܘܪܶܗ ܕܢܶܗܘܶܐ ܢܰܨܺܝܚ\nܘܰܐܟܪܶܙܘ ܩܽܘܕܡܰܘܗ̱ܝ ܐܰܒܳܐ ܘܡܳܪܳܐ ܕܟ݂ܽܠܳܗ̇ ܡܶܨܪܶܝܢ\nܥܰܠ ܡܰܪܟܰܒܬ݂ܐ ܕܡܰܠܟܳܐ ܝܺܬ݂ܒ ܕܢܶܣܥܽܘܪ ܡܶܨܪܶܝܢ","english":"Pharaoh marveled at him and at his interpretations and his counsels,\nand he was astonished at how wise wisdom had become.\nHe began to speak with him as if he were over the whole land,\na steward and filled with the spirit from God.\nHe gave authority over the unjust one within the palace,\nand began to honor and exalt him who had been humbled.\nPharaoh said, \"You shall rule over my royal house,\nand you shall be lord over all Egypt, even over the judge.\nThe throne alone is lacking from you, and nothing else.\nAll my authority is yours; they shall serve you as a master.\"\nTruth dawned, and he gave the chief office to Joseph,\nand made him lord, him who had been persecuted throughout his journey.\nThe waves that had raged against him from every side were still,\nand great wealth began to flow from the granaries.\nFrom him vanished the lack of food and the slander,\nthe envy that had stood against him and the persecution of all times.\nThe tree that was to bear fruit that had been hidden in him boiled over,\nand from him ceased the frost and the cold and all the winds.\nThe king placed the signet ring in his hand and made him lord,\nas if to say, \"The seal of my kingdom shall be yours.\"\nHe put on the robe of fine linen and ascended to the chief office,\nand the whole land blessed and bowed to him as to a king.\nThey cast necklaces of gold around his neck so that he might be adorned,\nand proclaimed before him, \"Father and lord of all Egypt.\"\nHe sat on the chariot of the king to govern Egypt.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܶܪܥܽܘܢ","severity":"info","text":"Pharaoh (ܦܶܪܥܽܘܢ) is the standard Syriac rendering of the biblical title, here used as a proper name for the ruler of Egypt in the Joseph narrative.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܰܒܦܽܘܫܳܩܰܘ̈ܗ̱ܝ","severity":"info","text":"The phrase 'his interpretations' (ܦܽܘܫܳܩܰܘ̈ܗ̱ܝ) echoes the biblical motif of Joseph interpreting Pharaoh's dreams (Genesis 41).","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܟܽܘܪܣܰܝ","severity":"info","text":"The throne (ܟܽܘܪܣܰܝ) is a symbol of royal authority; Jacob emphasizes that Joseph receives all power except the throne itself, highlighting his viceregal status.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܫܰܪܺܝ ܕܢܶܟܢܽܘܫ","severity":"info","text":"The shift from Pharaoh's speech to narrative description ('and great wealth began to flow') marks a structural transition from direct dialogue to poetic summary of Joseph's elevation.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܰܝܟ ܕܰܠܡܰܠܟܳܐ","severity":"info","text":"The phrase 'as to a king' (ܐܰܝܟ ܕܰܠܡܰܠܟܳܐ) parallels the earlier description of Joseph being made lord over Egypt, reinforcing the theme of his quasi-royal authority.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܢܶܣܥܽܘܪ","severity":"caution","text":"The verb ܕܢܶܣܥܽܘܪ ('to govern') is a rare or possibly corrupt form; the reading follows the English draft's 'govern' but the Syriac may be emended.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac verb ܕܢܶܣܥܽܘܪ in the final line is uncertain; the translation 'govern' is adopted, but the form may be corrupt or a scribal error."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܘܪܶܗܛܰܬ ܡܶܠܬ݂ܳܐ ܕܦܿܳܩܽܘܕܽܘܬ݂ܶܗ ܒܟ݂ܽܠܶܗ ܐܰܬ݂ܪܳܐ\nܫܰܦܺܝܪ ܗ̱ܘܳܐ ܠܶܗ ܕܢܼܶܗܘܶܐ ܡܳܪܳܐ ܠܡܳܪ̈ܰܘܳܬ݂ܐ\nܕܠܳܐ ܥܒܼܰܕ ܢܶܟܠܳܐ ܒܶܝܬ ܡܳܪ̈ܰܝܳܐ ܟܰܕ ܐܶܫܬܰܥܒܰܕ\nܦܰܐܝܳܐ ܗܘܳܬ ܠܶܗ ܡܕܰܒܪܳܢܽܘܬ݂ܐ ܠܗܰܘ ܚܰܟܺܝܡܳܐ\nܕܰܙܗܺܝܪܳܐܺܝܬ ܕܰܒܰܪ ܢܰܦܫܶܗ ܒܟ݂ܠ ܐܰܬ݂ܪ̈ܰܘܳܢ\nܝܿܳܐܶܐ ܗ̱ܘܳܐ ܠܶܗ ܕܥܰܠ ܡܰܠܟܽܘܬ݂ܐ ܢܼܶܗܘܶܐ ܫܰܠܺܝܼܛ\nܕܰܒܢܼܳܐ ܠܽܘܩܕܰܡ ܫܽܘܪܳܐ ܠܢܰܦܫܶܗ ܕܰܙܗܺܝܼܪܽܘܬ݂ܐ\nܡܶܕܶܡ ܗܽܘ ܪܰܒ ܕܰܢܕܰܒܰܪ ܐ̱ܢܳܫ ܢܰܦܫܶܗ ܫܰܦܺܝܪ\nܐܰܝܟ ܗܿܰܘ ܕܰܒܢܼܳܐ ܡܕܺܝܢ̱ܬܳܐ ܪܰܒܬ݂ܳܐ ܕܫܰܒܥܳܐ ܫܽܘܪ̈ܶܝܗܿ\nܕܰܢܟܰܒܶܫ ܐ̱ܢܳܫ ܙܰܘ̈ܥܶܐ ܒܠܺܝ̈ܠܶܐ ܪܰܒ ܗܽܘ ܡܶܢ ܗܿܰܘ\nܕܰܟܒܼܰܫ ܣܽܘܓ݂ܐܳܐ ܕܰܐܬ݂ܪ̈ܰܘܳܬ݂ܐ ܘܥܰܡܡ̈ܶܐ ܕܰܒܗܽܘܢ\nܕܰܙܟܼܳܐ ܠܚܰܫ̈ܰܘܗ̱ܝ ܐܰܝܟ ܗܿܰܘ ܕܰܢܨܰܚ ܒܶܝܬ ܫܰܒ̈ܳܝܶܐ\nܘܰܐܝܟ ܠܰܡܕܺܝܢ̱ܬܳܐ ܠܢܰܦܫܳܐ ܦܰܨܺܝܼ ܡܶܢ ܣܽܘܚܳܦܳܐ\nܠܳܐ ܗܳܟ݂ܢܳܐ ܣܢܺܝܼܩܳܐ ܡܕܺܝܢ̱ܬܳܐ ܥܰܠ ܢܳܛܽܘܪ̈ܶܐ\nܐܰܝܟ ܡܳܐ ܕܢܰܦܫܳܐ ܥܰܠ ܚܽܘܫ̈ܳܒܶܐ ܕܰܙܗܺܝܼܪܽܘܬ݂ܐ\nܗܳܐ ܚܰܟܺܝܼܡܳܐ ܡܫܿܰܝܶܢ ܡܕܺܝܢ̱ܬ݂ܶܗ ܐܰܝܟ ܕܶܐܬ݂ܐܡܪܰܬ݂\nܪܰܒ ܕܶܝܢ ܡܶܢܶܗ ܡܰܢ ܕܰܠܢܰܦܫܳܐ ܒܢܰܘܚܳܐ ܡܰܫܪܶܐ\nܗܳܢܳܐ ܕܶܐܫܟܰܚ ܕܳܒܰܪ ܢܰܦܫܶܗ ܕܠܳܐ ܪܺܫܝܳܢܳܐ\nܙܥܽܘܪܝܳܐ ܗ̱ܝ ܡܶܢܶܗ ܡܕܺܝܢ̱ܬܳܐ ܕܡܰܠܟ̈ܶܐ ܕܰܢܕܰܒܰܪ ܗ̱ܘܳܐ\nܠܝܰܘܣܶܦ ܡܳܕܶܝܢ ܫܰܦܺܝܪܳܐ ܗܘܳܬ ܦܳܩܽܘܕܽܘܬ݂ܐ\nܕܶܐܫܟܰܚ ܦܰܪܢܶܣ ܢܰܦܫܶܗ ܫܰܦܺܝܪ ܡܶܢ ܛܰܠܝܽܘܬ݂ܗ\nܐܰܝܢܳܐ ܕܗܽܘܼ ܠܶܗ ܠܳܐ ܐܶܬ݂ܚܰܟܰܡ ܠܰܡܕܰܒܳܪܽܘ\nܠܰܐܚܪ̈ܳܢܶܐ ܟܰܝ ܐܰܝܟܰܢ ܐܶܫܟܰܚ ܠܰܡܦܰܪܢܳܣܽܘ\nܠܗܳܢܳܐ ܫܰܦܺܝܪ ܕܢܶܗܼܘܶܐ ܫܰܠܺܝܼܛ ܥܰܠ ܣܰܓܺܝ̈ܐܶܐ\nܠܗܰܘ ܕܶܐܫܬܰܠܰܛ ܥܰܠ ܨܶܒܝܳܢܶܗ ܒܫܰܦܺܝܪ̈ܳܬ݂ܐ\nܝܰܘܣܶܦ ܐܶܫܟܰܚ ܕܐܳܦ ܠܰܩܢܽܘܡܶܗ ܐܳܦ ܠܰܐܚܪ̈ܳܢܶܐ","english":"The command of his governance ran throughout the whole land. It seemed good to him that he should be lord over the lords, for he had not made a mistake among the masters when he was subjected. The governance of that wise man was pleasing to him, who prudently conducted himself in all regions. It was fitting for him to be ruler over the kingdom, for he sought before the wall for himself prudence. That one is great who governed himself well, like one who seeks a great city of seven walls, who subdued the movements within himself. Great is that one who subdued the multitude of regions and the peoples in them, who conquered his passions like one who triumphed in the house of rebels. And like a city, he purified the soul from defilement. Not so is a city fortified upon mountains as the soul is upon the thoughts of prudence. Behold, the wise man extols his city as it was said. But greater than he is he who establishes the soul in a dwelling place. This one who was able to govern himself without error—small is the city of kings that he governed compared to him. For Joseph, a beautiful governance was pleasing, that he was able to display himself well from his youth. For he himself did not learn to govern for later ones, so that he might be able to display for them this beautiful thing: to be ruler over many. For him who ruled over his will with beautiful things, Joseph was able, both for his own time and for later ones.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܳܩܽܘܕܽܘܬ݂ܐ","severity":"info","text":"The term pāqūdūṯā (governance/command) echoes the biblical office of Joseph as governor (Gen 41:41–44) and is a key motif in Jacob's homily.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts Joseph's self-governance with political rule, using a series of comparative clauses (e.g., 'great is he who...') typical of Jacob's homiletic rhetoric.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܕܺܝܢ̱ܬܳܐ ܕܫܰܒܥܳܐ ܫܽܘܪ̈ܶܝܗܿ","severity":"info","text":"The 'city of seven walls' is a metaphor for the soul's fortification, possibly drawing on Syriac ascetic imagery of the seven virtues or the seven walls of a spiritual city.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The comparison of self-mastery to conquering a city parallels Jacob's earlier memre on Joseph, where Joseph's chastity is likened to a fortified city (cf. Memra 5).","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܰܐܚܪ̈ܳܢܶܐ","severity":"caution","text":"The Syriac 'l-aḥrāṯē' (for later ones) is ambiguous: it may refer to Joseph's descendants or to future generations of readers; the English draft takes the latter sense.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܠܰܐܚܪ̈ܳܢܶܐ' could mean 'for later ones' (descendants) or 'for others' (future generations); the English draft opts for the latter.","The identity of 'the city of seven walls' is not specified; it may be a known allegorical city or a general symbol of spiritual fortification."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܢܕܰܒܰܪ ܫܰܦܺܝܪ ܘܰܢܦܰܪܢܶܣ ܗ̱ܘܳܐ ܚܰܟܺܝܡܳܐܺܝܬ݂\nܡܶܛܽܠ ܕܰܗܘܼܳܐ ܗܽܘܼ ܠܰܩܢܽܘܡܶܗ ܣܳܦܪܳܐ ܟܺܐܢܳܐ\nܡܰܠܟ̈ܶܐ ܩܰܒܶܠ ܡܰܠܦܳܢܽܘܬ݂ܗ ܘܶܐܫܼܬܰܥܒܰܕ ܠܶܗ\nܠܗܳܢܳܐ ܗܳܟ݂ܺܝܠ ܦܰܐܝܳܐ ܗܘܳܬ ܠܶܗ ܡܕܰܒܪܳܢܽܘܬ݂ܐ\nܕܟ݂ܽܠܳܗ̇ ܡܶܨܪܶܝܢ ܒܳܬ݂ܪܶܗ ܬܶܪܗܰܛ ܬܶܫܬܰܥܒܰܕ ܠܶܗ\nܗܳܢܳܐ ܒܩܽܘܫܬܳܐ ܐܶܬ݂ܥܰܠܺܝ ܗ̱ܘܳܐ ܥܰܠ ܡܰܪܟܰܒܬ݂ܐ\nܒܥܽܘܫܢܳܐ ܕܢܰܦܫܳܐ ܪܟ݂ܶܒ ܩܰܕܡܳܐܺܝܬ ܒܰܬܪܺܝܨܽܘܬ݂ܐ\nܐܶܬ݂ܪܰܡܪܰܡ ܗ̱ܘܳܐ ܘܦܰܐܝܳܐ ܗܘܳܬ ܠܶܗ ܡܕܰܒܪܳܢܽܘܬ݂ܐ\nܘܟܰܕ ܐܶܬ݂ܡܰܟܰܟ ܠܳܐ ܐܶܬ݂ܪܰܥܰܡ ܥܰܠ ܐܰܠܳܗܳܐ\nܒܗܳܠܶܝܢ ܛܽܘܦܣ̈ܶܐ ܕܛܳܪܶܝܢ ܗ̱ܘܰܘ ܒܶܗ ܡܶܙܕܰܝܶܢ ܗ̱ܘܳܐ\nܕܺܐܝܬ ܒܶܗ ܕܢܶܗܘܶܐ ܩܽܘܒܰܪܢܺܝܛܺܝ ܠܟ݂ܽܠܳܗ̇ ܡܶܨܪܶܝܢ\nܒܗܿܳܝ ܕܰܗܘܼܳܐ ܗ̱ܘܳܐ ܥܰܒܕܳܐ ܟܺܐܢܳܐ ܚܰܘܺܝܼ ܒܽܘܩܝܳܐ\nܕܢܼܶܗܘܶܐ ܪܳܡܳܐ ܠܥܶܠ ܡܶܢ ܥܰܒ̈ܕܶܐ ܘܠܳܐ ܢܶܫܬܰܩܰܠ\nܒܗܿܰܘ ܡܽܘܟܳܟ݂ܐ ܐܶܬ݂ܚܰܘܝܰܬ ܗܘܳܬ݀ ܦܳܪܽܘܫܽܘܬ݂ܗ\nܕܶܐܢ ܡܶܬ݂ܪܰܡܪܰܡ ܐܳܦܠܳܐ ܡܿܰܒܶܐܫ ܠܰܟܢ̈ܰܘܳܬ݂ܶܗ\nܐܶܢ ܟܰܕ ܥܰܒܕܰܐ ܗ̱ܘ ܒܰܬܪܺܝܨܽܘܬ݂ܐ ܡܶܬ݂ܗܰܦܰܟ ܗ̱ܘܳܐ\nܕܢܼܶܗܘܶܐ ܡܳܪܳܐ ܟܡܳܐ ܒܟܺܐܢܽܘܬ݂ܐ ܡܶܬ݂ܕܰܒܰܪ ܗ̱ܘܳܐ\nܕܰܗܒܳܐ ܓܰܒܝܳܐ ܥܼܰܠ ܗ̱ܘܳܐ ܠܟܽܘܪܳܐ ܕܟܽܠ ܢܶܣܝܽܘ̈ܢܺܝܢ\nܘܰܕܓܰܒܝܳܐ ܗ̱ܘܳܐ ܡܰܠ̈ܟܶܐ ܙܰܝܚܽܘܗ̱ܝ ܥܰܠ ܬܳܓܰܝ̈ܗܽܘܢ\nܫܰܦܺܝܪ ܗ̱ܘܳܐ ܠܶܗ ܠܰܐܝܢܳܐ ܕܕܳܒܰܪ ܢܰܦܫܶܗ ܫܰܦܺܝܪ\nܕܰܬܩܽܘܡ ܒܺܐܝܕܶܗ ܡܕܰܒܪܳܢܽܘܬ݂ܐ ܕܥܰܠ ܣܰܓܺܝ̈ܐܶܐ\nܦܐܸܶܐ ܠܶܗ ܠܰܐܝܢܳܐ ܕܪ̈ܳܫܶܐ ܟܰܕ ܪܳܡ ܡܶܢ ܡܰܪܫܽܘܬ݂ܐ\nܘܪܳܗܛܳܐ ܡܶܠܬ݂ܶܗ ܘܠܳܐ ܡܶܬ݂ܒܰܣܪܳܐ ܡܶܢ ܫܳܡܽܘ̈ܥܶܐ\nܕܚܺܝܼܠ ܪܳܕܽܘܝܳܐ ܡܳܐ ܕܰܡܢܰܟܪܰܝ ܡܶܢ ܥܶܕܠܳܝܳܐ\nܗܳܠܶܝܢ ܕܺܝܠܶܗ ܬܳܒܿܰܥ ܒܰܠܚܽܘܕ ܢܶܥܼܒܶܕ ܟܽܠܢܳܫ\nܐܰܝܢܳܐ ܕܰܠܐܺܝܼ ܘܨܰܒܶܬ ܢܰܦܫܶܗ ܒܫܰܦܺܝܪ̈ܳܬ݂ܐ","english":"He governed well and administered wisely, because he was a faithful scribe to his station. Kings received his teaching and submitted to him. For this one, then, the governance of all Egypt was fitting for him; after him it would run to submit to him. In truth, he was raised up over the chariot, and in the yoke of the self he rode first in righteousness. He was exalted, and governance was fitting for him. And when he was humbled, he did not murmur against God. By these types that were in him, it was made known that there was in him that which would be a governor for all Egypt. By that which he was a faithful servant, it was shown clearly that he would be high above servants and not be brought low. By that humiliation, his distinction was revealed: that he was neither exalted nor despised his stations. Even when he was a servant, he was turned in righteousness, so that he would be a lord, just as he was governed in faithfulness. Chosen gold went up to the crown of all the provinces, and of the chosen, kings placed him over their crowns. It was fitting for him, the man who governed himself well, that the governance over many should stand in his hand. It was fitting for him, the man of heads, when he was raised above authority, and his word ran and was not cut off from hearers, because the charioteer is powerful when he separates from the side. These, his followers alone, do everything. The man who did not exist and desired himself in beauties.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܺܐܢܳܐ","severity":"info","text":"The Syriac term ܟܺܐܢܳܐ (kēʿā) means 'faithful' or 'trustworthy,' often with a connotation of steadfastness. Here it describes Joseph as a faithful scribe to his station, emphasizing his reliability.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܕܰܒܪܳܢܽܘܬ݂ܐ","severity":"info","text":"The word ܡܕܰܒܪܳܢܽܘܬ݂ܐ (mdabbrānūṯā) means 'governance' or 'administration,' a key concept in this passage. It recurs multiple times, underscoring Joseph's role as a divinely appointed administrator.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܰܠܟ̈ܶܐ ܩܰܒܶܠ ܡܰܠܦܳܢܽܘܬ݂ܗ","severity":"info","text":"The phrase 'kings received his teaching' echoes the biblical account of Joseph advising Pharaoh (Gen 41:37–45). Jacob of Serugh amplifies Joseph's authority, presenting him as a teacher to rulers.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܰܪܟܰܒܬ݂ܐ","severity":"info","text":"The 'chariot' (ܡܰܪܟܰܒܬ݂ܐ, markabtā) is a metaphor for governance or power, common in Syriac literature. Jacob uses it to depict Joseph's elevation to authority, possibly alluding to the chariot of state.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܗܿܰܘ ܡܽܘܟܳܟ݂ܐ","severity":"info","text":"The phrase 'by that humiliation' (ܒܗܿܰܘ ܡܽܘܟܳܟ݂ܐ) marks a structural pivot: Jacob contrasts Joseph's humility with his exaltation, a recurring homiletic pattern in this memra to illustrate virtue.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܠܐܺܝܼ ܘܨܰܒܶܬ ܢܰܦܫܶܗ ܒܫܰܦܺܝܪ̈ܳܬ݂ܐ","severity":"caution","text":"The final clause 'the man who did not exist and desired himself in beauties' is obscure. The Syriac may be corrupt or elliptical; the English draft's rendering is tentative. The sense likely contrasts Joseph's self-discipline with worldly vanity.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The final clause (ܕܰܠܐܺܝܼ ܘܨܰܒܶܬ ܢܰܦܫܶܗ ܒܫܰܦܺܝܪ̈ܳܬ݂ܐ) is syntactically difficult; the reading taken follows the English draft's interpretation as a contrast between self-discipline and vanity."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܘܙܳܕܶܩ ܗܽܘ ܠܶܗ ܕܳܐܦ ܡܰܚܙܺܝܬ݂ܐ ܢܗܶܐ ܠܰܐ̱ܚܪ̈ܳܢܶܐ\nܗܿܰܘ ܕܶܐܬ݂ܟܰܫܰܪ ܘܰܐܪܚܶܩ ܢܰܦܫܶܗ ܡܶܢ ܙܺܐܛܺܝܡ̈ܶܐ\nܘܿܳܠܶܐ ܕܰܢܕܽܘܢ ܐܳܦ ܠܰܐܚܪ̈ܳܢܶܐ ܒܰܬܪܺܝܨܽܘܬ݂ܗ\nܐܶܢ ܒܰܩܢܽܘܡܶܗ ܠܳܐ ܢܰܣܺܝܼ ܐ̱ܢܳܫ ܪܺܝܫܳܢܽܘܬ݂ܐ\nܡܶܬ݂ܥܰܪܩܰܠ ܠܶܗ ܡܳܐ ܕܶܐܬ݂ܗܰܝܡܰܢ ܦܳܩܽܘܕܽܘܬ݂ܐ\nܐܶܢ ܗܰܕܳܡܰܘ̈ܗ̱ܝ ܠܳܐ ܥܳܢܿܶܝܢ ܠܶܗ ܢܫܰܥܒܶܕ ܐܶܢܽܘܢ\nܒܰܐܝܠܶܝܢ ܪ̈ܶܓ݂ܫܶܐ ܡܨܶܐ ܕܰܢܟܰܒܶܫ ܒܰܥܪܺܝܪ̈ܳܝܶܐ\nܕܺܝܠܶܗ ܡܰܪܕܽܘܗ̱ܝ ܘܰܕܠܳܐ ܕܺܝܠܶܗ ܒܡܽܘܢ ܡܶܫܬܰܡܥܺܝܢ\nܢܼܶܫܟܰܚ ܕܺܝܠܶܗ ܘܗܳܝܕܶܝܢ ܒܿܳܥܶܐ ܐܳܦ ܕܰܐܚܪ̈ܳܢܶܐ\nܐܰܝܢܳܐ ܕܡܰܪܺܝܕ ܡܶܢ ܟܽܘܘܳܢܳܐ ܐܰܝܟܰܢܳܐ ܟܰܝ\nܣܿܳܥܪܳܐ ܡܶܠܬ݂ܗ ܡܳܐ ܕܰܡܟܰܘܶܢ ܠܰܕܠܳܐ ܟܺܐܢ̈ܺܝܢ\nܠܝܰܘܣܶܦ ܡܳܕܶܝܢ ܫܰܦܺܝܪܳܐ ܗܘܳܬ ܪܺܝܫܳܢܽܘܬ݂ܐ\nܘܰܦܫܺܝܩ ܗ̱ܘܳܐ ܠܶܗ ܕܢܶܗܘܶܐ ܡܟܰܘܶܢ ܒܰܕ ܟܺܐܢܳܐ ܗ̱ܘܳܐ\nܨܰܠܶܠ ܢܰܦܫܶܗ ܡܶܢ ܪܺܫܝܳܢܳܐ ܘܟܶܢ ܐܶܬ݂ܡܰܛܺܝ\nܕܢܶܬܬܣܺܝܼܡ ܒܰܐܬ݂ܪܳܐ ܐܰܝܟ ܬܳܒܽܘܥܳܐ ܕܫܰܦܺܝܪ̈ܳܬ݂ܐ\nܫܠܶܝܡܽܘܢ ܘܿܳܝܳܐ ܝܰܗ̱ܒ ܠܰܡܕܺܝܢ̱ܬܳܐ ܕܰܛܠܶܐ ܡܰܠܟܳܗܿ\nܐܳܦ ܪܰܘܪ̈ܒܳܢܶܝܗܿ ܒܨܰܦܪܳܐ ܐܳܟܠܺܝܢ ܐܰܝܟ ܝܰܠܽܘ̈ܕܶܐ\nܢܰܦܫܳܐ ܗ̱ܝ ܗܳܕܶܐ ܕܨܰܠܝܳܐ ܘܥܳܢܝܳܐ ܒܰܪ̈ܓ݂ܺܝܓ݂ܬ݂ܳܐ\nܘܰܒܚܽܘܫ̈ܳܒܶܐ ܪܗܺܝܒ̈ܶܐ ܫܓ݂ܺܝܫܳܐ ܥܰܠ ܣܰܢ̈ܝܳܬ݂ܐ\nܛܽܘܒ ܠܰܡܕܺܝܢ̱ܬܳܐ ܕܡܰܠܟܳܗܿ ܚܰܟܺܝܼܡ ܐܳܦ ܒܰܪ ܚܺܐܪ̈ܺܝܢ\nܢܰܦܫܳܐ ܗܳܝ ܗܳܕܶܐ ܕܣܺܝܼܡ ܬܽܘܟܽܠܳܢܳܗܿ ܥܰܠ ܬܰܩܢܽܘܬ݂ܐ\nܐܰܝܢܳܐ ܕܕܰܒܰܪ ܗܳܕܶܐ ܡܕܺܝܢ̱ܬܳܐ ܕܠܳܐ ܪܺܫܝܳܢܳܐ\nܠܳܐ ܐܺܝܬ ܡܶܕܶܡ ܕܰܥܛܸܶܠ ܡܶܢܶܗ ܠܰܡܕܰܒܳܪܽܘ\nܗܳܪܟܳܐ ܕܰܪܶܫ ܢܰܦܫܶܗ ܝܰܘܣܶܦ ܒܰܬܪܺܝܨܽܘܬ݂ܐ\nܘܚܰܛܦܶܗ ܩܽܘܫܬܳܐ ܕܰܢܦܰܪܢܶܣ ܒܶܗ ܠܟ݂ܽܠܳܗ̇ ܡܶܨܪܶܝܢ\nܐܰܣܐܶܢ ܢܰܦܫܶܗ ܒܪܶܚܡܰܬ ܡܳܪܝܳܐ ܣܰܓܺܝܳܐܺܝܬ݂","english":"It was also fitting for him to show this to others,  \nhe who prepared himself and removed himself from the wanton,  \nand it is fitting that he also teach others by his uprightness.  \nIf in his station he did not make a beginning of authority,  \nhe would be hindered when the command was entrusted.  \nIf his limbs did not serve him to enslave his passions,  \nby which senses he could overcome his impulses,  \nhis own and what is not his, by what would they obey?  \nHe found his own, and then he also sought that of others,  \nfor what rebels from nature, how can it be?  \nHis word is a storm when it commands those without pain.  \nTo Joseph, good authority was pleasing,  \nand it was easy for him to command, for he was without pain.  \nHe weighed himself from wickedness and then arrived  \nto be placed in the position as a seal of good things.  \nHe completed and gave a woe to the city whose king was a child;  \neven its nobles in the morning ate like children.  \nThis is a soul that is prayerful and active in vigils,  \nand in heavy thoughts, troubled about the flocks.  \nBlessed is the city whose king is wise and also free,  \nthis is the soul whose trust is placed in stability.  \nWhat guided this city without wickedness?  \nThere is nothing that hinders from its governance.  \nHere Joseph began himself in uprightness,  \nand truth seized him and spread through all Egypt.  \nHe healed himself with the mercy of the Lord abundantly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܙܺܐܛܺܝܡ̈ܶܐ","severity":"info","text":"The term ܙܺܐܛܺܝܡ̈ܶܐ (zāṭīmē) is a Greek loanword (ζητημα) meaning 'wanton' or 'licentious persons,' here contrasting Joseph's self-discipline with the morally unrestrained.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܰܠܟܳܗ̱ ܚܰܟܺܝܼܡ ܐܳܦ ܒܰܪ ܚܺܐܪ̈ܺܝܢ","severity":"info","text":"The phrase 'king wise and free' echoes Proverbs 20:26 (LXX: βασιλεὺς σοφὸς καὶ ἐλεύθερος), a common Jacobian trope linking Joseph's governance to sapiential ideals.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܕܺܝܢ̱ܬܳܐ ܕܰܛܠܶܐ ܡܰܠܟܳܗ̱","severity":"info","text":"The 'city whose king was a child' alludes to the historical context of Egypt under the child-pharaoh (likely Ptolemy V Epiphanes), a topos in Syriac homilies on Joseph's governance.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܪܟܳܐ ܕܰܪܶܫ ܢܰܦܫܶܗ ܝܰܘܣܶܦ","severity":"info","text":"The phrase 'Here Joseph began himself' marks a structural pivot from general moral exhortation to a focused narrative summary of Joseph's virtuous rule, typical of Jacob's homiletic transitions.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܨܰܠܶܠ ܢܰܦܫܶܗ ܡܶܢ ܪܺܫܝܳܢܳܐ","severity":"info","text":"The image of Joseph 'weighing himself from wickedness' parallels the earlier chariot metaphor (previous passage), reinforcing the theme of self-mastery as prerequisite for just rule.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܿܳܠܶܐ ܕܰܥܕܽܘܢ ܐܳܦ ܠܰܐܚܪ̈ܳܢܶܐ' could be read as 'it is fitting that he also teach others' or 'it is fitting that he also show others'; the English draft opts for 'teach,' but the Syriac verb ܥܕܽܘܢ (ʿaddēw) more literally means 'show' or 'point out.'","The clause 'ܘܟܶܢ ܐܶܬ݂ܡܰܛܺܝ' (and then arrived) is ambiguous: it may refer to Joseph's arrival at the position of authority or to his arrival at a state of moral readiness; the English draft takes the latter."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܘܰܢܦܼܰܩ ܕܢܶܐܣܽܘܢ ܠܰܐܪܥܳܐ ܕܡܶܨܪܶܝܢ ܡܶܢ ܥܰܠܳܠـ̈ܬ݂ܳܐ\nܐܶܬ݂ܦܰܫܩܰܬ ܠܶܗ ܡܕܰܒܪܳܢܽܘܬ݂ܐ ܠܗܰܘ ܚܰܟܺܝܡܳܐ\nܒܗܿܳܝ ܕܰܬܪܺܝܼܨ ܗ̱ܘܳܐ ܚܰܘܪܳܐ ܕܢܰܦܫܶܗ ܥܰܠ ܨܶܒܘ̈ܳܬ݂ܐ\nܗܘܼܳܐ ܪܰܒ ܒܰܝܬܳܐ ܕܰܢܕܰܒܰܪ ܗ̱ܘܳܐ ܠܰܟܢܰܘ̈ܳܬ݂ܶܗ\nܘܝܿܳܐܳܐ ܗ̱ܘܳܐ ܠܶܗ ܡܶܛܽܠ ܪܰܚܡ̈ܶܐ ܕܣܰܓܺܝ̈ܺܐܝܢ ܗ̱ܘܰܘ\nܒܙܰܒܢܳܐ ܕܣܰܒܥܳܐ ܠܟܰܦܢܳܐ ܕܶܐܬ݂ܳܐ ܡܶܬ݂ܦܰܪܰܣ ܗ̱ܘܳܐ\nܕܨܶܦܬ݂ܳܐ ܪܰܒܬ݂ܳܐ ܕܟ݂ܽܠܶܗ ܐܰܬ݂ܪܳܐ ܒܶܗ ܬܰܠܝܳܐ ܗܘܳܬ݂\nܚܶܠܡܳܐ ܓܠܼܳܐ ܠܶܗ ܥܰܠ ܐܽܘܠܨܳܢܳܐ ܕܰܗܿܘܳܐ ܒܰܐܪܥܳܐ\nܘܠܽܘܩܒܰܠ ܟܰܦܢܳܐ ܡܶܬ݂ܟܰܬܰܫ ܗ̱ܘܳܐ ܒܚܰܟܺܝܡܽܘܬ݂ܗ\nܐܬܳܐ ܚܶܙܘܳܢܳܐ ܘܰܐܝܬܼܺܝ ܛܶܐܒܳܐ ܕܩܺܐܪܣܳܐ ܕܳܐܬ݂ܶܐ\nܘܫܰܪܺܝ ܝܰܘܣܶܦ ܕܢܶܚܼܫܽܘܠ ܙܰܝܢܳܐ ܕܠܶܗ ܚܿܳܫܰܚ ܗ̱ܘܳܐ\nܐܶܣܢܳܐ ܪܰܒܳܐ ܣܼܕܰܪ ܚܰܟܺܝܡܳܐ ܠܽܘܩܒܰܠ ܟܰܦܢܳܐ\nܕܠܳܐ ܢܶܚܫܽܘܒ ܗ̱ܘܳܐ ܐܰܬ݂ܪܳܐ ܡܶܢܶܗ ܡܳܐ ܕܡܶܬ݂ܟܰܬܰܫ\nܐܰܝܟ ܒܰܟܡ̈ܺܐܢܶܐ ܚܡܼܰܠ ܒܰܩܦܳܣܳܐ ܥܒܽܘܪܳܐ ܣܽܘܓܳܐܐ\nܕܰܢܩܺܝܼܡ ܓܰܒܳܐ ܠܽܘܩܒܰܠ ܙܰܒܢܳܐ ܕܚܰܣܺܝܪܽܘܬ݂ܐ\nܥܠܰܠـܬ݂ܳܐ ܕܰܐܪܥܳܐ ܟܫܼܶܐ ܒܳܐܦܰܕ̈ܢܶܐ ܣܰܓܺܝܳܐܺܝܬ݂\nܕܢܼܶܗܘܶܐ ܠܟܰܦܢ̈ܶܐ ܕܠܳܐ ܢܶܬܡܰܣܪܽܘܢ ܡܶܢ ܐܽܘܠܨܳܢܳܐ\nܢܦܼܰܩ ܒܶܗ ܒܰܐܬ݂ܪܳܐ ܕܰܢܼܟܰܢܶܫ ܗ̱ܘܳܐ ܥܳܒܽܘܪܳܗ̇ ܕܰܐܪܥܳܐ\nܘܪ̈ܰܘܡܶܐ ܘܥܽܘܡ̈ܩܶܐ ܓܳܣܼܘ ܥܶܠܳܠـ̈ܬ݂ܳܐ ܡܶܢ ܟܽܠ ܓܰܒܺܝ̈ܢ\nܣܶܘܚܰܬ ܗܘܳܬ݀ ܠܶܗ ܥܶܠܠܬ݂ܳܗܿ ܕܰܐܪܥܳܐ ܠܗܰܘ ܚܰܟܺܝܡܳܐ\nܕܫܰܦܺܝܪ ܗ̱ܘܳܐ ܠܳܗ̇ ܕܰܡܦܰܪܢܶܣ ܠܳܗ̇ ܚܰܟܺܝܡܳܐܺܝܬ݂\nܟܰܕ ܗܽܘܼ ܒܣܰܡܳܐ ܥܰܝܢܶܗ ܒܟܰܦܢܳܐ ܨܰܕܺܝܕܳܐ ܗܘܳܬ݂\nܕܫܰܪܺܝܪ ܗ̱ܘܳܐ ܠܶܗ ܗܿܰܘ ܓܶܠܝܳܢܳܐ ܕܡܶܢ ܐܰܠܳܗܳܐ\nܚܡܼܰܠ ܗ̱ܘܳܐ ܘܰܟܫܳܐ ܟܽܠ ܥܰܠܳܠـ̈ܬ݂ܳܐ ܣܰܓܺܝ̈ܳܐܬ݂ܐ\nܕܰܠܦܽܘܪܢܳܣܳܐ ܠܟܰܦ̈ܢܶܐ ܢܶܗܘܶܐ ܥܒܽܘܪܳܐ ܕܟܰܢܼܶܫ","english":"And it was fitting that he go down to the land of Egypt from the provinces. The governance was entrusted to him, that wise man, by that which was upright: the journey of his self over the desires. He was the steward of the house who managed his affairs, and he was a father to them because of the abundant mercies that were there. At the time of famine, for the hunger that came, he was distributing, for the great abundance of the entire region depended on him. A dream revealed to him the distress that was in the land, and against the famine he contended with his wisdom. A vision came and brought the good news of the years that were coming, and Joseph began to take up the provisions that were needed for him. The wise man arranged a great remedy against the famine, so that the region would not think of him what it would when it contended. Like a merchant, he bore in a storehouse abundant grain, which stood as a reserve against the time of scarcity. The entrance of the land he concealed with many locks, so that it would be for the famines not to be delivered from distress. He went out in the region where he contended, the grain of the land, and heights and depths measured the entrances from all sides. The entrance of the land was revealed to that wise man, for it was fitting for him to distribute it wisely. When he was in Samaria, his eye was upon the righteous famine, for that revelation from God was true for him. He bore and concealed all the many entrances, so that for the salvation of the famines the grain of the land would be when it contended.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܰܢܦܼܰܩ ܕܢܶܐܣܽܘܢ ܠܰܐܪܥܳܐ ܕܡܶܨܪܶܝܢ","severity":"info","text":"The opening clause states that Joseph was to go down to Egypt; the verb ܢܦܼܰܩ (ʾeṭpeʿ) implies a fitting or necessary action, not a mere decision.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܰܟܺܝܡܳܐ","severity":"info","text":"The term ܚܰܟܺܝܡܳܐ (ḥakkīmā) is used repeatedly for Joseph, meaning 'wise man' or 'sage', a standard epithet in Syriac homilies for biblical figures of prudence.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܶܠܡܳܐ ܓܠܼܳܐ ܠܶܗ ܥܰܠ ܐܽܘܠܨܳܢܳܐ","severity":"info","text":"The dream that reveals the famine echoes Genesis 41:1–7, where Pharaoh’s dreams are interpreted by Joseph; here the dream is given to Joseph himself, a homiletic adaptation.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܒܰܟܡ̈ܺܐܢܶܐ","severity":"info","text":"The comparison of Joseph to a merchant (ܒܰܟܡ̈ܺܐܢܶܐ, bakkəmāʿē) storing grain reflects the economic context of late antique Syria, where grain storage and distribution were central to civic survival during famine.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܫܰܪܺܝ ܝܰܘܣܶܦ ܕܢܶܚܼܫܽܘܠ ܙܰܝܢܳܐ","severity":"info","text":"This passage marks a shift from Joseph’s moral preparation to his administrative actions in Egypt, signaled by the verb ܫܰܪܺܝ (šarrī, 'began').","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܣܰܡܳܐ ܥܰܝܢܶܗ ܒܟܰܦܢܳܐ ܨܰܕܺܝܕܳܐ","severity":"caution","text":"The phrase 'in Samaria' (ܒܣܰܡܳܐ) is unexpected for Joseph’s location; the Syriac may be corrupt or reflect a variant tradition, as the biblical narrative places Joseph in Egypt, not Samaria.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reference to Samaria (ܒܣܰܡܳܐ) is anomalous; it may be a scribal error or a geographical allusion not found in the biblical account.","The phrase 'righteous famine' (ܟܰܦܢܳܐ ܨܰܕܺܝܕܳܐ) is ambiguous: it could mean a famine that is just or a famine that tests righteousness."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܓܳܣ̈ܝ ܚܰܩܠܳܬ݂ܐ ܕܡܶܨܪܶܝܢ ܣܰܒܥܳܐ ܠܽܘܩܒܰܠ ܝܰܘܣܶܦ\nܕܢܼܶܗܘܶܐ ܐܺܝܬ ܠܳܗ̇ ܓܰܠܝܽܘܬ ܐܰܦ̈ܶܐ ܠܫܰܠܺܝܛܽܘܬ݂ܗ\nܐܰܦܪܺܝ ܠܩܽܘܒܠܶܗ ܥܽܘܒܳܗܿ ܕܰܐܪܥܳܐ ܟܽܠ ܓܶܐܘ̈ܳܬ݂ܐ\nܕܰܢܣܺܝܼܡ ܒܰܐܬ݂ܪܳܐ ܣܺܝܡܬܳܐ ܪܰܒܬ݂ܐ ܕܡܰܠܝܳܐ ܣܰܒܥܳܐ\nܟܢܰܫ ܗ̱ܘܳܐ ܥܒܽܘܪܳܐ ܛܳܒ ܡܶܢ ܚܶܠܳܐ ܕܠܳܐ ܡܶܢܝܳܢܳܐ\nܘܰܡܠܳܗ̇ ܠܰܐܪܥܳܐ ܣܰܒܥܳܐ ܕܢܼܶܙܟ݂ܶܐ ܠܟܰܦܢܳܐ ܕܳܐܬ݂ܶܐ\nܐܰܣܢܳܗܿ ܠܰܐܪܥܳܐ ܒܣܰܝܒܳܪ̈ܳܬ݂ܐ ܣܰܓܺܝ̈ܳܐܬ݂ܐ\nܕܠܳܐ ܬܶܚܪܰܒ ܗܘܳܬ ܒܰܙܒܰܢ ܟܰܦܢܳܐ ܡܳܐ ܕܶܐܬ݂ܐ ܠܳܗ̇\nܦܓܰܥ ܒܶܗ ܫܢ̈ܰܝܳܐ ܫܒܰܥ ܛܳܒ̈ܳܬ݂ܳܐ ܐܰܝܟ ܕܰܦܫܼܰܪ ܠܳܗ̇\nܘܒܰܒܛܺܝܼܠܽܘܬ݂ܗ ܦܰܪܢܶܣ ܐܶܢܶܝܢ ܚܰܟܺܝܡܳܐܺܝܬ\nܦܳܪܽܘܫܳܐ ܗ̱ܘܳܐ ܕܰܠܟ݂ܠ ܙܰܒܢܳܐ ܕܰܠܟ݂ܽܠ ܢܶܬܶܠ\nܕܟܰܕ ܦܳܓܥܺܝܢ ܒܶܗ ܟܽܠܗܽܘܢ ܙܰܒܢ̈ܶܐ ܢܦܰܪܢܶܣ ܐܶܢܽܘܢ\nܒܙܰܒܢܳܐ ܕܣܰܒܥܳܐ ܠܳܐ ܛܥܳܐ ܠܟܰܦܢܳܐ ܕܰܡܛܰܝܶܒ ܗ̱ܘܳܐ\nܘܠܽܘܩܒܰܠ ܗܳܢܳܐ ܐܶܣܢܳܐ ܐܰܣܓܺܝ ܒܟ݂ܽܠܳܗ̇ ܡܶܨܪܶܝܢ\nܒܝܰܘܣܶܦ ܢܶܚܽܘܪ ܡܰܢ ܕܶܐܬ݂ܗܰܝܡܰܢ ܪܺܝܫܳܢܽܘܬ݂ܐ\nܕܰܟܡܳܐ ܥܺܝܼܪ ܗ̱ܘܳܐ ܥܰܠ ܦܽܘܪܢܳܣܳܐ ܕܫܰܦܺܝܪ̈ܳܬ݂ܐ\nܕܡܰܚܙܺܝܬ݂ܐ ܗ̱ܘܳܐ ܕܡܰܠܝܳܐ ܫܽܘܦܪ̈ܶܐ ܗܰܘ ܚܰܟܺܝܡܳܐ\nܘܰܐܝܢܳܐ ܕܚܿܳܐܰܪ ܦܳܪܽܘܫܳܐܺܝܬ ܒܶܗ ܡܶܨܛܰܒܰܬ݂\nܐܰܝܢܳܐ ܕܠܰܝܬܰܘܗ̱ܝ ܪܺܝܫܳܐ ܕܥܰܡܳܐ ܕܢܰܦܫܶܗ ܪܺܝܫܰܐ ܗ̱ܘ\nܘܰܒܛܺܝܠܽܘܬ݂ܐ ܡܶܬ݂ܒܰܥܝܳܐ ܠܶܗ ܥܠܰܘܗ̱ܝ ܕܰܩܢܽܘܡܶܗ\nܠܗܳܠܶܝܢ ܙܰܘ̈ܥܰܘܗ̱ܝ ܒܰܥܪܺܝܪ̈ܳܝܶܐ ܡܿܰܢ ܕܰܡܟܰܒܶܫ\nܪܰܒ ܢܶܨܚܳܢܶܗ ܐܰܝܟ ܪܺܝܫ ܥܰܡܳܐ ܕܟܐܺܝܢ ܕܽܘܒܳܪܶܗ\nܕܠܳܐ ܐܶܬ݂ܗܰܝܡܰܢܬ ܥܰܠ ܣܰܓܺܝ̈ܐܶܐ ܕܬܶܦܫܽܘܪ ܐܶܢܽܘܢ\nܗܳܐ ܚܽܘܫ̈ܳܒܰܝܟ ܐܶܢ ܚܰܟܺܝܡ ܐܰܢ̱ܬ ܦܰܪܢܶܣ ܐܶܢܽܘܢ\nܕܺܝܠܳܟ ܪܺܝܫܰܐ ܐܢ̱ܬ ܘܰܒܨܶܒܝܳܢܳܟ ܣܺܝܼܡ ܕܽܘܒܳܪܳܟ݂","english":"The regions of the land of Egypt were filled to satiety before Joseph, for it had manifest authority over his governance. The land’s abundance yielded before him, all the regions where the great storehouse of fullness was placed. The excellent traveller toiled beyond the power of the unwearying, and filled the land of Egypt with satiety, so that it might overcome the famine that was to come. He sustained the land with many provisions, so that it would not be laid waste at the time of the famine when it came. The seven good years encountered him, as he interpreted it, and in his diligence he wisely distributed the grain. He was a steward for every time, for every season, so that when all the times encountered him, he distributed the grain. In the time of satiety he did not err toward the famine that was prepared, and in the face of this he increased sustenance throughout all Egypt. Through Joseph, behold how the governance was entrusted, how vigilant he was over the distribution of the good things, for he was the manifestation of the fullness of beauties, that wise man. And what looked discerningly at him was being equipped; what had no head of a people was itself the head. And diligence was required of him over his station, his movements among the destitute when he subdued his great victory as a head of a people, like his glory, so that it was not entrusted to many to interpret the grain. Behold your thoughts: if you are wise, distribute the grain; you are your own head, and your glory is set by your will.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܰܒܥܳܐ","severity":"info","text":"The term ܣܰܒܥܳܐ (sabʿā) means 'satiety' or 'fullness', but here it also connotes the seven good years of plenty, a key motif in the Joseph narrative.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܳܪܽܘܫܳܐ","severity":"info","text":"The word ܦܳܪܽܘܫܳܐ (pārōšā) means 'steward' or 'distributor', emphasizing Joseph's role as the wise administrator of grain during the famine.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Genesis 41:46-57","severity":"info","text":"The passage echoes the biblical account of Joseph storing grain during the seven years of plenty to prepare for the famine (Genesis 41:46-57).","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Egypt","severity":"info","text":"Jacob of Serugh uses Egypt as a symbol of both physical abundance and moral testing, reflecting the homily's allegorical interpretation of Joseph's governance.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This unit continues the narrative of Joseph's stewardship, moving from the description of his preparations to a direct exhortation on wisdom and self-governance.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܽܘܒܳܪܳܟ݂","severity":"caution","text":"The phrase 'your glory is set by your will' (ܕܽܘܒܳܪܳܟ݂) may be textually uncertain; the Syriac could be read as either a statement of personal agency or a moral admonition.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'what had no head of a people was itself the head' is ambiguous: it may refer to Joseph's self-appointed leadership or to a collective without a leader becoming its own head."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ܘܠܳܐ ܙܥܽܘܪ ܐܰܬ݂ܪܳܐ ܕܰܡܕܰܒܰܪ ܐܰܢ̱ܬ ܐܰܢ̱ܬ ܠܰܩܢܽܘܡܳܟ݂\nܐܺܝܬ ܗܽܘ ܠܳܟ ܒܶܗ ܠܶܐܘܬ݂ܳܐ ܪܰܒܬ݂ܐ ܘܥܰܡܠܳܐ ܩܰܫܝܳܐ\nܕܠܰܝ̈ܠܰܝ ܐܺܝܡܳܡ ܟܰܕ ܬܶܦܠܽܘܚ ܒܶܗ ܠܡܰܚܣܶܢ ܬܶܙܟܶܝܘܗ̱ܝ\nܒܳܥܝܳܐ ܗ̱ܝ ܢܰܦܫܳܟ ܬܶܬܥܺܝܼܪ ܥܠܶܝܗܿ ܠܰܡܢܰܛܳܪܽܘ\nܡܳܐ ܕܰܚܣܰܟܬ݂ܗ̇ ܡܶܢ ܒܺܝܫ̈ܳܬ݂ܳܐ ܪܰܒ ܗܽܘ ܥܰܡܠܳܟ݂\nܐܶܢ ܚܰܟܺܝܡ ܐܰܢ̱ܬ ܠܰܚܕܳܐ ܢܰܦܫܳܐ ܕܰܒܰܪ ܫܰܦܺܝܪ\nܘܠܳܐ ܡܬ݂ܽܘܡ ܬܶܪܰܓ ܪܺܝܫܳܢܽܘܬ݂ܐ ܕܟ݂ܽܠܳܗ̇ ܩܶܢܛܳܐ ܗ̱ܝ\nܟܽܠ ܒܰܪܢܳܫܳܐ ܕܺܝܠܶܗ ܪܺܝܫܰܐ ܗ̱ܘ ܐܳܦ ܫܰܠܺܝܛܳܐ\nܘܟܰܕ ܠܰܩܢܽܘܡܶܗ ܡܕܰܒܰܪ ܫܰܦܺܝܪ ܡܶܢ ܢܰܨܺܝܼܚܰܐ ܗ̱ܘ\nܐܳܦ ܗܽܘܼ ܝܰܘܣܶܦ ܗܳܪܟܳܐ ܢܨܰܚ ܗ̱ܘܳܐ ܒܪܺܝܫܳܢܽܘܬ݂ܐ\nܟܰܕ ܠܰܩܢܽܘܡܶܗ ܐܶܫܼܟܰܚ ܢܶܚܣܽܘܟ ܡܶܢ ܢܶܟܝ̈ܳܢܶܐ\nܒܢܰܦܫܶܗ ܢܰܣܼܺܝ ܪܺܝܫܳܢܽܘܬ݂ܐ ܘܦܳܩܽܘܕܽܘܬ݂ܐ\nܘܰܐܝܟܰܢ ܕܰܒܥܼܳܐ ܕܰܒܪܳܗܿ ܒܫܰܝܢܳܐ ܒܚܰܟܺܝܡܽܘܬ݂ܶܗ\nܠܰܘ ܡܶܕܶܡܺ ܗ̱ܝ ܗܳܝ ܕܶܐܬ݂ܥܰܠܺܝ ܥܰܠ ܡܰܪܟܰܒܬ݂ܳܐ\nܡܶܕܶܡ ܗܘܳܬ ܪܰܒ ܗܳܝ ܕܰܙܟܼܶܐ ܗ̱ܘܳܐ ܒܓ݂ܰܘ ܬܰܘܘܳܢܳܐ\nܥܒܽܘܪܳܐ ܕܟܰܢܼܶܫ ܟܰܕ ܐܶܫܬܰܠܰܛ ܐܰܘܦܺܝܼ ܘܠܰܝܬܰܘܗ̱ܝ\nܘܰܫܡܶܗ ܛܳܒܳܐ ܫܿܳܠܶܡ ܥܳܠܡܳܐ ܘܗܽܘܼ ܠܳܐ ܡܿܰܘܦܶܐ\nܥܙܰܩܬ݂ܳܐ ܕܣܳܡ ܠܶܗ ܦܶܪܥܽܘܢ ܒܺܐܝܕܶܗ ܗܳܫܳܐ ܠܰܝܬܶܝܗ̇\nܙܗܺܝܼܪܽܘܬ݂ܗ ܕܶܝܢ ܒܟ݂ܽܠܗܽܘܢ ܕܳܪ̈ܶܐ ܪܰܒ ܢܶܨܚܳܢܳܗܿ\nܠܰܘ ܗܶܡܢܺܝܟ݂ܳܐ ܕܺܐܝܬ ܗ̱ܘܳܐ ܒܨܰܘܪܶܗ ܐܰܛܒܶܗ ܒܰܐܪܥܳܐ\nܩܢܽܘܡܶܗ ܢܰܟܦܳܐ ܫܩܼܰܠ ܢܶܨܚܳܢܳܐ ܒܰܐܬ݂ܪ̈ܰܘܳܬ݂ܐ\nܗܳܠܶܝܢ ܡܳܕܶܝܢ ܝܰܩܺܝܪ̈ܳܬ݂ܳܐ ܕܰܒܗܶܝܢ ܐܺܝܪܶܒ\nܫܒܺܝܚ̈ܳܢ ܐܶܢܶܝܢ ܠܰܐܝܢܳܐ ܕܝܿܳܨܶܦ ܢܶܩܼܢܶܐ ܐܶܢܶܝܢ\nܐܰܥܦܶܐ ܡܶܟܺܝܠ ܡܶܢ ܬܰܫܥܺܝܬ݂ܗ ܟܽܠ ܝܽܘܬܪ̈ܳܢܺܝܢ\nܒܟ݂ܽܠܶܗ ܫܰܪܒܶܗ ܡܠܽܘܐܰܐ ܗ̱ܘ ܟܽܠܶܗ ܕܫܰܦܺܝܪ̈ܳܬ݂ܐ","english":"Nor was the region you governed small, for you had in it a great sign and hard labor, as you toiled day and night to make it fruitful, so that it might be won. Your soul itself was roused to watch over it, what it had withheld from the evil ones—great is your labor. If you are wise for a single soul that is fair, and never will you guide the governance of the whole land, for every man is his own head and also ruler. And when he governs his region well, he is more victorious than the victorious. So too Joseph here triumphed in governance, when he found his region full from the storehouses. By himself he established governance and command, and as he wished, he guided it wisely in his wisdom. Not that which was elevated over the chariot was anything, but that which was great, which he conquered within the storehouses. The abundance that he stored, when he had authority, was hidden and not present, and his good name endures in the world, while he does not cease. The decree that Pharaoh placed in his hand is now no more. But his vigilance throughout the ages is a great victory. Not the grain that was in his form did he set in the earth, but his region took the victory in the lands. These noble ones who are in the storehouses, the glorious ones came to the place where Joseph’s storehouses came. Now cease from his story all its benefits, for in all his narrative he is full of all that is fair.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܳܐ ܙܥܽܘܪ ܐܰܬ݂ܪܳܐ","severity":"info","text":"The opening phrase denies that Joseph’s governed region was small, reinforcing the homily’s theme of his vast responsibility and success.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܢܽܘܡܳܟ݂","severity":"info","text":"The term qyōmā (ܩܢܽܘܡܳܐ) here means 'region' or 'governed territory,' consistent with its use in Syriac administrative contexts.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܶܪܥܽܘܢ","severity":"info","text":"The reference to Pharaoh’s decree (ܦܶܪܥܽܘܢ) alludes to Genesis 41:41–44, where Pharaoh gives Joseph authority over Egypt.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܰܪܟܰܒܬ݂ܳܐ","severity":"info","text":"The 'chariot' (ܡܰܪܟܰܒܬ݂ܳܐ) may evoke Joseph’s triumphal procession in Egyptian iconography or a metaphor for his elevated status.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܠܶܝܢ ܡܳܕܶܝܢ","severity":"info","text":"The passage shifts from Joseph’s personal labor to a broader reflection on his enduring fame, marking a structural transition in the homily.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܰܘ ܡܶܕܶܡܺ ܗ̱ܝ ܗܳܝ ܕܶܐܬ݂ܥܰܠܺܝ ܥܰܠ ܡܰܪܟܰܒܬ݂ܳܐ","severity":"caution","text":"The phrase 'not that which was elevated over the chariot' is ambiguous; it may contrast worldly honor with Joseph’s true spiritual victory.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'not that which was elevated over the chariot' is ambiguous: it may refer to a literal chariot or a metaphor for status.","The clause 'what it had withheld from the evil ones' is unclear in reference—possibly to grain or to Joseph’s vigilance."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ܣܰܓܺܝ ܡܰܘܬ݂ܪ ܫܰܪܒܳܐ ܕܟܺܐܢ̈ܶܐ ܠܟ݂ܠ ܫܳܡܽܘ̈ܥܰܘܗ̱ܝ\nܒܪܺܝܼܟ ܗܽܘ ܟܺܐܢܳܐ ܕܟܰܠܶܠ ܐܶܢܽܘܢ ܒܰܐܓܽܘܢܰܝܗܽܘܢ","english":"Great is the profit of the story of the toilers for all who hear it. Blessed is the toil that crowned your labor with your crowns.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܣܰܓܺܝ ܡܰܘܬ݂ܪ ܫܰܪܒܳܐ ܕܟܺܐܢ̈ܶܐ","severity":"info","text":"The phrase 'great is the profit of the story of the toilers' concludes the homily by affirming the edifying value of Joseph's narrative for the audience.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܺܐܢ̈ܶܐ","severity":"info","text":"The plural noun 'toilers' (from ܟܐܐ, 'to toil') echoes the homily's theme of Joseph's labor as a type of virtuous struggle; it is a key term in Jacob's ascetical framing.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܪܺܝܼܟ ܗܽܘ ܟܺܐܢܳܐ ܕܟܰܠܶܠ ܐܶܥܽܘܥ ܒܰܐܓܽܘܥܰܝܗܽܘܥ","severity":"info","text":"This final blessing forms an inclusio with the homily's opening praise of toil, framing the entire memra as a celebration of labor rewarded by divine crown.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܐܶܥܽܘܥ","severity":"info","text":"The verb 'crowned' (ܥܩܪ) alludes to the Syriac tradition of martyrdom and asceticism as 'crowns' of victory, a motif common in Jacob's homilies.","cites":[],"named_sources":["Jacob of Serugh 2012"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ܫܰܪܒܳܐ ܕܟܺܐܢ̈ܶܐ","severity":"info","text":"The phrase 'story of the toilers' may have been read in monastic circles as a model for the spiritual life, aligning Joseph's narrative with the ascetical ideal.","cites":[{"key":"ed:dsc-115","label":"source edition: On Joseph (Memra 7)","url":"https://syriaccorpus.org/115"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'your crowns' (ܒܰܐܓܽܘܥܰܝܗܽܘܥ) is ambiguous: it may refer to the crowns of the toilers (Joseph and his family) or to the crowns of the hearers who emulate them; the reading taken follows the immediate context of the toilers' labor."],"confidence":"high","notes":[]}]}