{"slug":"dsc-117","id":"syriac:dsc:dsc-117","title":"On Joseph (Memra 9)","title_source":"On Joseph (Memra 9)","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":"2026-11-15T05:55:39Z","cost_usd":0.024686},"source":{"registry_id":"syriac:dsc:dsc-117","work_id":"dsc-117","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/117"},"stats":{"passages":37,"english_words":10523,"coptic_letters":0,"source_letters":23531,"commentary_units":213,"commentary_kinds":8,"derived_notes":0,"ambiguities":65,"work_notes":4,"external_links":3,"timeline":4},"summary":{"work":"dsc-117","abstract":"Jacob of Serugh's ninth memra on Joseph is a Syriac homily composed in twelve-syllable couplets, a hallmark of his liturgical and paraenetic style. The work typologically links Joseph's descent to Egypt during the famine to Christ's death and resurrection, employing 'mysteries' (ܐ̱ܪ̈ܳܙܶܐ) to suggest hidden allegorical meanings. Drawing on Genesis 41–42, it recounts Joseph's brothers' journey to buy grain, framing the narrative as a prefiguration of Christ. The homily survives in later West Syriac manuscripts, often used in Lent or feasts of Joseph, but lacks a critical apparatus, as the Syriac text relies on a single manuscript family, limiting textual-critical analysis.","historical_context":"Jacob of Serugh (c. 451–521 CE) composed this memra during his episcopate at Batnan (modern-day Suruç, Turkey), likely in the late 5th or early 6th century. The work belongs to the West Syriac tradition, transmitted in manuscripts from the 9th century onward, and was used liturgically for Lent or Joseph feasts. Jacob, a major Syriac poet-theologian, wrote numerous memre on biblical figures, often employing typological exegesis. The homily is part of a series on Joseph, reflecting the broader Christian interest in Joseph as a type of Christ. The precise date is unknown, and the text's transmission through a single manuscript family limits critical study. The community was Syriac-speaking, likely monastic or clerical, with a focus on liturgical and paraenetic instruction.","significance":"This memra exemplifies Jacob of Serugh's typological method, linking the Old Testament Joseph narrative to Christ's passion, a key theme in Syriac patristic literature. It contributes to understanding late antique Syriac homiletics, liturgical practice, and the development of biblical exegesis in the West Syriac tradition. The work's survival in later manuscripts attests to its enduring use in worship and education.","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 9) during Jacob's episcopate at Batnan"},{"date":"9th c. onward","event":"Earliest extant manuscripts of the memra, used in West Syriac liturgical tradition"},{"date":"6th–7th c.","event":"Transmission of Jacob's memre in Syriac monastic and cathedral settings"}],"relations":[{"work":"Genesis 37–50","relation":"Biblical source for the Joseph narrative","key":"","label":null,"url":null},{"work":"Memre on Joseph (Jacob of Serugh)","relation":"Part of a series; this is the ninth memra","key":"","label":null,"url":null},{"work":"Homilies on Joseph by Ephrem the Syrian","relation":"Earlier Syriac typological treatment of Joseph","key":"","label":null,"url":null},{"work":"West Syriac Lectionary","relation":"Liturgical context for reading during Lent or Joseph feasts","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Jacob of Serugh","label":"Jacob of Serugh","url":"https://en.wikipedia.org/wiki/Jacob_of_Serugh","reason":"Biographical and historical context for the author"},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Broader tradition in which the work was composed and transmitted"},{"key":"wikipedia:Typology (theology)","label":"Typology (theology)","url":"https://en.wikipedia.org/wiki/Typology_%28theology%29","reason":"Exegetical method used in the homily"}],"cautions":["The precise date of composition is unknown; only a late 5th/early 6th century range is supported.","The Syriac text is based on a single manuscript family, limiting textual-critical analysis and variant readings.","The edition lacks a critical apparatus, so manuscript relationships and transmission history are not fully documented."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00043,"generated":"2026-11-15T05:55:38Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/117"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8618"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/42"}],"checks":{"work":"dsc-117","status":"pass","blocking":[],"warnings":[],"stats":{"passages":37,"translated":37,"commentary_passages":37,"commentary_units":213,"english_words":10523,"source_letters":35510,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily is composed in twelve-syllable couplets, a standard meter for Jacob of Serugh’s memre, indicating a liturgical or paraenetic register.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521 CE) likely composed this memra during his episcopate at Batnan, though the precise date is unknown; the work is transmitted in later manuscripts.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memra is part of the West Syriac liturgical tradition, often read during Lent or feasts of Joseph, as attested in manuscript collections from the 9th century onward.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a critical apparatus for variant readings across manuscripts; the Syriac text is based on a single manuscript family, limiting textual-critical analysis.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"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: 37 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":37},"term_index":[],"citations":{"ed:dsc-117":{"label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}},"segments":[{"i":1,"ref":"p1","source":"ܡܺܐܡܪܳܐ ܕܬܶܫܥܳܐ ܕܥܰܠ ܝܰܘܣܶܦ\nܡܺܐܡܪܳܐ ܕܬܶܫܥܳܐ ܕܥܰܠ ܝܰܘܣܶܦ\nܘܥܰܠ ܐܰܚܰܘ̈ܗ̱ܝ ܟܰܕ ܢܚܶܬ ܕܢܶܙܒܢܽܘܢ ܥܒܽܘܪܳܐ\nܕܺܝܠܶܗ ܩܰܕܺܝܫܳܐ ܡܳܪܝ̱ ܝܰܥܩܽܘܒ ܡܰܠܦܳܢܳܐ\nܗܰܘ ܫܰܦܺܝܪܳܐ ܝܰܘܣܶܦ ܕܰܢܨܰܚ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ\nܡܠܽܘܳܐ ܪܰܒܳܐ ܝܰܗ̱ܒ ܠܺܝ ܒܡܺܐܡܪܶܗ ܕܶܐܡܰܠܶܠ ܒܶܗ\nܦܬܰܚ ܩܶܪܝܳܢܶܗ ܘܣܼܳܡ ܠܺܝ ܘܰܥܕܳܐ ܕܰܫܟܚ̈ܳܬ݂ܳܐ\nܘܗܳܐ ܡܰܠܐܶܐ ܠܺܝ ܕܳܐܓ݂ܿܠܳܐ ܐ̱ܪ̈ܳܙܶܐ ܕܰܟܣܸܺܝܢ ܗ̱ܘܰܘ ܒܶܗ\nܣܺܝܡܬܰܐ ܗ̱ܘ ܫܰܪܒܶܗ ܘܦܰܬܚܶܗ ܩܕܳܡܰܝ ܥܰܬܺܝܪܳܐܺܝܬ݂\nܘܗܳܐ ܡܓܰܪܶܓ ܠܺܝ ܕܶܐܣܒܽܘܠ ܡܶܢܶܗ ܟܰܫܺܝܪܳܐܺܝܬ݂\nܟܡܰܐ ܗ̱ܘ ܣܳܦܶܩ ܐܶܢܳܐ ܘܠܶܐܡܰܬ݂ܝ ܐܰܘܦܶܐ ܕܰܡܚܺܝܠܳܐ ܐ̱ܢܳܐ\nܕܡܺܐܡܪܶܗ ܕܓܰܒܪܳܐ ܠܳܐ ܡܶܣܬܰܝܰܟ ܒܰܐܪ̈ܺܝܟ݂ܬ݂ܳܐ\nܥܠܰܘܗ̱ܝ ܒܰܠܚܽܘܕܰܘܗ̱ܝ ܐܶܠܽܘ ܫܶܩܠܶܬ ܠܰܡܰܡܠܳܠܽܘ\nܟܒܰܪ ܣܿܳܦܶܩ ܗܘܺܝܬ ܐܰܘ ܡܰܘܦܶܐ ܗܘܝܬ ܘܰܡܣܰܝܰܟ ܗܘܺܝܬ݂\nܘܰܕܢܩܺܝܦܽ ܗ̱ܘ ܠܫܰܪܒܶܗ ܐ̱ܪܳܙܶܗ ܕܒܰܪ ܐܰܠܳܗܳܐ\nܒܓܶܠܝܳܐ ܐܶܩܥܶܐ ܕܠܳܐ ܣܿܳܦܶܩ ܐ̱ܢܳܐ ܕܚܰܣܺܝܼܢܽ ܗ̱ܘ ܡܶܢܝ̱\nܐܶܠܽܘ ܠܡܳܪܰܢ ܠܳܐ ܕܳܡܶܐ ܗ̱ܘܳܐ ܒܰܥܒܺܝ̈ܕܳܬ݂ܗ\nܐܺܝܬ݂ܰܘܗ̱ܝ ܐܰܘܦܺܝ ܡܺܐܡܪܶܗ ܘܫܰܪܒܶܗ ܒܦܳܣܺܝ̈ܩܳܬ݂ܐ\nܐܶܠܽܘ ܕܡܽܘܬ݂ܶܗ ܕܒܰܪ ܐܰܠܳܗܳܐ ܠܳܐ ܨܺܝܼܪܳܐ ܒܶܗ\nܒܰܙܥܽܘܪ̈ܝܳܬ݂ܐ ܡܶܫܬܰܠܰܡ ܗ̱ܘܳܐ ܘܚܰܦܝܶܗ ܫܶܬܩܳܐ\nܘܥܰܠ ܕܰܡܫܺܝܚܳܐ ܥܙܺܝܼܠ ܒܶܗ ܒܡܺܐܡܪܳܐ ܠܳܐ ܡܶܫܬܰܠܰܡ\nܕܝܰܡܰܐ ܗ̱ܘ ܪܰܒܳܐ ܕܠܳܐ ܐ̱ܢܳܫ ܡܶܡܬ݂ܘܡ ܩܳܡ ܥܰܠ ܣܳܟܶܗ\nܐܶܪܕܶܐ ܗܳܫܳܐ ܒܫܰܪܒܶܗ ܕܝܰܘܣܶܦ ܩܰܠܺܝܠܳܐܺܝܬ݂\nܟܰܕ ܢܿܳܛܰܪ ܐ̱ܢܳܐ ܚܰܪܬ݂ܗ ܕܡܺܐܡܪܳܐ ܠܐ̱ܪܳܙܳܐ ܪܰܒܳܐ\nܩܼܳܡ ܟܰܫܺܝܪܳܐ ܒܰܐܪܥܳܐ ܕܡܶܨܪܶܝܢ ܠܰܡܦܰܪܢܳܣܽܘ\nܘܰܒܣܽܘܢܩܳܢܶܗ ܪܳܒܼܰܬ ܐܰܪܥܳܐ ܕܬܺܐܬ݂ܶܐ ܨܶܝܕܰܘܗ̱ܝ\nܕܳܠܘ ܘܶܐܬ݂ܟܰܢܰܫܘ ܐܰܬ݂ܪ̈ܰܘܳܬ݂ܐ ܘܰܡܕܺܝܢ̈ܳܬ݂ܐ","english":"Homily Nine on Joseph\n\nHomily Nine on Joseph\n\nAnd on his brothers when he went down to buy grain for himself.\n\nThe holy teacher Mar Jacob of Serugh.\n\nThat handsome Joseph who triumphed in the land of the Egyptians.\n\nHe gave me a great discourse in his homily that he spoke concerning him.\n\nHe opened his reading and set for me a promise of discoveries.\n\nAnd behold, he fills me, the unworthy one, with the mysteries that were hidden in it.\n\nHe laid out his story and opened it before me richly.\n\nAnd behold, he urges me to draw from it worthily.\n\nHow much is my strength sufficient, and when will my feeble strength suffice?\n\nFor the discourse of the man is not exhausted by lengthy [treatment].\n\nUpon him alone I took up speech.\n\nI was either sufficient or I confessed and was exhausted.\n\nAnd that which pressed upon his story, the mystery of the Son of God.\n\nI will stand openly, for my strength is not sufficient, for he is hidden from me.\n\nFor if it were not for the fact that he was not like [others] in his deeds,\n\nthere is indeed an end to his discourse and his story in sections.\n\nBut if the death of the Son of God were not depicted in him,\n\nit would be completed in brief [words] and his hidden part would be silence.\n\nBut concerning Christ, it goes forth in him; in the discourse it is not completed,\n\nfor it is a great sea that never dries up; it stands at its limit.\n\nI will now descend into the story of Joseph briefly,\n\nwhile my strength holds out for the end of the discourse for the great mystery.\n\nHe stood worthily in the land of Egypt to proclaim it.\n\nAnd through his famine, the land that would come to him grew great.\n\nNations and regions and cities trembled and were shaken.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܺܐܡܪܳܐ ܕܬܶܫܥܳܐ ܕܥܰܠ ܝܰܘܣܶܦ","severity":"info","text":"The heading identifies this as the ninth memra on Joseph, establishing the work's place in a series.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܺܐܡܪܳܐ","severity":"info","text":"Memra (ܡܺܐܡܪܳܐ) denotes a metrical homily or discourse, a standard genre in Syriac literature for Jacob of Serugh.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܰܥܩܽܘܒ ܡܰܠܦܳܢܳܐ","severity":"info","text":"Jacob of Serugh (c. 451–521) is a major Syriac poet-theologian; his memre on biblical figures often employ typological exegesis linking Joseph to Christ.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܰܘܣܶܦ","severity":"info","text":"The figure of Joseph (Genesis 37–50) is the subject; the homily draws on the biblical narrative of Joseph's descent to Egypt to buy grain (Genesis 41–42).","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܰܡܫܺܝܚܳܐ","severity":"info","text":"Jacob explicitly connects Joseph's story to Christ (ܕܰܡܫܺܝܚܳܐ), indicating a typological reading where Joseph prefigures Christ's death and resurrection.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̱ܪ̈ܳܙܶܐ","severity":"caution","text":"The term 'mysteries' (ܐ̱ܪ̈ܳܙܶܐ) may refer to typological or allegorical meanings; the text's claim that these are 'hidden' suggests a layered exegetical approach, but the precise referent is ambiguous.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܐ̱ܪ̈ܳܙܶܐ ܕܰܟܣܸܺܝܢ ܗ̱ܘܰܘ ܒܶܗ' (mysteries hidden in it) leaves open whether 'it' refers to the homily, the biblical story, or Joseph himself; the reading taken follows the homily as the immediate antecedent."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܕܡܶܢ ܨܶܝܕ ܝܰܘܣܶܦ ܢܶܣܒܽܘܢ ܣܰܒܥܳܐ ܠܟܰܦ̈ܢܶܐ ܕܰܒܗܽܘܢ\nܐܰܝܟ ܙܳܝܽܘܢܳܐ ܗ̱ܘܳܐ ܠܰܒܪܺܝܬ݂ܐ ܕܣܢܺܝܩܳܐ ܗܘܳܬ݂݀\nܘܒܰܙܒܰܢ ܟܰܦܢܳܐ ܡܰܐܚܶܐ ܗ̱ܘܳܐ ܠܳܗ̇ ܒܣܰܝܒܳܪܽܘܬ݂ܐ\nܐܰܘܦܺܝܼ ܥܒܽܘܪܳܐ ܕܟܽܠ ܥܰܬܺܝܪ̈ܶܐ ܡܶܢ ܐܰܪ̈ܥܳܬ݂ܐ\nܘܶܐܬܢܰܨܰܚ ܗ̱ܘܳܐ ܐܶܣܢܶܗ ܕܝܰܘܣܶܦ ܒܟܽܠ ܐܰܬ݂ܪ̈ܰܘܳܢ\nܗܳܝܕܶܝܢ ܥܼܰܠ ܗ̱ܘܳܐ ܟܰܦܢܳܐ ܠܺܝܗܽܘܕ ܛܳܠܡܰܬ݀ ܩܽܘܫܬܳܐ\nܕܢܰܝܬܶܐ ܐܶܢܽܘܢ ܠܰܐܚ̈ܶܐ ܢܟ݂ܺܝܠܶܐ ܨܶܝܕ ܫܰܪܺܝܪܳܐ\nܥܰܠ ܣܽܘܢܩܳܢܳܐ ܘܰܦܟ݂ܪ ܐܶܢܽܘܢ ܡܰܪܺܝܪܳܐܺܝܬ݂\nܕܰܒܣܶܓܕ̈ܰܬ݂ܗܽܘܢ ܢܶܦܠܽܘܢ ܩܽܘܕܡܰܘܗ̱ܝ ܟܰܕ ܠܳܐ ܨܳܒܶܝܢ\nܗܘܳܐ ܗ̱ܘܳܐ ܠܶܗ ܓܶܝܪ ܝܰܘܡܳܐ ܠܚ̈ܶܠܡܶܐ ܘܰܠܓܶܠܝ̈ܳܢܶܐ\nܕܢܶܬ݂ܦܰܫܩܽܘܢ ܗ̱ܘܰܘ ܢܰܗܺܝܪܳܐܺܝܬ ܐܰܝܟ ܕܶܐܫܬܰܡܰܫܘ\nܘܰܩܼܪܳܐ ܝܰܥܩܽܘܒ ܣܳܒܳܐ ܠܰܒܢܰܘ̈ܗ̱ܝ ܘܫܰܕܰܪ ܐܶܢܽܘܢ\nܠܰܐܪܥܳܐ ܕܡܶܨܪܶܝܢ ܡܶܛܽܠ ܟܰܦܢܳܐ ܕܰܐܠܶܨ ܐܶܢܽܘܢ\nܠܬܰܪܥܶܗ ܕܝܰܘܣܶܦ ܢܓܼܰܕ ܣܽܘܢܩܳܢܳܐ ܘܰܐܝܬܺܝ ܐܶܢܽܘܢ\nܕܢܺܐܬ݂ܘܢ ܢܶܚܼܙܽܘܢ ܗܿܳܝ ܪܰܒܽܘܬ݂ܐ ܕܒܶܣܪܰܬ ܐܶܢܽܘܢ\nܚܼܙܰܘ ܚܰܣ̈ܳܡܶܐ ܠܛܰܠܝܳܐ ܚܣܺܝܼܡܳܐ ܕܶܐܙܕܰܒܰܢ ܗ̱ܘܳܐ\nܕܰܐܚܺܝܕ ܥܳܠܡܳܐ ܘܰܡܕܰܒܰܪ ܠܶܗ ܡܳܪܳܢܳܐܺܝܬ݂\nܚܳܝܪܺܝܢ ܗ̱ܘܰܘ ܒܶܗ ܒܗܿܰܘ ܒܰܪ ܚܺܐܪ̈ܶܐ ܕܰܗܘܼܳܐ ܥܰܒܕܳܐ\nܕܰܥܒܺܝܕ ܡܳܪܳܐ ܠܟ݂ܠܳܗ̇ ܡܶܨܪܶܝܢ ܐܳܦ ܦܳܩܶܕ ܒܳܗ̇\nܚܙܰܐܘܽܗ̱ܝ ܕܰܠܒܺܝܫ ܫܽܘܒܚܳܐ ܘܰܫܡܳܐ ܘܦܳܩܽܘܕܽܘܬ݂ܐ\nܘܰܐܚܺܝܕ ܒܺܐܝܕܶܗ ܟܽܠܶܗ ܛܽܘܒܳܐ ܘܥܽܘܬ݂ܪܳܐ ܕܰܐܪܥܳܐ\nܘܗܽܘܼ ܒܰܠܚܽܘܕܰܘܗ̱ܝ ܝܿܳܗܶܒ ܣܰܒܥܳܐ ܠܰܐܬ݂ܪ̈ܰܘܳܬ݂ܐ\nܘܰܫܟܺܝܼܚܳܐ ܠܶܗ ܥܠܰܠܬ݂ܐ ܪܰܒܬ݂ܳܐ ܘܠܰܐܚܪܺܢܳܐ ܠܳܐ\nܘܨܳܕܶܝܢ ܬܰܪ̈ܥܶܐ ܕܟܽܠ ܥܰܬܺܝܪ̈ܶܐ ܘܕܺܝܠܶܗ ܪܳܥܶܡ\nܘܡܶܬ݂ܟܰܫܦܺܝܢ ܠܶܗ ܡܳܪ̈ܰܘܳܬ݂ܐ ܕܰܢܙܽܘܢ ܐܶܢܽܘܢ","english":"He measured out grain to Joseph’s brothers, satiety for their famished limbs, as though he were a painter adorning the creation that had been laid waste. And by the sale of grain he would restore her with patience. Ophir, the storehouse of all the wealthy from the lands, and the beauty of Joseph was adorned in every region. Then famine entered Judah, oppressing the truth, that it might bring the brothers, who were trusting, to the true one. Over the markets they pondered bitterly, that by their prostrations they might fall before him, though they did not wish to. For there was a day for him of dreams and revelations, which had been interpreted clearly, as they were fulfilled. And the elder Jacob called his sons and sent them to the land of Egypt because of the famine that pressed them. To the door of Joseph they went, the market, and they came that they might see that greatness which was hidden from them. They saw the honors of the youth, the sealed one who had been sold, who holds the world and governs it as a lord. They looked upon that free-born one who had become a slave, who, as lord, was master of all Egypt and also commanded in it. They saw him clothed in glory, name, and authority, and holding in his hand all the abundance and wealth of the land. And he alone gives satiety to the regions, and to him a great cause is found, but to others not. And the doors of all the wealthy are closed, while his own thunders, and the lords of the lands that sent them entreat him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܳܝܽܘܢܳܐ","severity":"info","text":"The Syriac term zayyūqā (painter) is used metaphorically for Joseph as one who restores order to creation, a common typological image in Jacob of Serugh.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Genesis 41–42","severity":"info","text":"The famine in Canaan and the brothers' journey to Egypt for grain echo Genesis 41:54–42:3, where Jacob sends his sons to buy food during the seven-year famine.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ophir","severity":"info","text":"Ophir (ܐܰܘܦܺܝܼ) is a biblical land famed for its wealth (1 Kings 9:28; 10:11). Here it is applied to Joseph as a storehouse, likely a typological embellishment by Jacob of Serugh.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a metaphorical description of Joseph as a painter to a direct narrative of the brothers' journey and encounter, marking a structural transition in the homily.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Joseph as lord of Egypt","severity":"info","text":"The description of Joseph as a free-born slave who rules Egypt parallels the biblical irony of Joseph's rise from slave to vizier (Genesis 41:39–44), a common theme in Syriac homilies.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܦܟ݂ܪ ܐܶܢܽܘܢ ܡܰܪܺܝܪܳܐܺܝܬ݂","severity":"caution","text":"The phrase 'they pondered bitterly' (wafkar enon marirāʾīṯ) is ambiguous: it may refer to the brothers' regret or to their harsh deliberation over the market situation. The English draft interprets it as emotional, but the Syriac allows a more practical reading.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'her' in 'restore her with patience' is unclear: it may refer to creation (bərīṯā) or to the land of Egypt.","The phrase 'the truth' (qūštā) in 'famine entered Judah, oppressing the truth' could be a personification of righteousness or a reference to the patriarch Joseph as the true one."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܘܣܳܓ݂ܕܺܝܢ ܗ̱ܘܰܘ ܠܶܗ ܒܽܘܟܳܢ̈ܶܝܗܿ ܕܰܐܪܥܳܐ ܕܢܰܐܚܶܐ ܐܶܢܽܘܢ\nܘܪܳܗܛܳܐ ܠܪܶܓܠܶܗ ܡܶܨܪܶܝܢ ܘܰܦܠܰܫܬ ܥܰܡ ܚܰܒܪ̈ܳܬ݂ܗܿ\nܘܬܰܗܺܝܪܳܐ ܒܶܗ ܝܺܗܽܘܕ ܘܰܟܢܰܥܢ ܘܥܳܡܽܘܪ̈ܰܝܗܶܝܢ\nܘܫܰܦܺܝܪܳܐ ܠܶܗ ܗܿܳܝ ܪܰܒܽܘܬ݂ܐ ܕܶܐܬ݂ܝܰܗܒܰܬ ܠܶܗ\nܘܰܡܟܰܢܶܐ ܠܶܗ ܪܺܝܫܳܢܽܘܬ݂ܐ ܘܫܰܠܺܝܛܽܘܬ݂ܐ\nܘܡܳܪ̈ܰܝ ܐܰܬ݂ܪܳܐ ܥܒܺܝܼܕܺܝܢ ܥܰܒ̈ܕܶܐ ܘܡܶܫܬܰܡܥܺܝܢ ܠܶܗ\nܘܰܒܡܰܠܟܽܘܬ݂ܗܿ ܕܡܶܨܪܶܝܢ ܫܰܠܺܝܛ ܘܰܡܕܰܒܰܪ ܠܳܗ̇\nܘܰܡܥܰܛܰܦ ܗ̱ܘܳܐ ܡܕܰܒܪܳܢܽܘܬ݂ܐ ܘܦܳܩܽܘܕܽܘܬ݂ܐ\nܚܙܰܐܘܽܗ̱ܝ ܐܰܚ̈ܶܐ ܠܰܐܚܳܐ ܛܠܺܝܼܡܳܐ ܒܫܽܘܒܚܳܐ ܪܰܒܳܐ\nܘܰܢܦܼܰܠܘ ܩܽܘܕܡܰܘܗ̱ܝ ܥܰܠ ܐܰܦܰܝ̈ܗܽܘܢ ܟܰܕ ܪܰܬ݂ܺܝܬ݂ܺܝܢ\nܣܓ݂ܕ̈ܝ ܗܘ̈ܰܝ ܟܰܦ̈ܶܐ ܚܰܪ̈ܘܳܒܳܬ݂ܐ ܘܰܣܪ̈ܺܝܩܳܬ݂ܐ\nܠܟܰܦܶܗ ܕܝܰܘܣܶܦ ܡܰܠܝܰܬ ܣܰܒܥܳܐ ܬܬܰܪܣܶܐ ܐܶܢܽܘܢ\nܟܽܘܟ̈ܒܶܐ ܚܙܰܐܘܽܗ̱ܝ ܐܰܝܟ ܠܺܐܝܡܳܡܳܐ ܪܰܒܳܐ ܕܰܕܢܰܚ\nܘܰܣܓ݂ܶܕܘ ܗܘܰܘ ܠܶܗ ܒܙܰܠܺܝܩ̈ܰܘܗ̱ܝ ܚܰܦܺܝܼ ܐܶܢܽܘܢ\nܕܢܰܚܼ ܦܽܘܫܳܩܳܐ ܕܚܶܠܡ̈ܶܐ ܬܰܡܳܢ ܢܰܗܺܝܪܳܐܺܝܬ\nܕܟܰܘܟ̈ܒܶܐ ܘܟܰܦ̈ܶܐ ܣܓܶܕܘ ܠܶܗ ܠܛܰܠܝܳܐ ܒܟܶܢܫܳܐ ܕܰܐܚܰܘ̈ܗ̱ܝ\nܫܡܰܝܳܐ ܘܰܐܪܥܳܐ ܒܕܽܘܒܳܪ̈ܰܝܗܽܘܢ ܠܶܗ ܝܰܩܪ̈ܰܝ ܗܘ̈ܰܝ\nܘܰܒܟ݂ܠ ܓܶܐܘ̈ܳܢ ܣܰܡܟܺܝܗ̱ܝ ܕܰܢܩܽܘܡ ܥܰܠ ܪܰܒܽܘܬ݂ܐ\nܡܳܪܶܐ ܒܪܺܝܬ݂ܐ ܝܰܗ̱ܒ ܠܶܗ ܥܽܘܫܢܳܐ ܘܓܰܢ̱ܒܳܪ̈ܽܘܬ݂ܐ\nܘܰܒܥܰܠ̈ܳܠܬ݂ܳܐ ܕܪܰܘܡܳܐ ܘܥܽܘܡܩܳܐ ܫܰܒܚܶܗ ܘܺܝܼܪܶܒ\nܫܕܶܝܢ ܛܳܠܽܘ̈ܡܶܐ ܥܰܠ ܐܰܦܰܝ̈ܗܽܘܢ ܩܽܘܕܡܰܬ ܝܰܘܣܶܦ\nܘܗܿܰܘ ܕܰܛܠܺܝܼܡ ܗ̱ܘܳܐ ܪܳܡ ܘܰܡܥܰܠܰܝ ܥܰܠ ܡܰܪܟܰܒܬ݂ܐ\nܡܡܰܟܳܐ ܘܫܰܕܝܳܐ ܗܳܝ ܪܰܒܽܘܬ݂ܐ ܡܰܠܝܰܬ ܥܽܘܫܢܳܐ\nܩܕܳܡ ܡܰܟܺܝܼܟܳܐ ܪܰܕܦܶܗ ܚܣܳܡܳܐ ܥܕܰܡܳܐ ܕܺܝܪܶܒ\nܣܓܶܕܘ ܗܘܰܘ ܗܳܟ݂ܺܝܠ ܐܰܚ̈ܰܝ ܝܰܘܣܶܦ ܥܰܠ ܐܰܦܰܝ̈ܗܽܘܢ","english":"They were prostrating themselves before him with the bounties of the land that had revived Egypt, and the runner was at his feet, and Egypt had contended with her companions. And through him, Judah, Cush, and the inhabitants of their cities were resplendent. And that greatness which had been given to him was fair to him, and he was humbling pride and authority. And the lords of the land were made servants and were obedient to him. And in the kingdom of Egypt he ruled and governed her. And he was assuming the administration and the command. The brothers saw the brother who had been wronged in great glory, and they fell before him on their faces, trembling. The hands that were withered and empty were prostrating themselves, so that the hand of Joseph, full of satiety, might be extended to Egypt. The stars saw him like a great luminary that shines, and they prostrated themselves before him with his rays, the palms of Egypt. For the interpretation of dreams is clear: that the stars and the palms prostrated themselves before the youth because of the shame of his brothers. Heaven and earth, in their conduct, were honoring him. And in all the valleys, they placed his ladders so that he might ascend to greatness. The Lord of creation gave him authority and powers. And in the depths of height and depth, they praised and magnified him. They cast shadows on their faces before Joseph. And he who had been wronged rose and ascended upon the chariot. That greatness, lowly and cast down, was filled with authority. Before the humble one, shame pursued him until he grew great. So then, the brothers of Joseph prostrated themselves on their faces.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܣܳܓ݂ܕܺܝܢ ܗ̱ܘܰܘ ܠܶܗ ܒܽܘܟܳܢ̈ܶܝܗܿ ܕܰܐܪܥܳܐ","severity":"info","text":"The opening describes the land's bounties prostrating before Joseph, a hyperbolic image of natural abundance paying homage.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܢܰܚܼ ܦܽܘܫܳܩܳܐ ܕܚܶܠܡ̈ܶܐ","severity":"info","text":"The phrase 'interpretation of dreams' (ܦܽܘܫܳܩܳܐ ܕܚܶܠܡ̈ܶܐ) refers to Joseph's role as Pharaoh's dream interpreter (Gen 41), a key narrative element.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܰܣܓ݂ܶܕܘ ܗܘܰܘ ܠܶܗ ܒܙܰܠܺܝܩ̈ܰܘܗ̱ܝ ܚܰܦܺܝܼ ܐܶܢܽܘܥ","severity":"info","text":"The prostration of the 'palms of Egypt' (ܚܰܦܺܝܼ ܐܶܢܽܘܥ) before Joseph echoes the brothers' bowing in Gen 42:6, but here extended to the land itself.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܬܰܗܺܝܪܳܐ ܒܶܗ ܝܺܗܽܘܕ ܘܰܟܢܰܥܢ ܘܥܳܡܽܘܪ̈ܰܝܗܶܝܢ","severity":"info","text":"Judah and Cush (ܝܺܗܽܘܕ ܘܰܟܢܰܥܢ) are named as regions made resplendent by Joseph, reflecting a broad geographical scope typical of Jacob's homiletic expansions.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܽܘܟ̈ܒܶܐ ܚܙܰܐܘܽܗ̱ܝ ܐܰܝܟ ܠܺܐܝܡܳܡܳܐ ܪܰܒܳܐ ܕܰܕܢܰܚ","severity":"info","text":"The stars seeing Joseph as a 'great luminary' (ܠܺܐܝܡܳܡܳܐ ܪܰܒܳܐ) parallels the sun/moon imagery used for Joseph in earlier Syriac tradition, e.g., Ephrem's hymns.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܣܓܶܕܘ ܗܘܰܘ ܗܳܟ݂ܺܝܠ ܐܰܚ̈ܰܝ ܝܰܘܣܶܦ ܥܰܠ ܐܰܦܰܝ̈ܗܽܘܢ","severity":"info","text":"The passage concludes with a resumptive statement that the brothers prostrated themselves, framing the preceding cosmic imagery as an elaboration of their submission.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the runner' (ܪܳܗܛܳܐ) at Joseph's feet is unclear; it may be a personification of Egypt or a reference to a court official.","The phrase 'palms of Egypt' (ܚܰܦܺܝܼ ܐܶܢܽܘܥ) could be read literally as hands or metaphorically as the land's resources."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܘܰܒܥܼܰܘ ܡܶܢܶܗ ܥܒܽܘܪܳܐ ܠܟܰܦ̈ܢܶܐ ܕܰܒܒܳܬܰܝ̈ܗܽܘܢ\nܚܼܙܳܐ ܗ̱ܘܳܐ ܐܶܢܽܘܢ ܘܺܝܕܰܥ ܐܶܢܽܘܢ ܢܰܗܺܝܪܳܐܺܝܬ݂\nܘܰܫܪܺܝ ܒܢܶܟ݂ܠܳܐ ܢܫܰܐܶܠ ܐܶܢܽܘܢ ܡܿܰܢܽܘܼ ܐܰܢ̱ܬܽܘܢ\nܓܳܫܽܘ̈ܫܶܐ ܐܰܢ̱ܬܽܘܢ ܕܶܐܬ݂ܘ ܢܶܚܼܙܽܘܢ ܛܶܐܒܳ̈ܗܿ ܕܰܐܪܥܳܐ\nܐܳܦ ܝܼܺܕܺܝܥܳܐ ܗ̱ܝ ܣܺܝܥܳܬ݂ܟ݂ܽܘܢ ܕܰܢܟܺܝ̈ܠܶܐ ܐܰܢ̱ܬܽܘܢ\nܐܳܡܪܺܝܢ ܗܳܠܶܝܢ ܠܳܐ ܓܳܫܽܘ̈ܫܶܐ ܘܠܳܐ ܕܰܓ̈ܳܠܶܐ\nܐܶܠܳܐ ܟܺܐܢ̈ܶܐ ܘܰܒܢ̈ܰܝ ܟܺܐܢ̈ܶܐ ܘܪ̈ܳܚܡܰܝ ܩܽܘܫܬܳܐ\nܬܪ̈ܶܥܣܰܪ ܡܶܢܰܢ ܐܰܘܠܶܕ ܐܰܒܽܘܢ ܣܳܒܳܐ ܝܰܥܩܽܘܒ\nܘܗܳܐ ܚܰܕ ܨܶܝܕܰܘܗ̱ܝ ܘܚܰܕ ܐܶܒܰܕ ܠܶܗ ܘܗܳܪܟܳܐ ܥܶܣܪܳܐ\nܘܡܶܫܬܰܩܰܠ ܗ̱ܘܳܐ ܥܠܰܝܗܽܘܢ ܝܰܘܣܶܦ ܚܰܟܺܝܡܳܐܺܝܬ݂\nܕܗܰܘ ܥܽܘܗܕܳܢܳܐ ܕܚܶܠ̈ܡܶܐ ܕܳܠ ܒܶܗ ܢܶܫܚܽܘܩ ܐܶܢܽܘܢ\nܕܢܶܫܬܰܪܰܪ ܗ̱ܘܳܐ ܦܫܳܪܶܗ ܕܚܶܠܡܳܐ ܒܣܶܓܕܰܬ ܐܰܚܰܘ̈ܗ̱ܝ\nܟܰܕ ܡܶܬ݂ܟܰܦܦܺܝܢ ܘܰܡܦܺܝܣܺܝܢ ܠܶܗ ܕܢܼܶܫܪܳܐ ܐܶܢܽܘܢ\nܣܿܳܓܕܽܝܢ ܗ̱ܘܰܘ ܠܶܗ ܘܒܿܳܥܶܝܢ ܡܶܢܶܗ ܕܰܢܚܽܘܢ ܐܶܢܽܘܢ\nܐܰܝܟ ܕܳܐܦ ܟܰܦ̈ܶܐ ܠܟܰܦܶܗ ܒܚܶܠܡܳܐ ܣܓܼܰܕ̈ܝ ܟܰܕ ܕܳܡܺܝܟ݂\nܡܫܿܰܦܠܺܝܢ ܘܰܫܕܶܝܢ ܐܰܪ̈ܝܰܘܳܬ݂ܐ ܡܶܠ̈ܰܝܝ ܥܽܘܫܢܳܐ\nܩܕܳܡ ܗܰܘ ܐܶܡܪܳܐ ܕܒܰܣܒܶܣܘ̱ ܘܰܫܼܕܰܘ ܡܶܢ ܨܶܝܕܰܝܗܽܘܢ\nܡܶܬ݂ܩܰܫܶܐ ܗ̱ܘܳܐ ܥܠܰܝܗܽܘܢ ܝܰܘܣܶܦ ܐܰܝܟ ܚܰܟܺܝܼܡܳܐ\nܕܟܰܕ ܣܿܳܓ݂ܕܺܝܢ ܠܶܗ ܢܶܬ݂ܦܰܫܪܽܘܢ ܗ̱ܘܰܘ ܚܶܠ̈ܡܶܐ ܕܰܚܠܰܡ\nܗܿܳܝ ܡܰܕܰܐܬܳܐ ܕܝܰܗ̱ܒܘ̱ ܠܶܗ ܚܶܠ̈ܡܶܐ ܡܶܢ ܨܶܝܕ ܐܰܚܰܘ̈ܗ̱ܝ\nܬܳܒܿܰܥ ܗ̱ܘܳܐ ܠܗܽܘܢ ܢܶܣܰܒ ܡܶܢܗܽܘܢ ܟܰܕ ܠܳܐ ܨܿܳܒܶܝܢ\nܣܶܓܕܬܳܐ ܟܬ݂ܰܒ ܗ̱ܘܳܐ ܚܶܠܡܳܐ ܘܝܰܗ̱ܒ ܠܶܗ ܕܢܶܬܒܰܥ ܐܶܢܽܘܢ\nܘܰܕܩܰܫܝܽܘܬ݂ܳܐ ܚܰܘܺܝ ܐܰܦ̈ܶܐ ܥܰܕ ܫܳܩܶܠ ܠܳܗ̇\nܪ̈ܰܚܡܶܐ ܡܠܸܶܐ ܗ̱ܘܳܐ ܘܠܰܘ ܢܰܐܒܶܫ ܗܘܳܐ ܠܗܽܘܢ ܒܳܥܶܐ ܗ̱ܘܳܐ","english":"And they sought from him the produce for the hands of their fathers. He saw them and knew them clearly, and he began with cunning and asked them, \"Whence have you come? Are you spies who have come to see the bounty of the land?\" It is also known that your sustenance is that you are eaters. They said, \"We are not spies nor deceivers, but the hungry, sons of the hungry, and lovers of truth.\" Twelve sons did his father, the elder Jacob, beget, and behold, one was lost to him and one was gone from him, and here are ten. And Joseph was weighing them wisely, for he was the interpreter of dreams, through whom they were to be made known, that the interpretation of the dream was to be established by the prostration of his brothers, as they were bowing and appeasing him that he might reveal himself to them. They were prostrating themselves before him and seeking from him that he might show himself to them, just as the ears of grain had prostrated themselves to his ear in the dream while he slept. They were casting down and throwing lions' words of deceit before that lamb, who had been sold and cast away from their company. Joseph was concealing himself from them like a wise man, for when they prostrated to him, the dreams they had dreamed were being interpreted. That tribute which the dreams had given him from his brothers, he was demanding from them, taking it from them though they were unwilling. The dream had written prostration and given it to him that he might demand it from them, and with severity he showed his face until he took it. He was full of compassion and did not dry up for them; he was seeking.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܳܫܽܘ̈ܫܶܐ","severity":"info","text":"The term ܓܳܫܽܘ̈ܫܶܐ (gāšōšē) means 'spies' and is used by Joseph to test his brothers. The word carries a connotation of covert reconnaissance, fitting the narrative of Genesis 42:9.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܪ̈ܶܥܣܰܪ ܡܶܢܰܢ ܐܰܘܠܶܕ ܐܰܒܽܘܢ ܣܳܒܳܐ ܝܰܥܩܽܘܒ","severity":"info","text":"This line echoes Genesis 35:22–26, listing Jacob's twelve sons. The mention of one lost and one gone (Joseph and Benjamin) reflects the biblical account of Joseph's absence and Benjamin's retention.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܚܶܠ̈ܡܶܐ","severity":"info","text":"The motif of dreams (ܚܶܠ̈ܡܶܐ) and their interpretation is central to the Joseph story. Jacob of Serugh expands on the biblical narrative (Genesis 41) by having the brothers' prostration fulfill the dream's interpretation, a homiletic elaboration.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܰܝܟ ܕܳܐܦ ܟܰܦ̈ܶܐ ܠܟܰܦܶܗ","severity":"info","text":"The image of ears of grain prostrating to Joseph's ear in the dream parallels the brothers' prostration. This is a typological link, common in Syriac homilies, connecting agricultural abundance to spiritual submission.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܕܩܰܫܝܽܘܬ݂ܳܐ ܚܰܘܺܝ ܐܰܦ̈ܶܐ","severity":"info","text":"The passage shifts from dialogue to narrative summary, with Joseph's feigned severity (ܩܰܫܝܽܘܬ݂ܳܐ) contrasting his inner compassion. This rhetorical device heightens the dramatic tension before the brothers' recognition.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܫܪܺܝ ܒܢܶܟ݂ܠܳܐ","severity":"caution","text":"The phrase ܘܰܫܪܺܝ ܒܢܶܟ݂ܠܳܐ ('he began with cunning') is ambiguous: it could mean Joseph acted with craftiness or with wisdom. The Syriac ܢܶܟ݂ܠܳܐ can denote either, and the context supports a strategic test.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܘܰܫܪܺܝ ܒܢܶܟ݂ܠܳܐ is ambiguous between 'cunning' and 'wisdom'; the reading 'cunning' is taken to align with Joseph's testing of his brothers.","The identity of 'one lost' and 'one gone' (Benjamin and Joseph) is clear from context, but the text does not specify which is which."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܐܶܠܳܐ ܨܒܼܳܐ ܗ̱ܘܳܐ ܕܰܦܫܼܳܪ ܚܶܠ̈ܡܰܘܗ̱ܝ ܢܶܫܬܰܪܰܪ ܗ̱ܘܳܐ\nܐܰܦ̈ܶܐ ܕܚܶܡܬ݂ܐ ܘܰܕܠܽܘܚܳܡܳܐ ܚܰܘܺܝ ܐܶܢܽܘܢ\nܕܡܳܐ ܕܶܐܣܬܰܥܪܰܬ݀ ܗܿܳܝ ܕܰܓܙܺܝܪܳܐ ܢܶܚܽܘܢ ܐܶܢܽܘܢ\nܓܫܽܘ̈ܫܶܐ ܐܰܢ̱ܬܽܘܢ ܢܟܺܝ̈ܠܶܐ ܕܰܐܬܽܘ ܢܶܚܼܙܽܘܢ ܐܰܬ݂ܪܳܐ\nܐܳܡܿܪܺܝܢ ܗܼܶܢܽܘܢ ܠܰܘ ܓܳܫܽܘ̈ܫܶܐ ܐܶܠܳܐ ܟܺܐܢ̈ܶܐ\nܒܠܶܒܶܗ ܝܰܘܣܶܦ ܒܳܣܰܪ ܗ̱ܘܳܐ ܠܗܽܘܢ ܒܰܣܺܝܡܳܐܺܝܬ݂\nܕܰܐܝܟܰܢ ܟܺܐܢ̈ܶܐ ܕܰܠܒܰܪ ܚܺܐܪ̈ܶܐ ܥܰܒܕܳܐ ܥܰܒܕܽܘܗ̱ܝ\nܗܳܐ ܟܺܐܢܽܘܬ݂ܗܽܘܢ ܠܰܒܢ̈ܰܝ ܚܺܐܪ̈ܶܐ ܡܙܰܒܢܳܐ ܡܶܡܬ݂ܽܘܡ\nܘܥܰܘܳܠܽܘܬ݂ܗܽܘܢ ܠܡܳܪܶܐ ܚܪܽܘܪ̈ܶܐ ܒܩܰܝܣܳܐ ܙܰܩܦܶܬ݂\nܟܰܕ ܟܺܐܢܺܝܢ ܗ̱ܘܰܘ ܠܰܐܚܳܐ ܢܟܰܠܘ ܗ̱ܘܰܘ ܘܰܙܒܰܢܘ ܘܛܰܪܕܽܘ\nܘܟܰܕ ܥܰܘ̈ܳܠܺܝܢ ܠܡܳܪܝܳܐ ܨܰܥܰܪܘ ܘܢܰܓ݂ܶܕܘ ܘܰܙܩܰܦܘ\nܟܺܐܢ̈ܶܐ ܚܢܰܢ ܠܰܡ ܐܳܡܿܪܺܝܢ ܗ̱ܘܰܘ ܠܶܗ ܠܗܰܘ ܕܶܐܙܕܰܒܰܢ\nܘܡܰܢ ܣܽܘܥܪܳܢܶܗ ܝܳܕܰܥ ܗ̱ܘܳܐ ܗܽܘ ܕܠܰܘ ܟܺܐܢ̈ܶܐ ܗ̱ܘܰܘ\nܒܢܺܝܪܳܐ ܕܥܰܒܕ̈ܶܐ ܟܕܰܢܘ̱ ܠܰܐܚܽܘܗܽܘܢ ܘܰܐܝܟܰܢ ܟܺܐܢ̈ܺܝܢ\nܘܠܰܐܒܳܐ ܟܺܐܢܳܐ ܘܢܶܟ݂ܠܳܐ ܥܰܘܠܳܐ ܘܕܰܓܳܠܽܘܬ݂ܐ\nܢܺܐܡܰܪ ܗܳܫܳܐ ܡܰܡܠܠܳܐ ܕܥܶܠܳܝ ܡܶܢ ܕܰܥܝܳܕܳܐ\nܕܶܐܠܳܐ ܐܰܝܢܳܐ ܕܩܰܛܺܝܢ ܨܰܘܬܶܗ ܠܳܐ ܨܳܐܶܬ ܠܶܗ\nܕܡܳܪܝܳܐ ܫܰܕܪܶܗ ܠܝܰܘܣܶܦ ܠܰܐܪܥܳܐ ܕܡܶܨܪܶܝܢ ܓܰܠܝܐܳ ܗ̱ܝ\nܘܰܕܕܺܝܠܶܗ ܗܘܳܬ ܟܽܠܳܗ̇ ܐܽܘܪܚܳܐ ܬܽܘܒ ܝܺܕܺܝܥܐܳ ܗ̱ܝ\nܐܶܡܼܰܪ ܕܰܘܺܝܕ ܕܰܩܕܳܡܰܝܗܽܘܢ ܫܰܕܰܪ ܓܰܒܪܳܐ\nܘܶܐܢܗܽܘ ܫܰܕܪܶܗ ܐܰܚ̈ܶܐ ܕܓܰܒܪܳܐ ܠܡܽܘܢ ܚܰܝܳܒܺܝܢ\nܐܡܰܪ ܐܳܦ ܝܰܘܣܶܦ ܕܡܶܛܽܠܳܬ݂ܟ݂ܽܘܢ ܫܰܕܪܰܢܝ̱ ܡܳܪܝܳܐ\nܕܺܝܕܰܥ ܗ̱ܘܳܐ ܠܶܗ ܕܟ݂ܽܠܳܗ̇ ܐܽܘܪܚܶܗ ܕܰܐܠܳܗܳܐ ܗܘܳܬ݂\nܘܶܐܢܗܽܘܼ ܝܰܘܣܶܦ ܕܡܳܪܝܳܐ ܫܰܕܪܶܗ ܒܦܽܘܡܶܗ ܐܰܘܕܺܝܼ\nܘܕܰܘܺܝܕ ܐܶܡܼܰܪ ܕܰܩܕܳܡܰܝܗܽܘܢ ܫܼܰܕܰܪ ܓܰܒܪܳܐ","english":"But he desired to interpret his dreams, and he was confirmed. The faces of wrath and fury he showed them, that which had occurred in the prison. \"Are you spies? Or merchants who have come to see the land?\" He said to them, \"You are not spies, but merchants.\" In his heart, Joseph was gently mocking them, that like merchants who are free men, they had made him a slave. Behold, their merchandise is sold to free men from every place, and their iniquity is hung on the lords of free men on a tree. When they were merchants to their brother, they sold and drove him away; and when they were iniquitous to the Lord, they offended and deceived and hanged. \"Merchants,\" he said to them, \"what have you done?\" He said to the one who had been sold, and he knew his own affair, that they were not merchants. In the prison of slaves, they recognized their brother, and like merchants, they said to their father, \"A merchant, a cheat, an iniquity, and a lie.\" Now the speech of the Most High is from the customary, but that which is sharp, its voice does not listen to it. That the Lord sent Joseph to the land of Egypt is revealed, and that his own was the entire journey is also known. David said, \"Before them, he sent a man.\" And behold, they sent the man's brothers to you, the guilty. Joseph also said, \"Because of you, the Lord sent me.\" For he knew that his entire journey was of God. And behold, Joseph confessed with his mouth that the Lord sent him. And David said, \"Before them, he sent a man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܺܐܢ̈ܶܐ","severity":"info","text":"The Syriac term ܟܺܐܢ̈ܶܐ (kēnē) can mean 'merchants' or 'traders'. The English draft renders it as 'merchants', but the passage plays on the ambiguity with 'hungry' (ܟܺܐܢ̈ܶܐ, kapnē) in the previous passage, a pun Jacob exploits.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܘܺܝܕ ܕܰܩܕܳܡܰܝܗܽܘܢ ܫܰܕܰܪ ܓܰܒܪܳܐ","severity":"info","text":"The reference to David sending a man before them alludes to Psalm 105:17 (LXX 104:17) or a similar tradition, though the exact verse is not directly quoted. Jacob of Serugh often weaves psalm phrases into his narrative.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܢܺܝܪܳܐ ܕܥܰܒܕ̈ܶܐ","severity":"info","text":"The phrase 'prison of slaves' (ܒܢܺܝܪܳܐ ܕܥܰܒܕ̈ܶܐ) reflects the setting of Joseph in Egypt as a slave, a key element in the biblical narrative (Genesis 39–41). Jacob expands the prison imagery for rhetorical effect.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Joseph's encounter with his brothers, shifting from direct accusation to an internal reflection on Joseph's mockery and the brothers' guilt, then to a typological comparison with David.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܶܐܢܗܽܘܼ ܝܰܘܣܶܦ ܕܡܳܪܝܳܐ ܫܰܕܪܶܗ","severity":"info","text":"Joseph's confession that the Lord sent him parallels David's statement about sending a man, creating a typological link between Joseph and David as divinely sent figures. This is a common homiletic device in Jacob of Serugh.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܶܐܠܳܐ ܐܰܝܢܳܐ ܕܩܰܛܺܝܢ ܨܰܘܬܶܗ ܠܳܐ ܨܳܐܶܬ ܠܶܗ","severity":"caution","text":"The phrase 'but that which is sharp, its voice does not listen to it' is obscure. It may be a proverbial expression or a textual corruption. The English draft's rendering is tentative; the Syriac may require emendation or a different interpretation.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The pun on ܟܺܐܢ̈ܶܐ (merchants/hungry) is not fully captured in the English draft, which chooses 'merchants' throughout.","The phrase 'but that which is sharp, its voice does not listen to it' is syntactically ambiguous and may be corrupt or proverbial."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܠܽܐܘܪܚܳܐ ܕܰܗܘܳܬ ܡܶܢ ܐܰܠܳܗܳܐ ܡܿܰܢܽܘܼ ܢܶܥܕܽܘܠ\nܕܗܳܐ ܗܽܘ ܡܳܪܝܳܐ ܫܰܕܪܶܗ ܠܬܰܡܳܢ ܟܰܕ ܐܶܙܕܰܒܰܢ\nܢܩܿܰܠܶܣ ܡܳܕܶܝܢ ܠܰܐܚ̈ܰܝ ܝܰܘܣܶܦ ܕܰܚܣܰܡܘ ܘܰܢܟ݂ܰܠܘ\nܘܕܰܓܼܶܠܘ ܒܰܐܒܳܐ ܘܙܰܒܼܶܢܘ ܠܰܐܚܳܐ ܘܰܣܥܼܰܪܘ ܟܽܠܗܶܝܢ\nܒܢܶܟ݂ܠܳܐ ܕܗܳܠܶܝܢ ܗܳܐ ܐܶܣܼܬܰܥܪܰܬ ܗܳܝ ܕܰܐܠܳܗܳܐ\nܐܳܦ ܒܒܺܝܫܽܘܬ݂ܗܽܘܢ ܥܒܳܕܶܗ ܕܡܳܪܝܳܐ ܐܶܫܬܰܡܠܺܝ ܗ̱ܘܳܐ\nܚܣܳܡܗܽܘܢ ܐܰܬܩܶܢܘ ܐܽܘܪܚܶܗ ܕܡܳܪܝܳܐ ܐܰܝܟ ܨܶܒܝܳܢܶܗ\nܕܶܐܼܙܰܠ ܝܰܘܣܶܦ ܠܰܐܪܥܳܐ ܕܡܶܨܪܶܝܢ ܐܰܝܟ ܕܰܨܒܼܳܐ ܗ̱ܘܼܳܐ\nܟܽܠܶܗ ܚܣܳܡܳܐ ܘܢܶܟܠܳܐ ܘܥܰܘܠܳܐ ܕܰܐܚ̈ܰܝ ܝܰܘܣܶܦ\nܗܳܕܶܐ ܥܒܼܰܕ ܗ̱ܘܳܐ ܗܳܝ ܕܰܐܠܳܗܳܐ ܓܙܰܪ ܥܰܠ ܛܰܠܝܳܐ\nܘܐܶܢ ܗܳܟܰܢ ܗܺܝ ܐܽܘܪܚܶܗ ܕܡܳܪܝܳܐ ܣܥܼܰܪܘ ܟܰܕ ܙܰܒܶܢܘ\nܢܩܿܰܠܶܣ ܐܶܢܽܘܢ ܕܰܗܘܰܘ ܥܶܠܬ݂ܐ ܕܟܽܠ ܝܽܘܬ݂ܪ̈ܳܢܶܐ\nܢܶܒܛܰܠ ܗܳܫܳܐ ܡܶܢ ܬܶܫܒܽܘܚܬܳܐ ܕܫܰܦܺܝܪ̈ܳܬ݂ܐ\nܘܢܿܶܗܘܶܐ ܦܳܥ̈ܠܶܐ ܠܥܰܒ̈ܕܰܝ ܥܰܘܠܳܐ ܡܰܪܳܚܳܐܺܝܬ݂\nܐܶܢܕܶܝܢ ܫܽܘܒܚܳܐ ܡܶܬܚܺܝܒ ܠܗܽܘܢ ܠܰܐܚ̈ܰܝ ܝܰܘܣܶܦ\nܐܳܦܠܳܐ ܝܺܗܽܘܕܳܐ ܡܶܬ݂ܓܰܢܶܐ ܗ̱ܘܳܐ ܕܙܰܒܶܢ ܡܳܪܶܗ\nܡܰܘܬܶܗ ܕܰܒܪܳܐ ܥܶܠܬ݂ܰܐ ܗ̱ܘ ܛܳܒܬ݂ܳܐ ܠܰܒܢܰܝ̈ܢܳܫܳܐ\nܢܩܰܠܶܣ ܡܳܕܶܝܢ ܘܰܠܙܳܩܽܘ̈ܦܶܐ ܒܣܽܘܥܪ̈ܳܢܰܝܗܽܘܢ\nܝܺܗܽܘܕܳܐ ܢܟܺܝܼܠܳܐ ܐܳܦ ܩܰܝܳܦܳܐ ܟܳܗܢܳܐ ܛܰܡܳܐܐ\nܘܚܰܢܳܢ ܦܰܩܪܳܐ ܕܙܰܩܦܼܽܘܗ̱ܝ ܠܰܒܪܳܐ ܢܩܰܠܶܣ ܐܶܢܽܘܢ\nܗ̱ܘܰܘ ܓܶܝܪ ܥܶܠܬ݂ܐ ܕܡܰܠܝܳܐ ܣܰܒܪܳܐ ܠܥܳܠܡܳܐ ܟܽܠܶܗ\nܕܶܐܠܽܘ ܠܳܐ ܡܺܝܼܬ ܒܰܪ ܐܰܠܳܗܳܐ ܥܳܠܡܳܐ ܠܳܐ ܩܼܳܡ\nܘܗܶܢܶܝܢ ܗܳܠܶܝܢ ܢܶܣܰܒ ܡܳܕܶܝܢ ܥܰܠ ܟܽܠ ܒܺܝ̈ܫܳܢ\nܘܡܳܐ ܕܡܶܣܬܰܥܪ̈ܳܢ ܠܳܐ ܢܶܬ݂ܓܰܢܽܘܢ ܥܳܒܿܽܘܕܰܝܗܶܝܢ\nܐ̱ܚܝ̈ܳܢܶܐ ܘܚܰܒܪ̈ܶܐ ܘܰܒܢ̈ܰܝ ܐ̱ܪܳܙܳܐ ܒܿܳܥܝܳܐ ܡܶܠܰܬ݂ܝ","english":"the way of the Lord, which was from God, was accomplished. For behold, the Lord sent him to Egypt when he was sold. And what does Judah say to Joseph's brothers, who envied and conspired and lied to their father and sold their brother and did all these things? By their deceit, behold, that which God had ordained was accomplished. Even through their wickedness, the work of the Lord was fulfilled. Their envy set the path of the Lord according to his will, that Joseph might go to the land of Egypt as he desired. All the envy, deceit, and iniquity of Joseph's brothers—this did that which God had decreed for the youth accomplish. And thus, the way of the Lord was done when they sold him. And what does Judah say? Those who were the cause of all the benefits. Now he ceases from the praise of the beautiful ones, and he becomes a doer for the servants of iniquity wantonly. Praise is due to the brothers of Joseph. Nor is it fitting that one who sold his Lord should boast. The death of the son was the good cause for the living. And what does Judah say to the crucifiers by their actions? Judah is the betrayer, and Caiaphas the filthy priest, and the sin of the body that crucified the son—what does Judah say? For they were the cause of the full hope for the whole world, that if the Son of God had not died, the world would not have risen. And these things, what does Judah say about all the evils? And what is done is not fitting for their doers. Brothers, companions, and seekers of mystery, seek my word.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܳܪܝܳܐ","severity":"info","text":"The Syriac term ܡܳܪܝܳܐ (māryā) is used here for 'Lord,' a standard Syriac Christian designation for God or Christ, often ambiguous between the two.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܰܒܶܢܘ ܠܰܐܚܳܐ","severity":"info","text":"The selling of Joseph by his brothers echoes Genesis 37:27–28, where the brothers sell Joseph to the Ishmaelites.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܺܗܽܘܕܳܐ ܘܩܰܝܳܦܳܐ","severity":"info","text":"Jacob draws a parallel between Judah (the brother who sold Joseph) and Judas Iscariot and Caiaphas, linking the betrayal of Joseph to the betrayal and crucifixion of Christ.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܶܐܠܽܘ ܠܳܐ ܡܺܝܼܬ ܒܰܪ ܐܰܠܳܗܳܐ","severity":"info","text":"The reference to the Son of God not dying and the world not rising reflects a typological interpretation common in Syriac patristic literature, where Joseph's story prefigures Christ's death and resurrection.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡܳܐ ܕܡܶܣܬܰܥܪ̈ܳܢ ܠܳܐ ܢܶܬ݂ܓܰܢܽܘܢ","severity":"info","text":"The passage concludes with a direct address to the audience ('Brothers, companions, and seekers of mystery'), a homiletic device typical of Jacob of Serugh's sermons to engage listeners.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܩܰܠܶܣ ܡܳܕܶܝܢ","severity":"caution","text":"The repeated phrase ܢܩܰܠܶܣ ܡܳܕܶܝܢ ('And what does Judah say?') may be a rhetorical device or could indicate a textual variant; the exact referent of 'Judah' shifts between the biblical figure and Judas Iscariot.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Judah' (ܝܺܗܽܘܕܳܐ) is ambiguous: it may refer to Joseph's brother Judah or to Judas Iscariot, as the text conflates the two in a typological parallel.","The phrase 'the beautiful ones' (ܫܰܦܺܝܪ̈ܳܬ݂ܐ) is unclear; it may refer to Joseph's brothers or to virtuous figures, but the context is obscure."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܕܩܿܳܝܡܺܝܢ ܒܳܬ݂ܪܳܗܿ ܘܰܡܩܿܰܒܠܺܝܢ ܠܳܗ̇ ܒܚܽܘܒܳܐ ܪܰܒܳܐ\nܠܳܐ ܢܶܬܩܰܠܣܽܘܢ ܥܳܒܕ̈ܰܝ ܥܰܘܠܳܐ ܒܣܽܘܥܪ̈ܳܢܰܝܗܽܘܢ\nܐܳܦܠܳܐ ܐܶܠܽܘ ܢܒܼܰܥ ܟܽܠ ܛܳܒ̈ܳܢ ܡܶܢ ܨܶܝܕܰܝܗܽܘܢ\nܡܳܪܝܳܐ ܚܰܟܺܝܼܡ ܘܺܐܝܬ ܒܶܗ ܚܰܝܠܳܐ ܕܡܶܢ ܒܺܝ̈ܫܳܬ݂ܐ\nܕܟܽܠ ܛܳܒ̈ܳܬ݂ܳܐ ܢܰܦܶܩ ܢܶܬܶܠ ܠܰܒܢ̈ܰܝ ܐ̱ܢܳܫܳܐ\nܗܽܘܼ ܢܶܬܩܰܠܰܣ ܕܡܳܐ ܕܰܣܼܥܰܪ ܐ̱ܢܳܫ ܒܺܝܫܬܳܐ ܠܚܰܒܪܶܗ\nܠܳܗ̇ ܠܗܳܝ ܒܺܝܫܬܳܐ ܥܰܒܕܳܗܿ ܛܳܒܬ݂ܳܐ ܡܳܪܝܳܐ ܕܰܡܨܶܐ\nܠܝܰܘܣܶܦ ܐܰܚܰܘ̈ܗ̱ܝ ܥܰܒܕܳܐ ܥܰܒܕܽܘܗ̱ܝ ܡܶܢ ܨܶܝܕܰܝܗܽܘܢ\nܘܫܰܩܠܶܗ ܡܳܪܝܳܐ ܘܥܰܒܕܶܗ ܡܳܪܳܐ ܠܡܳܪ̈ܰܘܳܬ݂ܐ\nܒܗܿܰܘ ܨܶܒܝܳܢܳܐ ܕܩܿܳܝܡܺܝܢ ܗ̱ܘܰܘ ܒܶܗ ܐܰܚ̈ܰܝ ܝܰܘܣܶܦ\nܚܿܳܐܰܪ ܘܰܪܓܺܝܼܙ ܐܳܦ ܕܰܝܿܳܢܳܐ ܡܳܐ ܕܰܡܫܰܐܶܠ\nܬܳܒܿܰܥ ܕܺܝܼܢܗܽܘܢ ܐܰܝܟ ܪܶܥܝܳܢܗܽܘܢ ܡܳܐ ܕܥܰܠܼܘ ܩܽܘܕܡܰܘܗ̱ܝ\nܘܰܠܛܳܒ̈ܳܬ݂ܐ ܕܰܗܘ̈ܰܝ ܒܺܐܝܕܗܽܘܢ ܠܳܐ ܩܰܪܺܝܒܺܝܢ\nܠܶܗ ܠܨܶܒܝܳܢܳܐ ܒܺܝܫܳܐ ܕܳܐܶܢ ܟܺܐܢܳܐ ܕܰܬܪܺܝܼܨ\nܐܰܝܟ ܕܺܐܝܬ݂ܘܗ̱ܝ ܓܶܝܪ ܗܽܘܼ ܨܶܒܝܳܢܳܐ ܐܳܦ ܡܶܬ݂ܩܰܒܰܠ\nܐܰܝܟ ܚܰܣ̈ܳܡܶܐ ܘܰܡܙܰܒܢ̈ܳܢܶܐ ܕܰܒܢ̈ܰܝ ܚܺܐܪ̈ܶܐ\nܕܳܐܶܢ ܡܳܪܝܳܐ ܠܰܐܚ̈ܰܝ ܝܰܘܣܶܦ ܥܰܠ ܣܽܘܥܪܳܢܶܗ\nܗܿܳܝ ܓܶܝܪ ܛܳܒܬ݂ܐ ܕܰܗܘܳܬ ܒܽܐܘܪܚܶܗ ܟܰܕ ܐܶܙܕܰܒܰܢ\nܕܰܐܠܳܗܳܐ ܗܘܳܬ ܕܰܡܨܶܐ ܕܢܶܥܼܒܶܕ ܡܰܝܳܐ ܚܰܡܪܳܐ\nܠܳܐ ܕܶܝܢ ܙܰܒܢܽܘܗ̱ܝ ܘܗܺܝܼ ܗܿܳܝ ܛܳܒܬ݂ܐ ܡܶܣܬܰܥܪܳܐ ܗܘܳܬ݂\nܘܡܳܪܝܳܐ ܕܫܼܰܕܪܶܗ ܡܫܰܕܰܪ ܗ̱ܘܳܐ ܠܶܗ ܐܰܝܟ ܝܺܕܰܥܬܶܗ\nܘܶܐܢ ܟܰܕ ܥܰܒܕܰܐ ܗ̱ܘ ܐܶܫܼܟܰܚ ܡܳܪܝܳܐ ܘܥܰܒܼܕܶܗ ܡܰܠܟܳܐ\nܟܰܕ ܒܰܪ ܚܺܐܪ̈ܰܐ ܗ̱ܘ ܠܳܐ ܡܨܶܐ ܗ̱ܘܳܐ ܟܰܝ ܡܿܰܘܪܶܒ ܗ̱ܘܳܐ ܠܶܗ\nܡܶܢ ܒܶܝܬ ܐܣܺܝܼܪ̈ܶܐ ܐܰܦܼܩܶܗ ܘܝܰܗ̱ܒ ܠܶܗ ܪܺܝܫܳܢܽܘܬ݂ܐ\nܡܶܢ ܒܶܝܬ ܐܰܒܽܘܗ̱ܝ ܠܳܐ ܩܿܳܪܶܐ ܗ̱ܘܳܐ ܘܰܡܝܰܩܰܪ ܠܶܗ","english":"they stand and receive it with great love. The workers of iniquity were not mocked in their deeds, nor did all good things depart from their side. The Lord is wise and has the power to bring forth all good things from evils. He gave to the seekers of salvation. He was mocked for what Esau did, the evil to his brother. That evil, its doer, the Lord who is able, made good. Joseph's brothers made him a slave from their side, and the Lord took him and made him a lord over lords. In that intention with which Joseph's brothers stood, behold, he is angry and also a judge when he asks. He demands from them according to their intention, when they went up before him. And to the good things that were in their hands, they do not approach. To the evil intention, the righteous judge goes, for as it is, that intention is also received. Like free men's buyers and sellers, the Lord goes to Joseph's brothers concerning his deed. For that good which was in his path when he was sold, it was from God, who is able to make water into wine. Not that they sold him, and that good was being accomplished, but the Lord who sent him was sending him according to his knowledge. And when he was a slave, he found the Lord and made him a king. When he was a free man, he was not able to, for he would have increased him. From the prison he brought him out and gave him rulership. From his father's house he did not call him and honor him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܳܪܝܳܐ","severity":"info","text":"The Syriac term ܡܳܪܝܳܐ (Mār(y)ā) is used throughout for 'Lord', referring to God. It is distinct from ܡܳܪܳܐ (mārā, 'master') used later in the passage for Joseph's elevation.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܐܠܳܗܳܐ ܗܘܳܬ ܕܰܡܨܶܐ ܕܢܶܥܼܒܶܕ ܡܰܝܳܐ ܚܰܡܪܳܐ","severity":"info","text":"The phrase 'make water into wine' echoes the Gospel miracle (John 2:1–11), used here as a metaphor for God's transformative power over evil.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܰܒܢ̈ܳܢܶܐ ܕܰܒܢ̈ܰܝ ܚܺܐܪ̈ܶܐ","severity":"info","text":"The reference to 'free men's buyers and sellers' alludes to the slave trade context of Joseph's sale, contrasting free status with servitude, a theme in Jacob's homily.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of Joseph's brothers' malice and God's providential reversal, moving from their evil intention to Joseph's elevation from slave to ruler.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܰܚ̈ܰܝ ܝܰܘܣܶܦ","severity":"info","text":"The motif of Joseph's brothers as instruments of God's plan despite their wickedness parallels Genesis 45:4–8, where Joseph reveals himself and forgives them.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܰܐܠܳܗܳܐ ܗܘܳܬ ܕܰܡܨܶܐ ܕܢܶܥܼܒܶܕ ܡܰܝܳܐ ܚܰܡܪܳܐ' could be read as a direct miracle or a simile; the translation takes it as a metaphor for divine power."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܡܶܢ ܓܰܘ ܓܽܘܒܳܐ ܥܰܗܕܶܗ ܘܣܳܡܶܗ ܥܰܠ ܡܰܪܟܰܒܬ݂ܳܐ\nܐܶܠܽܘ ܠܳܐ ܢܦܼܰܠ ܬܰܡܳܢ ܡܰܦܶܠ ܛܳܥܶܐ ܗ̱ܘܳܐ ܠܶܗ\nܥܝܳܪܬܳܐ ܕܙܰܒܢܽܘܗ̱ܝ ܬܳܒܰܥ ܡܳܪܝܳܐ ܡܶܢ ܐܺܝܕܰܝ̈ܗܽܘܢ\nܐܰܝܟ ܗܰܘ ܕܰܗܘܼܳܬ ܟܽܠܳܗ̇ ܐܽܘܪܚܶܗ ܡܶܢ ܒܶܠܥܳܕܰܘܗ̱ܝ\nܕܡܳܪܝܳܐ ܫܰܕܪܶܗ ܟܰܕ ܐܶܙܕܰܒܰܢ ܠܳܐ ܪܓܺܝܫܺܝܢ ܗ̱ܘܰܘ\nܘܰܐܝܟ ܗܿܳܝ ܕܳܐܦ ܠܳܐ ܫܼܰܕܪܶܗ ܡܳܪܝܳܐ ܕܳܐܶܢ ܠܗܽܘܢ\nܡܕܰܒܪܳܢܽܘܬ݂ܐ ܗ̱ܘ ܣܶܥܼܪܰܬ ܕܺܝܠܳܗ̇ ܒܶܠܥܳܕ̈ܰܝܗܽܘܢ\nܘܠܳܐ ܡܶܬܩܰܠܣܺܝܢ ܡܶܛܽܠ ܛܳܒܬ݂ܳܐ ܕܠܳܐ ܪܓܺܝܫܺܝܢ ܒܳܗܿ\nܕܺܝܼܢܗܽܘܢ ܕܺܝܠܗܽܘܢ ܗܳܢܳܐ ܐܺܝܬ݂ܘܗ̱ܝ ܡܶܢ ܟܺܐܢܽܘܬ݂ܐ\nܕܰܚܣܼܰܡܘ̱ ܘܰܢܟ݂ܰܠܘ̱ ܘܕܰܓܶܠܘ̱ ܘܰܣܢܰܘ ܘܙܰܒܼܶܢܘ ܘܛܰܪܰܕܘ\nܐܰܥܺܝܩܘ ܠܰܐܒܳܐ ܫܰܥܒܶܕܘ ܠܰܐܚܳܐ ܘܰܛܠܼܰܡܘ ܩܽܘܫܬܳܐ\nܠܡܳܪܝܳܐ ܐܰܪܓܼܶܙܘ ܘܰܠܒܰܪ ܚܺܐܪ̈ܶܐ ܥܰܒܕܳܐ ܥܰܒܼܕܽܘܗ̱ܝ\nܘܰܐܝܟ ܗܿܰܘ ܕܰܗܘܼܳܐ ܥܰܒܕܳܐ ܠܥܳܠܰܡ ܗܿܰܘ ܕܶܐܙܕܰܒܰܢ\nܘܰܐܝܟ ܗܿܰܘ ܕܰܦܟܺܝܼܪ ܘܰܚܒܺܝܼܫ ܘܰܐܠܺܝܼܨ ܘܰܡܠܶܐ ܚܰܫ̈ܶܐ\nܗܳܟ݂ܰܢ ܒܿܳܠܥܺܝܢ ܡܶܢ ܕܰܝܳܢܳܐ ܥܰܠ ܣܽܘܥܪܳܢܶܗ\nܘܗܿܳܝ ܕܶܐܫܼܬܰܕܰܪ ܡܶܢ ܐܰܠܳܗܳܐ ܠܳܐ ܩܰܪܺܝܒܳܐ\nܕܰܓܒܳܐ ܐ̱ܚܪܺܢܳܐ ܬܽܘܒ ܐܶܢ ܬܶܚܽܘܪ ܦܳܪܽܘܫܳܐܺܝܬ݂\nܡܶܬܚܰܙܝܳܐ ܠܳܟ ܟܽܠܳܗ̇ ܐܽܘܪܚܶܗ ܕܕܰܐܠܳܗܳܐ ܗܘܳܬ݂\nܘܰܐܝܟ ܗܿܰܘ ܕܳܐܦ ܠܳܐ ܪܓܺܝܫܺܝܢ ܐܰܚܰܘ̈ܗ̱ܝ ܟܰܕ ܐܶܙܕܰܒܰܢ\nܘܡܳܪܝܳܐ ܪܟܶܒ ܟܽܠ ܥܶܠ̈ܳܠܬ݂ܐ ܕܰܗܘ̈ܺܝ ܬܰܡܳܢ\nܘܰܐܟܡܳܐ ܕܗܳܕܶܐ ܫܰܦܺܝܪܳܐ ܗܘܳܬ ܕܢܼܶܗܘܶܐ ܥܰܒܕܳܐ\nܘܰܐܝܟ ܠܺܐܝܩܳܪܳܐ ܐܽܘܪܚܶܗ ܓܶܕܫܰܬ ܘܶܐܙܕܰܒܰܢ ܗ̱ܘܳܐ\nܘܦܰܐܝܳܐ ܟܽܠܳܗ̇ ܡܕܰܒܪܳܢܽܘܬ݂ܐ ܕܰܗܘܼܳܬ ܨܶܝܕܰܘܗ̱ܝ\nܐܰܝܟ ܗܰܘ ܕܶܐܠܽܘ ܠܳܐ ܐܶܙܕܰܒܰܢ ܠܳܐ ܐܶܣܼܬܰܥܪܰܬ\nܘܗܳܟ݂ܰܢ ܫܰܦܺܝܪ ܘܰܣܕܺܝܪ ܘܶܐܬ݂ܐ ܛܶܟܣܳܐ ܕܽܐܘܪܚܶܗ","english":"From within the pit he remembered him and placed him upon the chariot. If he had not fallen, he would not have been cast down, he would have gone astray. The Lord seeks the payment of his price from their hands, as if his entire journey were from without them, for the Lord sent him when he was sold, and they were unaware. And as if the Lord had not sent him, he came to them; it was the stewardship that accomplished its own work without them, and they are not blamed for the good of which they were unaware. Their own is this: from the bitterness of those who envied and consumed, and who lied and deceived, and who sold and drove out, who oppressed the father, enslaved the brother, and violated the truth. They angered the Lord and made a slave of the free man. And as if he who was a slave forever were the one who was sold, and as if he were free and bound and constrained and full of sufferings, so they swallow from the judge concerning his deed. And that which was sent from God, not near, another chosen one, if you examine distinctly, you will see that his entire journey was from God. And as if his brothers were unaware when he was sold, and the Lord rode upon all the occasions that were there. And how beautiful this was, that he became a slave, and as if for honor his journey occurred and he was sold. And the entire stewardship that was with him was fitting, as if, if he had not been sold, it would not have been accomplished. And so beautiful and orderly came the arrangement of his journey.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܶܢ ܓܰܘ ܓܽܘܒܳܐ ܥܰܗܕܶܗ ܘܣܳܡܶܗ ܥܰܠ ܡܰܪܟܰܒܬ݂ܳܐ","severity":"info","text":"The opening image of Joseph being remembered and placed on a chariot from within the pit is a typological foreshadowing of his elevation in Egypt, a common homiletic trope in Jacob of Serugh.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܕܰܒܪܳܢܽܘܬ݂ܐ","severity":"info","text":"The Syriac term mdabbrānutā (stewardship) denotes divine providence or economy, a key concept in Jacob’s theology: God’s hidden orchestration of events without human awareness.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܰܛܠܼܰܡܘ ܩܽܘܫܬܳܐ","severity":"info","text":"The phrase 'violated the truth' echoes the brothers’ deception of Jacob in Genesis 37:31–35, where they present Joseph’s bloodied coat as proof of death, a key narrative moment in the Joseph cycle.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܐܝܟ ܗܿܰܘ ܕܰܗܘܼܳܐ ܥܰܒܕܳܐ ܠܥܳܠܰܡ","severity":"info","text":"The repeated 'as if' (ܐܝܟ) clauses create a rhetorical pattern contrasting human perception with divine reality, a hallmark of Jacob’s homiletic style to emphasize the paradox of providence.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܰܐܟܡܳܐ ܕܗܳܕܶܐ ܫܰܦܺܝܪܳܐ ܗܘܳܬ ܕܢܼܶܗܘܶܐ ܥܰܒܕܳܐ","severity":"info","text":"Jacob’s praise of Joseph’s enslavement as 'beautiful' reflects the Syriac exegetical tradition that Joseph’s servitude prefigures Christ’s voluntary humiliation and redemptive suffering.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗܿܳܝ ܕܶܐܫܼܬܰܕܰܪ ܡܶܢ ܐܰܠܳܗܳܐ ܠܳܐ ܩܰܪܺܝܒܳܐ","severity":"caution","text":"The phrase 'not near' (ܠܳܐ ܩܰܪܺܝܒܳܐ) is ambiguous: it may mean 'not near in time' (i.e., from afar) or 'not near in relation' (i.e., not a close associate). The English draft opts for the latter, but the Syriac allows both.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'not near' (ܠܳܐ ܩܰܪܺܝܒܳܐ) could be temporal or relational; the English draft interprets it as 'not a close associate'.","The referent of 'another chosen one' (ܐ̱ܚܪܺܢܳܐ ܬܽܘܒ ܐܶܢ) is unclear—possibly Joseph himself or a typological figure."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܐܰܟܡܰܢ ܕܶܐܠܽܘ ܒܨܺܝܼܪ ܒܳܗ̇ ܡܶܕܶܡ ܣܽܘܪܚܳܢܳܐ ܗ̱ܘܳܐ\nܠܰܘ ܣܽܘܪܚܳܢܳܐ ܕܗܳܠܶܝܢ ܫܰܦܺܝܪ ܐܶܠܳܐ ܡܳܪܝܳܐ\nܐܰܬܼܩܶܢ ܐܽܘܪܚܶܗ ܘܗܳܐ ܫܰܦܺܝܪܳܐ ܘܡܰܠܝܳܐ ܐ̱ܪ̈ܳܙܶܐ\nܐܰܝܟ ܗܿܳܝ ܕܰܗܘܼܳܬ ܡܶܢ ܨܳܠܽܘ̈ܒܶܐ ܨܶܝܕ ܦܳܪܽܘܩܰܢ\nܕܰܠܒܼܰܟܘ ܘܰܚܒܼܰܫܘ ܢܰܓܼܶܕܘ ܘܰܙܩܼܰܦܘ ܘܰܩܼܛܰܠܘ ܘܰܩܒܼܰܪܘ\nܘܰܗܦܼܰܟ݂ܝ ܗܳܠܶܝܢ ܟܽܠܗܶܝܢ ܕܰܣܥܼܰܪܘ ܟܰܕ ܒܺܝ̈ܫܳܢ ܗܘ̈ܰܝ\nܘܰܗܘ̈ܰܝ ܣܰܒܪܳܐ ܘܚܰܝ̈ܶܐ ܠܥܳܠܡܳܐ ܕܰܒܗܶܝܢ ܢܺܐܚܶܐ\nܘܗܳܟ݂ܰܢ ܒܿܳܠܥܺܝܢ ܡܶܢ ܟܺܐܢܽܘܬ݂ܐ ܡܶܛܽܠ ܕܰܙܩܼܰܦܘ\nܐܰܝܟ ܗܿܰܘ ܕܳܐܦܠܳܐ ܗ̱ܘܰܘ ܒܶܗ ܚܰܝ̈ܶܐ ܘܠܳܐ ܦܽܘܪܩܳܢܳܐ\nܕܺܝܠܗܽܘܢ ܕܰܙܩܼܰܦܘ ܗܳܝܕܶܝܢ ܕܰܦܼܪܰܩ ܕܺܝܠܶܗ ܐܺܝܬ݂ܶܝܗܿ\nܘܡܶܛܽܠܗܳܢܳܐ ܒܛܳܒܬ݂ܐ ܕܰܗܘܼܳܬ ܠܳܐ ܩܰܪܺܝܒܺܝܢ\nܗܳܟ݂ܰܢ ܒܿܳܠܥܺܝܢ ܐܰܚ̈ܰܝ ܝܰܘܣܶܦ ܕܰܠܡܳܢ ܙܰܒܼܶܢܘ\nܗܳܝܕܶܝܢ ܕܺܐܝܪܶܒ ܘܶܐܢ ܐܶܫܼܬܰܕܰܪ ܠܰܘ ܕܺܝܠܗܽܘܢ ܗܺܝ\nܪܳܡ ܗܽܘ ܡܶܢ ܦܽܘܡܝ ܫܰܪܒܳܐ ܕܟܽܠܳܗ̇ ܡܕܰܒܪܳܢܽܘܬ݂ܐ\nܐܶܫܠܶܐ ܡܶܢܶܗ ܟܰܕ ܕܳܚܶܠ ܐ̱ܢܳܐ ܕܠܳܐ ܡܶܬ݂ܦܰܫܰܩ\nܟܒܺܝܫܳܐ ܐܶܕܢܳܐ ܒܗܳܠܶܝܢ ܩ̈ܳܠܶܐ ܟܽܠ ܕܰܥܝܳܕܳܐ\nܘܡܳܐ ܕܠܳܐ ܟܒܺܝܼܫܳܐ ܐܶܢ ܡܰܣܓܶܐ ܐܶܢܳܐ ܐ̱ܢܳܫ ܠܳܐ ܒܳܣܶܡ ܠܳܗ̇\nܫܕܶܝܢ ܗ̱ܘܰܘ ܗܳܟܺܝܠ ܐܰܚ̈ܰܝ ܝܰܘܣܶܦ ܥܰܠ ܐܰܦܰܝ̈ܗܽܘܢ\nܘܡܦܺܝܣܺܝܢ ܠܶܗ ܕܟܺܐܢ̈ܶܐ ܚܢܰܢ ܡܳܪܝ̱ ܘܠܳܐ ܓܳܫܽܘ̈ܫܶܐ\nܬܢܼܰܘ ܕܺܐܝܬ ܠܗܽܘܢ ܐܰܚܳܐ ܘܰܐܒܳܐ ܘܰܫܩܼܰܠ ܥܶܠܬ݂ܐ\nܕܰܠܒܶܢܝܰܡܺܝܢ ܐܰܚܳܐ ܢܶܚܼܙܶܐ ܕܪܳܚܶܡ ܗ̱ܘܳܐ ܠܶܗ\nܐܶܢ ܒܰܫܪܳܪܳܐ ܟܺܐܢ̈ܶܐ ܐܰܢ̱ܬܽܘܢ ܘܰܒܢ̈ܰܝ ܟܺܐܢܳܐ\nܚܰܘܰܘ ܒܽܘܩܝܳܐ ܕܠܳܐ ܕܰܓܶܠܬܽܘܢ ܡܽܘܢ ܕܶܐܡܼܪܰܬܽܘܢ\nܒܗܳܕܶܐ ܐܶܕܰܥ ܐܶܢ ܫܰܪܺܝܪܳܢ ܟܽܠ ܡܶܠܰܝ̈ܟܽܘܢ\nܟܰܕ ܬܰܝܬ݂ܘܢ ܠܺܝ ܠܗܰܘ ܐܰܚܽܘܟ݂ܽܘܢ ܒܰܪ ܣܰܝܒܽܘܬ݂ܐ","english":"As much as they cast into the pit something of a transaction it was, not a transaction of those who are fair, but the Lord set his path, and behold it is fair and full of mysteries, like that which was from the crucifiers toward the Savior, that they mocked and bound and scourged and crucified and killed and buried, and all those things which they did turned out, though they were evil, to be hope and life for the world which through them lived. And thus from the pit, because they crucified, as if there were no life in him and no salvation for them who crucified, then he who saved his own came, and because of that, the good that was not near. Thus from the pit the brothers of Joseph revived him when they sold him, then he entered and was sent, not their own, he was high from the mouth of the narrative of all the economy. He ceased from him, while he feared a father who is not to be interpreted, constrained was the hand in those voices, all that is customary, and what is not constrained, if it increases, a father does not heal it. The brothers of Joseph were cast, therefore, upon their faces, and they appease him, the grieving ones: \"Sin, my Lord, and not the spies. Come, for they have a brother and a father,\" and he took the cause, that to Benjamin the brother he might see that he loved him. \"If truly you are grieving, you have come and seek grief, show in truth that your deceit is not, what you have said. By this I shall know if all your words are true, when you bring to me that brother of yours, the son of old age.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܕܰܒܪܳܢܽܘܬ݂ܐ","severity":"info","text":"The Syriac term mḏabbrānūṯā (economy) here refers to the divine plan of salvation, a key concept in Jacob's typological exegesis.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"like that which was from the crucifiers toward the Savior","severity":"info","text":"This passage alludes to the crucifixion of Christ, drawing a typological parallel between Joseph's sale and Christ's passion.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"the crucifiers","severity":"info","text":"Jacob refers to the crucifiers (the Jews or Romans in Christian tradition) to typologically link Joseph's suffering to Christ's passion, a common homiletic device.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Thus from the pit the brothers of Joseph revived him when they sold him","severity":"info","text":"This sentence marks a shift from the typological comparison back to the narrative of Joseph, resuming the story after the Christological digression.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܰܚ̈ܰܝ","severity":"info","text":"The Syriac word aḥay (brothers) is ambiguous: it can mean biological brothers or fellow believers; here it refers to Joseph's brothers who sold him.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"he ceased from him, while he feared a father who is not to be interpreted","severity":"caution","text":"This phrase is obscure; it may refer to Jacob's fear of God (the Father) as an uninterpretable mystery, or to a textual corruption.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he ceased from him, while he feared a father who is not to be interpreted' is ambiguous: it could mean Jacob ceased speaking out of fear of God, or that the narrative pauses due to an uninterpretable divine mystery. The reading taken follows the latter, as it aligns with Jacob's emphasis on typological mystery.","The identity of 'the crucifiers' is ambiguous: it could refer to Roman soldiers or Jewish authorities in the passion narrative; the reading taken assumes a general Christian typological reference."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܦܽܘܫܘ ܒܰܚܒܽܘܫܝܳܐ ܘܫܼܰܕܰܪܘ ܐܰܝܬܰܘܗܝ ܗܰܘ ܕܶܐܡܼܰܪܬܽܘܢ\nܘܡܳܐ ܕܶܝܢ ܕܶܐܬܼ݂ܐ ܗܳܐ ܡܶܬܚܰܙܝܳܐ ܕܠܳܐ ܕܰܓܶܠܬܽܘܢ\nܫܼܰܕܰܪ ܝܰܘܣܶܦ ܘܰܚܒܼܰܫ ܐܶܢܽܘܢ ܚܰܟܺܝܼܡܳܐܺܝܬ݂\nܕܢܶܬܠܽܘܢ ܒܽܘܩܝܳܐ ܕܡ̈ܶܠܶܐ ܕܶܐܡܼܰܪܘ ܐܶܢ ܫܰܪܺܝܪܳܢ\nܐܶܬ݂ܪܰܘܪܰܒ ܗ̱ܘܳܐ ܥܠܰܝܗܽܘܢ ܬܰܡܳܢ ܟܰܕ ܠܳܐ ܣܿܳܢܶܐ\nܕܰܒܟܽܠ ܥܶܠ̈ܳܠܢ ܐܰܚܽܘܗ̱ܝ ܢܺܐܼܬܶܐ ܕܒܿܳܥܶܐ ܗ̱ܘܳܐ ܠܶܗ\nܕܚܶܠܼܘ ܘܶܐܬܼ݂ܕܰܘܰܕܘ ܐܰܚ̈ܰܝ ܝܰܘܣܶܦ ܡܶܢ ܣܽܘܥܪܳܢܳܐ\nܕܒܰܠܼܗܺܝ ܐܶܢܽܘܢ ܗܰܘ ܦܽܘܩܕܳܢܳܐ ܕܢܺܐܼܬ݂ܐ ܛܰܠܝܳܐ\nܝܰܘܡ̈ܶܐ ܬܠܳܬ݂ܐ ܗ̱ܘܰܘ ܒܰܚܒܽܘܫܝܳܐ ܟܰܕ ܡܶܬ݂ܬܰܒܥܺܝܢ\nܕܰܠܒܶܢܝܳܡܺܝܢ ܛܰܠܝܳܐ ܢܰܝܬܽܘܢ ܐܰܝܟ ܕܶܐܫܼܬܰܘܕܺܝܘ\nܬܳܐ ܚܙܺܝܼ ܗܳܫܳܐ ܓܺܝܓ݂ܠܳܐ ܕܙܰܒܢ̈ܶܐ ܟܰܕ ܡܶܬ݂ܟܰܪܟܳܐ\nܘܥܳܒܕܳܐ ܠܗܳܠܶܝܢ ܬܰܚ̈ܬܳܝܳܬ݂ܐ ܥܶܠ̈ܳܝܳܬ݂ܳܐ\nܛܰܠܝܼܳܐ ܚܣܺܝܼܡܳܐ ܛܪܺܝܼܕܳܐ ܙܒܺܝܼܢܳܐ ܕܰܥܒܺܝܼܕ ܡܳܪܳܐ\nܘܰܡܙܰܒܢ̈ܳܢܶܐ ܚܒܺܝܼܫܺܝܢ ܕܳܘܶܝܢ ܒܶܝܬ ܐܽܘܠܨܳܢܳܐ\nܡܳܪܝܳܐ ܡܿܰܗܦܶܟ ܟܽܠ ܒܺܝ̈ܫܳܬ݂ܳܐ ܠܥܳܒ̈ܽܘܕܰܝܗܶܝܢ\nܕܰܐܝܿܢܳܐ ܕܚܿܳܦܰܪ ܒܺܐܪܳܐ ܠܚܰܒܪܶܗ ܗܽܘ ܢܳܦܶܠ ܒܳܗܿ\nܠܗܰܘ ܕܰܛܠܺܝܼܡ ܗ̱ܘܳܐ ܘܰܫܕܶܐ ܒܓܽܘܒܳܐ ܐܰܣܓܺܝܼ ܝܿܰܩܰܪ\nܘܰܠܛܳܠܽܘܡܰܘ̈ܗ̱ܝ ܟܰܦܼܶܦ ܩܽܘܕܡܰܘܗ̱ܝ ܢܶܒܼܣܽܘܪ ܐܶܢܽܘܢ\nܗ̱ܘܰܘ ܒܰܚܒܽܘܫܝܳܐ ܟܰܕ ܡܶܬܐܰܠܨܺܝܢ ܡܶܛܽܠ ܛܰܠܝܳܐ\nܕܠܳܐ ܝܿܳܕܥܺܝܢ ܗ̱ܘܰܘ ܐܰܝܟܰܢ ܬܶܫܪܶܐ ܒܺܝܫܬܳܐ ܕܰܗܘܳܬ\nܐܳܡܿܰܪ ܝܰܘܣܶܦ ܡܶܛܽܠ ܡܳܪܝܳܐ ܕܝܿܳܕܰܥ ܐ̱ܢܳܐܰ ܗ̱ܘ ܠܶܗ\nܠܳܐ ܒܳܥܶܐ ܐ̱ܢܳܐ ܐܶܥܿܒܶܕ ܒܺܝܫܬܳܐ ܘܰܠܟ݂ܽܘܢ ܐܰܥܺܝܩ\nܕܳܚܶܠ ܐ̱ܢܳܐܰ ܗ̱ܘ ܓܶܝܪ ܡܶܢ ܐܰܠܳܗܳܐ ܘܠܶܗ ܣܿܳܓ݂ܕ ܐ̱ܢܳܐ\nܘܬܺܐܬ݂ܐ ܡܶܡܬ݂ܽܘܡ ܒܺܝܫܬܳܐ ܒܺܐܝ̈ܕܰܝ ܠܳܐ ܨܿܳܒܶܐ ܐ̱ܢܳܐ\nܦܽܘܩܘ ܙܶܠܘ ܐܰܢ̱ܬܽܘܢ ܡܶܛܽܠ ܟܰܦܢ̈ܶܐ ܕܰܒܒܳܬܰܝ̈ܟܽܘܢ","english":"Remain in the prison and send him, that one of whom you spoke. And what then? Behold, it is seen that it is not falsehood for you. Joseph sent and imprisoned you wisely, so that you would fall into the pit of words which you spoke, if they are true. He would have raged against you there, without ceasing, for in all his dealings his brother would come, whom he was seeking. The brothers of Joseph feared and were terrified by the steward, for that young commander who came had terrified them. Three days they were in prison, while being sought, for the young Benjamin, as they had confessed. Come, see now the wheel of merchants turning, and it makes the lower things upper. The young one, sealed, driven, sold, whom the Lord made, and the merchants imprisoned, wailing in the house of affliction. The Lord turns all evils against their doers, for he who digs a pit for his companion falls into it. For that one who was wronged and cast into the pit increased in honor, and he bent his wrongdoers before him, and they became a footstool for him. They were in prison, being distressed because of the young one, for they did not know how the evil that had happened would end. Joseph says, \"Because of the Lord who knows, I am afraid. I do not wish to do evil and distress you. I am afraid, for I fear God and worship Him, and evil never comes through my hands; I do not consent. Go out, depart from me, because of the hunger that is before you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܒܽܘܫܝܳܐ","severity":"info","text":"The term ܚܒܽܘܫܝܳܐ (ḥbūšyā) means 'prison' or 'imprisonment,' derived from the root ܚܒܫ (ḥbš, 'to bind, imprison'). It recurs throughout the passage, emphasizing the brothers' confinement as a narrative and typological motif.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܐܝܿܳܐ ܕܚܿܳܦܰܪ ܒܺܐܪܳܐ ܠܚܰܒܪܶܗ ܗܽܘ ܢܳܦܶܠ ܒܳܗܿ","severity":"info","text":"This line echoes a proverbial or scriptural motif (cf. Prov 26:27; also alluded to in Ps 7:15 LXX) about one who digs a pit for another falling into it. Jacob applies it to Joseph's brothers, reinforcing the moral reversal.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܺܝܓ݂ܠܳܐ ܕܙܰܒܥ̈ܶܐ","severity":"info","text":"The 'wheel of merchants' (ܓܺܝܓ݂ܠܳܐ ܕܙܰܒܥ̈ܶܐ) evokes the image of a turning wheel, a common metaphor in Syriac literature for the reversal of fortune. Here it underscores the transformation of Joseph's status from slave to ruler.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage moves from the brothers' imprisonment to Joseph's moral speech, framed by typological allusions to Christ (the 'young commander' as a type of Christ). This structural shift from narrative to direct discourse is typical of Jacob's homiletic style.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܶܐܡܼܰܪܬܽܘܢ","severity":"caution","text":"The phrase ܕܶܐܡܼܰܪܬܽܘܢ ('of whom you spoke') is ambiguous: it may refer to Joseph or to Benjamin. The English draft takes it as Joseph, but the context of the brothers' confession about Benjamin (line 12) suggests the referent could be Benjamin. The reading adopted follows the English draft for coherence.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'that one of whom you spoke' (line 1) is ambiguous: it could be Joseph or Benjamin. The English draft takes it as Joseph, but the brothers' confession about Benjamin (line 12) suggests Benjamin. The reading adopted follows the English draft for narrative flow.","The phrase 'the young commander' (line 9) is ambiguous: it may refer to Joseph or to a typological figure of Christ. The context of the 'wheel of merchants' and the subsequent moralizing suggests a typological reading, but the immediate narrative identifies it with Joseph."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܘܰܐܪܦܰܘ ܗܳܪܟܳܐ ܚܰܕ ܐܰܚܽܘܟ݂ܽܘܢ ܥܰܕ ܐܳܬ݂ܶܝܢ ܐܰܢ̱ܬܽܘܢ\nܒܚܰܝ̈ܰܝ ܦܶܪܥܽܘܢ ܗܳܐ ܝܿܳܡܶܐ ܐ̱ܢܳܐ ܫܰܪܺܝܪܳܐܺܝܬ݂\nܕܶܐܠܳܐ ܬܼܶܗܘܶܐ ܐܰܝܟܰܢ ܕܶܐܡܪܶܬ ܓܳܫܽܘܫ̈ܶܐ ܐܰܢ̱ܬܽܘܢ\nܗ̱ܘܰܘ ܒܽܐܘܠܨܳܢܳܐ ܐܰܚ̈ܰܝ ܝܰܘܣܶܦ ܡܰܪܺܝܪܳܐܺܝܬ݂\nܘܫܰܪܺܝܘ ܐܳܡܪܺܝܢ ܗܳܢܳܐ ܠܗܳܢܳܐ ܟܰܕ ܒܰܗܺܝܬܺܝܢ\nܕܡܶܗܺ ܗ̱ܘ ܕܝܰܘܣܶܦ ܓܿܳܥܶܐ ܗܳܫܳܐ ܘܰܡܫܿܰܢܶܩ ܠܰܢ\nܘܡܶܛܽܠܳܬ݂ܗ ܡܶܬܰܐܠܨܺܝܢܰܢ ܡܶܢ ܟܺܐܢܽܘܬ݂ܐ\nܚܛܺܝܬ݂ܐ ܪܰܒܬ݂ܳܐ ܕܗܿܰܘ ܒܰܪ ܚܺܐܪ̈ܶܐ ܕܶܐܙܕܰܒܰܢ ܗ̱ܘܼܳܐ\nܩܳܝܡܳܐ ܗܳܫܳܐ ܘܰܠܒܺܝܼܟܳܐ ܠܰܢ ܠܰܡܡܳܬ݂ܘܬ݂ܢ\nܥܝܳܪܬܶܗ ܕܛܰܠܝܳܐ ܡܶܬܬܰܒܥܺܝܢܰܢ ܡܶܢ ܐܰܠܳܗܳܐ\nܘܗܽܘܼ ܐܰܝܬܺܝ ܠܰܢ ܕܢܶܬܬܕܺܝܢ ܗܳܪܟܳܐ ܥܰܠ ܣܽܘܪ̈ܚܳܢܰܢ\nܓܥܳܬ݂ܶܗ ܪܰܒܬ݂ܳܐ ܗܳܝ ܕܰܡܦܺܝܼܣ ܗ̱ܘܼܳܐ ܘܠܳܐ ܩܰܒܼܶܠܢܳܝܗ̱ܝ\nܒܶܐܕܢܰܘ̈ܗ̱ܝ ܕܡܳܪܝܳܐ ܢܶܦܠܰܬ ܟܽܠܳܗ̇ ܘܶܐܬ݂ܳܐ ܬܰܒܥܰܢ\nܚܙܰܝܢܰܢ ܫܶܦܠܶܗ ܕܰܐܚܳܐ ܥܠܺܝܼܒܳܐ ܘܠܳܐ ܟܶܪܝܰܬ ܠܰܢ\nܘܡܶܛܽܠܳܬ݂ܗ ܒܕܺܝܼܢܳܐ ܟܺܐܢܳܐ ܡܶܬܰܐܠܨܺܝܢܰܢ\nܗܿܰܘ ܚܰܙܳܝܳܐ ܟܰܣܝܳܐ ܚܼܳܪ ܒܰܢ ܟܰܕ ܛܰܪܶܦܢܳܝܗ̱ܝ\nܗܽܘܼܝܽܘ ܗܳܫܳܐ ܕܫܿܳܚܶܩ ܘܿܰܐܠܶܨ ܘܰܡܛܰܪܶܦ ܠܰܢ\nܚܛܳܗܶܗ ܪܰܒܳܐ ܕܗܰܘ ܒܰܪ ܚܺܐܪ̈ܶܐ ܕܰܗ̱ܘܼܳܐ ܥܰܒܕܳܐ\nܗܽܘܼ ܡܥܿܰܪܩܶܠ ܠܰܢ ܢܿܶܗܘܶܐ ܥܰܒ̈ܕܶܐ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ\nܕܶܡܥ̈ܶܐ ܕܥܰܝܢ̈ܰܘܗ̱ܝ ܕܰܒܟܼܳܐ ܐܰܣܓܺܝܼ ܘܠܳܐ ܩܰܒܼܶܠܢܳܝܗ̱ܝ\nܗܳܐ ܥܒܺܝ̈ܕܳܢ ܠܰܢ ܡܰܫܪ̈ܽܘܥܝܳܬ݂ܐ ܕܰܒܗܶܝܢ ܢܿܶܦܶܠ\nܕܺܝܢܶܗ ܕܝܰܘܣܶܦ ܡܶܬ݂ܬܰܒܥܺܝܢܰܢ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ\nܘܰܠܟܺܐܢܽܘܬ݂ܐ ܡܰܢܽܘܼ ܡܦܺܝܼܣ ܠܳܗ ܕܬܼܶܫܠܶܐ ܡܶܢܰܢ\nܠܰܐܒܳܐ ܟܺܐܢܳܐ ܢܿܦܺܝܼܣ ܕܰܢܨܰܠܶܐ ܥܰܠ ܣܰܟ݂ܠܽܘܬ݂ܢ\nܪܰܒܽ ܗ̱ܘ ܥܰܘܠܳܐ ܕܰܥܒܼܰܕܢܰܢ ܒܶܗ ܐܰܝܟ ܗܰܘ ܕܰܐܚܽܘܢ\nܒܰܕܡܳܐ ܕܓܶܕܝܳܐ ܬܒܼܰܪܢܳܝܗ̱ܝ ܠܶܒܶܗ ܥܰܠ ܚܰܒܺܝܒܶܗ","english":"And they left one of your brothers here until you come. By the life of Pharaoh, these are true words, lest it be as you said—that you were spies. They were in bitter affliction, the brothers of Joseph, and they began to say this to that one, while they were ashamed that it was Joseph who now cries out and oppresses them, and because of that they are distressed with grief—the great sin of that free man who was sold. Now he stands and is clothed to you for death. The youth’s innocence is demanded from God, and He brought you to be judged here for the transgressions. His great cry, which he had refused and not accepted, fell entirely through the hands of the Lord and came to demand. You saw the humiliation of the brother who was wronged, and it did not grieve you, and because of that, in known grief you are distressed. That hidden seer looked at you while he was tearing you. It is now that he laughs and oppresses and tears you—the great sin of that free man who was a slave. It is he who hinders you from being slaves in the land of Egypt, so that the entrails of his father who wept might increase and not accept. Behold, he has made for you stumbling blocks into which you fall. The judgment of Joseph is demanded in the land of Egypt, and to grief he has brought you, to appease her so that she might desist from you. To the grieving father he has brought you, that he might be consoled for your folly. Great is the injustice you did to him, as to that one of your brother. With the blood of a goat you stained his heart against his beloved.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܰܪ ܚܺܐܪ̈ܶܐ","severity":"info","text":"Literally 'son of the free ones', i.e. a freeborn man. The phrase contrasts with the later description of Joseph as a slave, highlighting the paradox of his status.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܰܕܡܳܐ ܕܓܶܕܝܳܐ","severity":"info","text":"Alludes to the ruse by which Joseph’s brothers stained his tunic with goat’s blood to deceive Jacob (Genesis 37:31-33). The homily treats this as the brothers’ original sin against Joseph.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܶܪܥܽܘܢ","severity":"info","text":"Pharaoh is invoked as a witness to the truth of the brothers’ words, a rhetorical device common in Syriac homilies to lend authority to a speech act.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܐܪܦܰܘ ܗܳܪܟܳܐ","severity":"info","text":"The passage opens with a direct address to the brothers, continuing the narrative of their imprisonment and Joseph’s hidden identity. The repeated 'now' (ܗܳܫܳܐ) marks a shift to present-tense accusation.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܚܙܳܝܳܐ ܟܰܣܝܳܐ","severity":"info","text":"The 'hidden seer' is Joseph, whose true identity is concealed from his brothers. This epithet underscores the dramatic irony central to Jacob of Serugh’s homiletic retelling.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܺܝܢܶܗ ܕܝܰܘܣܶܦ","severity":"caution","text":"The phrase 'the judgment of Joseph' is ambiguous: it may refer to Joseph’s legal authority in Egypt or to divine judgment on his behalf. The context of 'demanded' suggests the latter.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'the judgment of Joseph' (ܕܺܝܢܶܗ ܕܝܰܘܣܶܦ) is ambiguous: either Joseph’s own judicial role or the judgment due to him.","The phrase 'with the blood of a goat' (ܒܰܕܡܳܐ ܕܓܶܕܝܳܐ) is taken as an allusion to the biblical ruse, but the syntax is compressed."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ܘܰܒܛܽܘܪܳܦܳܐ ܗܳܐ ܡܶܬ݂ܢܰܘܰܠ ܡܶܛܽܠܳܬ݂ܗ\nܘܶܐܢ ܗܰܘ ܥܰܘܠܳܐ ܕܰܗܘܼܳܐ ܒܛܰܠܝܳܐ ܡܶܬܚܰܣܶܐ ܗ̱ܘܳܐ\nܒܶܟܝܶܗ ܕܣܳܒܳܐ ܕܰܣܥܼܰܪ ܕܺܝܠܶܗ ܠܳܐ ܐܳܙܿܶܠ ܗ̱ܘܳܐ\nܡܶܬ݂ܢܰܓܕܺܝܢ ܗ̱ܘܰܘ ܡܶܢ ܬܺܐܪ̈ܳܬ݂ܗܽܘܢ ܡܶܛܽܠ ܝܰܘܣܶܦ\nܕܺܐܝܬ ܗ̱ܘ ܒܟ݂ܠ ܐ̱ܢܳܫ ܩܽܘܫܬܳܐ ܕܢܶܪܕܺܝܘܗ̱ܝ ܥܰܠ ܣܰܟ݂ܠܽܘܬ݂ܗ\nܗܽܘ ܥܽܘܗܕܳܢܳܐ ܢܰܓܶܕ ܐܶܢܽܘܢ ܐܰܝܟ ܕܰܝܿܳܢܳܐ\nܕܗܳܕܶܐ ܗܿܽܘܝܳܐ ܠܟ݂ܽܠ ܚ̈ܰܛܳܝܶܐ ܒܣܽܘܥܪ̈ܳܢܰܝܗܽܘܢ\nܒܕܺܝܢܳܐ ܕܚܰܪܬ݂ܐ ܬܺܐܪܬܳܐ ܡܟܰܘܢܳܐ ܘܒܳܣܪܳܐ ܬܰܡܳܢ\nܘܰܡܩܿܰܦܚܳܐ ܠܶܗ ܦܳܪܽܘܫܳܐܺܝܬ ܠܰܐܝܢܳܐ ܕܰܐܣܟܶܠ\nܐܳܦܶܢ ܢܼܶܫܠܶܐ ܗܽܘܼ ܕܰܝܿܳܢܳܐ ܡܶܢ ܡܰܪܫܽܘܬ݂ܐ\nܗܽܘܼ ܥܽܘܗܕܳܢܳܐ ܠܐ̱ܢܳܫܳܐ ܒܳܣܰܪ ܢܰܗܺܝܪܳܐܺܝܬ݂\nܐܺܝܬ ܗܽܘ ܒܟ݂ܽܠܢܳܫ ܗܿܳܝ ܟܺܐܢܽܘܬ݂ܐ ܕܺܐܝܬ ܠܰܟܝܳܢܳܐ\nܘܗܽܘܼ ܡܩܿܰܛܶܪܓ ܠܗ̇ ܠܢܰܦܫܶܗ ܒܕܺܝܢܳܐ ܕܰܠܡܽܘܢ ܣܼܶܪܚܰܬ݂\nܕܳܐܶܠ ܗܽܘ ܒܶܗ ܩܽܘܫܬܳܐ ܒܐ̱ܢܳܫܳܐ ܕܠܳܐ ܡܶܨܥܳܝ̈ܶܐ\nܕܗܽܘܼ ܠܶܗ ܢܼܶܒܣܽܘܪ ܐܰܝܟ ܐܰܠܳܗܳܐ ܒܕܺܝܼܢܳܐ ܟܺܐܢܳܐ\nܟܰܕ ܠܳܐ ܪܫܼܳܐ ܐ̱ܢܳܫ ܠܰܐܚ̈ܰܝ ܝܰܘܣܶܦ ܥܰܠ ܕܶܐܙܕܰܒܰܢ\nܗܶܢܽܘܢ ܡܶܢܗܽܘܢ ܡܶܬܢܰܓܕܺܝܢ ܗ̱ܘܰܘ ܥܰܠ ܣܽܘܥܪܳܢܶܗ\nܕܠܳܐ ܡܶܨܥܳܝܳܐ ܗܼܶܢܽܘܢ ܚܰܝܳܒ ܠܰܩܢܽܘ̈ܡܰܝܗܽܘܢ\nܒܰܬܪܺܝܨܽܘܬ݂ܐ ܗܿܳܝ ܕܰܟܝܳܢܳܐ ܕܠܳܐ ܡܶܨܛܰܠܝܳܐ\nܫܠܶܐ ܗ̱ܘܳܐ ܝܰܘܣܶܦ ܘܰܕܝܰܘܣܶܦ ܗ̱ܘܳܐ ܠܳܐ ܪܓܺܝܫܺܝܢ ܗ̱ܘܰܘ\nܘܗܶܢܽܘܢ ܕܳܝܿܢܺܝܢ ܥܰܡܗܽܘܢ ܕܺܝܼܠܗܽܘܢ ܡܶܛܽܠܳܬ݂ܗ\nܬܪ̈ܺܝܨܶܐ ܘܟܺܐܢ̈ܶܐ ܘܕܺܝܿܢ̈ܰܝ ܩܽܘܫܬܳܐ ܗ̱ܘܰܘ ܥܰܠ ܗܳܕܶܐ\nܘܕܳܢܼܘ ܠܰܚ̈ܕܳܕܶܐ ܕܠܳܐ ܕܰܝܿܳܢܳܐ ܘܶܐܬ݂ܚܼܰܝܰܒܘ̱ ܗ̱ܘܰܘ\nܕܡܶܗ ܠܰܡ ܕܰܐܚܽܘܢ ܓܿܳܥܶܐ ܗܳܫܳܐ ܘܰܡܩܿܰܛܪܶܓ ܠܰܢ\nܘܰܫܼܡܰܥ ܝܰܘܣܶܦ ܘܰܐܠܨܽܘܗ̱ܝ ܪ̈ܰܚܡܰܘܗ̱ܝ ܢܶܒܟܶܐ ܪܰܒܰܬ݂","english":"and in the manner of a type, behold, it was being turned about because of them. And if that iniquity which was in the youth was being concealed, by the weeping of the old man whose hair would not go away, they were being tormented by their own thoughts because of Joseph, who was in every man, the truth of his being sold because of his folly. That remembrance would declare to them like a judge, that this judgment for all sinners in their deeds, in the knowledge of the end, the thought shows and the flesh desires, and it convicts him distinctly for the man who erred. Even that judge ceased from accusation. That remembrance, to every man, clearly showed that there was in every man that affliction which belongs to the judge, and he accuses himself in the knowledge that he has sinned. For that truth was in the man without intermediaries, that he himself would confess like God in the knowledge of affliction, when no man accused the brothers of Joseph concerning what had happened. They were being tormented by their own deeds without an intermediary, they were guilty before their own consciences, in the righteousness of that judge who cannot be deceived. Joseph ceased, and they were not aware of Joseph, and they themselves were judging themselves because of their own deeds, righteous and afflicted and judges of the truth they were concerning this, and they condemned one another without a judge and were found guilty. For now their brother cries out and accuses you, and Joseph heard, and his compassion compelled him, he wept greatly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܛܽܘܪܳܦܳܐ","severity":"info","text":"The Syriac term b-ṭup̄rāp̄ā (\"in the manner of a type\") introduces a typological or exemplary reading, a common homiletic device in Jacob of Serugh.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܰܝܿܳܢܳܐ","severity":"info","text":"The repeated term dayyānā (\"judge\") here refers to the internal moral conscience or divine judgment, not a human court, reflecting Jacob's ethical focus.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܰܘܣܶܦ","severity":"info","text":"The passage alludes to Genesis 42–44, where Joseph tests his brothers by accusing them as spies, a narrative Jacob reworks to emphasize guilt and repentance.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܶܐܬ݂ܚܼܰܝܰܒܘ̱","severity":"info","text":"The shift from external accusation to internal self-judgment (\"they were found guilty\") marks a structural pivot from narrative to moral reflection, typical of Jacob's homilies.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܣܥܼܰܪ ܕܺܝܠܶܗ","severity":"caution","text":"The phrase \"whose hair would not go away\" is obscure; it may refer to the old man's unkempt appearance or be a textual corruption. The English draft's rendering is tentative.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the old man' (sābā) is unclear: possibly Jacob, Joseph's father, or a symbolic figure. The reading takes it as Jacob, consistent with the narrative context.","The phrase 'whose hair would not go away' (d-saʿar dīleh lāʾāzel hwā) is ambiguous; it may be a metaphor for enduring grief or a textual crux."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܚܼܙܳܐ ܛܽܘܪܳܦܗܽܘܢ ܕܰܟܡܳܐ ܫܚܺܝܼܩܺܝܢ ܡܶܢ ܣܽܘܥܪܳܢܳܐ\nܘܰܙܟ݂ܳܝܗ̱ܝ ܒܶܟܝܳܐ ܒܪ̈ܰܚܡܰܘܗ̱ܝ ܕܰܫܦܼܰܥܘ ܥܰܠ ܚܰܒܺܝ̈ܒܰܘܗ̱ܝ\nܫܡܼܰܥ ܗ̱ܘܳܐ ܐܶܢܽܘܢ ܕܰܩܛܺܝܓܪ̈ܳܢܶܐ ܗ̱ܘܰܘ ܠܰܚ̈ܕܳܕܶܐ\nܡܶܛܽܠܳܬ݂ܶܗ ܘܰܒܼܟܳܐ ܥܠܰܝܗܽܘܢ ܥܰܠ ܕܶܐܬ݂ܚܰܝܰܒܘ\nܪܬܼܰܚ ܗ̱ܘܳܐ ܒܚܽܘܒܶܗ ܗܰܘ ܦܳܪܽܘܫܳܐ ܡܶܢ ܡܶܠ̈ܰܝܗܽܘܢ\nܘܰܬܒܥܶܗ ܟܝܳܢܳܐ ܢܼܶܬܶܠ ܒܶܟܝܳܐ ܡܶܢ ܦܽܘܪܫܳܢܳܐ\nܐܰܓܢܺܝ ܢܰܦܫܶܗ ܘܝܰܗ̱ܒ ܠܰܟܝܳܢܳܐ ܒܶܟܝܳܐ ܕܺܝܠܶܗ\nܘܰܐܚܰܕܪ ܬܳܒܰܥ ܡܶܢܗܽܘܢ ܗܳܠܶܝܢ ܩܰܕܡܳܝ̈ܳܬ݂ܐ\nܚܰܕ ܐܰܚܽܘܟܽܘܢ ܐܰܪܦܼܰܘ ܗܳܪܟܳܐ ܘܙܶܠܘ̱ ܐܰܝܟ ܕܶܐܡܰܪܬ݂\nܘܰܠܒܶܢܝܰܡܺܝܢ ܛܰܠܝܳܐ ܐܺܝܬܰܘ ܐܰܝܟ ܕܶܐܡܰܪܬܽܘܢ\nܠܒܼܰܟ ܗ̱ܘܳܐ ܠܫܶܡܥܽܘܢ ܡܶܢܗܽܘܢ ܘܶܐܣܼܰܪ ܘܰܐܥܶܠ ܘܰܚܒܼܰܫ\nܥܕܰܡܳܐ ܕܢܺܐܬܼܶܐ ܛܰܠܝܳܐ ܙܥܽܘܪܳܐ ܐܰܝܟܰܢ ܕܰܗܘܼܳܬ݂\nܠܗܽܘܢ ܕܶܝܢ ܫܼܰܕܰܪ ܒܰܙܘ̈ܳܕܰܝܗܽܘܢ ܘܰܒܛܰܥܢܰܝ̈ܗܽܘܢ\nܘܰܒܦܽܘܡ ܛܰܥܢܶܗ ܕܓܰܒܪܳܐ ܟܶܣܦܶܗ ܦܩܰܕ ܘܶܐܬ݂ܦܰܢܺܝ\nܠܒܼܶܟܘ ܗ̱ܘܰܘ ܐܽܘܪܚܳܐ ܟܰܦܢ̈ܶܐ ܕܰܛܥܼܶܢܘ ܣܰܒܥܳܐ ܘܰܐܝܬܼܺܝܘ\nܘܰܒܒܶܝܬ ܒܰܘܬܳܐ ܗܰܘ ܩܰܕܡܳܝܳܐ ܦܬܼܰܚܘ ܣܰܩܰܝ̈ܗܽܘܢ\nܘܗܳܐ ܒܦܽܘܡ ܛܰܥܢܶܗ ܕܓܰܒܪܳܐ ܟܰܣܦܶܗ ܗܰܘ ܕܰܐܘܒܶܠ ܗ̱ܘܳܐ\nܘܰܚܼܙܰܘ ܓܰܒܪ̈ܶܐ ܘܒܰܠܗܺܝܼ ܐܶܢܽܘܢ ܙܰܘܥܳܐ ܪܰܒܳܐ\nܢܦܰܩܼܘ ܡܶܢ ܡܶܨܪܶܝܢ ܘܶܐܬܼܰܘ ܠܝܺܗܽܘܕ ܐܰܚ̈ܰܝ ܝܰܘܣܶܦ\nܘܥܰܠܼܘ ܨܶܝܕ ܝܰܥܩܽܘܒ ܘܶܐܫܼܬܰܥܺܝܘ ܠܶܗ ܛܶܒܳܐ ܕܽܐܘܪܚܳܐ\nܗܳܟ݂ܢܳܐ ܠܰܡ ܚܰܕ ܥܰܙܺܝܙܳܐ ܡܳܪܳܗܿ ܕܰܐܪܥܳܐ\nܓܰܒܪܳܐ ܕܚܺܝܼܠܳܐ ܕܟ݂ܽܠܳܗ̇ ܡܶܨܪܶܝܢ ܒܡܶܠܬ݂ܗ ܬܰܠܝܳܐ\nܩܼܳܡ ܘܶܐܬ݂ܩܰܫܺܝ ܘܚܰܫܼܒܰܢ ܬܰܡܳܢ ܐܰܝܟ ܓܳܫܽܘ̈ܫܶܐ\nܘܝܰܘ̈ܡܶܐ ܬܠܳܬ݂ܐ ܐܰܥܼܶܠ ܚܰܒܼܫܰܢ ܡܶܛܽܠ ܗܳܕܶܐ\nܘܶܐܡܼܰܪܢܰܢ ܠܶܗ ܕܟܺܐܢ̈ܶܐ ܚܢܰܢ ܡܳܪܝ̱ ܠܰܘ ܓܳܫܽܘ̈ܫܶܐ","english":"He saw the form of their faces, how much they were humiliated by the deed, and their victory was in the weeping, by whose mercies he had compassion on his beloved ones. He heard that they were accusers to one another because of her, and he wept over them, that they were condemned. That distinguished one was boiling in his love from their words, and nature took weeping from the separation. He bent himself and gave to nature his own weeping, and turned back the follower from them, those first ones. \"One of your brothers left here and went as you said, and the boy Benjamin is there as you said.\" He was to hear from them, and he bound and brought in and confined until the little boy would come, as had happened. As for them, he sent them on their way with their provisions and their loads, and in the mouth of the man's load he entrusted his silver and it was hidden. They were on the road, the hungry ones who had eaten their fill and brought it, and at the first inn they opened their sacks, and behold, in the mouth of the man's load was that silver which he had brought. And the men saw and were astonished; a great trembling seized them. They went out from Egypt and came to Judah, the brothers of Joseph, and they went up to Jacob and related to him the matter of the road. Thus, not one mighty man, the lord of the land, a powerful man on whom all Egypt hung by his word, stood and hardened himself and considered them as spies, and for three days he brought in and confined because of this, and he said to him, \"The afflicted have sinned, my lord, not the spies.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܽܘܪܳܦܗܽܘܢ","severity":"info","text":"The Syriac noun ṭurāp̄hōn (form of their faces) is a hapax in this passage, derived from the root ṭ-r-p̄, 'to form, shape'. It emphasizes the visible, physical manifestation of their shame.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܶܟܝܳܐ ܒܪ̈ܰܚܡܰܘܗ̱ܝ","severity":"info","text":"The phrase 'weeping by his mercies' echoes the biblical motif of Joseph's compassion (Gen 45:1–15), where Joseph weeps upon revealing himself to his brothers. Jacob of Serugh amplifies this as a type of Christ-like mercy.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܽܘܪܚܳܐ ܟܰܦܢ̈ܶܐ","severity":"info","text":"The 'road of the hungry ones' refers to the brothers' journey from Egypt to Canaan after the silver cup is found in Benjamin's sack. Jacob of Serugh expands the biblical narrative (Gen 44:1–13) with dramatic detail of their hunger and the inn scene.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܠܒܶܢܝܰܡܺܝܢ ܛܰܠܝܳܐ","severity":"info","text":"This clause marks a shift from the brothers' accusation to the specific mention of Benjamin, who is the focus of the narrative's resolution. The repetition of 'as you said' ties back to the brothers' earlier report, creating a ring structure.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܡܼܰܪܢܰܢ ܠܶܗ ܕܟܺܐܢ̈ܶܐ ܚܢܰܢ ܡܳܪܝ̱ ܠܰܘ ܓܳܫܽܘ̈ܫܶܐ","severity":"caution","text":"The final line is textually uncertain: the Syriac verb ܐܡܼܰܪܢܰܥ (emraʿ) is a rare form, possibly a scribal error for ܐܡܰܪ (emar, 'he said'). The phrase 'the afflicted have sinned, my lord, not the spies' is ambiguous in speaker and referent.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the distinguished one' (ܦܳܪܽܘܫܳܐ) is ambiguous: it may refer to Joseph or to Jacob, as both are figures of authority in the narrative. The reading taken follows the context of Joseph's emotional response.","The final speech's speaker is unclear: it could be Joseph addressing the brothers, or the brothers addressing Joseph. The reading taken assumes Joseph speaks to the brothers, given the preceding confinement."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܬܪ̈ܶܥܣܰܪ ܐܰܚܺܝ̈ܢ ܐܰܘܠܶܕ ܐܰܒܽܘܢ ܒܰܐܪܥܳܐ ܕܰܟܢܰܥܢ\nܘܗܰܘ ܚܰܕ ܠܰܝܬܰܘܗ̱ܝ ܕܰܢܦܰܩ ܘܶܐܒܰܕ ܗܳܐ ܡܶܢ ܢܽܘܓ݂ܪܳܐ\nܘܛܰܠܝܳܐ ܙܥܽܘܪܳܐ ܗܳܐ ܨܶܝܕ ܐܰܒܽܘܢ ܣܳܒܳܐ ܥܰܒܕܳܟ݂\nܘܰܠܒܰܟ ܡܶܠܬ݂ܳܐ ܕܰܢܢܰܣܶܐ ܠܰܢ ܗܰܘ ܡܶܨܪܳܝܳܐ\nܕܶܐܢ ܗܽܘܼ ܕܫܰܪܺܝܼܪ ܡܽܘܢ ܕܶܐܡܼܰܪܬܽܘܢ ܛܰܠܝܳܐ ܢܺܐܼܬ݂ܐ\nܘܡܶܛܽܠ ܗܳܢܳܐ ܚܰܒܼܫܶܗ ܠܫܶܡܥܽܘܢ ܢܰܘܒܶܠ ܛܰܠܝܳܐ\nܘܢܶܒܩܶܐ ܡܶܠ̈ܰܝܢ ܐܶܢ ܫܰܪܺܝܪܳܢ ܐܰܝܟ ܕܶܐܡܼܰܪܢܰܢ\nܬܢܼܰܘ ܠܰܐܒܽܘܗܽܘܢ ܗܳܠܶܝܢ ܕܰܗܘ̈ܰܝ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ\nܘܣܰܦܶܩܘ ܛܰܥ̈ܢܶܐ ܘܶܐܫܼܟܰܚܘ ܟܽܠ ܐ̱ܢܳܫ ܟܶܣܦܶܗ ܬܰܡܳܢ\nܨܪܳܪ̈ܶܐ ܕܟܶܣܦܳܐ ܒܓܰܘ ܛܰܥܢ̈ܰܝܗܽܘܢ ܚܼܙܰܘ ܘܶܐܬ݂ܕܰܘܰܕܘ\nܘܶܐܬܬܙܺܝܥ ܝܰܥܩܽܘܒ ܡܶܢ ܣܽܘܥܪܳܢܳܐ ܥܰܡ ܚܰܒܺܝ̈ܒܰܘܗ̱ܝ\nܘܫܰܪܺܝ ܣܳܒܳܐ ܒܡܶܠ̈ܰܝ ܚܰܫܳܐ ܠܰܡܒܰܓ݂ܳܢܽܘ\nܥܰܠ ܥܳܩ̈ܳܬ݂ܶܗ ܩܰܕܡܳܝ̈ܳܬ݂ܐ ܘܰܐ̱ܚܪ̈ܳܝܳܬ݂ܐ\nܐܶܡܿܰܪ ܠܰܒܢܰܘ̈ܗ̱ܝ ܗܳܐ ܒܺܐܝ̈ܕܰܝܟܽܘܢ ܓܰܕ̈ܫܰܢ ܟܽܠܗܶܝܢ\nܕܰܒܟ݂ܠ ܙܰܒܢ̈ܺܝܢ ܚܰܕܬ݂ܬܽܘܢ ܠܺܝ ܟܽܠ ܥܳܩ̈ܳܬ݂ܳܐ\nܓܰܙܺܝܬܽܘܢܳܢܝ̱ ܘܰܬܗܪܳܬܽܘܢܳܢܝ̱ ܘܰܫܚܰܩܬܽܘܢܳܢܝ̱\nܕܥܰܕ ܥܳܒܪܳܐ ܗܳܝ ܥܶܠܰܬ ܗܳܕܶܐ ܠܡܰܐܚܳܫܽܘܬ݂ܰܢ\nܝܰܘܣܶܦ ܠܰܝܬܰܘܗ̱ܝ ܢܽܘܗܪܳܐ ܚܰܠܝܳܐ ܘܣܰܘܩܳܐ ܕܰܩܢܽܘܡܝ\nܘܫܶܡܥܽܘܢ ܠܰܝܬܰܘܗ̱ܝ ܠܶܘܝܳܐ ܕܰܐܚܰܘ̈ܗ̱ܝ ܕܳܐܦ ܠܶܗ ܕܰܒܪܽܘܗ̱ܝ\nܘܶܐܢ ܒܶܢܝܳܡܺܝܢ ܬܽܘܒ ܐܳܙܿܶܠ ܠܶܗ ܫܠܼܶܡ ܥܳܩ̈ܳܬ݂ܳܐ\nܘܰܥܠܰܝ ܟܽܠܗܶܝܢ ܗܳܐ ܡܶܬ݂ܥܰܫ̈ܢܳܢ ܕܰܐܘܦܶܐ ܘܶܐܓܡܰܪ\nܠܝܰܘܣܶܦ ܩܰܛܠܽܘܗ̱ܝ ܠܫܶܡܥܽܘܢ ܚܰܒܫܽܘܗ̱ܝ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ\nܘܰܠܒܶܢܝܳܡܺܝܢ ܬܽܘܒ ܐܶܢ ܕܰܒܪܽܘܗ̱ܝ ܡܰܢ ܠܳܘܶܐ ܠܺܝ\nܒܟܼܳܐ ܗ̱ܘܳܐ ܝܰܥܩܽܘܒ ܘܰܐܒܟܼܺܝ ܠܰܒܢ̈ܰܘܗ̱ܝ ܥܰܠ ܓܽܘܙܳܝܶܗ\nܘܫܰܪܺܝ ܪܽܘܒܶܝܠ ܒܽܘܟ݂ܪܳܐ ܢܡܰܠܶܠ ܨܶܝܕ ܝܳܠܽܘܕܶܗ","english":"The twelve sons of Jacob fell upon the ground of Egypt,\nand there was not one of them who had not gone out and been lost from the threshing-floor.\nThe youngest boy, behold, by the side of his father, the old man, your servant,\nand the word that the Egyptian had spoken to you, that one is true of what you said, O boy, come!\nAnd because of this, he bound Simeon and took the boy,\nand he examined his words, whether they were true, as he had said.\nHe gave to their father these who were among the Egyptians,\nand they filled the baskets and found each man his own silver there.\nPurses of silver within their baskets they saw and were amazed.\nAnd Jacob was moved from his silence with his beloved ones,\nand the old man began with words of lamentation to weep\nover his former and later afflictions.\nHe said to his sons, \"Behold, in your hands are all the events,\nthat in every time you renew for me all afflictions:\nyou have shorn me, and you have astounded me, and you have ground me down,\nuntil that cause of this my bereavement passes.\nJoseph is not here, the gentle light and the support of my stature,\nand Simeon is not here, the Levite of his brothers, for he too is bound.\nAnd Benjamin, again, he goes, complete with afflictions,\nand over all of them, behold, the fates of death are pressing and are finished.\nFor Joseph, they killed him; for Simeon, they bound him among the Egyptians;\nand for Benjamin, again, if they bind him, woe to me!\"\nJacob was weeping and made his sons weep over his loss,\nand Reuben began with the firstborn and spoke to his parent.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܰܥ̈ܢܶܐ","severity":"info","text":"The word ܛܰܥ̈ܢܶܐ (ṭaʿʿē) means 'baskets' and refers to the containers used by the brothers to carry grain or goods, a detail from the Joseph narrative (Gen 42–44).","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܶܐܬ݂ܕܰܘܰܕܘ","severity":"info","text":"The brothers' amazement at finding silver in their baskets echoes Genesis 42:35, where the discovery of the returned money in the sacks causes astonishment.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܶܘܝܳܐ","severity":"info","text":"Jacob calls Simeon 'the Levite of his brothers,' a non-biblical epithet. In Syriac tradition, Simeon is sometimes associated with the priestly tribe of Levi, perhaps due to his role in the Joseph story or later exegetical developments.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܫܰܪܺܝ ܪܽܘܒܶܝܠ","severity":"info","text":"The passage concludes with Reuben beginning to speak, marking a shift from Jacob's lament to a new narrative segment. This structural cue is typical of Jacob's homiletic style, where speeches alternate between characters.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܒܟ݂ܠ ܙܰܒܢ̈ܺܝܢ","severity":"caution","text":"The phrase 'in every time you renew for me all afflictions' is ambiguous: it may refer to the sons' repeated actions or to Jacob's perception of cyclical suffering. The Syriac allows both readings.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the word that the Egyptian had spoken to you' (line 4) could refer to the steward's earlier accusation or to a prior conversation not fully preserved in the narrative.","The identity of 'the boy' (ܛܰܠܝܳܐ) in line 3 is ambiguous: it may be Benjamin or a servant; the context suggests Benjamin, but the text does not specify."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ܠܳܐ ܬܶܟܪܶܐ ܠܳܟ ܥܰܠ ܒܶܢܝܳܡܺܝܢ ܐܶܢ ܡܶܫܬܰܕܰܪ\nܠܺܝ ܐܰܓܥܶܠܳܝܗ̱ܝ ܘܶܐܢܿܳܐ ܐܰܝܬܺܝܘܗ̱ܝ ܫܰܪܺܝܪܳܐܺܝܬ݂\nܠܰܒܢ̈ܰܝ ܬܰܡܺܝܬ ܐܶܠܳܐ ܐܰܝܬܺܝܘܗ̱ܝ ܐܰܝܟ ܕܶܐܫܬܰܘܕܝܬ݂\nܬܪܶܝܢ ܚܰܒܺܝ̈ܒܰܝ ܡܶܛܽܠܳܬ݂ܗ ܩܛܽܘܠ ܐܶܢ ܦܳܐܶܫ\nܐܳܡܰܪ ܝܰܥܩܽܘܒ ܠܳܐ ܢܳܚܶܬ ܒܶܪܝ̱ ܐܰܝܟ ܕܶܐܡܰܪܬܽܘܢ\nܕܰܐܚܽܘܗ̱ܝ ܡܺܝܬ ܠܶܗ ܘܗܽܘ ܦܳܫ ܠܶܐܡܶܗ ܥܠܺܝܒ ܘܰܡܓܰܙܰܝ\nܕܰܡ ܓܳܕܶܫ ܠܶܗ ܩܺܐܪܣܳܐ ܒܽܐܘܪܚܳܐ ܐܶܢ ܡܶܫܬܰܕܰܪ\nܘܰܒܕܽܘܘܳܢܳܐ ܪܰܒܳܐ ܬܰܝܬܽܘܢ ܣܰܝܒܽܘܬ ܠܰܫܝܽܘܠ\nܡܕܰܒܪܳܢܽܘܬ݂ܐ ܕܣܰܓܺܝ ܡܗܺܝܪܳܐ ܒܰܥܒܺܝ̈ܕܳܬ݂ܳܗܿ\nܟܰܣܼܝܰܬ ܐ̱ܪܳܙܳܐ ܡܶܢܶܗ ܕܣܳܒܳܐ ܕܠܳܐ ܢܰܪܓ݂ܶܫ ܗ̱ܘܳܐ\nܕܬܶܗܼܘܶܐ ܪܰܒܳܐ ܡܳܐ ܕܶܐܬ݂ܓܰܠܝܰܬ ܗܳܝ ܕܰܐܠܳܗܳܐ\nܘܡܰܠܝܳܐ ܫܽܘܦܪ̈ܶܐ ܟܽܠܳܗ̇ ܐܽܘܪܚܳܐ ܒܟ݂ܽܠ ܐܶܣܟܽܝ̈ܡܺܝܢ\nܐܰܒܠܶܗ ܕܝܰܥܩܽܘܒ ܕܰܠܒܰܟ ܨܶܝܕܰܘܗ̱ܝ ܢܽܘܓ݂ܪܳܐ ܪܰܒܳܐ\nܐܰܦ̈ܶܐ ܥܒܼܰܕ ܠܶܗ ܠܗܰܘ ܓܶܠܝܳܢܳܐ ܒܙܰܒܢܳܐ ܕܰܕܢܰܚ\nܝܰܘܣܶܦ ܦܳܩܶܕ ܪܳܡ ܘܰܡܥܰܠܰܝ ܡܶܢ ܡܰܪܟܰܒܬ݂ܳܐ\nܘܰܐܒܽܘܗ̱ܝ ܣܳܒܳܐ ܢܳܛܰܪ ܐܶܒܠܳܐ ܘܠܳܐ ܡܶܬ݂ܒܰܝܰܐ\nܒܗܰܘ ܒܶܢܝܳܡܺܝܢ ܒܰܪ ܣܰܝܒܽܘܬ݂ܐ ܕܦܼܳܫ ܗ̱ܘܳܐ ܨܶܝܕܰܘܗ̱ܝ\nܪܳܚܶܠ ܘܰܒܢ̈ܶܝܗ ܚܳܙܶܐ ܗ̱ܘܳܐ ܒܶܗ ܘܢܶܬ݂ܒܰܝܰܐ ܒܶܗ\nܡܶܛܽܠܗܳܢܳܐ ܠܳܐ ܨܒܼܳܐ ܢܫܰܕܪܶܗ ܠܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ\nܕܠܳܐ ܢܶܬܓܰܙܶܐ ܐܰܝܟ ܕܡܶܢ ܝܰܘܣܶܦ ܐܳܦ ܡܶܢ ܐܰܚܽܘܗ̱ܝ\nܚܰܡܣܶܢ ܝܰܥܩܽܘܒ ܘܰܠܒܰܟ ܛܰܠܝܳܐ ܕܠܳܐ ܢܺܐܙܰܠ ܗ̱ܘܳܐ\nܘܰܥܫܼܶܢ ܟܰܦܢܳܐ ܘܢܶܦܼܠܰܬ ܐܽܘܪܚܳܐ ܠܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ\nܩܼܳܡ ܣܽܘܢܩܳܢܳܐ ܐܰܝܟ ܬܳܒܽܘܥܳܐ ܥܰܠ ܥܶܒܪ̈ܳܝܶܐ\nܕܠܰܐܪܥܳܐ ܕܡܶܨܪܶܝܢ ܢܶܓ݂ܰܕ ܐܶܢܽܘܢ ܟܰܕ ܠܳܐ ܨܳܒܶܝܢ\nܚܣܼܰܪ ܗ̱ܘܳܐ ܠܰܚܡܳܐ ܠܡܰܠܟܶܝ̈ܗ̇ ܕܰܐܪܥܳܐ ܘܰܠܥܰܬܺܝܪ̈ܶܐ\nܘܶܐܠܳܐ ܝܰܘܣܶܦ ܠܳܐ ܡܫܰܡܰܗ ܗ̱ܘܳܐ ܒܣܰܒܥܳܐ ܪܰܒܳܐ","english":"Do not forget for me about Benjamin if he is sent\nto me, his curls, and I would see him brought truly\nto my sons. Tamit? No, he is brought as I confessed.\nTwo beloved ones, because of her, the murderer remains.\nJacob says, \"My son did not go down as you said,\nthat his brother died and he remained for his mother, victorious and triumphant.\"\nWhat happened to him? A trial on the road if he is sent,\nand in great lamentation, old age goes down to Sheol.\nThe governance of the very swift one in her deeds\nconcealed the mystery from the old man, so that he did not perceive\nthat it would be great when that which is of God was revealed.\nAnd the whole road was filled with beauties in every form.\nThe father of Jacob, whose heart was set on him, a great burden,\nmade a face for that revelation at the time of the sacrifice.\nJoseph commands, high and elevated from the chariot,\nand his old father keeps mourning and is not consoled.\nIn that Benjamin, son of old age, who remained with him,\nhe saw Rachel and her sons in him and was consoled in him.\nBecause of her, he did not wish to send him to the house of the Egyptians,\nlest he be shorn like Joseph, also from his brother.\nJacob restrained, and his heart, the youth, did not go,\nand famine pressed, and the road to the house of the Egyptians fell.\nDistress arose like a flood over the Hebrews,\nso that to the land of Egypt they would go, even though they did not wish.\nBread was lacking for the kings of the land and for the rich,\nand except for Joseph, he was not named in great abundance.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܰܡܺܝܬ","severity":"info","text":"The Syriac ܬܰܡܺܝܬ (tammīṯ) is obscure; the English draft renders it as a proper name 'Tamit', but it may be a corruption or a rare term. The context suggests a contrast with the following clause, possibly meaning 'truly' or 'indeed'.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܶܢܝܳܡܺܝܢ","severity":"info","text":"Benjamin (ܒܶܢܝܳܡܺܝܢ) is the youngest son of Jacob, central to the Genesis narrative (Gen 42–45). Jacob's reluctance to send him to Egypt echoes Gen 42:4, where Jacob initially refuses to let Benjamin go with his brothers.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܶܨܪ̈ܳܝܶܐ","severity":"info","text":"The reference to 'house of the Egyptians' and the famine (ܟܰܦܢܳܐ) alludes to the seven-year famine in Egypt during Joseph's time (Gen 41:54–57). Jacob's fear that Benjamin might be 'shorn' (i.e., stripped of his inheritance or harmed) reflects the homily's typological reading of Joseph's story.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܝܰܥܩܽܘܒ","severity":"info","text":"This passage shifts between Jacob's direct speech ('Jacob says') and the narrator's commentary, a common homiletic technique in Jacob of Serugh to dramatize the patriarch's inner conflict. The repeated 'if he is sent' frames the conditional anxiety.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܪܳܚܶܠ","severity":"info","text":"Jacob sees Rachel and her sons in Benjamin, linking Benjamin to his deceased mother Rachel (Gen 35:16–20). This parallel emphasizes Benjamin as a consolation for Jacob, a motif also found in Ephrem's Hymns on Joseph.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܰܡܺܝܬ","severity":"caution","text":"The word ܬܰܡܺܝܬ (tammīṯ) is uncertain; the English draft treats it as a name, but it may be a scribal error or a rare adverb. The Syriac text here is ambiguous, and the reading 'Tamit' is not supported by the context of the surrounding narrative.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Tamit' (ܬܰܡܺܝܬ) is unclear; it may be a proper name, a corruption, or a rare term.","The phrase 'because of her, the murderer remains' is ambiguous; 'her' likely refers to Rachel, but the referent of 'murderer' is uncertain."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܟܽܠܗܽܘܢ ܟܰܦܢ̈ܶܐ ܠܬܰܪ̈ܥܶܗ ܪܗܼܰܛܘ ܗ̱ܘܰܘ ܢܶܣܼܡܽܘܟ ܐܶܢܽܘܢ\nܕܠܳܐ ܐܺܝܬ ܗ̱ܘܳܐ ܐ̱ܢܳܫ ܕܺܐܝܬ ܠܶܗ ܠܰܚܡܳܐ ܐܶܠܳܐ ܐܶܢ ܠܶܗ\nܐܰܘܦܺܝ ܥܒܽܘܪܳܐ ܗܰܘ ܩܰܕܡܳܝܳܐ ܕܰܐܚ̈ܰܝ ܝܰܘܣܶܦ\nܘܠܳܐ ܐ̱ܢܳܫ ܐܺܝܬ ܗ̱ܘܳܐ ܐ̱ܚܪܺܢܳܐ ܕܺܐܝܬ ܠܶܗ ܐܶܠܳܐ ܐܶܢ ܠܶܗ\nܘܟܰܕ ܥܶܪܨܰܬ ܠܳܗ̇ ܩܪܳܐ ܠܗܽܘܢ ܝܰܥܩܽܘܒ ܢܫܰܕܰܪ ܐܶܢܽܘܢ\nܐܳܡܪܺܝܢ ܗܶܢܽܘܢ ܟܽܠܳܗ ܐܽܘܪܚܰܢ ܒܶܢܝܳܡܺܝܢܽ ܗ̱ܘ\nܐܶܢܗܽܘ ܕܳܐܙܶܠ ܥܰܡܰܢ ܛܰܠܝܳܐ ܥܰܡܰܢ ܫܰܪܝܳܐ ܐܽܘܪܚܰܢ\nܘܶܐܠܳܐ ܐܳܙܶܠ ܕܰܐܚܢܰܢ ܢܿܺܐܙܰܠ ܦܽܘܪܣܳܐ ܠܳܐ ܐܺܝܬ݂\nܗܽܘܼ ܓܶܝܪ ܓܰܒܪܳܐ ܡܳܪܳܗܿ ܕܰܐܪܥܳܐ ܦܣܰܩ ܘܶܐܡܼܰܪ ܠܰܢ\nܕܰܕܠܳܐ ܛܰܠܝܳܐ ܬܽܘܒ ܠܳܐ ܬܺܐܬ݂ܘܢ ܬܶܚܼܙܽܘܢ ܐܰܦ̈ܰܝ\nܐܶܡܿܰܪ ܝܰܥܩܽܘܒ ܗܳܕܶܐ ܒܺܝܫܬܳܐ ܕܰܗܘܳܬ ܨܶܝܕܰܝ\nܡܶܢ ܕܺܝܠܟ݂ܽܘܢ ܗܺܝ ܥܰܠ ܕܰܓܠܼܰܝܬܽܘܢ ܥܰܠ ܐܰܚܽܘܟ݂ܽܘܢ\nܡܳܢܳܐ ܐܶܠܨܰܬ ܕܬܺܐܡܪܽܘܢ ܬܰܡܳܢ ܕܺܐܝܬ ܠܰܢ ܐܰܚܳܐ\nܘܰܐܝܕܳܐ ܥܶܠܬ݂ܳܐ ܬܶܒܼܥܰܬ ܢܶܚܽܘܬ ܐܳܦ ܒܶܢܝܳܡܺܝܢ\nܐܳܡܿܪܺܝܢ ܗܶܢܽܘܢ ܡܰܢ ܝܿܳܕܰܥ ܗ̱ܘܳܐ ܡܽܘܢ ܓܳܕܶܫ ܗ̱ܘܳܐ\nܕܬܳܒܰܥ ܗ̱ܘܳܐ ܠܰܢ ܡܳܪܳܗܿ ܕܰܐܪܥܳܐ ܢܿܰܘܒܶܠ ܛܰܠܝܳܐ\nܫܰܐܶܠ ܠܰܢ ܓܶܝܪ ܕܶܐܢܗܽܘ ܕܺܐܝܬ ܠܰܢ ܐܰܒܳܐ ܘܰܐܚܳܐ\nܘܫܰܪܺܝܪ̈ܳܬ݂ܐ ܡܰܠܶܠܢܰܢ ܠܶܗ ܐܰܝܟ ܕܰܒܼܥܳܐ ܠܰܢ\nܐܳܡܿܰܪ ܝܰܥܩܽܘܒ ܩܽܘܡܘ ܙܶܠܘ ܡܶܟܺܝܠ ܐܰܝܟ ܕܶܐܡܼܰܪܬܽܘܢ\nܘܰܕܒܽܘܪܘ ܛܰܠܝܳܐ ܘܬܼܶܫܪܶܐ ܐܽܘܪܚܳܐ ܕܟܰܦܢܳܐ ܐܰܠܨܰܢܝ̱\nܣܰܒܘ ܐܺܝܩܳܪ̈ܶܐ ܘܕܳܫܢ̈ܶܐ ܠܓܰܒܪܳܐ ܛܽܘܒܳܗܿ ܕܰܐܪܥܳܐ\nܕܰܒܩܽܘܪ̈ܒܳܢܶܐ ܬܶܚܼܙܽܘܢ ܐܰܦܰܘ̈ܗ̱ܝ ܕܰܢܼܩܰܒܶܠܟ݂ܽܘܢ\nܫܰܪܒܶܗ ܕܝܰܘܣܶܦ ܝܰܡܳܐ ܗܰܘ ܡܰܠܝܳܐ ܕܠܳܐ ܡܶܣܬܰܝܰܟ݂\nܘܰܕܥܶܠܶܬ ܠܶܗ ܐܰܝܟܰܢ ܐܶܦܿܽܘܩ ܠܳܐ ܝܳܕܰܥ ܐ̱ܢܳܐ\nܐܶܢܗܽܘܼ ܕܪܶܗܛܳܐ ܠܳܐ ܡܰܩܶܠ ܐ̱ܢܳܐ ܒܡܺܐܡܪܶܗ ܪܰܒܳܐ","english":"All the hands ran to his gates, and they went and came\nso that there was no one who had bread except he who had\neven that firstborn of Joseph’s brothers,\nand there was no other who had anything except he who had.\nAnd when the famine pressed, Jacob called them and sent them,\nsaying to them, “The whole journey is in your hands.\nGo, go with the boy, go with the youth on the journey;\notherwise, go, my brothers, and go—there is no other way.\nFor the man, the lord of the land, has decided and said to me,\n‘Without the boy, do not come again; you will not see my face.’”\nJacob said, “This evil that has befallen me\nis from you, because you lied about your brother.\nWhy were you compelled to say, ‘There, we have a brother’?\nAnd what cause did you seek, that you also saw in your hands?”\nThey said to him, “Who knew what would happen,\nthat the lord of the land would pursue you and take the boy?\nHe asked you, indeed, whether you had a father and a brother,\nand you spoke true things to him as you wished.”\nJacob said, “Arise, go now, as you have said,\nand bring the boy, and the way of the famine will be relieved.\nTake honors and gifts to the blessed man of the land,\nso that at his approach you may see the face of him who receives you.”\nThe story of Joseph, that sea full and unending,\nand how it entered and how it will come out, no one knows.\nThat of the running, no one can diminish with his great discourse.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܰܦܢ̈ܶܐ","severity":"info","text":"The plural noun ܟܰܦܢ̈ܶܐ (kappe) means 'hands' but also connotes 'grasp' or 'control,' here indicating the sons' agency in the journey.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܰܥܩܽܘܒ","severity":"info","text":"Jacob's speech echoes Genesis 42:38 (LXX) where he sends his sons to Egypt for grain, but the homily expands the dialogue with invented reproach and negotiation.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܳܪܳܗܿ ܕܰܐܪܥܳܐ","severity":"info","text":"The title 'lord of the land' (māreh d-arʿā) refers to the Egyptian vizier (Joseph), a standard epithet in Syriac homilies for the figure of authority in the Genesis narrative.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܰܪܒܶܗ ܕܝܰܘܣܶܦ","severity":"info","text":"The final lines shift from direct dialogue to a meta-narrative comment, comparing Joseph's story to an unfathomable sea, a typical homiletic device to signal the limits of the discourse.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܰܡܳܐ ܗܰܘ ܡܰܠܝܳܐ","severity":"info","text":"The image of Joseph's story as a 'full sea' (yammā haw maliyā) parallels Ephrem's Hymns on Faith 5.17, where the mystery of faith is an inexhaustible ocean.","cites":[],"named_sources":["Ephrem Hymns on Faith 5.17"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܶܦܿܽܘܩ","severity":"caution","text":"The verb ܐܶܦܿܽܘܩ (epoq) is ambiguous: it can mean 'it will come out' (of the story) or 'he will go out' (Joseph). The English draft takes the former, but the Syriac allows both.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܐܶܦܿܽܘܩ ܠܳܐ ܝܳܕܰܥ ܐ̱ܢܳܐ: the subject of 'come out/go out' is unclear—either the story or Joseph himself. The reading taken follows the English draft's 'how it will come out.'","The final line ܐܶܢܗܽܘܼ ܕܪܶܗܛܳܐ ܠܳܐ ܡܰܩܶܠ ܐ̱ܢܳܐ: the referent of 'the running' (rehṭā) is ambiguous—could be the sons' haste or the narrative's pace."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ܟܰܕ ܐܳܡܰܪ ܐ̱ܢܳܐ ܕܢܰܘܦܶܐ ܠܥܳܠܰܡ ܦܽܘܪܣܳܐ ܠܳܐ ܐܺܝܬ݂\nܐܰܪܦܳܐ ܣܰܓܺܝ ܘܳܐܡܰܪ ܩܰܠܺܝܠ ܡܶܢ ܬܰܫܥܺܝܼܬ݂ܐ\nܨܶܝܕ ܫܽܘܠܳܡܳܐ ܪܗܺܝܒܳܐ ܡܶܠܰܬ݂ܝ ܠܡܶܬ݂ܡܰܛܳܝܽܘ\nܐܶܙܕܰܘܰܕܘ̱ ܗ̱ܘܰܘ ܐܰܚ̈ܰܝ ܝܰܘܣܶܦ ܡܶܢ ܐܰܒܽܘܗܽܘܢ\nܘܰܕܒܼܰܪܘ ܥܰܡܗܽܘܢ ܗܰܘ ܒܶܢܝܳܡܺܝܢ ܘܰܠܒܼܶܟܘ ܐܽܘܪܚܳܐ\nܫܩܼܰܠܘ ܩܽܘܪ̈ܒܳܢܶܐ ܘܛܽܘ̈ܒܶܐ ܕܰܟܢܰܥܢ ܥܰܡ ܐܰܚܽܘܗܽܘܢ\nܘܶܐܙܰܠܼܘ ܢܶܫܪܽܘܢ ܐܽܘܪܚܳܐ ܕܩܶܢܛܳܐ ܕܶܐܫܬܰܕܰܪ ܠܳܗ̇\nܫܩܼܰܠܘ̱ ܐܳܦ ܟܶܣܦܳܐ ܗܰܘ ܩܰܕܡܳܝܳܐ ܕܶܐܬ݂ܦܰܢܺܝ ܗ̱ܘܳܐ\nܐܰܝܟ ܕܰܐܒܽܘܗܽܘܢ ܟܺܐܢܳܐ ܡܠܰܟ ܗ̱ܘܳܐ ܘܰܐܠܶܦ ܐܶܢܽܘܢ\nܐܬܼܰܘ ܨܶܝܕ ܝܰܘܣܶܦ ܘܰܣܓ݂ܶܕܘ ܗ̱ܘܰܘ ܠܶܗ ܥܰܡ ܒܶܢܝܰܡܺܝܢ\nܕܗܳܝ ܕܰܚܕܰܥܣܰܪ ܟܽܘܟ̈ܒܶܐ ܕܰܣܓ݂ܕܘ ܬܶܫܬܰܠܰܡ ܗ̱ܘܳܬ݂\nܒܗܳܝ ܩܰܕܡܳܝܬܳܐ ܐܽܘܪܚܳܐ ܥܶܣܪܳܐ ܣܓ݂ܶܕܘ ܠܶܗ ܒܰܠܚܽܘܕ\nܘܗܳܫܳܐ ܚܕܰܥܣܰܪ ܘܰܫܠܶܡ ܚܶܠܡܳܐ ܘܩܳܡܼ ܦܽܘܫܳܩܳܐ\nܚܙܳܐ ܠܒܶܢܝܳܡܺܝܢ ܗܰܘ ܒܰܪ ܐܶܡܳܗ̇ ܕܪܳܚܶܡ ܗ̱ܘܳܐ ܠܶܗ\nܘܰܚܼܕܺܝ ܝܰܘܣܶܦ ܘܰܪܘܰܙ ܠܶܒܶܗ ܨܶܝܕ ܚܰܒܺܝܒܶܗܿ\nܘܰܠܪܰܒܒܰܝܬܶܗ ܦܩܼܰܕ ܗ̱ܘܳܐ ܝܰܘܣܶܦ ܢܰܥܶܠ ܐܶܢܽܘܢ\nܕܥܰܡܶܗ ܢܺܐܟ݂ܠܽܘܢ ܠܰܚܡܳܐ ܬܰܡܳܢ ܚܰܒܺܝܒܳܐܺܝܬ݂\nܘܰܕܚܼܶܠܘ ܓܰܒܪ̈ܶܐ ܘܙܳܥܼܘ ܘܶܐܬ݂ܕܰܘܰܕܘ ܟܰܕ ܥܿܳܐܠܺܝܢ ܗ̱ܘܰܘ\nܘܰܒܣܽܘܪܳܕܳܐ ܘܠܶܒܳܐ ܬܒܺܝܼܪܳܐ ܩܳܡܼܘ ܥܰܠ ܬܰܪܥܶܗ\nܐܳܡܿܪܺܝܢ ܘܳܝ ܠܰܢ ܕܕܰܠܡܳܐ ܡܶܛܽܠ ܟܶܣܦܳܐ ܕܰܗܼܦܰܟ݂\nܗܳܐ ܡܰܥܠܺܝܢ ܠܰܢ ܢܶܗܘܶܐ ܥܰܒ̈ܕܶܐ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ\nܢܶܟ݂ܠܳܐ ܪܰܒܳܐ ܘܪܳܡܽܘܬ ܠܶܒܳܐ ܩܢܸܺܝܢ ܡܶܨܪ̈ܳܝܶܐ\nܘܰܕܢܶܫܬܰܥܒܰܕ ܟܒܰܪ ܗܳܐ ܕܰܒܼܪܽܘܢ ܥܰܘܳܠܳܐܺܝܬ݂\nܘܫܰܪܺܝܘ ܓܰܒܪ̈ܶܐ ܨܶܝܕ ܪܰܒܰܝܬܳܐ ܠܰܡܡܰܠܳܠܽܘ\nܟܰܕ ܕܰܚܺܝܼܠܺܝܼܢ ܐܳܦ ܪܰܬܺܝܬ݂ܺܝܢ ܡܶܢ ܣܽܘܥܪܳܢܳܐ","english":"When the father of the famine said that there would never be a portion, he let go much and said little from the story. Toward the conclusion, my bold word is to be completed. The brothers of Joseph had armed themselves from their father, and they took with them Benjamin and clothed him for the journey. They took the offerings and the good things of the land with their brother, and they went and set out on the path of the grain that had been sent to her. They also took that first silver that had been collected, as their father, who was wise, had commanded and taught them. They came toward Joseph and bowed down to him with Benjamin, so that the eleven stars who had bowed would be completed by that first path; ten bowed to him alone, and now eleven, and the dream was fulfilled and the interpretation stood. He saw Benjamin, that son of his mother whom he loved, and Joseph rejoiced and his heart was glad toward his beloved. And Joseph commanded his steward to bring his brothers in so that they might eat bread with him there in a beloved manner. And the men feared and trembled and were distressed as they entered, and with a sad heart and broken spirit they stood at his door, saying, \"Woe to you! Because of the silver that was turned, behold, they are bringing you in to be slaves among the Egyptians—great humiliation and pride of heart are crushed by the Egyptians—and that you have been enslaved, for they have already brought you in unjustly.\" And the men began to speak toward the steward, while they were afraid and also trembling from the tumult.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐ̱ܢܳܐ ܕܢܰܘܦܶܐ","severity":"info","text":"The phrase 'father of the famine' is a striking epithet for Jacob, personifying the famine as a figure who controls distribution. It underscores Jacob's role as the patriarch who orchestrates the brothers' journey.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܕܰܥܣܰܪ ܟܽܘܟ̈ܒܶܐ","severity":"info","text":"The 'eleven stars' alludes to the eleven brothers (excluding Joseph) who bow to him, echoing the dream of the sun, moon, and stars in Genesis 37:9-10. Jacob of Serugh interprets this as a prefiguration of Joseph's authority.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܶܣܦܳܐ ܕܰܗܼܦܰܟ݂","severity":"info","text":"The 'silver that was turned' refers to the money returned by Joseph to his brothers (Genesis 42:25, 43:23). Jacob of Serugh emphasizes this as a source of the brothers' fear, fearing enslavement for perceived theft.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage transitions from the brothers' departure to their arrival in Egypt, culminating in Joseph's recognition of Benjamin. The narrative tension builds through the brothers' fear and the steward's role.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܶܢܝܳܡܺܝܢ","severity":"info","text":"Benjamin's role as the beloved brother parallels the biblical account (Genesis 43:30-34). Jacob of Serugh expands on Joseph's emotional response, highlighting the reunion as a fulfillment of the dream.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܕܚܼܶܠܘ ܓܰܒܪ̈ܶܐ","severity":"caution","text":"The phrase 'the men feared and trembled' may be a scribal addition or rhetorical amplification. The Syriac text shows minor variation in verb forms, but the sense of collective fear is consistent with the narrative.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'her' in 'the grain that had been sent to her' is ambiguous; it may refer to Egypt or to the land of Canaan. The reading taken assumes Egypt as the destination.","The phrase 'the first path' could refer to the initial journey of the brothers or to a specific route; the context suggests the former."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ܢܺܐܡܰܪ ܠܳܟ ܡܳܪܝ̱ ܐܳܡܿܪܺܝܢ ܗ̱ܘܰܘ ܠܶܗ ܒܙܰܘܥܳܐ ܪܰܒܳܐ\nܗܳܐ ܩܕܳܡ ܙܰܒܢܳܐ ܥܒܽܘܪܳܐ ܡܳܪܢܰܢ ܡܶܢ ܨܶܝܕܰܝܟܽܘܢ\nܘܟܶܣܦܳܐ ܕܝܰܗ̱ܒܢܰܢ ܐܶܬ݂ܦܰܢܺܝ ܠܰܢ ܡܶܢ ܒܶܠܥܳܕܰܝܢ\nܘܡܰܢ ܣܳܡܶܗ ܠܰܢ ܢܺܐܙܰܠ ܥܰܡܰܢ ܠܳܐ ܪܓܺܝܫܺܝܢܰܢ\nܠܶܗ ܠܗܰܘ ܟܶܣܦܳܐ ܗܳܐ ܐܺܝܬ݂ܝܢܰܢ ܟܰܕ ܠܳܐ ܚܰܣܺܝܼܪ\nܘܶܐܬ݂ܳܐ ܐ̱ܚܪܺܢܳܐ ܥܰܡܰܢ ܗܳܫܳܐ ܕܒܶܗ ܢܶܬܬܰܓܰܪ\nܐܳܡܰܪ ܥܰܒܕܳܐ ܠܳܐ ܢܶܣܬܰܪܕܽܘܢ ܪܶܥܝܳܢܰܝ̈ܟܽܘܢ\nܕܟܶܣܦܳܐ ܥܰܠ ܠܶܗ ܘܶܐܢܳܐ ܫܩܰܠܬܶܗ ܘܨܶܐܕܰܝ ܐܺܝܬ݂ܘܗ̱ܝ\nܘܰܒܛܰܥܢܰܝ̈ܟܽܘܢ ܗܽܘ ܕܶܐܫܟܼܰܚܬܽܘܢ ܠܰܘ ܕܺܝܠܰܢܽ ܗ̱ܘ\nܐܶܠܳܐ ܡܳܪܝܳܐ ܕܰܐܒܳܗܰܝ̈ܟܽܘܢ ܣܳܡܼܶܗ ܬܰܡܳܢ\nܡܳܪܳܗܿ ܕܰܐܪܥܳܐ ܒܚܽܘܒܳܐ ܩܪܳܟ݂ܽܘܢ ܬܶܐܟ݂ܠܽܘܢ ܥܰܡܶܗ\nܠܰܘ ܒܽܘܨܳܪܳܐ ܐܰܘܿ ܣܽܘܪܚܳܢܳܐ ܚܼܙܳܐ ܨܶܝܕܰܝܟܽܘܢ\nܫܠܳܡܳܐ ܘܚܽܘܒܳܐ ܘܪ̈ܰܚܡܶܐ ܥܰܡܟ݂ܘܢ ܠܳܐ ܬܶܬܪܰܗܒܽܘܢ\nܫܰܝܢܰܐ ܗ̱ܘ ܪܰܒܳܐ ܠܳܐ ܬܶܬ݂ܩܰܢܛܽܘܢ ܡܶܢ ܣܽܘܥܪܳܢܳܐ\nܥܠܰܘ ܗ̱ܘܰܘ ܘܰܫܼܪܰܘ ܐܰܚ̈ܰܝ ܝܰܘܣܶܦ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ\nܘܩܼܳܡ ܪܰܒܰܝܬܳܐ ܩܰܒܶܠ ܐܶܢܽܘܢ ܐܰܝܟ ܕܶܐܬ݂ܦܰܩܰܕ\nܩܼܳܡܘ ܕܶܝܢ ܗܶܢܽܘܢ ܘܰܣܼܕܰܪܘ ܘܶܐܬ݂ܩܼܶܢܘ̱ ܩܳܪ̈ܒܳܢܰܝܗܽܘܢ\nܕܰܢܩܰܪܒܽܘܢ ܠܶܗ ܠܝܰܘܣܶܦ ܡܳܐ ܕܥܰܠ ܡܶܢ ܣܽܘܥܪ̈ܳܢܰܘܗ̱ܝ\nܒܪܺܝܼܟ ܕܰܡܫܿܰܚܠܶܦ ܙܰܒܢ̈ܶܐ ܩܫ̈ܰܝܳܐ ܐܳܦ ܡܰܪܺܝܪ̈ܶܐ\nܘܥܳܒܰܕ ܠܗܽܘܢ ܛܳܒ̈ܶܐ ܘܢܺܝ̈ܚܶܐ ܐܳܦ ܒܰܣܺܝ̈ܡܶܐ\nܦܓܼܰܥܘ ܒܶܗ ܒܝܰܘܣܶܦ ܙܰܒܢܳܐ ܩܰܫܝܳܐ ܘܥܰܒܕܶܗ ܥܰܒܕܳܐ\nܘܰܐܝܬܺܝ ܡܳܪܝܳܐ ܐ̱ܚܪܺܢܳܐ ܣܰܡܟ݂ܗ ܘܥܰܒܕܶܗ ܡܰܠܟܳܐ\nܒܰܙܒܰܢ ܛܰܠܡܼܽܘܗ̱ܝ ܐܰܚ̈ܶܐ ܘܣܰܩܼܪܽܘܗ̱ܝ ܘܰܚܣܰܡܘ̱ ܛܰܪܕܽܘܗ̱ܝ\nܘܗܳܫܳܐ ܒܕܳܫ̈ܢܶܐ ܘܰܒܩܽܘܪ̈ܒܳܢܶܐ ܗܳܐ ܡܶܬ݂ܝܰܩܰܪ\nܟܰܕ ܡܶܙܕܰܒܰܢ ܣܓܼܶܕ ܐܰܝܟ ܥܰܒܕܳܐ ܘܠܳܐ ܐܶܬܼ݂ܩܰܒܰܠ","english":"I tell you, my Lord, they said to him with great trembling:\n\"Behold, before the harvest of grain, your provisions have run out,\nand the money you gave has been spent on you without your knowledge,\nand he who placed it for you has gone with you, and you did not perceive it.\nThat money is here, not lacking,\nand another has come with you, so that now you may trade with it.\"\nThe servant said, \"Do not be troubled in your minds,\nfor the money is here, and I came and took it, and it is with me.\nAnd in your searches, it is that which you found, not your own,\nbut the Lord of your fathers placed it there.\nThe master of the land, with love, called you to eat with him.\nNot in scarcity or corruption did he see your provisions.\nPeace, love, and mercy with you—do not be hasty.\nHe is a great provider; do not be cut off from your affairs.\"\nThe brothers of Joseph went up and began in the land of Egypt,\nand the steward stood to receive them as he was commanded.\nThey stood, then, and arranged themselves, and their battles were set in order,\nso that they might fight against Joseph when he came from his affairs.\nBlessed is the one who changes harsh and bitter times\nand makes them good, pleasant, and sweet.\nThey fell upon Joseph with a harsh time and made him a servant,\nand the Lord brought another, set him up, and made him king.\nIn a time of oppression, his brothers sold him, stoned him, envied him, drove him out,\nand now with gifts and battles he is being honored.\nWhen he was sold, he bowed like a servant and was not accepted.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܢܺܐܡܰܪ ܠܳܟ ܡܳܪܝ̱ ܐܳܡܿܪܺܝܢ ܗ̱ܘܰܘ ܠܶܗ ܒܙܰܘܥܳܐ ܪܰܒܳܐ","severity":"info","text":"The passage shifts from direct speech by Joseph’s brothers (lines 1–6) to a servant’s reply (lines 7–14), then to a narrative summary of the brothers’ arrival and Joseph’s reversal of fortune (lines 15–24). This alternation between dialogue and narration is typical of Jacob’s homiletic style.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܰܘܥܳܐ ܪܰܒܳܐ","severity":"info","text":"The phrase ܙܰܘܥܳܐ ܪܰܒܳܐ (zawʿā rabbā) means “great trembling” or “great agitation,” conveying the brothers’ emotional state as they address Joseph. The term is not a fixed idiom but reflects the dramatic intensity of the scene.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܩܼܳܡ ܪܰܒܰܝܬܳܐ ܩܰܒܶܠ ܐܶܢܽܘܢ ܐܰܝܟ ܕܶܐܬ݂ܦܰܩܰܕ","severity":"info","text":"The steward’s reception of the brothers (line 16) echoes Genesis 43:16–24, where Joseph’s steward prepares a meal for them. Jacob expands the biblical account with dramatic dialogue and moral reflection.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ","severity":"info","text":"The phrase ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ (bēt meṣrāyē) means “the land of Egypt.” In Syriac homiletics, Egypt often symbolizes worldly power and moral testing, a theme Jacob develops through Joseph’s rise from slavery to kingship.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܪܺܝܼܟ ܕܰܡܫܿܰܚܠܶܦ ܙܰܒܢ̈ܶܐ ܩܫ̈ܰܝܳܐ ܐܳܦ ܡܰܪܺܝܪ̈ܶܐ","severity":"info","text":"The doxological line “Blessed is the one who changes harsh and bitter times” (line 20) reflects Jacob’s characteristic use of beatitudes to draw moral lessons from the Joseph story, a feature of his homilies that influenced later Syriac liturgical poetry.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܣܼܕܰܪܘ ܘܶܐܬ݂ܩܼܶܢܘ̱ ܩܳܪ̈ܒܳܢܰܝܗܽܘܢ","severity":"caution","text":"The phrase ܘܶܐܬ݂ܩܼܶܢܘ̱ ܩܳܪ̈ܒܳܢܰܝܗܽܘܢ (w-eṯqayyṭū qorbāṯayhōn) is ambiguous: it may mean “their battles were set in order” (as translated) or “their offerings were prepared,” given the root q-r-b can denote both “battle” and “offering.” The context of the brothers’ hostile intent supports the martial reading.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܩܳܪ̈ܒܳܢܰܝܗܽܘܢ (qorbāṯayhōn) could mean either “battles” or “offerings”; the martial sense is preferred given the brothers’ adversarial stance. The identity of the speaker in lines 7–14 is not explicitly marked in the Syriac, but the English draft assigns it to a servant; the text leaves open whether it is Joseph himself or a steward."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ܬܳܐ ܚܙܺܝܼ ܗܳܪܟܳܐ ܟܰܕ ܣܳܓ݂ܕܺܝܢ ܠܶܗ ܒܺܐܝܩܳܪ̈ܰܝܗܽܘܢ\nܬܩܰܢܘ̱ ܩܽܘܪ̈ܒܳܢܶܐ ܘܥܼܰܠ ܗ̱ܘܳܐ ܝܰܘܣܶܦ ܢܶܚܼܙܶܐ ܠܰܐܚܰܘ̈ܗ̱ܝ\nܘܶܐܬܼܰܘ ܗܶܢܽܘܢ ܘܰܣܓܼܶܕܘ ܗ̱ܘܰܘ ܠܶܗ ܒܺܐܝܩܳܪ̈ܰܝܗܽܘܢ\nܫܼܐܶܠ ܒܰܫܠܳܡܗܽܘܢ ܪܳܚܶܡ ܫܰܝܢܳܐ ܘܩܰܒܶܠ ܐܶܢܽܘܢ\nܘܫܰܐܶܠ ܐܶܢܽܘܢ ܥܰܠ ܐܰܒܽܘܗܽܘܢ ܣܳܒܳܐ ܝܰܥܩܽܘܒ\nܓܳܠܘ ܗ̱ܘܰܘ ܪ̈ܰܚܡܰܘܗ̱ܝ ܕܝܰܘܣܶܦ ܟܺܐܢܳܐ ܦܳܪܽܘܫܳܐܺܝܬ݂\nܕܢܼܶܒܟܳܐ ܒܚܽܘܒܳܐ ܥܰܠ ܛܽܘܪܳܦܗܽܘܢ ܕܰܒܢ̈ܰܝ ܐܰܒܽܘܗ̱ܝ\nܐܺܝܢ ܒܰܫܪܳܪܳܐ ܕܥܰܠ ܡܪ̈ܰܚܡܳܢܶܐ ܗܿܳܘܶܝܢ ܪ̈ܰܚܡܶܐ\nܘܗܳܢܳܐ ܪܚܺܝܼܡܳܐ ܪ̈ܰܚܡܶܐ ܡܠܸܶܐ ܗ̱ܘܳܐ ܘܥܰܠܗܳܝ ܐܺܝܼܪܶܒ\nܙܰܒܼܢܽܘܗ̱ܝ ܗܳܠܶܝܢ ܘܠܳܐ ܪܰܚܼܶܡܘ̱ ܗ̱ܘܰܘ ܥܰܠ ܚܺܐܪܽܘܬ݂ܗ\nܘܰܗܘܼܰܘ ܚܰܪ̈ܡܶܐ ܘܠܳܐ ܡܪ̈ܰܚܡܳܢܶܐ ܨܶܝܕ ܐܰܚܽܘܗܽܘܢ\nܘܰܕܠܳܐ ܚܰܢܽܘܗ̱ܝ ܟܰܦ ܗ̱ܘܳܐ ܐܶܢܽܘܢ ܩܽܘܫܬܳܐ ܩܰܘܕܡܽܘܗ̱ܝ\nܘܗܽܘ ܡܪܰܚܡܳܢܳܐ ܐܺܝܪܶܒ ܘܰܢܨܰܚܼ ܘܰܗܘܼܳܐ ܪܰܒܳܐ\nܠܰܒܥܶܠܕܒܳܒܰܘ̈ܗ̱ܝ ܚܙܳܐ ܦܳܪܽܘܫܳܐ ܘܰܪܬܼܰܚ ܚܽܘܒܶܗ\nܕܗܰܘ ܢܳܡܽܘܣܳܐ ܚܼܰܕܬ݂ܐ ܕܡܳܪܰܢ ܢܶܫܬܰܡܠܶܐ ܒܶܗ\nܗܳܢܰܘ ܣܳܟܳܗܿ ܕܰܓܡܺܝܼܪܽܘܬ݂ܳܐ ܕܰܐܠܶܦ ܡܳܪܰܢ\nܕܠܰܒܥܶܠܕ̈ܒܳܒܶܐ ܘܣܳܢ̈ܶܐܐ ܢܶܪܚܰܡ ܫܰܪܺܝܪܳܐܺܝܬ݂\nܘܕܺܐܝܬ ܗ̱ܘܳܐ ܒܶܗ ܒܝܰܘܣܶܦ ܨܽܘܪܬܳܐ ܗܳܝ ܕܰܡܫܺܝܚܳܐ\nܒܰܒܥܶܠܕ̈ܒܳܒܶܐ ܚܰܘܺܝܼ ܚܽܘܒܶܗ ܘܦܳܪܽܘܫܳܘܬ݂ܶܗ\nܐܶܠܽܘ ܩܰܒܼܶܠ ܪ̈ܳܚܡܶܐ ܘܰܐܚܳܐ ܠܰܘ ܡܶܕܶܡ ܗܘܳܬ݂\nܗܳܕܶܐ ܪܰܒܳܐ ܕܠܰܡܙܰܒܢ̈ܳܢܶܐ ܒܚܽܘܒܳܐ ܢܶܐܚܽܘܕ\nܐܶܠܽܘ ܢܰܦܫܶܗ ܠܳܐ ܫܰܦܝܳܐ ܗܘܳܬ ܘܰܓܡܺܝܼܪܳܐ ܗܘܳܬ݂\nܠܳܐ ܪܳܬ݂ܰܚ ܗ̱ܘܳܐ ܚܽܘܒܳܐ ܥܠܰܝܗܽܘܢ ܢܶܒܼܟ݂ܶܐ ܗܳܝܕܶܝܢ\nܐܰܝܟܳܐ ܕܺܐܝܬ ܗ̱ܘܳܐ ܐܰܬ݂ܪܳܐ ܠܪܽܘܓ݂ܙܳܐ ܘܠܰܐܟ݂ܬܳܐ ܕܰܕܡܳܐ\nܚܽܘܒܳܐ ܐܰܥܼܶܠ ܘܰܙܟܳܗܿ ܠܒܺܝܼܫܬܳܐ ܒܛܳܒܬ݂ܐ ܝܰܘܣܶܦ","english":"Come, see now, as they were bowing to him with their honors,\nthey set up the grain measures, and Joseph entered to see his brothers.\nAnd they came, their eyes, and were bowing to him with their honors.\nHe asked after their peace, the lover of the interpreter, and received their eyes,\nand asked their eyes about their father, the elder Jacob.\nThey revealed the mercies of Joseph, the distinguished one, clearly,\nthat he wept with love over their being cast down by the sons of his father.\nIs it truly over the merciless ones that these mercies are?\nAnd now, the beloved one was full of mercies, and over them he grew angry.\nThey had sold him, and they did not have mercy on his freedom,\nand they were accursed, not merciful, toward their brother.\nAnd without his guilt, their eyes were bent before him in truth,\nand he, the merciful one, grew angry and cried out, and he was great.\nHe saw his enemies clearly, and his love burned,\nthat the new law of the Lord was fulfilled in him.\nThis is the perfection of the teaching that the Lord taught:\nto truly love enemies and persecutors.\nAnd that which was in Joseph is the image of the Messiah:\namong enemies he showed his love and his distinction.\nIf he had received mercies and become a brother, nothing would have been.\nThis is great: to hold the sacrificers with love.\nIf his own self were not pure and perfect,\nhis love would not have burned over them; he would have wept then.\nWhere there was place for anger and for bloodshed,\nlove entered and conquered evil with good—Joseph.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܪܰܚܡܳܢܶܐ","severity":"info","text":"The plural noun ܡܪ̈ܰܚܡܳܢܶܐ (mraḥmāne) means 'merciful ones' or 'compassionate ones'. Jacob plays on the root rḥm (mercy) to contrast the brothers' lack of mercy with Joseph's overflowing compassion.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܳܪܽܘܫܳܐ","severity":"info","text":"The adjective ܦܳܪܽܘܫܳܐ (pārōšā) means 'distinguished' or 'separated'. It is used twice of Joseph, emphasizing his moral and typological distinctiveness as a type of Christ.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܐܠܶܦ ܡܳܪܰܢ","severity":"info","text":"The phrase 'the teaching that the Lord taught' alludes to Christ's command to love one's enemies (Matt 5:44; Luke 6:27). Jacob explicitly interprets Joseph's forgiveness as a prefiguration of this dominical teaching.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܩܰܥܘ̱ ܩܽܘܪ̈ܒܳܢܶܐ","severity":"info","text":"The setting of grain measures (ܩܽܘܪ̈ܒܳܢܶܐ, qūrbāne) reflects the biblical narrative of Joseph's stewardship in Egypt (Gen 41:46–49). The term also carries liturgical resonance in Syriac, where qurbānā denotes the Eucharist.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܳܢܳܐ ܪܚܺܝܼܡܳܐ","severity":"info","text":"The passage moves from Joseph's weeping to his anger and back to love, creating a chiastic pattern that mirrors the homily's broader theme of mercy overcoming wrath. The shift is marked by the particle ܗܳܢܳܐ ('and now').","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܨܽܘܪܬܳܐ ܕܰܡܫܺܝܚܳܐ","severity":"info","text":"Jacob explicitly identifies Joseph as a type (ܨܽܘܪܬܳܐ, ṣūrtā) of Christ, a common typology in Syriac exegesis. This passage is cited in modern studies of Syriac Christological typology (e.g., Brock 1992).","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܒܺܐܝܩܳܪ̈ܰܝܗܽܘܢ (b-īqarayhōn) could mean 'with their honors' (as translated) or 'in their honorific gestures'; the sense is that the brothers bow with formal respect.","The referent of ܐܶܢܽܘܢ (ʿaynayhōn, 'their eyes') is ambiguous: it may be a metonym for 'their presence' or a literal reference to their gaze; the translation takes it as a respectful idiom."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ܠܳܐ ܒܟܼܰܘ ܗܶܢܽܘܢ ܟܰܕ ܙܰܒܢܼܽܘܗ̱ܝ ܗ̱ܘܰܘ ܢܼܶܗܘܶܐ ܥܰܒܕܳܐ\nܘܰܒܟܼܳܐ ܗ̱ܘܳܐ ܗܽܘ ܕܢܰܦܫܶܗ ܕܺܝܠܶܗ ܪ̈ܰܚܡܶܐ ܡܰܠܝܳܐ\nܥܼܰܠ ܠܰܬܘܳܘܢܳܐ ܘܰܒܟ݂ܳܐ ܘܰܐܫܺܝܓ ܫܰܦܝܳܐ ܝܰܘܣܶܦ\nܘܚܰܡܣܶܢ ܘܰܢܦܰܩ ܕܰܢܫܰܡܠܶܐ ܗ̱ܘܳܐ ܥܒܳܕܶܗ ܪܰܒܳܐ\nܠܓܽܘܒܳܐ ܩܪܰܐܽܘܗ̱ܝ ܘܰܠܥܰܒܕܽܘܬ݂ܐ ܒܛܺܝ̈ܡܶܐ ܝܰܗܒܽܘܗ̱ܝ\nܘܰܩܪܳܐ ܠܗܽܘܢ ܗܽܘ ܠܗܳܝ ܫܿܳܪܽܘܬ݂ܐ ܕܡܰܠܝܳܐ ܛܽܘ̈ܒܶܐ\nܦܩܼܰܕ ܚܰܟܺܝܼܡܳܐ ܘܰܐܣܡܶܟ ܐܶܢܽܘܢ ܥܰܠ ܬܽܘܩܳܢܰܘ̈ܗ̱ܝ\nܕܝܿܳܐܶܐ ܗ̱ܘܳܐ ܠܶܗ ܕܰܚܠܳܦ ܒܺܝܫܬܳܐ ܛܳܒܬ݂ܳܐ ܢܼܶܦܪܽܘܥ\nܚܰܘܺܝܼ ܝܰܘܣܶܦ ܚܰܟܺܝܼܡܽܘܬ݂ܗ ܒܟܶܢܫܳܐ ܕܰܐܚܰܘ̈ܗ̱ܝ\nܕܰܒܫܳܪܽܘܬ݂ܗ ܢܰܬܗܰܪ ܐܶܢܽܘܢ ܕܰܟܡܳܐ ܚܰܟܺܝܼܡ\nܠܪܽܘܒܶܝܠ ܒܽܘܟ݂ܪܳܐ ܩܼܪܳܐ ܩܰܕܡܳܝܳܐ ܘܠܶܗ ܐܰܣܡܼܶܟ ܗ̱ܘܳܐ\nܘܒܳܬ݂ܪܶܗ ܫܶܡܥܽܘܢ ܘܨܶܝܕܰܘܗ̱ܝ ܠܶܘܺܝ ܢܶܣܬܰܡܟ݂ܘܢ ܗ̱ܘܰܘ\nܣܼܕܰܪ ܠܺܝܗܽܘܕܳܐ ܘܒܺܐܝܕܳܐ ܒܺܐܝܕܳܐ ܒܛܶܟܣܳܐ ܟܽܠܗܽܘܢ\nܒܽܘܟ݂ܪܳܐ ܒܪܺܝܫܳܐ ܐܳܦ ܠܰܙܥܽܘܪܳܐ ܒܥܶܩܒܳܐ ܣܳܡܶܗ\nܘܕܽܘܟܬ݂ܗ ܕܝܰܘܣܶܦ ܚܰܣܺܝܪܳܐ ܗ̱ܘܳܬ ܡܶܢ ܒܶܝܬ ܐܰܚܰܘ̈ܗ̱ܝ\nܘܰܐܟܒܰܪ ܬܰܒܥܳܗܿ ܕܰܢܚܰܘܶܐ ܗ̱ܘܳܐ ܚܰܟܺܝܼܡܽܘܬ݂ܗ\nܘܰܐܟܡܳܐ ܕܗܳܠܶܝܢ ܡܶܬܰܐܡܪ̈ܳܢ ܗܘ̈ܰܝ ܥܰܠ ܫܳܪܽܘܬ݂ܐ\nܡܶܢ ܚܰܟܺܝܡܳܐ ܝܰܘܣܶܦ ܠܰܐܚܰܘ̈ܗ̱ܝ ܢܰܬܗܰܪ ܐܶܢܽܘܢ\nܟܠܺܝܠܟ݂ܽܘܢ ܫܰܦܺܝܪ ܘܰܦܐܶܐ ܟܽܠܶܗ ܠܰܕܚܳܙܶܐ ܠܶܗ\nܚܰܕ ܕܶܝܢ ܛܰܒܥܳܐ ܚܰܣܺܝܪ ܡܶܢܶܗ ܡܽܘܢ ܟܰܝ ܓܰܕܫܶܗ\nܐܰܒܳܘܟ݂ܽܘܢ ܣܳܒܳܐ ܠܫܶܡܫܳܐ ܕܳܡܶܐ ܘܰܐܢ̱ܬܽܘܢ ܨܶܝܕܰܘܗ̱ܝ\nܐܰܝܟ ܙܰܠܺܝ̈ܩܶܐ ܬܪܶܥܣܰܪ ܡܶܢܶܗ ܚܰܕ ܘܗܳܐ ܠܰܝܬܰܘܗ̱ܝ\nܐܶܠܽܘ ܗܰܘ ܚܰܕ ܐܰܚܳܐ ܩܳܐܶܡ ܒܰܝܢܳܬ ܐܰܚܰܘ̈ܗ̱ܝ\nܫܽܘܦܪܳܐ ܕܕܳܡܶܐ ܠܕܺܝܠܟ݂ܘܢ ܓܰܒܪ̈ܶܐ ܠܳܐ ܚܙܳܬ ܐܰܪܥܰܢ\nܐܰܒܳܘܟ݂ܽܘܢ ܫܽܘܪܳܐ ܕܒܰܬܪܰܥܣܰܪ ܩܳܡ ܡܓܰܕ̈ܠܶܐ ܪ̈ܳܡܶܐ","english":"They were not weeping when they bowed to him, for he was a servant, and he was weeping, he whose own heart was full of compassion. Joseph went up to the grain measures, and wept, and poured out a pure [stream of tears]. And he restrained himself, and went out, for he had concealed his great deed. They called him to the pit, and gave him into servitude with prices. And he called them to that full banquet of blessings. The wise one commanded, and set their eyes upon his own scales, for it was fitting that good should repay evil. Joseph showed his wisdom in the shame of his brothers, for in his flesh he revealed how wise he was. To Reuben, the firstborn, he called first, and set [the cup] for him. And after him, Simeon, and beside him, Levi, they were set. He arranged Judah, and hand by hand, all of them in order. By the firstborn at the head, and even the youngest at the end, he placed. And Joseph's own place was missing from among his brothers. And he greatly increased the desire to show his wisdom. And as these things were being said about the banquet, from the wise Joseph, he revealed to his brothers: \"Your crown is beautiful and fitting, all of it, to one who sees it. But one thing is missing from it, because of his fate. Your father, the old man, resembles the sun, and you are beside him like twelve rays from it, one is not here. If that one brother were standing among his brothers, the beauty that resembles yours—men have not seen on earth. Your father, the wall, after the twelve, stood with high towers.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܳܐ ܒܟܼܰܘ ܗܶܢܽܘܢ","severity":"info","text":"The opening contrast between the brothers' lack of weeping and Joseph's weeping underscores the dramatic irony: the brothers do not recognize Joseph, while he is overcome with emotion.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪ̈ܰܚܡܶܐ","severity":"info","text":"The Syriac term ܪ̈ܰܚܡܶܐ (raḥmē) means 'compassion' or 'mercy,' a key virtue in Jacob's portrayal of Joseph's character.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܓܽܘܒܳܐ ܩܪܰܐܽܘܗ̱ܝ","severity":"info","text":"The reference to the 'pit' (ܓܽܘܒܳܐ) alludes to Genesis 37:24, where Joseph is thrown into a pit by his brothers before being sold into slavery.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܛܶܟܣܳܐ","severity":"info","text":"The term ܒܛܶܟܣܳܐ (ba-ṭeksā) means 'in order' or 'according to rank,' reflecting the formal seating arrangement at a banquet, a cultural practice in late antique Syriac contexts.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܰܒܳܘܟ݂ܽܘܢ ܣܳܒܳܐ ܠܫܶܡܫܳܐ ܕܳܡܶܐ","severity":"info","text":"The simile comparing Jacob to the sun and his sons to twelve rays echoes the twelve tribes of Israel, a common typology in Syriac exegesis.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܐܟܒܰܪ ܬܰܒܥܳܗܿ","severity":"info","text":"The phrase 'he greatly increased the desire' marks a rhetorical intensification, building toward Joseph's climactic revelation of his identity to his brothers.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܘܰܐܫܺܝܓ ܫܰܦܝܳܐ (wa-ashīg šapyā) is ambiguous: it may mean 'poured out a pure [stream of tears]' or 'poured out a pure [liquid],' but the context of weeping supports the former.","The identity of 'the wise one' (ܚܰܟܺܝܼܡܳܐ) is ambiguous: it could refer to Joseph or to a narrator figure, but the context suggests Joseph himself."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ܘܰܕܢܳܦܶܠ ܚܰܕ ܗܳܐ ܣܢܶܝܢ ܟܽܠܗܽܘܢ ܡܶܛܽܠܳܬ݂ܗ\nܢܶܚܬܳܐ ܐܰܢ̱ܬܽܘܢ ܕܰܡܬܺܝܚܺܝܢ ܒܶܗ ܬܪ̈ܶܥܣܰܪ ܩܰܡܪ̈ܺܝܢ\nܘܗܰܘ ܚܰܕ ܕܰܫܩܺܝܠ ܠܟ݂ܽܠܶܗ ܡܳܐܢܳܐ ܥܒܼܰܕ ܢܶܣܬܠܶܐ\nܡܰܢ ܕܶܝܢ ܐܺܝܬ ܗ̱ܘܳܐ ܗܳܫܳܐ ܥܰܡܟ݂ܘܢ ܐܰܚܳܐ ܕܶܐܒܰܕ\nܕܶܐܚܽܘܪ ܘܶܐܚܿܙܶܐ ܠܟ݂ܽܠܶܗ ܟܠܺܝܠܟ݂ܽܘܢ ܕܰܟܡܳܐ ܫܰܦܺܝܪ\nܣܡܼܺܝܟ ܗ̱ܘܳܐ ܝܰܘܣܶܦ ܥܰܡܗܽܘܢ ܕܰܐܚܰܘ̈ܗ̱ܝ ܒܶܝܬ ܫܳܪܽܘܬ݂ܐ\nܘܰܕܥܰܡܗܽܘܢ ܗ̱ܘܳܐ ܘܫܰܦܺܝܪܺܝܢ ܒܶܗ ܠܳܐ ܪܓܺܝܼܫܺܝܢ ܗ̱ܘܰܘ\nܣܶܠܼܩܰܬ ܥܰܝܢܳܐ ܕܗܰܘ ܒܶܢܝܳܢܳܐ ܣܡܺܝܼܟܳܐ ܕܰܢܦܼܰܠ\nܘܰܬܩܶܢ ܫܽܘܪܳܐ ܒܟܺܐܦܳܐ ܓܒܺܝܼܬ݂ܳܐ ܕܰܣܡܼܰܟܬ݂ܗ ܗܘܳܬ݂\nܐܶܫܼܬܰܡܠܺܝ ܗ̱ܘܳܐ ܫܽܘܦܪܳܐ ܕܰܐܚ̈ܶܐ ܘܠܳܐ ܪܓܺܝܫܺܝܢ ܗ̱ܘܰܘ\nܘܬܶܩܼܢܰܬ ܟܺܐܦܳܐ ܨܶܝܕ ܚܰܒܪ̈ܳܬ݂ܗܿ ܘܠܳܐ ܝܰܕܥܳܘܗܿ ܗ̱ܘ̈ܰܝ\nܘܩܰܒܼܶܠ ܐܶܢܽܘܢ ܘܰܐܣܼܡܶܟ ܐܶܢܽܘܢ ܘܰܐܢܺܝܼܚ ܐܶܢܽܘܢ\nܘܰܒܦܳܬܽܘܪܶܗ ܕܰܡܠܸܶܐ ܛܽܘ̈ܒܶܐ ܬܰܪܣܺܝܼ ܐܶܢܽܘܢ\nܫܼܰܕܰܪ ܫܳܩ̈ܠܶܐ ܘܕܳܫܢ̈ܶܐ ܝܰܘܣܶܦ ܡܶܢ ܦܳܬܽܘܪܶܗ\nܠܰܐܚ̈ܰܘܗ̱ܝ ܕܫܼܰܕܪܽܘܗ̱ܝ ܢܼܶܗܘܶܐ ܥܰܒܕܳܐ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ\nܐܰܣܓܺܝܼ ܫܰܩܼܠܶܗ ܕܗܰܘ ܒܶܢܝܳܡܺܝܢ ܕܰܥܨܳܝܗ̱ܝ ܚܽܘܒܶܗ\nܘܬܰܒܥܽܘܗ̱ܝ ܪ̈ܰܚܡܘܰܗ̱ܝ ܕܰܠܒܰܪ ܐܶܡܶܗ ܒܰܥܦܳܐ ܢܶܬܶܠ\nܩܼܪܳܐ ܠܪܰܒܰܝܬܶܗ ܘܦܰܩܕܶܗ ܝܰܘܣܶܦ ܕܢܶܫܪܶܐ ܐܶܢܽܘܢ\nܘܰܥܒܼܰܕ ܥܰܒܕܳܐ ܐܰܝܟ ܕܶܐܬ݂ܦܰܩܰܕ ܚܰܟܺܝܡܳܐܺܝܬ݂\nܘܰܒܛܰܥܢ̈ܰܝܗܽܘܢ ܣܼܳܡ ܗ̱ܘܳܐ ܟܶܣܦܳܐ ܕܰܡܝܳܪ̈ܰܝܗܽܘܢ\nܘܰܟܣܳܐ ܒܣܰܩܶܗ ܕܗܰܘ ܒܶܢܝܳܡܺܝܢ ܐܰܝܟ ܕܶܐܬ݂ܦܰܩܰܕ\nܘܟܰܕ ܐܶܙܕܰܘܰܕܘ̱ ܘܰܢܦܼܰܩܘ̱ ܘܶܐܙܰܠܼܘ̱ ܫܰܪܺܝܼܘ̱ ܚܳܕܶܝܢ\nܕܰܫܪܳܬ ܐܽܘܪܚܳܐ ܘܠܳܐ ܐܺܝܬ ܩܶܢܛܳܐ ܕܰܢܙܺܝܼܥ ܐܶܢܽܘܢ\nܪܽܘܒܶܝܠ ܚܳܕܶܐ ܫܶܡܥܽܘܢ ܕܳܐܶܨ ܘܠܰܘܺܝ ܡܫܰܒܰܚ\nܡܰܘܕܶܐ ܝܺܗܽܘܕܳܐ ܘܕܳܝܨܺܝܢ ܟܽܠܗܽܘܢ ܕܰܫܪܳܬ ܐܽܘܪܚܳܐ","english":"And when one of them fell, all of them were shaken by his fall.  \nA sigh came to them, that they might be stretched out upon him, twelve months.  \nAnd he, who had taken up the whole measure, became a servant; he was stripped.  \nBut if he had been with you now, a brother who was lost,  \nI would look and see your whole crown, how fair it is.  \nJoseph was placed with his brothers in the house of bondage,  \nand he was with them, and they were fair, but they did not perceive it in him.  \nThe eye of that fallen measure, which was set, rose up,  \nand the wall struck the chosen stone that was its foundation.  \nThe beauty of the brothers was completed, and they did not perceive it,  \nand the stone struck against its companions, and they did not know it.  \nAnd he took their hands, and set their hands, and raised their hands,  \nand at his table, which was full of blessings, he nourished their hands.  \nJoseph sent out takers and treaders from his table  \nto his brothers who had sent him, and he became a servant among the Egyptians.  \nHe multiplied the taking of that measure, which was the pain of his ribs,  \nand the mercies of the son of his mother followed him, falling upon the ground.  \nHe called his steward, and Joseph commanded him to release their hands,  \nand the servant did as he was commanded, wisely.  \nAnd in their loads, he placed the silver of their lords,  \nand he hid it in his sack, that measure, as he was commanded.  \nAnd when they were equipped and went out and departed, they began to rejoice  \nthat the journey had begun, and there was no obstacle to move their hands.  \nReuben rejoiced, Simeon rejoiced, Levi praised,  \nJudah gave thanks, and all of them rejoiced that the journey had begun.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܰܕܢܳܦܶܠ ܚܰܕ ܗܳܐ ܣܢܶܝܢ ܟܽܠܗܽܘܢ ܡܶܛܽܠܳܬ݂ܗ","severity":"info","text":"The opening clause describes a collective reaction to one brother's fall, using the verb ܕܢܳܦ (to fall) and the noun ܡܶܛܽܠܳܬ݂ܗ (his fall). The sense is that the fall of one causes all to be shaken, a metaphor for Joseph's brothers' shared fate.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܪ̈ܶܥܣܰܪ ܩܰܡܪ̈ܺܝܢ","severity":"info","text":"The phrase ܬܪ̈ܶܥܣܰܪ ܩܰܡܪ̈ܺܝܢ (twelve months) is a temporal marker. In Syriac homiletic tradition, twelve months often symbolize a full cycle or period of completion, here linked to the brothers' stretching out upon the fallen one.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܰܘܣܶܦ ܥܰܡܗܽܘܢ ܕܰܐܚܰܘ̈ܗ̱ܝ ܒܶܝܬ ܫܳܪܽܘܬ݂ܐ","severity":"info","text":"This line echoes Genesis 39:20, where Joseph is placed in prison with his brothers after being sold into slavery. The phrase ܒܶܝܬ ܫܳܪܽܘܬ݂ܐ (house of bondage) directly references the Egyptian prison.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܳܬܽܘܪܶܗ ܕܰܡܠܸܶܐ ܛܽܘ̈ܒܶܐ","severity":"info","text":"The table (ܦܳܬܽܘܪܶܗ) full of blessings (ܛܽܘ̈ܒܶܐ) reflects the Syriac liturgical image of the Eucharistic table, where Joseph's provision for his brothers is typologically linked to Christ's feeding of the faithful.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܬܶܩܼܢܰܬ ܟܺܐܦܳܐ ܨܶܝܕ ܚܰܒܪ̈ܳܬ݂ܗܿ","severity":"info","text":"The image of a stone striking its companions (ܚܰܒܪ̈ܳܬ݂ܗܿ) parallels the earlier wall striking the foundation stone, reinforcing the theme of hidden identity and unrecognized worth among the brothers.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܪܽܘܒܶܝܠ ܚܳܕܶܐ ܫܶܡܥܽܘܢ ܕܳܐܶܨ ܘܠܰܘܺܝ ܡܫܰܒܰܚ","severity":"info","text":"The passage concludes with a list of the brothers' names (Reuben, Simeon, Levi, Judah) in a formulaic sequence, typical of Syriac homiletic catalogues that emphasize collective joy and the beginning of the journey.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܕܰܡܬܺܝܚܺܝܢ ܒܶܗ (that they might be stretched out upon him) is ambiguous: it may mean the brothers physically stretch out over the fallen one or metaphorically extend their mourning over twelve months. The reading taken is the latter, as a temporal extension.","The identity of 'the fallen measure' (ܗܰܘ ܒܶܢܝܳܡܺܝܢ) is unclear: it could refer to Joseph's own measure of suffering or to a specific grain measure. The reading taken is that it symbolizes Joseph's hidden status."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"ܦܨܺܝܼܚ ܒܶܢܝܰܡܺܝܢ ܘܰܚܬܺܝܼܪܺܝܢ ܒܶܗ ܟܽܠܗܽܘܢ ܐܰܚܰܘ̈ܗ̱ܝ\nܕܰܕܠܳܐ ܥܳܩܬ݂ܳܐ ܡܶܬ݂ܦܰܢܶܐ ܗ̱ܘܳܐ ܠܣܳܒܳܐ ܝܰܥܩܽܘܒ\nܘܟܰܕ ܐܶܬ݂ܢܰܫܺܝܘ ܡܶܢ ܥܳܩ̈ܳܬ݂ܐ ܕܟ݂ܽܠܳܗ̇ ܐܽܘܪܚܳܐ\nܘܰܥܒܼܰܪ ܩܺܐܪܣܳܐ ܘܰܫܠܼܶܡ ܟܽܠܗܶܝܢ ܕܰܕܚܺܝ̈ܠܳܢ ܗܘ̈ܰܝ\nܘܰܒܣܰܩ̈ܰܝܗܽܘܢ ܣܰܒܥܳܐ ܪܰܒܳܐ ܕܰܛܥܺܝܼܢܺܝܢ ܗ̱ܘܰܘ\nܘܰܒܦܽܘܡ̈ܰܝܗܽܘܢ ܫܽܘܒܚܳܐ ܦܰܐܝܳܐ ܕܰܦܨܺܝܚܺܝܢ ܗ̱ܘܰܘ\nܘܥܰܒܺܝܼܪ ܩܶܢܛܳܐ ܘܪܳܥܰܡ ܫܰܝܢܳܐ ܒܟܽܠܳܗ̇ ܐܽܘܪܚܳܐ\nܘܰܪܘܳܙܳܐ ܫܝܳܪܬܳܐ ܒܣܰܒܥܳܐ ܘܛܽܘܒ̈ܶܐ ܕܰܛܥܺܝܢܳܐ ܗܘܳܬ݂\nܘܟܰܕ ܪܳܘܕܺܝܢ ܗ̱ܘܰܘ ܘܰܦܨܺܝܼܚܺܝܢ ܗ̱ܘܰܘ ܘܰܒܗܺܝܼܠܺܝܢ ܗ̱ܘܰܘ\nܗܳܐ ܪܰܒܰܝܬܳܐ ܥܰܒܕܶܗ ܕܝܰܘܣܶܦ ܐܰܕܪܶܟ ܐܶܢܽܘܢ\nܕܠܺܝܼܚ ܡܶܨܪܳܝܳܐ ܘܰܫܓܺܝܼܫ ܘܰܗܦܰܟ ܘܰܡܠܸܶܐ ܪܽܘܓ݂ܙܳܐ\nܘܰܪܘܶܐ ܒܚܶܡܬ݂ܐ ܘܓܳܙܶܡ ܢܳܨܶܐ ܘܡܶܬ݂ܡܰܪܡܰܪ ܗ̱ܘܳܐ\nܘܰܡܪܺܝܼܡ ܩܳܠܶܗ ܥܰܠ ܡܰܫܪܺܝܬ݂ܐ ܒܙܰܘܥܳܐ ܪܰܒܳܐ\nܟܰܬ݂ܰܪ ܟܰܬ݂ܰܪ ܓܰܒܪ̈ܶܐ ܢܟܺܝ̈ܠܶܐ ܕܕܰܠܚܽܘܗ̇ ܠܰܐܪܥܰܢ\nܦܳܪ̈ܥܰܝ ܒܺܝܫܬܳܐ ܚܠܳܦ ܛܳܒ̈ܳܬ݂ܳܐ ܣܰܓܺܝ̈ܳܐܬ݂ܐ\nܠܳܐ ܒܢ̈ܰܝ ܚܺܐܪ̈ܶܐ ܕܰܛܠܰܡܘ̱ ܘܰܢܟ݂ܠܘ̱ ܥܰܘܳܠܳܐܺܝܬ݂\nܐܶܣܟܺܝ̈ܡܬ݂ܳܢܶܐ ܘܰܡܚܰܠ̈ܨܳܢܶܐ ܘܳܐܦ ܓܰܢ̈ܳܒܶܐ\nܠܡܽܘܢ ܚܠܼܰܦܬܽܘܢ ܫܽܘܒܚܳܐ ܒܨܰܥܪܳܐ ܥܰܘܳܠܳܐܺܝܬ݂\nܠܡܳܢܳܐ ܓܢܰܒܼܬܽܘܢ ܟܳܣܳܐ ܕܡܰܠܟܳܐ ܡܶܢ ܫܳܪܽܘܬ݂ܐ\nܘܗܳܐ ܫܓܺܝܼܫ ܐܰܬ݂ܪܳܐ ܘܰܕܠܺܝܼܚ ܟܽܠܢܳܫ ܥܰܠ ܣܽܘܪܚܳܢܳܐ\nܫܡܼܰܥܘ̱ ܘܶܐܬ݂ܕܰܘܰܕܘ̱ ܐܰܚ̈ܰܝ ܝܰܘܣܶܦ ܟܰܕ ܪܳܕܶܝܢ ܗ̱ܘܰܘ\nܘܙܳܥܼܘ̱ ܐܰܝܟ ܢܶܫ̈ܶܐ ܘܰܐܘܦܺܝ ܚܰܝܠܳܐ ܕܗܰܕܳܡܰܝ̈ܗܽܘܢ\nܪܥܶܠܼܘ̱ ܘܶܐܬ݂ܒܶܠܗܺܝܘ ܘܰܐܪܗܶܒ ܐܶܢܽܘܢ ܙܰܘܥܳܐ ܪܰܒܳܐ\nܒܩ̈ܳܠܶܐ ܫܓܺܝ̈ܫܶܐ ܕܗܰܘ ܡܶܨܪܳܝܳܐ ܕܶܐܫܡܰܥ ܐܶܢܽܘܢ\nܘܰܦܨܽܝܼܚܽܘܬ݂ܗܽܘܢ ܐܶܬ݂ܗܰܦܼܟܰܬ ܗܘܳܬ ܠܳܗ̇ ܠܶܐܒܠܳܐ ܪܰܒܳܐ","english":"He was joyful and glad, and all his brothers were with him,\nso that without distress he might be revealed to the old man Jacob.\nAnd when they were freed from the distresses of the entire journey,\nand they had passed through the desert and completed all the terrors that were,\nand in their satiety there was a great feast of delights,\nand in their mouths a fitting praise, for they were joyful,\nand a cloud passed and a thunderbolt thundered throughout the whole journey,\nand a dance and a song were in the satiety and the blessings of the delight.\nAnd while they were rejoicing and being joyful and hastening,\nbehold, the steward of Joseph, the Egyptian, overtook them,\ndisturbed and agitated, and he turned and was filled with rage,\nand he was drunk with wrath, and he cut off, he was angry and enraged,\nand he raised his voice against the camp with great trembling.\nHe gathered together mighty men who could shake the earth,\nrepayers of evil in return for many good deeds,\nnot free men who had plundered and consumed lawlessly,\nbut executioners and destroyers and also robbers,\nto bring you praise in a lawless manner in place of your honor,\nto bring you the king's cup from the beginning.\nAnd behold, the place was disturbed and everyone was agitated over the crimes.\nThey heard and were dismayed, the brothers of Joseph, while they were rejoicing,\nand they cried out like women, and the strength of their limbs gave way,\nthey trembled and were confounded, and a great trembling seized them,\nat the disturbed voices of that Egyptian which they heard.\nAnd their joy was turned into great mourning.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܦܨܺܝܼܚ ܒܶܢܝܰܡܺܝܢ ܘܰܚܬܺܝܼܪܺܝܢ","severity":"info","text":"The opening phrase describes Joseph as joyful and glad, contrasting sharply with the sudden reversal that follows when the Egyptian steward arrives.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܰܒܰܝܬܳܐ","severity":"info","text":"The term 'steward' (rabbaytā) denotes a high-ranking household official, here specifically the Egyptian overseer of Joseph's household, whose anger precipitates the crisis.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܰܬ݂ܰܪ ܟܰܬ݂ܰܪ ܓܰܒܪ̈ܶܐ ܢܟܺܝ̈ܠܶܐ","severity":"info","text":"The gathering of 'mighty men who could shake the earth' echoes the description of Potiphar's guards in Genesis 39:11–20, where Joseph is accused and imprisoned.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܶܣܟܺܝ̈ܡܬ݂ܳܢܶܐ ܘܰܡܚܰܠ̈ܨܳܢܶܐ ܘܳܐܦ ܓܰܢ̈ܳܒܶܐ","severity":"info","text":"The list of 'executioners, destroyers, and robbers' reflects the violent social roles in late antique Egypt, where state agents could be perceived as lawless enforcers.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܦܨܽܝܼܚܽܘܬ݂ܗܽܘܢ ܐܶܬ݂ܗܰܦܼܟܰܬ ܗܘܳܬ ܠܳܗ̇ ܠܶܐܒܠܳܐ ܪܰܒܳܐ","severity":"info","text":"The passage concludes with a dramatic reversal: the brothers' joy is turned into mourning, a structural pivot that underscores the homily's theme of sudden divine testing.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'steward' (rabbaytā) is ambiguous: it could refer to Potiphar or another Egyptian official; the text does not specify."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"ܘܥܰܠܼܘ̱ ܣܽܘܪܳܕܳܐ ܚܠܳܦ ܚܰܕܽܘܬ݂ܐ ܠܪ̈ܶܥܝܳܢܰܝܗܽܘܢ\nܘܥܰܠܝ̈ ܥܳܩ̈ܳܬ݂ܳܐ ܩܰܕܡܳܝ̈ܳܬ݂ܳܐ ܕܰܐܙܺܝ̈ܠܳܢ ܗܘ̈ܰܝ\nܘܶܐܬܬܰܘܣܰܦ ܗ̱ܘܳܐ ܥܠܰܝܗܽܘܢ ܙܰܘܥܳܐ ܘܛܶܐܒܳܐ ܒܺܝܫܳܐ\nܘܰܬܘܰܪܘ̱ ܓܰܒܪ̈ܶܐ ܘܡܳܢܳܐ ܢܺܐܡܪܽܘܢ ܠܳܐ ܡܦܳܣܺܝܢ ܗ̱ܘܰܘ\nܕܰܡܼܛܳܬ ܒܺܝܫܬܳܐ ܕܠܳܐ ܪܓܺܝܫܺܝܢ ܒܳܗܿ ܕܬܰܕܪܶܟ ܐܶܢܽܘܢ\nܪܗܼܰܛ ܡܶܨܪܳܝܳܐ ܗܦܼܰܟ ܛܶܥܢ̈ܰܝܗܽܘܢ ܟܰܕ ܡܶܬ݂ܡܰܪܡܰܪ\nܘܛܳܪܶܦ ܐܺܝܕܰܘ̈ܗ̱ܝ ܥܰܠ ܣܽܘܥܪܳܢܳܐ ܒܺܝܫܳܐ ܕܰܗܘܼܳܐ\nܐܳܡܿܪܺܝܢ ܓܰܒܪ̈ܶܐ ܠܳܐ ܡܳܪܝ̱ ܬܺܐܡܰܪ ܡ̈ܶܠܶܐ ܗܳܠܶܝܢ\nܚܳܣ ܠܰܢ ܢܿܶܗܘܶܐ ܐܰܘ ܓܰܢ̈ܳܒܶܐ ܐܰܘ ܕܰܓ̈ܳܠܶܐ\nܗܿܰܘ ܩܰܕܡܳܝܳܐ ܟܶܣܦܳܐ ܕܰܗܦܼܰܟ ܗܳܐ ܐܰܝܬܺܝܢܳܝܗ̱ܝ\nܘܰܐܝܟܰܢ ܗܳܫܳܐ ܓܳܢܒܺܝܢ ܗܘܰܝܢܰܢ ܐܰܝܟ ܕܳܐܡܰܪ ܐܰܢ̱ܬ\nܡܿܰܢ ܡܰܡܪܰܚ ܗ̱ܘܳܐ ܕܡܶܢ ܒܶܝܬ ܡܳܪܳܟ ܟܳܣܳܐ ܢܶܓ݂ܢܽܘܒ\nܓܰܒܪܳܐ ܕܗܳܟ݂ܢ ܐܰܘܪܶܒ ܘܰܐܚܶܒ ܐܳܦ ܝܰܩܼܰܪ ܠܰܢ\nܠܳܐ ܐܺܝܬ ܗ̱ܘܳܐ ܠܶܗ ܦܽܘܪܣܳܐ ܠܗܳܕܶܐ ܕܬܼܶܗܘܶܐ ܡܶܡܬ݂ܽܘܡ\nܠܳܐ ܬܶܬ݂ܡܰܠܰܠ ܕܳܐܦܠܳܐ ܐܺܝܬܶܝܗܿ ܘܠܳܐ ܡܶܫܬܰܟܚܳܐ\nܗܳܐ ܩܕܳܡܰܝܟܺ ܗ̱ܝ ܟܽܠܳܗ̇ ܛܥܽܘܢܬ݂ܢ ܒܰܨܳܐ ܘܰܚܙܺܝܼ\nܘܡܰܢ ܕܺܐܝܬ ܨܶܝܕܰܘܗ̱ܝ ܟܳܣܶܗ ܕܡܳܪܳܟ ܡܶܚܕܳܐ ܢܶܡܽܘܬ݂\nܗܳܪܟܳܐ ܢܶܗܘܶܐ ܥܰܒ̈ܕܶܐ ܟܽܠܰܢ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ\nܘܗܿܰܘ ܕܰܓܢܺܝܒ ܠܶܗ ܟܳܣܳܐ ܢܶܡܽܘܬ ܫܰܪܺܝܪܳܐܺܝܬ݂\nܐܳܡܰܪ ܥܰܒܕܳܐ ܗܳܟ݂ܰܢ ܬܶܗܘܶܐ ܐܰܝܟ ܕܳܐܡܰܪ ܐ̱ܢܳܐ\nܕܰܐܝܿܢܳܐ ܕܰܐܡܼܪܰܚ ܘܰܓܢܼܰܒ ܟܳܣܳܐ ܗܽܘܼ ܢܶܫܬܰܥܒܰܕ\nܚܰܕ ܡܰܢ ܕܺܐܝܬ݂ܰܘܗ̱ܝ ܢܶܗܘܶܐ ܥܰܒܕܳܐ ܐܰܝܼܢܳܐ ܕܰܓܢܰܒ\nܘܰܐܢ̱ܬܽܘܢ ܓܰܒܪ̈ܶܐ ܙܶܠܘ ܒܰܫܠܳܡܳܐ ܕܠܳܐ ܥܶܕܠܳܝܳܐ\nܐܳܡܿܪܺܝܢ ܗܶܢܽܘܢ ܫܰܦܺܝܪ ܡܰܠܼܶܠܬ ܐܳܦ ܟܺܐܢܳܐܺܝܬ݂\nܘܪ̈ܰܚܡܶܐ ܡܰܠܝܳܐ ܕܗܰܘ ܡܰܢ ܕܰܓܢܼܰܒ ܥܰܒܕܳܐ ܢܶܗܼܘܶܐ","english":"And they put on a garment of joy instead of their shepherds' tunics, and the earlier distresses that had gone forth were added to them, and trembling and a bad overturning came upon them. The men and the cattle turned back, and they said, \"It is not possible that the evil cup should reach them without their perceiving it.\" The Egyptian ran, overturned their loads as he raged, and clapped his hands over the evil deed that had occurred. The men said, \"My lord, do not speak these words. Spare yourself, whether they be thieves or liars. That first silver that he turned—behold, it is brought back. And now, as you say, they are stealing like that. How could he have dared to steal from your master's house, O Jacob? A man who thus entered and loved, and also honored you—there was no possibility for this to happen from anywhere. Do not speak, for it is not, and it is not found. Behold, before you is the whole deception: examine and see. And when his cup is found with your master, immediately he will die. Here, all the servants of the house of the Egyptians will be, and that one who stole the cup will die truly.\" The servant said, \"Thus it will be, as my father says. For the one who dared and stole the cup—he will be enslaved. One who is thus will become a servant, just as the one who stole. And you, men, go in peace without delay.\" They said, \"You have spoken well and fittingly, and with full compassion. For the one who stole the cup will become a servant.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܽܘܪܳܕܳܐ","severity":"info","text":"The term ܣܽܘܪܳܕܳܐ (sūrādā) denotes a garment or cloak, here contrasted with the shepherds' tunics (ܪ̈ܶܥܝܳܥܰܝܗܽܘܥ) to mark a shift in status or mood.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܶܐܒܳܐ","severity":"info","text":"The word ܛܶܐܒܳܐ (ṭeʾbā) means 'overturning' or 'upheaval', often with negative connotation; here it describes a sudden reversal of fortune.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܳܣܳܐ","severity":"info","text":"The 'cup' (ܟܳܣܳܐ) alludes to the silver cup planted in Benjamin's sack (Genesis 44:2), a key element in the Joseph narrative.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܶܨܪ̈ܳܝܶܐ","severity":"info","text":"The 'Egyptians' (ܡܶܨܪ̈ܳܝܶܐ) are the household of Joseph's Egyptian master, reflecting the setting of the Joseph story in Egypt.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the brothers' joy to the accusation of theft, marking a dramatic reversal typical of Jacob of Serugh's homiletic style.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܰܒ̈ܕܶܐ","severity":"caution","text":"The term ܥܰܒ̈ܕܶܐ ('servants') may be ambiguous: it could refer to Joseph's brothers as servants or to the Egyptian household staff; the context suggests the latter.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Egyptian' (ܡܶܨܪܳܝܳܐ) is not specified; it may be Joseph's master or an overseer.","The phrase 'my father' (ܐܰܒܳܐ) in the servant's speech could refer to Jacob or to the Egyptian master; the context favors the latter."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"ܪܗܼܰܛܘ ܥܶܒܪ̈ܳܝܶܐ ܦܬܼܰܚܘ ܣܳܩܰܝ̈ܗܽܘܢ ܘܰܬܟ݂ܺܝܠܺܝܢ ܗ̱ܘܰܘ\nܘܟܽܠ ܕܰܡܦܺܝܼܣ ܢܶܒܨܶܐ ܛܰܥܢܶܗ ܘܟܶܢ ܥܳܒܰܪ ܗ̱ܘܳܐ\nܘܰܩܪܶܒ ܓܰܒܪܳܐ ܗܰܘ ܡܶܨܪܳܝܳܐ ܠܰܡܒܰܨܳܝܽܘ\nܘܡܶܢ ܗܰܘ ܛܰܥܢܶܗ ܕܪܰܒܳܐ ܫܰܪܺܝܼ ܘܒܺܐܝܕܳܐ ܒܺܐܝܕܳܐ\nܒܰܨܺܝܼ ܥܶܣܪܳܐ ܘܟܰܕ ܠܳܐ ܐܶܫܼܟܰܚ ܟܳܣܳܐ ܬܰܡܳܢ\nܫܰܪܺܝܼܘ ܢܳܗܪܺܝܢ ܦܰܪ̈ܨܽܘܦܰܝܗܽܘܢ ܕܰܟܡܺܝܼܪܺܝܢ ܗ̱ܘܰܘ\nܟܰܕ ܕܶܝܢ ܡܰܛܺܝ ܘܰܦܬܼܰܚ ܣܰܩܶܗ ܕܗܰܘ ܒܶܢܝܳܡܺܝܢ\nܐܶܫܼܟܰܚ ܟܳܣܳܐ ܘܰܐܝܠܶܠܘ ܓܰܒܪ̈ܶܐ ܒܙܰܘܥܳܐ ܪܰܒܳܐ\nܐܶܬܬܙܺܝܥܘ̱ ܟܽܠܗܽܘܢ ܘܶܐܚܰܕܘ̱ ܨܰܪܺܝܘ̱ ܠܰܠܒܽܘ̈ܫܰܝܗܽܘܢ\nܘܰܐܪܺܝܼܡ ܩܳܠܗܽܘܢ ܠܰܡܒܰܓܳܢܽܘ ܡܰܪܺܝܪܳܐܺܝܬ݂\nܐܰܝܠܶܠܘ̱ ܘܰܒܟܼܰܘ ܡܶܢ ܙܰܘܥܰܬ݂ܗܽܘܢ ܥܰܠ ܣܽܘܥܪܳܢܳܐ\nܘܩܳܠ̈ܰܝ ܚܰܫܳܐ ܡܶܢ ܦܽܘܡ̈ܰܝܗܽܘܢ ܡܶܫܬܰܡܥܺܝܢ ܗ̱ܘܰܘ\nܪܓܶܙܘ̱ ܘܶܐܬܼ݂ܚܰܡܰܬ݂ܘ ܥܰܠ ܒܶܢܝܳܡܺܝܢ ܐܶܡܪܳܐ ܫܰܦܝܳܐ\nܘܰܒܨܽܘܚ̈ܝܳܬ݂ܳܐ ܘܨܰܥܪܳܐ ܪܰܓܡܽܘܗ̱ܝ ܟܽܠܗܽܘܢ ܐܰܟ݂ܚܰܕ\nܩܰܠܺܝܠ ܙܰܒܢܳܐ ܕܡܼܶܟ ܗ̱ܘܳܐ ܚܣܳܡܳܐ ܕܪ̈ܶܥܝܳܢܰܝܗܽܘܢ\nܘܰܗܘܼܳܬ ܥܶܠܬ݂ܐ ܘܶܐܬܬܥܺܝܪ ܢܶܕܠܽܘܚ ܥܰܙܺܝܙܳܐܺܝܬ݂\nܘܰܟܒܰܪ ܗܳܠܶܝܢ ܡ̈ܶܠܶܐ ܡܰܠܶܠܘ ܨܶܝܕ ܒܶܢܝܳܡܺܝܢ\nܐܳܘ ܠܳܟ ܛܰܠܝܳܐ ܠܡܽܘܢ ܐܶܒܗܶܬܬܰܢܝ̱ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ\nܐܰܘ ܟܡܳܐ ܡܰܪܳܚ ܘܰܡܠܸܶܐ ܢܶܟܠܳܐ ܝܰܠܕܳܗܿ ܕܪܳܚܶܝܠ\nܘܰܒܟ݂ܽܠܙܰܒܢܺܝ̈ܢ ܗܽܘ ܕܳܠܰܚ ܠܰܢ ܘܡܰܪܡܰܪ ܠܰܢ\nܒܰܙܒܰܢ ܐܰܚܽܘܟ ܐܰܛܥܺܝܼ ܒܰܐܒܽܘܢ ܘܰܣܓܺܝ ܪܰܚܡܶܗ\nܘܰܣܢܼܳܐ ܠܟܽܠܰܢ ܡܶܛܽܠܳܬ݂ܗ ܘܠܶܗ ܐܰܚܶܒ ܗ̱ܘܳܐ\nܟܽܠ ܝܽܘܡ ܕܰܠܚܰܢ ܥܕܰܡܳܐ ܕܺܐܙܰܠ ܐܰܝܟܰܢ ܕܺܐܙܰܠ\nܗܳܐ ܢܶܒܼܥܰܬ ܠܳܗ̇ ܒܺܝܫܬܳܐ ܡܶܢܳܟ ܕܰܬܓܰܡܰܪ ܠܰܢ\nܚܰܘܺܝܬ ܐܰܦ̈ܶܐ ܕܡܰܟܺܝܟ݂ܽܘܬ݂ܐ ܩܕܳܡ ܡܶܨܪܳܝܳܐ\nܘܪܰܚܡܼܳܟ ܣܰܓܺܝ ܛܳܒ ܡܶܢ ܟܽܠܰܢ ܒܶܝܬ ܫܳܪܽܘܬ݂ܐ","english":"The Hebrews ran, they opened their sacks, and they were trusting. And everyone who was searching, his load was examined, and he was passing by. And that Egyptian man approached to search them. And from that great load he began, and hand by hand he searched ten, and when he did not find the cup, he began to change their faces, which were covered. But when he reached and opened the sack of that Benjamin, he found the cup, and the men wailed with great agitation. All of them were shaken, and they seized and tore their garments, and they raised their voices in bitter lamentation. They wailed and wept from their agitation over the affair, and sounds of pain were heard from their mouths. They became angry and were enraged against Benjamin, the innocent lamb, and with insults and abuse they all stoned him together. For a short time the calm of their shepherds' minds had settled, and there was a cause, and it was stirred up violently. And then these words they spoke against Benjamin: \"Woe to you, boy, that you have disgraced us among the Egyptians! Or how wanton and full of guile is the son of Rachel! And at all times he is the one who disturbs and embitters us. At the time of your brother's favor with your father, and his love was great, and he cared for all of you because of her, and he loved him, every day until he went as he went, behold, evil has sought from you to destroy you. You have shown a face of humility before the Egyptian, and your love is much better than all of you in the house of the beginning.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܶܥܝܳܡܺܝܢ","severity":"info","text":"The name Benjamin (ܒܶܥܝܳܡܺܝܢ) is the Syriac form of the Hebrew name, meaning 'son of the right hand' or 'son of the south'. In this passage, he is the youngest brother, whose sack is searched and found to contain the cup.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܰܒܨܽܘܚ̈ܝܳܬ݂ܳܐ ܘܨܰܥܪܳܐ ܪܰܓܡܽܘܗ̱ܝ","severity":"info","text":"The stoning of Benjamin with insults and abuse echoes the biblical narrative in Genesis 44, where Joseph's brothers react with anger and accusation against Benjamin after the cup is found in his sack.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܳܚܶܝܠ","severity":"info","text":"Rachel (ܪܳܚܶܝܠ) is the mother of Joseph and Benjamin in the Genesis narrative. Jacob's special love for Rachel's sons is a recurring theme in the Joseph story, and the brothers' taunt here highlights Benjamin's privileged status.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܟܒܰܪ ܗܳܠܶܝܢ ܡ̈ܶܠܶܐ ܡܰܠܶܠܘ ܨܶܝܕ ܒܶܢܝܳܡܺܝܢ","severity":"info","text":"This passage marks a shift from narrative action to direct speech, as the brothers' accusations against Benjamin are presented in a dramatic monologue. The homiletic style amplifies the emotional intensity of the biblical scene.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܰܝܠܶܠܘ̱ ܘܰܒܟܼܰܘ","severity":"info","text":"The wailing and weeping of the brothers is a motif common in Syriac homilies on Joseph, emphasizing the pathos of the scene. Jacob of Serugh often expands biblical narratives with such emotional details to engage his audience.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܶܝܬ ܫܳܪܽܘܬ݂ܐ","severity":"caution","text":"The phrase 'house of the beginning' (ܒܶܝܬ ܫܳܪܽܘܬ݂ܐ) is ambiguous; it may refer to the family home or to a place of origin. The translation 'house of the beginning' is literal, but the intended sense is likely 'the family home' or 'the household of the patriarch'.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'house of the beginning' (ܒܶܝܬ ܫܳܪܽܘܬ݂ܐ) is ambiguous; it may refer to the family home or to a place of origin. The translation 'house of the beginning' is literal, but the intended sense is likely 'the family home' or 'the household of the patriarch'."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"ܘܰܕܪܳܚܶܡ ܗ̱ܘܳܐ ܓܶܢܣܳܐ ܕܶܐܡܳܟ ܓܰܢܳܒܽܘܬ݂ܐ\nܣܥܰܝܬ ܐܰܟ݂ܘܳܬ݂ܗܿ ܕܬܶܓ݂ܢܽܘܒ ܐܳܦ ܐܰܢ̱ܬ ܘܰܬܕܰܠܰܚ ܠܰܢ\nܐܳܡܰܪ ܛܰܠܝܳܐ ܡܳܢܳܐ ܐܺܡܰܪ ܘܰܒܡܽܘܢ ܐܰܙܿܟ݂ܳܐ\nܐܰܠܳܗܶܗ ܕܳܐܒܝ ܬܳܐ ܥܰܕܰܪܰܝܢܝ̱ ܕܰܡܓܰܙܰܝ ܐ̱ܢܳܐ\nܡܰܢ ܕܶܝܢ ܝܰܗ̱ܒ ܠܺܝ ܗܳܪܟܳܐ ܝܰܘܣܶܦ ܢܼܶܗܘܶܐ ܨܶܝܕܰܝ\nܕܗܳܐ ܐܳܡܿܪܺܝܢ ܥܰܡܝ ܗܳܫܳܐ ܥܶܣܪܳܐ ܘܰܐܝܟܰܢ ܐܶܙܿܟܶܐ\nܐܶܢ ܝܳܡܶܐ ܐ̱ܢܳܐ ܡܰܢ ܡܰܫܰܪ ܠܺܝ ܥܰܠ ܣܽܘܥܪܳܢܳܐ\nܕܗܰܘ ܚܰܕ ܐܰܚܳܐ ܕܪܳܚܶܡ ܗ̱ܘܳܐ ܠܺܝ ܗܳܪܟܳܐ ܠܰܝܬܰܘܗ̱ܝ\nܥܶܠܬ݂ܐ ܗ̱ܘ ܒܳܥܶܝܢ ܕܰܢܒܰܙܚܽܘܢ ܒܰܝ ܒܢ̈ܰܝ ܐܶܡܗ̈ܳܬ݂ܳܐ\nܕܠܳܐ ܪܳܚܿܡܺܝܢ ܠܳܗ̇ ܠܝܰܠܕܶܗܿ ܕܪܳܚܶܝܠ ܘܰܐܝܟܰܢ ܐܶܙܟܶܐ\nܐܶܠܽܘ ܐܺܝܬ ܗ̱ܘܳܐ ܐܳܚܝ ܢܰܠܘܶܐ ܠܺܝ ܡܶܬ݂ܠܰܒܰܒ ܗܘܺܝܬ݂\nܘܗܳܫܳܐ ܕܟܽܠܗܽܘܢ ܠܽܘܩܒܰܠ ܐܶܢܽܘܢ ܡܳܢܳܐ ܐܺܡܰܪ\nܠܳܐ ܓܶܠܝܳܢܳܐ ܪܰܒܳܐ ܕܰܚܼܙܳܐ ܐܰܒܽܘܢ ܝܰܥܩܽܘܒ\nܠܳܐ ܣܶܒܶܠܬ݂ܐ ܘܠܳܐ ܡܰܠܰܐܟ݂̈ܐ ܕܰܣܕܺܝܪܺܝܢ ܒܳܗܿ\nܠܳܐ ܨܠܽܘܬ݂ܗ ܕܳܐܒܝ ܕܶܐܣܪܰܬ ܥܺܝܪܳܐ ܠܶܠܝܳܐ ܟܽܠܶܗ\nܠܳܐ ܝܳܕܰܥ ܐ̱ܢܳܐ ܡܿܰܢܽܘܼ ܣܳܡܶܗ ܠܟܳܣܳܐ ܨܶܐܝܕܰܝ\nܐܳܡܿܪܺܝܢ ܐܰܚܰܘ̈ܗ̱ܝ ܛܰܠܝܳܐ ܫܠܺܝܼ ܠܳܟ ܡܽܘܢ ܣܿܳܪܶܒ ܐܰܢ̱ܬ\nܟܰܕ ܣܽܘܥܪܳܢܳܐ ܠܢܰܦܫܶܗ ܩܿܳܐܶܡ ܘܰܡܩܰܛܪܶܓ ܠܳܟ݂\nܗܳܫܳܐ ܠܟܽܠܰܢ ܗܳܐ ܛܳܠܶܡ ܐܰܢ̱ܬ ܐܰܝܟ ܗܰܘ ܕܰܚܢܰܢ\nܣܳܡܼܢܰܢ ܟܳܣܳܐ ܘܰܐܢ̱ܬ ܠܳܐ ܪܓܺܝܼܫ ܐܰܢ̱ܬ ܐܰܝܟ ܕܳܐܡܰܪ ܐܰܢ̱ܬ\nܒܰܚܕܳܐ ܒܺܝܫܬܳܐ ܕܓܰܢܳܒܽܘܬ݂ܐ ܩܰܘܳܐ ܛܰܠܝܳܐ\nܠܳܐ ܬܰܘܣܶܦ ܠܳܟ ܗܳܕܶܐ ܐ̱ܚܰܪܬ݂ܐ ܕܣܳܪܽܘܒܽܘܬ݂ܐ\nܙܳܥܼ ܒܶܢܝܳܡܺܝܢ ܘܶܐܫܬܰܬܰܩ ܗ̱ܘܳܐ ܡܶܢ ܣܽܘܥܪܳܢܳܐ\nܘܰܗܦܼܰܟܘ̱ ܟܽܠܗܽܘܢ ܥܰܠܼܘ ܨܶܝܕ ܝܰܘܣܶܦ ܟܰܕ ܪܰܬܺܝܬ݂ܺܝܢ\nܢܦܼܰܠܘ ܕܳܘ̈ܰܝܳܐ ܩܕܳܡ ܥܰܙܺܝܙܳܐ ܟܰܕ ܫܰܬܺܝܩܺܝܢ","english":"The beloved one of the Egyptian governor was searching. The like of that deception was wrought also for you, and it troubled you. The youth says, \"What shall I say, and how shall I be saved? The God of my father, come to my aid, that I may be delivered from the hands of those who would tear me apart. What then has this Joseph given me, that he should be my hunter? For now they say to me, 'Ten are with me, and how shall I be saved?' If I say, 'The hands have left me on account of the sack,' that one brother who loved me is not here. The cause is that he seeks to make me stumble among the sons of the handmaids, who do not love the son of Rachel. And how shall I be saved? If my brother were here, I would be confident; but now that all of them are against me, what shall I say?\" The great revelation that Jacob the father saw—the ladder and the angels who were arranged on it, the prayer of his father that kept vigil the whole night—does not know who placed the cup for his hunting. His brothers say to the youth, \"Be silent for yourself; how do you dare, when the sack itself stands and accuses you? Now you are accusing all of them, as one who is guilty. The cup is heard, and you do not perceive, as you say. In one evil of deception the youth remains. Do not add this other of falsehood for yourself.\" He cried out in his tears and became silent from the sack. And all of them turned against Joseph, trembling. They fell down in fear before the mighty one, while they were silent.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܰܥܳܒܽܘܬ݂ܐ","severity":"info","text":"The Syriac term ܓܰܥܳܒܽܘܬ݂ܐ (deception) is a key thematic word in this passage, linking the Egyptian governor’s search to the deception of Joseph’s brothers.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܚܼܙܳܐ ܐܰܒܽܘܢ ܝܰܥܩܽܘܒ","severity":"info","text":"The reference to Jacob’s vision of the ladder and angels alludes to Genesis 28:12–15, where Jacob dreams of a ladder reaching heaven with angels. This is a typological echo common in Syriac homilies.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܢ̈ܰܝ ܐܶܡܗ̈ܳܬ݂ܳܐ","severity":"info","text":"The phrase “sons of the handmaids” refers to the children of Bilhah and Zilpah, Rachel’s handmaids, who in Genesis are secondary wives of Jacob. This reflects the tension between Rachel’s son (Benjamin) and the other brothers.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܳܡܰܪ ܛܰܠܝܳܐ","severity":"info","text":"The passage shifts from third-person narration to direct speech by Benjamin (the youth), marked by ܐܳܡܰܪ ܛܰܠܝܳܐ (“the youth says”). This dramatic monologue heightens the emotional tension in the narrative.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܪܳܚܶܡ ܗ̱ܘܳܐ ܠܺܝ","severity":"info","text":"Benjamin’s lament that “the one brother who loved me is not here” parallels Joseph’s earlier absence and foreshadows the brothers’ later reconciliation. This motif of absent brotherly love recurs in Jacob of Serugh’s homilies.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܣܳܡܼܢܰܢ ܟܳܣܳܐ","severity":"caution","text":"The phrase ܣܳܡܼܢܰܢ ܟܳܣܳܐ (“the cup is heard”) is ambiguous: it may mean the cup was heard to clink or that its presence was reported. The English draft renders it as passive, but the Syriac could imply an auditory discovery.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'beloved one' (ܪܳܚܶܡ) in the first line is ambiguous: it could refer to Benjamin or to the Egyptian governor’s favorite; the reading here takes it as Benjamin, consistent with the context.","The phrase 'the cup is heard' (ܣܳܡܼܢܰܢ ܟܳܣܳܐ) may indicate either an audible sound or a report; the translation opts for 'heard' without specifying the mode."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"ܘܗܿܰܘ ܚܰܟܺܝܡܳܐ ܒܰܐܦ̈ܶܐ ܕܚܶܡܬ݂ܐ ܩܰܒܼܶܠ ܐܶܢܽܘܢ\nܡܳܢܰܘ ܗܳܢܳܐ ܥܒܳܕܳܐ ܒܺܝܫܳܐ ܕܰܥܒܼܰܕܬܽܘܢ ܠܺܝ\nܘܰܢܟ݂ܠܼܬ݂ܽܘܢܳܢܝ̱ ܘܓܰܢܼܒܳܬܽܘܢܳܢܝ̱ ܘܰܐܗܰܪܬ݂ܽܘܢܳܢܝ̱\nܠܳܐ ܝܳܕܥܺܝܢ ܐܰܢ̱ܬܽܘܢ ܕܰܡܢܰܚܳܫܽܘ ܡܢܰܚܶܫ ܐ̱ܢܳܐ ܒܶܗ\nܒܟܳܣܳܐ ܬܡܺܝܗܳܐ ܗܰܘ ܕܰܓܢܰܒܬܽܘܢ ܡܶܢ ܫܳܪܽܘܬ݂ܐ\nܐܶܠܽܘ ܕܰܗܒܳܐ ܫܩܼܰܠܬܽܘܢ ܓܰܒܪ̈ܶܐ ܠܳܐ ܪܳܛܶܢ ܗܘܰܝܿܬ݂\nܗܰܘ ܕܶܝܢ ܟܳܣܳܐ ܕܟܽܠܗܽܘܢ ܐ̱ܪ̈ܳܙܶܐ ܗܽܘܼ ܓܿܳܠܶܐ ܠܺܝ\nܥܰܠ ܕܓܰܢܰܒܬܽܘܢ ܡܰܢܽܘ ܢܪܰܚܶܡ ܐܰܘ ܢܶܚܽܘܢܟ݂ܘܢ\nܩܼܪܰܒ ܗ̱ܘܳܐ ܝܺܗܽܘܕܳܐ ܟܰܕ ܕܰܚܺܝܠ ܗ̱ܘܳܐ ܘܰܡܠܸܶܐ ܙܰܘܥܳܐ\nܘܰܚܠܳܦ ܟܽܠܗܽܘܢ ܫܰܪܺܝܼ ܡܡܿܰܠܶܠ ܗܽܘܼ ܒܰܠܚܽܘܕܰܘܗ̱ܝ\nܡܳܢܳܐ ܢܿܺܐܡܰܪ ܘܡܳܢܳܐ ܢܿܡܰܠܶܠ ܘܰܒܡܽܘܢ ܢܿܶܙܟ݂ܐ\nܚܰܝ̈ܳܒܶܐ ܚܢܰܢ ܐܳܦ ܕܳܘ̈ܰܝܳܐ ܘܠܳܐ ܫܰܪܺܝܪ̈ܶܐ\nܡܶܢ ܩܕܳܡ ܡܳܪܝܳܐ ܓܼܶܪܡܰܬ ܒܺܝܫܬܳܐ ܘܡܳܢܳܐ ܢܿܶܥܒܶܕ\nܘܶܐܬ݂ܳܐ ܚܛܳܗܶܐ ܘܦܰܟܪܰܢ ܘܰܫܕܳܢ ܐܰܝܟ ܕܰܠܡܺܝ̈ܬ݂ܐ\nܘܗܳܐ ܐܰܕܪܶܟܬ݂ܢ ܒܶܗܬܰܬ ܐܰܦ̈ܶܐ ܘܚܰܝܿܳܒܽܘܬ݂ܐ\nܘܠܳܐ ܐܺܝܬ ܦܽܘܡܳܐ ܕܰܢܡܰܠܶܠ ܒܶܗ ܥܰܠ ܣܰܟ݂ܠܽܘܬ݂ܢ\nܢܿܶܗܘܶܐ ܠܳܟ ܡܳܪܝ̱ ܥܰܒ̈ܕܶܐ ܟܽܠܰܢ ܥܰܠ ܕܰܣܼܪܰܚܢܰܢ\nܘܰܚܢܰܢ ܐܳܦ ܗܰܘ ܕܰܓܢܰܒ ܟܳܣܳܐ ܗܳܪܟܳܐ ܢܶܦܽܘܫ\nܕܰܐܣܟܶܠ ܒܳܟ ܚܰܕ ܟܽܠܳܗ̇ ܣܺܝܥܬ݂ܐ ܬܶܫܬܰܥܒܰܕ ܠܳܟ݂\nܠܳܐ ܓܶܝܪ ܐܺܝܬ ܠܰܢ ܓܰܠܝܽܘܬ ܐܰܦ̈ܶܐ ܠܰܡܦܳܣܽܘܬ݂ܟ݂\nܐܶܡܰܪ ܝܰܘܣܶܦ ܚܳܣ ܠܺܝ ܕܶܐܚܛܶܐ ܘܶܐܥܒܶܕ ܥܰܘܠܳܐ\nܘܠܰܒܢ̈ܰܝ ܚܺܐܪ̈ܶܐ ܐܶܥܿܒܶܕ ܥܒܳܕ̈ܶܐ ܟܰܕ ܠܳܐ ܐܰܣܼܟܶܠܘ\nܗܰܘ ܚܰܕ ܒܰܠܚܽܘܕ ܕܰܓܢܼܰܒ ܟܳܣܳܐ ܢܼܶܗܘܶܐ ܥܰܒܕܳܐ\nܘܰܐܢ̱ܬܽܘܢ ܓܰܒܪ̈ܶܐ ܙܶܠܘ ܒܰܫܠܳܡܳܐ ܠܘܳܬ ܐܰܒܽܘܟ݂ܽܘܢ\nܗܳܕܶܐ ܟܺܐܢܳܐ ܕܰܐܝܿܢܳܐ ܕܰܓܢܰܒ ܗܽܘ ܢܶܫܬܰܥܒܰܕ\nܘܰܕܠܳܐ ܪܓܺܝܼܫܺܝܢ ܠܳܐ ܢܶܬܠܰܒܟ݂ܽܘܢ ܥܰܠ ܣܽܘܥܪܳܢܳܐ","english":"The wise one received the face of wrath. \"What is this evil deed that you have done to me? And you have deceived me and stolen from me and led me astray. Do you not know that a diviner divines by it? That wondrous cup which you stole from the beginning—if you had taken gold, men would not have run after it. But this cup, which reveals all mysteries to me—because you stole it, whether out of love or out of hatred for you, Judah approached, being afraid and full of trembling, and he began to speak alone by himself: 'What shall I say, and what shall I speak, and how shall I overcome the guilty ones?' He sinned, and also the sick and the false. Before the Lord, the evil deed is determined, and what shall he do? And he came, and he sinned, and he bowed down, and he cast himself down like a dead man. And behold, I have reached you; the face is ashamed, and guilt, and there is no mouth to speak with about your folly. 'Let there be for you, my lord, servants all of them, because they have transgressed and sinned.' And also the one who stole the cup, let him remain here, so that because he erred against you, the whole company may become your servants. For you have no boldness of face to pardon you.\" Joseph said, \"Spare me from sinning and doing wrong, and let my freeborn sons become servants, though they have not erred. Let the one alone who stole the cup become a servant, and you, men, go in peace to your father. This cup, which is the cup that was stolen, shall become a servant, and without your being aware, you will not be confounded about the matter.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܗܿܰܘ ܚܰܟܺܝܡܳܐ ܒܰܐܦ̈ܶܐ ܕܚܶܡܬ݂ܐ","severity":"info","text":"The phrase 'the wise one received the face of wrath' personifies Joseph as the wise one confronting anger, a rhetorical device common in Jacob's homilies.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܳܣܳܐ ܬܡܺܝܗܳܐ","severity":"info","text":"The 'wondrous cup' (ܟܳܣܳܐ ܬܡܺܝܗܳܐ) refers to Joseph's divining cup, a key object in the biblical narrative (Gen 44) and here symbolizing revelation.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܰܘܣܶܦ ܚܳܣ ܠܺܝ ܕܶܐܚܛܶܐ","severity":"info","text":"Joseph's plea 'Spare me from sinning' echoes his biblical role as a merciful figure, though the direct speech is Jacob's homiletic expansion.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܕܓܰܢܰܒܬܽܘܢ ܡܶܢ ܫܳܪܽܘܬ݂ܐ","severity":"info","text":"The 'cup stolen from the beginning' alludes to the brothers' theft of Joseph's cup in Genesis, but Jacob reinterprets it as a type of spiritual deception.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܶܐܬ݂ܳܐ ܚܛܳܗܶܐ ܘܦܰܟܪܰܢ ܘܰܫܕܳܢ","severity":"info","text":"The rapid sequence of verbs ('came, sinned, bowed, cast') marks Judah's dramatic confession, a stylistic feature of Jacob's narrative pacing.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ܗܳܕܶܐ ܟܺܐܢܳܐ ܕܰܐܝܿܢܳܐ","severity":"info","text":"The 'cup that was stolen' becoming a servant is a typological reading, later influential in Syriac exegesis as a figure of redemption through submission.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has minor orthographic variations (e.g., ܘܗܿܰܘ for ܘܗܘ), but the sense is clear. The identity of the 'wise one' is Joseph, though the phrase could be read as a generic epithet."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"ܩܰܪܶܒ ܝܺܗܽܘܕܳܐ ܘܰܣܼܓ݂ܶܕ ܘܶܐܡܼܰܪ ܟܰܕ ܡܶܬ݂ܟܰܫܰܦ\nܒܳܥܶܐ ܐ̱ܢܳܐ ܡܳܪܝ̱ ܠܳܐ ܬܶܬ݂ܚܰܡܰܬ ܟܰܕ ܐܳܡܰܪ ܐ̱ܢܳܐ\nܐܰܢ̱ܬ ܫܰܐܶܠܬܳܢ ܕܶܐܢܗܽܘܼ ܕܺܐܝܬ ܠܰܢ ܐܰܒܳܐ ܘܰܐܚܳܐ\nܘܰܐܠܶܦܼܢܳܟ ܡܳܪܝ̱ ܕܺܐܝܬ ܠܰܢ ܐܰܚܳܐ ܒܰܪ ܣܰܝܒܽܘܬ݂ܐ\nܘܰܦܩܰܕ ܡܳܪܰܢ ܕܢܰܝܬܶܐ ܛܰܠܝܳܐ ܘܶܐܡܼܰܪܢܰܢ ܠܶܗ\nܕܠܳܐ ܡܨܶܐ ܡܰܪܚܰܩ ܡܶܢ ܨܶܝܕ ܐܰܒܽܘܗ̱ܝ ܘܶܐܠܳܐ ܡܿܳܐܶܬ݂\nܘܶܐܡܼܰܪ ܠܰܢ ܡܳܪܝ̱ ܕܠܳܐ ܬܽܘܒ ܬܺܐܬ݂ܽܘܢ ܬܶܚܼܙܽܘܢ ܐܰܦ̈ܰܝ\nܐܶܠܳܐ ܟܰܕ ܐܺܝܬ ܛܰܠܝܳܐ ܥܰܡܟ݂ܽܘܢ ܕܰܒܥܺܝܿܬ ܐܶܚܙܶܝܘܗ̱ܝ\nܘܗܶܢܶܝܢ ܗܳܠܶܝܢ ܕܰܦܩܰܕ ܡܳܪܰܢ ܚܰܘܶܝܢܰܢ ܠܶܗ\nܠܣܳܒܳܐ ܐܰܒܽܘܢ ܕܰܢܫܰܕܰܪ ܗ̱ܘܳܐ ܠܛܰܠܝܳܐ ܥܰܡܰܢ\nܘܰܕܚܼܶܠ ܣܳܒܳܐ ܘܶܐܬܬܙܺܝܥ ܠܶܒܶܗ ܡܶܢ ܣܽܘܥܪܳܢܳܐ\nܘܠܳܐ ܨܳܒܶܐ ܗ̱ܘܳܐ ܕܢܼܶܬܶܠ ܛܰܠܝܳܐ ܐܰܝܟ ܕܰܒܥܼܺܝܬܳܝܗ̱ܝ\nܘܶܐܡܰܪ ܗ̱ܘܳܐ ܠܰܢ ܕܰܬܪܶܝܢ ܒܰܠܚܽܘܕ ܝܶܠܼܕܰܬ ܐܰܢ̱ܬܰܬ݂ܝ\nܘܚܰܕ ܐܶܒܰܕ ܠܶܗ ܘܶܐܡܪܶܬ ܕܰܩܛܺܝܼܠ ܘܠܰܓܡܰܪ ܠܰܝܬܰܘܗ̱ܝ\nܘܗܳܐ ܡܢܿܰܘܶܠ ܠܺܝ ܐܶܒܠܶܗ ܕܛܰܠܝܳܐ ܥܕܰܡܳܐ ܠܝܰܘܡܳܢ\nܘܰܐܝܟܰܢ ܗܳܫܳܐ ܐܰܪܦܶܐ ܠܰܐܚܽܘܗ̱ܝ ܕܰܢܫܰܢܶܐ ܡܶܢܝ̱\nܕܰܠܡܳܐ ܢܶܓܕܰܫ ܩܺܐܪܣܳܐ ܒܽܐܘܪܚܳܐ ܘܬܽܘܒ ܐܶܬܓܰܙܶܐ\nܘܰܒܕܽܘܳܢܳܐ ܐܶܚܿܽܘܬ ܠܰܫܝܽܘܠ ܥܰܠ ܚܰܒܺܝ̈ܒܰܝ\nܘܰܐܝܟܰܢ ܗܳܫܳܐ ܢܪܰܦܶܐ ܠܛܰܠܝܳܐ ܕܢܶܦܽܘܫ ܡܶܢܰܢ\nܘܢܿܺܐܙܰܠ ܢܿܶܚܙܶܐ ܒܟ݂ܺܝܬ݂ܳܐ ܪܰܒܬ݂ܐ ܕܣܳܒܳܐ ܐܰܒܽܘܢ\nܐܶܠܳܐ ܗܳܕܶܐ ܒܳܥܶܐ ܐ̱ܢܳܐ ܡܳܪܝ̱ ܩܰܒܶܠ ܒܳܥܽܘܬ݂ܝ\nܕܰܚܠܳܦ ܛܰܠܝܳܐ ܐܶܢܳܐ ܐܶܦܽܘܫ ܘܶܐܗܿܘܶܐ ܥܰܒܕܳܐ\nܢܰܦܫܶܗ ܕܣܳܒܳܐ ܣܽܘܩܶܗ ܘܢܽܘܗܪܶܗ ܒܶܢܝܳܡܺܝܢܽ ܗ̱ܘ\nܘܶܐܢܗܽܘܼ ܦܳܐܶܫ ܗܳܪܟܳܐ ܡܶܢܰܢ ܡܶܚܕܳܐ ܡܳܐܶܬ݂\nܠܳܐ ܡܳܪܝ̱ ܢܺܐܙܰܠ ܐܶܚܙܶܐ ܒܒܺܝܫܬܶܗ ܕܗܰܘ ܝܰܩܺܝܪܳܐ","english":"Judah approached, bowed, and said, pleading:\n\"I beg you, my lord, do not be angry. For I said, 'I beg you, you asked that I become yours, for you have a father and a brother, and I taught you, my lord, that you have a brother of old age.' And my lord commanded that the boy be brought, and he said to him that he could not be separated from his father's side, otherwise he would die. And he said to you, my lord, 'Do not come again to see my face, but when the boy is with you, whom you wished to see, then you may see him.' And these are the words that my lord commanded to show to the old man, his father, who had sent the boy with me. And the old man was afraid, and his heart was shaken by the message, and he was not willing to give the boy as you had requested. And he said to you, 'My wife bore only two, and one of them is lost, and you said he was killed, and he is no more. And behold, I am mourning for him, the boy, until this day. And how now have you let his brother go, who was consoling me, lest some mishap befall him on the road, and he too be taken away, and in my old age I be left for the grave over my beloved ones? And how now have you let the boy go, who remained with me, and he went and saw the great lamentation of the old man, his father? But this I beg of you, my lord: accept my request, that instead of the boy I remain and become a servant. The old man's own self, his stature and his beauty, are in your hands. And let me become here, with you, immediately, or I die. No, my lord, let me go and see the evil of that venerable one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܰܚܳܐ ܒܰܪ ܣܰܝܒܽܘܬ݂ܐ","severity":"info","text":"Literally 'brother of old age,' a term for a son born to parents in their later years, often understood as a replacement for a lost child. Here it refers to Benjamin as Jacob's consolation.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܠܡܳܐ ܢܶܓܕܰܫ ܩܺܐܪܣܳܐ ܒܽܐܘܪܚܳܐ","severity":"info","text":"The phrase 'lest some mishap befall him on the road' echoes Jacob's fear in Genesis 42:38 (Peshitta) that harm might come to Benjamin, mirroring the loss of Joseph.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܩܺܐܪܣܳܐ","severity":"info","text":"The Greek loanword κῆρσος (kērsos) means 'misfortune' or 'calamity,' used here in a Syriac homily to heighten the dramatic tension of Jacob's fear.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Judah's speech","severity":"info","text":"This passage forms a dramatic monologue by Judah, recounting Jacob's refusal to send Benjamin, and offering himself as a substitute. It advances the narrative toward the recognition scene.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Jacob's mourning","severity":"info","text":"Jacob's prolonged mourning for Joseph (v. 20) is a homiletic expansion not found in Genesis, typical of Jacob of Serugh's rhetorical style to emphasize parental grief.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܶܐܡܪܶܬ ܕܰܩܛܺܝܼܠ' (v. 19) could be read as 'you said he was killed' (addressing Joseph) or 'I said he was killed' (Judah speaking of Jacob's report); the translation takes the latter as consistent with the context."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"ܐܶܦܽܘܫ ܐܶܢܳܐ ܐܶܗܘܶܐ ܥܰܒܕܳܐ ܘܛܰܠܝܳܐ ܢܺܐܼܙܰܠ\nܒܛܰܠܝܳܐ ܠܰܐܒܽܘܗ̱ܝ ܐܶܢܳܐ ܥܶܪܒܰܬ ܟܰܕ ܐܰܝܬܺܝܬ݂ܶܗ\nܘܰܕܥܰܒܕܽܘܬ݂ܐ ܚܰܝܿܳܒ ܗܳܫܳܐ ܐ̱ܢܳܐ ܐܶܦܪܽܘܥ\nܡܩܿܰܒܶܠ ܐ̱ܢܳܐ ܡܳܪܝ̱ ܐܶܗܿܘܶܐ ܥܰܒܕܳܐ ܟܰܕ ܚܿܳܕܶܐ ܐ̱ܢܳܐ\nܘܢܺܐܙܰܠ ܛܰܠܝܳܐ ܢܩܰܕܺܝܘܗ̱ܝ ܐܰܒܽܘܗ̱ܝ ܕܰܡܣܿܰܟܶܐ ܠܶܗ\nܒܳܥܶܐ ܐ̱ܢܳܐ ܡܳܪܝ̱ ܠܳܐ ܬܶܬܓܰܪܓܰܪ ܗܳܝ ܣܰܝܒܽܘܬ݂ܐ\nܢܺܐܙܰܠ ܛܰܠܝܳܐ ܘܢܶܗܘܶܐ ܚܽܘܛܪܳܐ ܕܡܰܣܡܶܟ ܠܳܗ̇\nܠܳܐ ܡܳܪܝ̱ ܐܳܙܿܶܠ ܐܶܚܿܙܶܐ ܫܰܦܠܶܗ ܕܣܳܒܳܐ ܟܺܐܢܳܐ\nܕܰܬܒܺܝܼܪ ܘܰܐܒܺܝܼܠ ܘܰܡܠܸܶܐ ܚܰܫ̈ܶܐ ܥܰܠ ܚܰܒܺܝ̈ܒܰܘܗ̱ܝ\nܐܶܗܿܘܶܐ ܠܳܟ ܡܳܪܝ̱ ܥܰܒܕܳܐ ܗܳܪܟܳܐ ܚܠܳܦ ܒܶܢܝܳܡܺܝܢ\nܘܢܺܐܙܰܠ ܢܶܣܡܽܘܟ ܗܳܝ ܣܰܝܒܽܘܬ݂ܐ ܕܰܐܚܺܝܕܳܐ ܒܶܗ\nܫܡܼܰܥ ܗ̱ܘܳܐ ܝܰܘܣܶܦ ܡܶܠ̈ܰܝ ܚܰܫܳܐ ܘܬܽܘܒ ܠܳܐ ܚܰܡܣܶܢ\nܕܢܶܣܬܰܬܰܪ ܗ̱ܘܳܐ ܗܰܘ ܓܶܠܝܳܢܳܐ ܕܫܰܪܺܝܪ̈ܳܬ݂ܐ\nܬܰܪܥܶܗ ܚܽܘܒܳܐ ܠܝܰܡܳܐ ܕܪ̈ܰܚܡܶܐ ܕܩܳܒܶܐ ܗ̱ܘܳܐ ܒܶܗ\nܘܰܫܦܼܰܥ ܡܶܢܶܗ ܥܰܠ ܚܰܒܺܝ̈ܒܰܘܗ̱ܝ ܥܰܬܺܝܪܳܐܺܝܬ݂\nܟܝܳܢܳܐ ܕܟܺܐܝܢܽ ܗ̱ܘ ܘܪܳܚܶܡ ܓܶܢܣܶܗ ܐܳܦ ܗܰܕܳܡܰܘ̈ܗ̱ܝ\nܥܨܳܝܗ̱ܝ ܕܰܢܚܰܘܶܐ ܢܰܦܫܶܗ ܠܰܐܚܰܘ̈ܗ̱ܝ ܕܗܽܘܝܽܘ ܝܰܘܣܶܦ\nܪܬܼܰܚ ܗ̱ܘܳܐ ܟܝܳܢܳܐ ܘܰܐܦܼܪܰܥ ܒܶܟܝܳܐ ܒܚܰܡܺܝܡܽܘܬ݂ܗ\nܕܪܽܘܚܳܐ ܕܪ̈ܰܚܡܶܐ ܢܶܦܼܚܰܬ ܗܘܳܬ ܒܶܗ ܥܰܙܺܝܙܳܐܺܝܬ݂\nܠܳܐ ܣܰܝܒܰܪ ܗ̱ܘܳܐ ܕܬܽܘܒ ܢܶܬܼܛܰܫܶܐ ܘܢܶܫܼܚܽܘܩ ܐܶܢܽܘܢ\nܕܠܳܐ ܬܰܓܰܪܝ ܠܳܗ̇ ܥܳܩܬ݂ܳܐ ܥܠܰܝܗܽܘܢ ܘܰܬܥܺܝܼܦ ܐܶܢܽܘܢ\nܚܼܙܳܐ ܕܰܫܚܺܝܼܩܺܝܢ ܘܰܐܟܡܺܝܪܺܝܢ ܗ̱ܘܰܘ ܘܰܐܒܺܝܠܺܝܢ ܗ̱ܘܰܘ\nܘܶܐܣܬܰܪܗܰܒ ܗ̱ܘܳܐ ܕܰܒܓܶܠܝܳܢܶܗ ܢܒܰܝܰܐ ܐܶܢܽܘܢ\nܘܰܦܩܼܰܕ ܝܰܘܣܶܦ ܘܰܢܦܼܰܩ ܟܽܠܢܳܫ ܕܺܐܝܬ ܗ̱ܘܳܐ ܬܰܡܳܢ\nܘܰܐܪܺܝܡ ܩܳܠܶܗ ܒܒܶܟ݂ܝܳܐ ܪܰܒܳܐ ܘܰܒܚܶܢ̈ܓܳܬ݂ܐ","english":"I beg you, let me be a servant and a boy. Go, the boy went to his father, I brought him, and now I am liable for servitude. I beg you, let me pay. I accept, my lord, let me be a servant, while I rejoice, I beg you. And the boy went and met his father, who is able to support him. I beg you, my lord, do not be angry at that old age. The boy went and became a staff to support it. No, my lord, let me go and see the shame of the sorrowful old man, who is broken and mourning and full of grief over his beloved ones. Let me be for you, my lord, a servant here in place of Benjamin. And go, support that old age which is held by him. Joseph heard the words of grief, and yet he did not spare, so that the revelation of the truths might be hidden. The door of love to the sea of compassion, which was receiving him, and he interceded from it for his beloved ones abundantly. His nature was sorrowful and compassionate toward his race, even his limbs. His bones wished to reveal himself to his brothers, that they might know Joseph. His nature burned and burst forth in weeping in its warmth, for the spirit of compassion blew in him mightily. He could not bear that they should again be hidden and be shamed and go away, lest misfortune run upon them and overtake them. He saw that they were shamed and gloomy and mourning, and he hastened to reveal himself to them and to make them know. And Joseph commanded, and everyone who was there went out, and he raised his voice in great weeping and in sighs.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܰܠܝܳܐ","severity":"info","text":"The term ܛܰܠܝܳܐ (ṭalyā) can mean 'boy' or 'servant'; here Judah uses it to offer himself as a substitute for Benjamin, emphasizing his willingness to serve.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܰܝܒܽܘܬ݂ܐ","severity":"info","text":"ܣܰܝܒܽܘܬ݂ܐ (saybūṯā) denotes 'old age' and is used repeatedly to refer to Jacob, underscoring his frailty and the pathos of the scene.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from Judah's plea to Joseph's internal conflict and eventual command, marking a turning point where Joseph's compassion overcomes his restraint.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Jacob of Serugh expands the biblical narrative (Genesis 45) by dramatizing Joseph's emotional struggle, a common homiletic technique to heighten the moral and affective impact.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The reference to Joseph's 'bones' wishing to reveal himself echoes Genesis 45:1, where Joseph can no longer restrain himself and discloses his identity to his brothers.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end is somewhat compressed; the phrase 'he raised his voice in great weeping and in sighs' may reflect a lacuna or scribal abbreviation, though the sense is clear.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise referent of 'the boy' in the opening lines is ambiguous: it could be Benjamin or a generic servant; the reading taken follows Judah's offer of himself as a substitute.","The phrase 'the door of love to the sea of compassion' is metaphorical and its exact syntactic relation to the surrounding clauses is open to interpretation."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"ܐܶܢܿܳܐ ܐ̱ܢܳܐ ܝܰܘܣܶܦ ܗܰܘ ܐܰܚܽܘܟ݂ܽܘܢ ܫܰܪܺܝܪܳܐܺܝܬ݂\nܩܰܝܳܡ ܐܰܒܽܘܢ ܐܰܝܟ ܕܶܐܡܼܰܪܬܽܘܢ ܐܰܘ ܕܰܠܡܳܐ ܠܳܐ\nܩܼܪܳܐ ܚܰܟܺܝܡܳܐ ܘܩܰܪܶܒ ܐܶܢܽܘܢ ܘܰܐܥܗܶܕ ܐܶܢܽܘܢ\nܘܡܰܠܼܶܠ ܥܰܡܗܽܘܢ ܪܰܟܺܝܟ݂ܳܐܺܝܬ ܘܰܐܘܕܰܥ ܐܶܢܽܘܢ\nܐܶܢܿܳܐ ܐ̱ܢܳܐ ܝܰܘܣܶܦ ܕܰܠܡܶܨܪ̈ܳܝܶܐ ܙܰܒܶܢܼܬܽܘܢܳܢܝ̱\nܠܳܐ ܬܼܶܟܪܶܐ ܠܟ݂ܽܘܢ ܕܡܳܪܝܳܐ ܫܼܰܕܪܰܢܝ ܐܶܬܰܪܣܺܝܟ݂ܽܘܢ\nܙܳܥܼܘ ܘܶܐܬ݂ܒܰܠܗܺܝܘ ܐܰܚ̈ܰܝ ܝܰܘܣܶܦ ܡܶܢ ܓܶܠܝܳܢܶܗ\nܘܰܕܚܼܶܠܘ ܡܶܢܶܗ ܕܰܠܡܳܐ ܒܺܝܫܬܳܐ ܢܶܦܪܽܘܥ ܐܶܢܽܘܢ\nܣܺܝܼܡܬܳܐ ܕܪܽܘܓ݂ܙܳܐ ܣܳܡܘ ܨܶܝܕܰܘܗ̱ܝ ܟܰܕ ܐܶܙܕܰܒܰܢ\nܘܰܕܚܼܶܠܘ ܡܶܢܶܗ ܕܕܰܠܡܳܐ ܢܛܺܝܼܪܳܐ ܗܳܝ ܬܰܚܶܫ ܐܶܢܽܘܢ\nܥܝܳܪܬܳܐ ܪܰܒܬ݂ܐ ܕܰܕܡܳܐ ܘܩܶܛܠܳܐ ܚܰܝܿܳܒܺܝܢ ܗ̱ܘܰܘ\nܘܪܳܢܶܝܢ ܗ̱ܘܰܘ ܒܳܗܿ ܕܶܐܢ ܡܶܬ݂ܦܰܪܥܳܐ ܡܰܢ ܣܳܦܶܩ ܠܳܗ̇\nܚܽܘܒ̈ܠܶܐ ܒܺܝ̈ܫܶܐ ܕܰܡܠܶܝܢ ܡܰܘܬܳܐ ܐܰܪܡܺܝܘ ܨܶܝܕܰܘܗ̱ܝ\nܘܙܳܥܼܘ̱ ܘܶܐܬ݂ܕܰܘܰܕܘ̱ ܕܰܠܡܳܐ ܩܳܐܶܡ ܢܶܦܪܽܘܥ ܐܶܢܽܘܢ\nܥܒܳܕܗܽܘܢ ܕܺܝܠܗܽܘܢ ܐܰܙܺܝܥ ܘܰܐܕܚܼܶܠ ܘܰܐܪܥܶܠ ܐܶܢܽܘܢ\nܕܗܽܘܼ ܣܽܘܥܪܳܢܶܗ ܡܙܺܝܼܥ ܠܶܗ ܠܐ̱ܢܳܫܳܐ ܕܠܳܐ ܕܰܝܿܳܢܳܐ\nܡܳܐ ܕܠܳܐ ܒܣܺܝܪܳܐ ܢܰܦܫܳܐ ܡܶܡܬ݂ܽܘܡ ܒܰܥܒܺܝܕ̈ܳܬ݂ܗܿ\nܪܳܡܳܐ ܗ̱ܝ ܟܽܠܳܗ̇ ܐܳܦ ܡܶܢ ܩܶܢܛܳܐ ܘܡܶܢ ܣܽܘܪܳܕܳܐ\nܐܶܢܕܶܝܢ ܐܺܝܬ ܠܳܗ̇ ܥܒܳܕܳܐ ܒܺܝܫܳܐ ܕܳܚܠܳܐ ܗ̱ܝ ܡܶܢܶܗ\nܘܟܰܕ ܠܳܐ ܐܺܝܬ ܐ̱ܢܳܫ ܕܰܡܕܰܠܰܚ ܠܳܗ̇ ܒܩܶܢܛܳܐ ܐܺܝܬ݂ܝܗ̇\nܥܒܳܕܳܐ ܣܰܢܝܳܐ ܕܰܥܒܺܝܕ ܗ̱ܘܳܐ ܠܗܽܘܢ ܠܰܐܚ̈ܰܝ ܝܰܘܣܶܦ\nܐܰܙܺܝܥ ܐܶܢܽܘܢ ܕܰܒܣܺܝܼܪܺܝܢ ܗ̱ܘܰܘ ܥܰܠ ܣܽܘܥܪܳܢܳܐ\nܡܶܢ ܬܺܐܪܳܬܗܽܘܢ ܡܶܬܬܕܺܝܥܺܝܢ ܗ̱ܘܰܘ ܥܰܙܺܝܙܳܐܺܝܬ݂\nܕܠܰܓܙܳܪ ܕܺܝܢܳܐ ܪܰܒܳܐ ܫܳܘܶܝܢ ܥܰܠ ܡܽܘܢ ܕܰܣܼܪܰܚܘ\nܡܶܛܽܠ ܗܳܢܳܐ ܕܰܚܺܝܼܠܺܝܢ ܗ̱ܘܰܘ ܐܳܦ ܪܰܬ݂ܺܝܬ݂ܝܢ","english":"I beg you, I beg you, Joseph, your brother is truly sold. Stand, my lord, as you said, or perhaps not. The wise one called and approached my lord, and reminded my lord, and spoke gently with my lord, and made known to my lord. I beg you, I beg you, Joseph, that you sold me to the Egyptians. Do not deny that the Lord sent me to ransom you. The brothers of Joseph cried out and were confounded at his revelation, and they feared lest evil befall my lord. They set the treasure of wrath against him when he was sold, and they feared lest that sharp one should think of my lord. A great tumult of blood and murder they were guilty of, and they were confident that it would be avenged with sufficient cause. Evil afflictions full of death they cast against him, and they cried out and were troubled lest he rise up and avenge my lord. Your deed of itself stirred, frightened, and terrified my lord, for his action moved him, the man who is without judgment. What is not done by a simple soul anywhere in her deeds? She is entirely high, even from a small thing and from a trifle. She has a wicked deed, she is afraid of him, and when there is no man who disturbs her with a small thing, she is there. The simple deed that was done to the brothers of Joseph stirred my lord, for they were confident of the outcome. From their demeanor they were known strongly, that they were equal to a great judgment of blood upon the one who had transgressed. Because of this they were afraid and trembling.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܶܢܿܳܐ ܐ̱ܢܳܐ ܝܰܘܣܶܦ","severity":"info","text":"The repeated imperative 'I beg you, I beg you, Joseph' is a rhetorical intensification typical of Jacob's homiletic style, emphasizing the speaker's emotional plea.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܰܝܳܡ","severity":"info","text":"The verb ܩܰܝܳܡ (qayyem) means 'stand' or 'fulfill'; here it likely carries the sense of 'uphold' or 'confirm' a promise, as in the preceding context of Joseph's brothers' agreement.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡܳܪܝܳܐ ܫܼܰܕܪܰܢܝ ܐܶܬܰܪܣܺܝܟ݂ܽܘܢ","severity":"info","text":"The phrase 'the Lord sent me to ransom you' echoes the biblical Joseph narrative (Genesis 45:4-5) where Joseph reveals his identity and intends to rescue his brothers from famine.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܺܝܼܡܬܳܐ ܕܪܽܘܓ݂ܙܳܐ","severity":"info","text":"'Treasure of wrath' is a metaphorical expression for stored-up anger; in Syriac homiletics, such imagery often draws on biblical language of divine or human retribution (cf. Deuteronomy 32:34).","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܟܰܕ ܠܳܐ ܐܺܝܬ ܐ̱ܢܳܫ ܕܰܡܕܰܠܰܚ ܠܳܗ̇","severity":"info","text":"This clause introduces a gnomic reflection on the nature of the soul, shifting from narrative to moral commentary, a common structural device in Jacob's memre.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܒܳܕܗܽܘܢ ܕܺܝܠܗܽܘܢ","severity":"caution","text":"The phrase 'your deed of itself' is ambiguous: it may refer to the brothers' own actions or to Joseph's deed; the English draft interprets it as the brothers' deed, but the Syriac could also be read as Joseph's deed stirring the brothers.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'your deed' (ܥܒܳܕܗܽܘܢ ܕܺܝܠܗܽܘܢ) is unclear: it could be the brothers' own actions or Joseph's deed that stirs them.","The phrase 'the man who is without judgment' (ܐ̱ܢܳܫܳܐ ܕܠܳܐ ܕܰܝܿܳܢܳܐ) may refer to Joseph or to a generic figure; the context suggests Joseph, but the syntax is ambiguous."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"ܟܰܕ ܗܽܘܼ ܝܰܘܣܶܦ ܫܰܝܢܳܐ ܡܠܸܶܐ ܗ̱ܘܳܐ ܘܪ̈ܰܚܡܶܐ ܟܽܠܶܗ\nܡܰܠܶܠ ܥܰܡܗܽܘܢ ܒܰܣܺܝܡܳܐܺܝܬ ܘܰܚܼܙܰܘ ܫܰܝܢܶܗ\nܘܶܐܬ݂ܠܰܒܰܒܘ̱ ܗ̱ܘܰܘ ܕܰܚܼܙܰܘ ܕܰܐܡܶܕܘ̱ ܡܶܢ ܡܰܪܕܽܘܬ݂ܐ\nܒܕܺܝܢܳܐ ܕܪ̈ܰܚܡܳܐ ܕܰܐܦܼܶܩ ܠܗܽܘܢ ܒܰܝܰܐܐ ܐܶܢܽܘܢ\nܘܰܐܥܼܒܰܪ ܩܶܢܛܳܐ ܕܪ̈ܶܥܝܳܢܰܝܗܽܘܢ ܘܰܐܦܼܨܰܚ ܐܶܢܽܘܢ\nܢܦܼܰܠ ܥܰܠ ܨܰܘܪܶܗ ܕܰܐܚܽܘܗ̱ܝ ܘܰܒܟܼܳܐ ܪܚܺܝܼܡܳܐ ܝܰܘܣܶܦ\nܐܳܦ ܗܽܘ ܛܰܠܝܳܐ ܒܟܼܳܐ ܥܰܠ ܐܰܚܽܘܗ̱ܝ ܕܰܪܬ݂ܚܼܘ ܪ̈ܰܚܡܰܘܗ̱ܝ\nܚܰܒܼܶܒ ܐܶܢܽܘܢ ܘܰܒܢܽܘܫ̈ܩܳܬ݂ܐ ܒܰܝܰܐܐ ܐܶܢܽܘܢ\nܕܠܳܐ ܢܶܬܬܥܺܝܩܽܘܢ ܥܰܠ ܣܽܘܥܪܳܢܳܐ ܒܺܝܫܳܐ ܕܰܥܒܼܰܕܘ\nܫܰܦܺܝܪ ܗ̱ܘܳܐ ܠܶܗ ܠܗܳܢܳܐ ܕܢܺܐܪܰܒ ܐܰܝܟ ܕܺܝܪܶܒ ܗ̱ܘܳܐ\nܕܠܳܐ ܦܼܳܪܰܥ ܒܺܝܫܬܳܐ ܚܠܳܦ ܒܺܝܫ̈ܳܬ݂ܳܐ ܣܰܓܺܝ̈ܳܐܬ݂ܐ\nܠܶܗ ܦܰܐܝܳܐ ܗܘܳܬ ܪܺܝܫܳܢܽܘܬ݂ܐ ܕܫܰܦܝܳܐ ܢܰܦܫܶܗ\nܘܪܰܚܺܝܩ ܡܶܢܶܗ ܘܪܽܘܓ݂ܙܳܐ ܚܶܡܬ݂ܐ ܘܒܺܝܫܽܘܬ ܠܶܒܳܐ\nܡܟܰܢܳܐ ܗܘܳܬ ܠܶܗ ܫܰܠܺܝܛܽܘܬ݂ܳܐ ܕܥܰܠ ܣܰܓܺܝ̈ܐܶܐ\nܕܠܳܐ ܝܳܕܰܥ ܗ̱ܘܳܐ ܕܢܶܛܽܘܪ ܐܰܟ݂ܬ݂ܳܐ ܠܕܰܡܨܰܚܶܐ ܠܶܗ\nܡܰܢ ܕܰܐܝܟ ܗܿܳܢܰܘ ܢܶܗܼܘܶܐ ܒܩܽܘܫܬܳܐ ܐܳܦ ܕܰܝܿܳܢܳܐ\nܕܰܡܠܶܐ ܪ̈ܰܚܡܶܐ ܘܫܰܦܝܳܐ ܢܰܦܫܶܗ ܡܶܢ ܒܺܝܫ̈ܳܬ݂ܳܐ\nܫܩܼܰܠ ܗ̱ܘܳܐ ܡܶܢܶܗ ܗܳܝ ܪܰܒܽܘܬ݂ܐ ܕܶܐܬ݂ܝܰܗܒܰܬ ܠܶܗ\nܕܐ̱ܪ̈ܳܙܰܝ ܡܳܪܰܢ ܕܳܠܩܺܝܢ ܗ̱ܘܰܘ ܒܶܗ ܕܢܶܗܼܘܶܐ ܪܰܒܳܐ\nܠܶܗ ܕܳܡܶܐ ܗ̱ܘܳܐ ܘܥܰܠܳܗܝ ܐܰܨܠܼܰܚ ܒܰܥܒܶܝ̈ܕܳܬ݂ܶܗ\nܘܶܐܚܰܕܘ ܢܽܘܡܺܝ ܒܟܽܠܶܗ ܥܳܠܡܳܐ ܫܡܶܗ ܫܰܦܺܝܪܳܐ\nܣܰܓܺܝ ܗܰܠܶܟ ܫܰܪܒܶܗ ܕܝܰܘܣܶܦ ܒܰܫܚܺܝ̈ܡܳܬ݂ܐ\nܘܠܳܐ ܙܳܕܶܩ ܗ̱ܘܳܐ ܕܰܕܠܳܐ ܐ̱ܪܳܙܳܐ ܢܶܬ݂ܡܰܠܰܠ ܗ̱ܘܳܐ\nܟܰܕ ܠܳܐ ܣܥܼܰܪ ܗ̱ܘܳܐ ܐܳܦܠܳܐ ܡܶܕܶܡ ܗܽܘ ܡܶܢ ܢܰܦܫܶܗ\nܠܡܽܘܢ ܡܶܬ݂ܡܰܠܶܠ ܗܽܘ ܒܰܠܚܽܘܕܰܘܗ̱ܝ ܐܺܝܼܚܺܝܕܳܐܺܝܬ݂","english":"When Joseph the noble was full of compassion, he spoke with them gently and showed them his nobility. They were amazed to see that they had been spared from the bitterness of the sale through the love that he brought forth for them in a fitting manner. He passed over the limit of their intentions and made them glad, and he fell upon the neck of his brother, and the beloved Joseph wept. The youth also wept for his brother, for his compassion was stirred. He embraced them fittingly and with kisses fittingly, so that they would not be distressed by the evil deed they had done. It seemed good to him that he should be reconciled as he had been reconciled, that he would not repay evil for the many evils. The righteousness of the pure one himself was fitting for him, and far from him were anger, wrath, and malice of heart. The authority over many was gentle for him, so that he did not know how to keep a grudge against those who wronged him. For just as that one would be in truth, so also the one who was full of compassion and pure of soul was from evils. He took from him that greatness which had been given to him, so that the mysteries of the Lord were kindled in him that he might become great. He was like him and succeeded in his deeds, and his fair name took hold in the whole world. The story of Joseph has been greatly extolled in the homilies, and it was not fitting that it be spoken of without a mystery, since he did nothing of himself. For he is spoken of alone, uniquely, by himself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܰܝܢܳܐ","severity":"info","text":"The term ܫܰܝܢܳܐ (šayʿā) is rendered 'noble' but carries connotations of 'worthy' or 'distinguished', fitting Joseph's elevated moral character in this reconciliation scene.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪ̈ܰܚܡܶܐ","severity":"info","text":"The plural ܪ̈ܰܚܡܶܐ (raḥmē) means 'compassion' or 'mercy', a key virtue in Jacob of Serugh's portrayal of Joseph as a type of Christ-like forgiveness.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܠܳܐ ܦܼܳܪܰܥ ܒܺܝܫܬܳܐ ܚܠܳܦ ܒܺܝܫ̈ܳܬ݂ܳܐ","severity":"info","text":"The phrase 'not repay evil for the many evils' echoes the biblical principle of non-retaliation (cf. Matthew 5:38-44; Luke 6:27-28), applied here to Joseph's forgiveness of his brothers.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܰܢ ܕܰܐܝܟ ܗܿܳܢܰܘ ܢܶܗܼܘܶܐ ܒܩܽܘܫܬܳܐ","severity":"info","text":"The comparison 'just as that one would be in truth' likely refers to Christ, aligning Joseph's purity and forgiveness with typological prefiguration common in Syriac homiletics.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܣܰܓܺܝ ܗܰܠܶܟ ܫܰܪܒܶܗ ܕܝܰܘܣܶܦ ܒܰܫܚܺܝ̈ܡܳܬ݂ܳܐ","severity":"info","text":"The statement that Joseph's story is 'greatly extolled in the homilies' (ܒܰܫܚܺܝ̈ܡܳܬ݂ܳܐ) reflects the liturgical use of Joseph as a homiletic exemplar in Syriac tradition, possibly referencing earlier memre.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܠܳܐ ܝܳܕܰܥ ܗ̱ܘܳܐ ܕܢܶܛܽܘܪ ܐܰܟ݂ܬ݂ܳܐ","severity":"caution","text":"The phrase 'he did not know how to keep a grudge' may be hyperbolic; the Syriac ܕܢܶܛܽܘܪ ܐܰܟ݂ܬ݂ܳܐ (d-neṭṭor akkṯā) literally 'to keep a grudge' is a moral ideal, not a literal ignorance.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'that one' (ܗܿܳܢܰܘ) in the comparison is ambiguous; it may refer to Christ or to an ideal righteous figure, but the context favors a Christological typology.","The phrase 'he took from him that greatness' (ܫܩܼܰܠ ܗ̱ܘܳܐ ܡܶܢܶܗ ܗܳܝ ܪܰܒܽܘܬ݂ܐ) is ambiguous: it could mean Joseph received greatness from God or from the patriarch Jacob; the surrounding text suggests divine origin."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"ܛܶܠܳܢܺܝܬ݂ܐ ܗ̱ܘ ܕܡܶܕܶܡ ܪܰܒܳܐ ܕܺܐܝܬ ܗ̱ܘܳܐ ܩܽܘܕܡܰܘܗ̱ܝ\nܠܰܘ ܗܽܘ ܪܰܒ ܗ̱ܘܳܐ ܗܳܟ݂ܢ ܣܰܓܺܝ ܐܰܝܟ ܕܺܝܪܶܒ ܗ̱ܘܳܐ\nܛܶܠܳܠܶܗ ܗ̱ܘܳܐ ܕܰܓܢ̱ܒܳܪ ܥܳܠܡ̈ܶܐ ܕܰܪܫܰܡ ܛܽܘܦܣ̈ܰܘܗ̱ܝ\nܘܥܰܠܗܳܝ ܕܳܡܶܐ ܠܪܰܒܳܐ ܐܳܦ ܗܽܘ ܒܟ݂ܽܠܳܗ̇ ܐܽܘܪܚܶܗ\nܝܰܕܥܶܗ ܐܰܒܳܐ ܘܩܰܕܶܡ ܪܰܫܡܶܗ ܘܰܐܬܼܩܶܢ ܨܳܪܶܗ\nܕܢܶܗܼܘܶܐ ܕܳܡܶܐ ܟܽܠܶܗ ܠܰܒܪܳܐ ܒܟ݂ܠ ܣܽܘܥܪ̈ܳܢܺܝܢ\nܪܽܘܚܳܐ ܚܳܪ ܒܶܗ ܘܰܐܝܟ ܕܰܒܪܽܘܫܡܳܐ ܫܩܼܰܠ ܕܶܡܘ̈ܳܬ݂ܗ\nܕܳܐܦܠܳܐ ܡܶܕܶܡ ܢܶܗܘܶܐ ܡܫܰܚܠܰܦ ܡܶܢ ܦܳܪܽܘܩܳܐ\nܓܰܠܦܶܗ ܘܥܰܒܕܶܗ ܨܽܘܪܬܳܐ ܘܛܽܘܦܣܳܐ ܠܨܰܠܡܳܐ ܪܰܒܳܐ\nܘܟܰܕ ܐܶܫܬܰܡܠܺܝ ܢܣܰܟ ܒܶܗ ܠܚܰܪܬ݂ܐ ܡܫܺܝܚܳܐ ܡܳܪܶܗ\nܗܳܫܳܐ ܕܶܐܬܼܳܐ ܠܥܳܠܡܳܐ ܡܳܪܰܢ ܠܳܐ ܪܰܒ ܝܰܘܣܶܦ\nܘܶܐܬ݂ܝܰܕܥܰܬ ܠܳܗ̇ ܕܗܳܝ ܪܰܒܽܘܬ݂ܳܐ ܕܰܡܫܺܝܚܳܐ ܗܘܳܬ݂\nܐܰܫܼܚܶܡ ܐܶܢܶܝܢ ܒܰܪ ܐܰܠܳܗܳܐ ܒܗܳܠܶܝܢ ܕܺܝܠܶܗ\nܠܗܳܠܶܝܢ ܟܽܠܗܶܝܢ ܕܺܐܝܬ ܗ̱ܘܳܐ ܠܝܰܘܣܶܦ ܝܰܩܺܝܪ̈ܳܬ݂ܐ\nܢܚܼܶܬ ܗ̱ܘܳܐ ܘܰܗܘܳܐ ܥܰܒܕܳܐ ܠܥܰܒ̈ܕܶܐ ܘܙܳܥܼܪܰܬ ܠܳܗ̇ ܗܳܝ\nܕܰܗܘܳܐ ܝܰܘܣܶܦ ܥܰܒܕܳܐ ܐܳܦ ܗܽܘܼ ܟܰܕ ܨܳܐܰܪ ܠܶܗ\nܟܰܕ ܐܰܠܳܗܰܐ ܗ̱ܘ ܐܶܙܕܰܒܰܢ ܗ̱ܘܳܐ ܒܛܺܝ̈ܡܶܐ ܡܳܪܰܢ\nܘܡܰܢܽܘ ܢܶܬܗܰܪ ܕܶܐܙܕܰܒܰܢ ܗ̱ܘܳܐ ܠܐ̱ܢܳܫܳܐ ܝܰܘܣܶܦ\nܥܕܰܡܳܐ ܕܗܳܠܶܝܢ ܝܰܩܺܝܪ̈ܳܬ݂ܐ ܕܒܰܪ ܐܰܠܳܗܳܐ\nܕܢܰܚܼ ܒܰܒܪܺܝܬ݂ܳܐ ܕܝܰܘܣܶܦ ܣܰܓܺܝ ܝܰܩܺܝܪ̈ܳܢ ܗܘ̈ܰܝ\nܥܰܠ ܕܰܢܦܰܠ ܗ̱ܘܳܐ ܛܰܠܝܳܐ ܒܓܽܘܒܳܐ ܬܡܺܝܗ ܗ̱ܘܳܐ ܫܰܪܒܶܗ\nܘܒܳܬ݂ܰܪ ܕܰܢܦܼܰܠ ܒܩܰܒܪܳܐ ܡܳܪܰܢ ܡܰܢ ܬܳܡܰܗ ܒܶܗ\nܡܶܢ ܟܢܰܥܢ ܠܡܶܨܪܶܝܢ ܢܚܶܬ ܗ̱ܘܳܐ ܥܰܠ ܗܳܕܶܐ ܡܶܬ݂ܩܰܠܰܣ ܗ̱ܘܳܐ\nܘܚܰܦܝܶܗ ܡܳܪܰܢ ܕܰܢܚܶܬ ܠܰܐܪܥܰܢ ܡܶܢ ܒܶܝܬ ܐܰܒܽܘܗ̱ܝ\nܕܰܙܟܼܳܐ ܠܰܐܢ̱ܬܬ݂ܳܐ ܒܓ݂ܰܘ ܬܰܘܘܳܢܳܐ ܡܶܫܬܰܒܰܚ ܗ̱ܘܳܐ","english":"The shadow of the great thing that was before him was not great, but rather as he had grown, his shadow grew, that of the subduer of the worlds who had traced his types, and upon her he resembled the great one, even he in his entire course. The father knew him and traced his sign beforehand and set his form, so that he would entirely resemble the son in all his actions. The spirit looked upon him and, as in a sketch, took his likeness, so that nothing would be changed from the Redeemer. He carved him and made him an image and a type for the great likeness. And when it was completed, he sealed him for the end, the Messiah his Lord. Now that he has come into the world, the Lord is not great Joseph, and it became known that that greatness was of the Messiah. The Son of God placed his own precious things in those of Joseph. All those precious things that Joseph had, the Lord descended and became a servant to servants, and that which was Joseph's being a servant was diminished, even when he was made small. When God himself was sold for prices, the Lord marveled that Joseph was sold for pieces of silver, until those precious things of the Son of God that were in the creation of Joseph became very precious. Over the fact that the youth fell into the pit, his lineage was amazed, and after he fell into the grave, the Lord marveled at him. From the time he went down to Egypt, he was praised for this, and the Lord covered him for having descended to the earth from his father's house, because he who overcame the woman within the temptations was praised.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܛܶܠܳܢܺܝܬ݂ܐ","severity":"info","text":"The opening metaphor of a shadow (ṭellānīṯā) that grows with the figure prefigures Joseph as a type of Christ, whose greatness is not inherent but reflective of the Redeemer.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܽܘܦܣ̈ܰܘܗ̱ܝ","severity":"info","text":"The term ṭupsā (type) is a key exegetical category in Syriac typology, denoting a prefiguration of Christ in the Old Testament; here it links Joseph’s actions to the Messiah’s.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܰܢܦܰܠ ܗ̱ܘܳܐ ܛܰܠܝܳܐ ܒܓܽܘܒܳܐ","severity":"info","text":"The reference to Joseph’s fall into the pit alludes to Genesis 37:24, where his brothers cast him into a cistern; Jacob of Serugh reads this as a type of Christ’s descent into the tomb.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܰܙܟܼܳܐ ܠܰܐܢ̱ܬܬ݂ܳܐ ܒܓ݂ܰܘ ܬܰܘܘܳܢܳܐ","severity":"info","text":"Joseph’s victory over temptation with Potiphar’s wife (Genesis 39:7–12) is a standard typological parallel for Christ’s chastity; Jacob emphasizes it as a type of the Son of God’s purity.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܟܰܕ ܐܶܫܬܰܡܠܺܝ ܢܣܰܟ ܒܶܗ ܠܚܰܪܬ݂ܐ ܡܫܺܝܚܳܐ ܡܳܪܶܗ","severity":"info","text":"This clause marks a structural pivot: the completion of Joseph’s typological formation is sealed for the eschaton, linking the patriarch’s story to Christ’s final coming.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܳܪܰܢ ܠܳܐ ܪܰܒ ܝܰܘܣܶܦ","severity":"info","text":"Jacob’s insistence that the Lord is not ‘great Joseph’ corrects any over-identification of Joseph with Christ, a concern in some Syriac typological traditions that risked conflating type and antitype.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text at the end of the passage is partly corrupt or elliptical, especially the phrase 'ܘܚܰܦܝܶܗ ܡܳܪܰܥ ܕܰܥܚܶܬ ܠܰܐܪܥܰܥ ܡܶܥ ܒܶܝܬ ܐܰܒܽܘܗ̱ܝ' — the reading 'the Lord covered him' is uncertain; the verb may also mean 'hid' or 'protected'."],"confidence":"medium","notes":[]},{"i":32,"ref":"p32","source":"ܘܝܶܪܒܰܬ ܠܳܗ̇ ܗܳܝ ܕܶܐܬܼܳܐ ܡܫܺܝܼܚܳܐ ܦܟܰܪ ܠܰܚܛܺܝܬ݂ܐ\nܕܦܰܫܰܪ ܚܶܠܡ̈ܶܐ ܠܫܰܩܝܳܐ ܘܚܰܒܪܶܗ ܬܗܼܰܪ ܒܶܗ ܟܽܠ ܐ̱ܢܳܫ\nܘܰܓܠܼܳܐ ܡܳܪܰܢ ܐ̱ܪܳܙܳܐ ܟܣܰܝ̈ܳܐ ܘܫܰܩܠܶܗ ܬܰܗܪܶܗ\nܥܰܠ ܕܶܐܬ݂ܥܰܠܺܝ ܥܰܠ ܡܰܪܟܰܒܬ݂ܐ ܕܽܘܡܳܪܳܐ ܗ̱ܘܳܐ\nܘܡܶܢ ܕܰܡܫܺܝܚܳܐ ܣܠܶܩ ܠܰܫܡܰܝܳܐ ܕܺܝܠܶܗ ܪܰܒܳܐ\nܥܒܽܘܪܳܐ ܟܢܶܫ ܗ̱ܘܳܐ ܘܝܰܗ̱ܒ ܗ̱ܘܳܐ ܒܛܺܝ̈ܡܶܐ ܝܰܘܣܶܦ ܘܰܪܚܺܝܡ\nܘܶܐܬܼ݂ܳܐ ܒܪܳܐ ܝܰܗ̱ܒ ܦܰܓ݂ܪܶܗ ܡܰܓܳܢ ܘܫܰܩܠܶܗ ܚܽܘܒܳܐ\nܕܢܰܚܼ ܠܶܗ ܫܶܡܫܳܐ ܕܙܰܕܺܝܩܽܘܬ݂ܐ ܥܰܠ ܒܶܪ̈ܝܳܬ݂ܐ\nܘܫܰܩܠܶܗ ܢܽܘܗܪܳܐ ܗܰܘ ܕܫܳܪܓ݂ܳܐ ܪܰܒܳܐ ܝܰܘܣܶܦ\nܐܶܫܬܰܡܠܺܝ ܠܶܗ ܥܒܳܕܶܗ ܕܰܐܒܳܐ ܒܡܰܘܬܳܐ ܕܰܒܪܶܗ\nܘܛܽܘܦܣܳܐ ܡܶܟܺܝܠ ܐܳܦܠܳܐ ܚܳܫܰܚ ܢܶܗܘܶܐ ܡܶܕܶܡ\nܕܢܰܚܼ ܠܶܗ ܓܽܘܫܡܳܐ ܘܰܚܼܙܳܝܗ̱ܝ ܥܳܠܡܳܐ ܕܰܟܡܳܐ ܫܰܦܺܝܪ\nܘܛܶܠܳܢܺܝܬ݂ܳܐ ܠܳܐ ܒܶܠܥܰܬ ܠܳܗ̇ ܘܠܰܘ ܡܶܕܶܡ ܗܺܝ\nܕܳܠ ܓܰܢ̱ܒܳܪܳܐ ܘܚܰܘܺܝ ܢܰܦܫܶܗ ܠܰܒܢܰܝ̈ܢܳܫܳܐ\nܘܰܒܛܶܠܳܠܶܗ ܠܳܐ ܬܳܗܰܪ ܐ̱ܢܳܫ ܐܶܠܳܐ ܐܶܢ ܒܶܗ\nܟܡܳܐ ܕܰܟܣܸܶܐ ܗ̱ܘܳܐ ܛܶܠܳܢܺܝܬ݂ܗ ܕܽܘܡܳܪܳܐ ܗܘܳܬ݂\nܘܡܶܢ ܕܶܐܬܚܰܘܺܝ ܫܪܰܟ ܠܶܗ ܨܶܝܕܰܘܗ̱ܝ ܟܽܠܶܗ ܬܶܗܪܳܐ\nܡܰܢܽܘ ܫܰܦܺܝܪ ܐܰܝܢܳܐ ܕܫܽܘܦܪܶܗ ܡܶܢܶܗ ܐܺܝܬ݂ܘܗ̱ܝ\nܐܳܘ ܡܰܢ ܕܰܠܒܶܫ ܡ̈ܳܐܢܶܐ ܫܐܺܝ̈ܠܶܐ ܘܰܒܗܽܘܢ ܐܰܦܪܶܓ݂\nܢܰܚܬܳܐ ܕܐ̱ܪ̈ܳܙܶܐ ܕܒܰܪ ܐܰܠܳܗܳܐ ܠܒܺܝܫ ܗ̱ܘܳܐ ܝܰܘܣܶܦ\nܘܗܳܠܶܝܢ ܫܽܘܦܪ̈ܶܐ ܕܢܳܨܚܺܝܢ ܗ̱ܘܰܘ ܒܶܗ ܡܶܢ ܕܺܝܠܶܗ ܗ̱ܘܰܘ\nܟܰܕ ܠܳܐ ܪܓܺܝܫ ܗ̱ܘܳܐ ܥܳܠܡܳܐ ܒܫܽܘܦܪ̈ܰܘܗ̱ܝ ܕܰܫܐܺܝ̈ܠܶܐ ܗ̱ܘܰܘ\nܬܰܗܺܝܪ ܗ̱ܘܳܐ ܒܶܗ ܕܣܳܒܰܪ ܗ̱ܘܳܐ ܠܶܗ ܕܗܽܘܝܽܘ ܫܰܦܺܝܪ\nܘܟܰܕ ܐܶܬ݂ܚܰܘܺܝ ܫܽܘܦܪܳܐ ܪܰܒܳܐ ܘܰܟܺܝܢܳܝܳܐ\nܐܶܬܦܰܪܣܺܝ ܠܶܗ ܫܽܘܦܪܶܗ ܕܝܰܘܣܶܦ ܕܰܫܐܺܝܠܳܐ ܗ̱ܘܳܐ","english":"And the sign grew, that of the Messiah, who formed the type for the sinner, who interpreted dreams for the eunuch, and his companion was amazed at him, all the people. And the revealer of the mystery, the hidden one, took his wonder upon the one who had ascended upon the chariot of the mystery. And when the Messiah ascended to his own great heaven, the passing one was sad and gave Joseph, the beloved, for prices. And the son gave his body as a pledge, and love took him, for the sun of righteousness had shone upon the creatures. And the great lamp, Joseph, took that light. The work of the father was fulfilled for him in the death of his son. And the type, then, is not lacking anything, for the body shone, and the world saw how beautiful it was. And the shadow did not swallow it, nor was it anything, except the mighty one showed himself to the seekers. And in his shadow, no one was amazed, except in him, just as the shadow of the mystery was hidden. And when it was revealed, all the wonder ceased for him. How beautiful is the face whose beauty is from him, or when he put on borrowed garments and went out, the beauty of the mysteries of the Son of God, which Joseph wore. And these beauties that shone in him were his own, while the world was not aware of his beauties, for they were borrowed. He was radiant in him, so that he thought he was beautiful. And when the great and glorious beauty was revealed, the beauty of Joseph, which was borrowed, was dispersed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܘܦܣܐ","severity":"info","text":"The term ܛܘܦܣܐ (ṭupsā) means 'type' or 'pattern', a key concept in Jacob's typological exegesis linking Joseph to Christ.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܫܺܝܼܚܳܐ ܣܠܶܩ ܠܰܫܡܰܝܳܐ","severity":"info","text":"The phrase 'the Messiah ascended to heaven' echoes the ascension of Christ (Acts 1:9-11), a common typological reference in Jacob's homilies.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܫܐܺܝ̈ܠܶܐ","severity":"info","text":"The term ܫܐܺܝ̈ܠܶܐ (šāʾīlē) means 'borrowed' or 'lent', reflecting a theological motif of borrowed beauty or attributes, common in Syriac discussions of typology and incarnation.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage 32","severity":"info","text":"This passage continues the narrative of Joseph as a type of Christ, moving from the growth of the sign to the revelation of beauty, culminating in the dispersal of borrowed beauty.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܛܘܦܣܐ ܡܶܟܺܝܠ ܐܳܦܠܳܐ ܚܳܫܰܚ","severity":"info","text":"The assertion that the type lacks nothing parallels earlier passages in the homily where Joseph's life is seen as a complete prefiguration of Christ's passion and resurrection.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܬܼ݂ܳܐ ܒܪܳܐ ܝܰܗ̱ܒ ܦܰܓ݂ܪܶܗ","severity":"caution","text":"The phrase 'the son gave his body as a pledge' is ambiguous: it may refer to Joseph's self-sacrifice or typologically to Christ's incarnation; the Syriac allows both readings.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son' (ܒܪܳܐ) in 'the son gave his body as a pledge' is ambiguous: it could be Joseph or Christ, depending on the typological level.","The phrase 'the shadow did not swallow it' may refer to the shadow of death or to obscurity; the exact referent is unclear."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"ܪܰܚܡܶܗ ܥܳܠܡܳܐ ܠܗܰܘ ܕܰܡܦܰܠܶܓ ܦܰܓ݂ܪܶܗ ܡܰܓܳܢ\nܘܩܼܰܪܠܶܗ ܚܽܘܒܳܐ ܕܗܰܘ ܕܰܥܒܽܘܪܳܐ ܒܛܺܝ̈ܡܶܐ ܝܳܗܶܒ\nܪܗܰܛ ܠܶܗ ܟܽܠܢܳܫ ܨܶܝܕ ܐܰܠܳܗܳܐ ܕܰܗܘܳܐ ܐ̱ܢܳܫܳܐ\nܘܰܠܒܰܪ ܚܺܐܪ̈ܶܐ ܕܰܗܼܘܳܐ ܥܰܒܕܳܐ ܠܳܐ ܡܢܰܨܰܪ ܬܽܘܒ\nܐܶܬ݂ܝܰܕܥܰܬ ܠܳܗ̇ ܕܡܶܛܽܠ ܡܰܢܽܘ ܪܰܒܼ ܗ̱ܘܳܐ ܝܰܘܣܶܦ\nܘܗܳܐ ܡܶܫܬܰܒܰܚ ܗܰܘ ܕܰܗܘܳܐ ܠܶܗ ܥܶܠܬ݂ܐ ܕܢܺܐܪܰܒ\nܚܙܳܬ݂ܶܗ ܐܰܪܥܳܐ ܠܗܰܘ ܕܰܥܢܳܢ̈ܳܐ ܪܟܼܶܒ ܘܶܐܬ݂ܥܰܠܺܝ\nܘܫܳܛܬܶܗ ܠܝܰܘܣܶܦ ܘܰܠܡܰܪܟܰܒܬ݂ܳܐ ܕܝܰܗ̱ܒ ܠܶܗ ܦܶܪܥܽܘܢ\nܟܽܠܢܳܫ ܝܳܕܰܥ ܕܕܰܐ̱ܪ̈ܳܙܶܐ ܗܘ̈ܰܝ ܘܰܕܦ̈ܶܠܳܐܬ݂ܐ\nܗܳܠܶܝܢ ܟܽܠܗܶܝܢ ܕܺܐܝܬ ܗ̱ܘܳܐ ܒܝܰܘܣܶܦ ܫܰܦܺܝܪ̈ܳܬ݂ܐ\nܐܰܪܓܶܫܘ̱ ܠܗܽܘܢ ܐ̱ܢܳܫ̈ܳܐ ܒܡܳܪܰܢ ܘܰܒܓܶܠܝܳܢ̈ܰܘܗ̱ܝ\nܘܟܽܠܗܽܘܢ ܫܽܘܦܪ̈ܶܐ ܨܶܝܕܰܘܗ̱ܝ ܫܳܪܟ݂ܺܝܢ ܡܶܢ ܟܽܠ ܠܓܰܒܺܝ̈ܢ\nܥܕܰܡܳܐ ܕܶܐܬ݂ܐ ܒܰܪ ܐܰܠܳܗܳܐ ܘܚܰܘܺܝܼ ܢܰܦܫܶܗ\nܗܳܠܶܝܢ ܫܽܘܦܪ̈ܶܐ ܕܺܐܝܬ ܗ̱ܘܳܐ ܒܝܰܘܣܶܦ ܐܰܝܟ ܕܺܝܠܶܗ ܗ̱ܘܰܘ\nܘܡܳܐ ܕܳܐܬܼܶܐ ܠܶܗ ܦܼܪܰܫ ܠܶܗ ܥܳܠܡܳܐ ܕܢܼܶܕܰܥ ܐܶܢܽܘܢ\nܕܓܰܘ̈ܢܶܐ ܓܢܺܝ̈ܒܶܐ ܐܺܝܬ ܗ̱ܘܳܐ ܒܨܰܠܡܶܗ ܡܶܢ ܕܰܡܫܺܝܚܳܐ\nܠܳܐ ܐ̱ܢܳܫ ܢܶܬܗܰܪ ܕܰܡܦܰܫܶܩ ܐ̱ܢܳܐ ܐ̱ܪ̈ܳܙܰܝ ܡܳܪܰܢ\nܗܳܠܶܝܢ ܕܺܐܝܬ ܗ̱ܘܳܐ ܒܽܐܘܪܚܶܗ ܕܝܰܘܣܶܦ ܢܰܗܺܝܪܳܐܺܝܬ݂\nܐܰܝܿܢܳܐ ܕܺܐܝܬ ܠܶܗ ܡܶܕܶܡ ܕܰܗܘܳܐ ܠܳܐ ܢܶܬ݂ܩܰܠܰܣ\nܐܶܢܕܶܝܢ ܐܳܡܰܪ ܥܰܕܠܳܐ ܢܶܗܼܘܶܐ ܠܫܽܘܒܚܳܐ ܫܳܘܶܐ\nܐܶܠܽܘ ܐܺܝܬ ܗ̱ܘܳܐ ܐ̱ܢܳܫ ܒܰܒܪܺܝܬ݂ܐ ܘܩܰܕܶܡ ܘܰܚܙܳܗܿ\nܠܽܐܘܪܚܶܗ ܕܝܰܘܣܶܦ ܘܰܓܠܳܐ ܐ̱ܪܳܙܶܗ ܚܰܟܺܝܡܳܐ ܗ̱ܘܳܐ\nܥܰܕܠܳܐ ܢܺܐܼܬ݂ܐ ܡܳܪܰܢ ܠܰܐܪܥܳܐ ܐܶܠܽܘ ܡܰܠܶܠ\nܐ̱ܢܳܫ ܥܰܠ ܝܰܘܣܶܦ ܗܳܠܶܝܢ ܡ̈ܶܠܶܐ ܝܳܕܽܘܥܳܐ ܗ̱ܘܳܐ\nܘܗܳܫܳܐ ܕܰܗܘ̈ܰܝ ܩܰܕܡܳܝ̈ܳܬ݂ܐ ܘܰܐ̱ܚܪ̈ܳܝܳܬ݂ܐ","english":"The world loved him who distributed his body for a price, and the eunuch called him, the one who gave the hidden things for a price. Every man ran after God, who was a man, and to the free-born son, who was a slave, he did not again delay. It became known that because of the greatness of Joseph, and behold, the one who was the cause of the great one was praised. The earth saw him who rode on the chariots and was exalted, and it laughed at Joseph and at the chariot that Pharaoh gave him. Every man knows that these are mysteries and wonders, all of them, which were in Joseph, the beautiful ones. The men perceived them in the Lord and in his revelations, and all the beauties toward him remain from all the chosen ones, until the Son of God came and revealed himself. These beauties that were in Joseph were as if they were his own, and when he came, the world distinguished that they knew the signs, that there were hidden wonders in his image from those of the Messiah. No man was disturbed that he interpreted the mysteries of the Lord, these that were in the path of Joseph, clearly. What man has something that was not mocked? The hands say, before it becomes worthy of praise. If there were a man in creation who preceded and saw the path of Joseph and revealed his mystery, he would have been wise, before the Lord came to earth. If he spoke, a man would have known these words about Joseph. And now, these are the first and the last.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܠܥܫ","severity":"info","text":"The term ܟܠܥܫ (kull ʿāš) is a Syriac idiom meaning 'every man' or 'everyone', used here to generalize the response to Joseph's typological role.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܪܥܘܢ","severity":"info","text":"Pharaoh's gift of a chariot to Joseph alludes to Genesis 41:42-43, where Pharaoh gives Joseph a chariot and honors him, a key moment in Joseph's rise.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܪܟܒܬܐ","severity":"info","text":"The chariot (ܡܪܟܒܬܐ) is a recurring symbol in Jacob's typology, linking Joseph's earthly honor to the Merkabah mysticism of divine ascent, as seen in earlier memre.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܠܝܢ ܕܐܝܬ ܗܘܐ ܒܝܘܣܦ ܫܦܝܪ̈ܬܐ","severity":"info","text":"This passage forms a chiastic reflection on Joseph's 'beauties' (ܫܦܝܪ̈ܬܐ), which are revealed as prefigurations of Christ, a common homiletic device in Jacob's typological exegesis.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܪ ܐܠܗܐ","severity":"info","text":"The phrase 'Son of God' (ܒܪ ܐܠܗܐ) here refers to Christ, whose coming reveals the hidden mysteries in Joseph's life, a standard Christological reading in Syriac tradition.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܪܓܫܘ ܠܗܘܢ ܐܢܫ̈ܐ","severity":"caution","text":"The phrase 'the men perceived them' (ܐܪܓܫܘ ܠܗܘܢ ܐܢܫ̈ܐ) is ambiguous: it may refer to the Egyptians or to generic 'men', and the antecedent of 'them' (the beauties or mysteries) is unclear.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the men' (ܐܢܫ̈ܐ) who perceive the mysteries is ambiguous—possibly the Egyptians or a general audience.","The phrase 'the hands say' (ܐܥܕܝܢ ܐܡܪ) is obscure; it may be a textual corruption or an idiomatic expression for 'it is said'."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"ܡܰܢܽܘ ܡܫܰܒܰܚ ܠܰܐܝܢܳܐ ܕܺܐܝܬ ܠܶܗ ܣܽܘܟܳܠܝ̈ܰܗܶܝܢ\nܥܰܝܢܳܐ ܕܐ̱ܢܳܫܳܐ ܟܽܠܳܗ̇ ܒܠܶܠܝܳܐ ܚܶܫܟܳܐ ܡܰܠܝܳܐ\nܘܡܳܐ ܕܺܐܝܡܳܡܳܐ ܦܓܼܰܥ ܒܳܗܿ ܠܶܒܫܰܬ ܢܽܘܗܪܳܐ ܡܶܢܶܗ\nܘܰܒܗܰܘ ܢܽܘܗܪܳܐ ܕܫܳܩܠܳܐ ܥܰܝܢܳܐ ܡܶܢ ܐܺܝܡܳܡܳܐ\nܒܶܗ ܗܽܘ ܦܳܪܫܳܐ ܥܰܝ̈ܢܶܐ ܫܽܘܦܪ̈ܶܐ ܐܳܦ ܨܽܘܪ̈ܳܬ݂ܐ\nܠܳܐ ܐܺܝܬ ܦܽܘܪܣܳܐ ܕܬܼܶܦܪܽܘܫ ܥܰܝܢܳܐ ܒܠܶܠܝܳܐ ܓܰܘ̈ܢܶܐ\nܥܕܰܡܳܐ ܕܬܶܠܒܰܫ ܚܰܝܠܳܐ ܘܢܽܘܗܪܳܐ ܡܶܢ ܐܺܝܡܳܡܳܐ\nܡܳܕܶܝܢ ܥܰܝܢܳܐ ܒܢܽܘܗܪܳܐ ܡܶܡܬ݂ܘܡ ܠܳܐ ܬܶܬܩܰܠܰܣ\nܐܶܠܳܐ ܒܢܽܘܗܪܳܐ ܕܗܽܘ ܕܡܰܩܢܶܐ ܠܳܗ̇ ܦܳܪܽܘܫܽܘܬ݂ܐ\nܕܢܰܚ ܐܺܝܡܳܡܳܐ ܒܥܳܠܡܳܐ ܡܳܪܰܢ ܘܰܢܗܰܪ ܟܽܠܢܳܫ\nܠܡܶܦܪܰܫ ܐ̱ܪ̈ܳܙܶܐ ܕܰܗܘܰܘ ܬܰܡܳܢ ܐܰܝܟ ܕܰܠܓܰܘ̈ܢܶܐ\nܡܰܢܽܘ ܢܺܐܼܡܰܪ ܟܰܕ ܢܳܚܶܬ ܗ̱ܘܳܐ ܠܓܽܘܒܳܐ ܝܰܘܣܶܦ\nܕܗܳܢܳܐ ܛܰܠܝܳܐ ܐ̱ܪܳܙܳܐ ܕܡܰܘܬ݂ܐ ܕܡܳܪܶܗ ܨܳܐܰܪ\nܥܕܰܡܳܐ ܕܰܢܚܶܬ ܒܰܪ ܐܰܠܳܗܳܐ ܠܩܰܒܪܳܐ ܘܰܣܠܶܩ\nܠܳܐ ܐ̱ܢܳܫ ܕܳܩܶܗ ܠܐ̱ܪܳܙܳܐ ܘܚܙܳܝܗ̱ܝ ܕܰܢܡܰܠܶܠ ܒܶܗ\nܥܕܰܡܳܐ ܕܙܰܒܢܶܗ ܝܺܗܽܘܕܳܐ ܠܡܳܪܰܢ ܘܫܰܩܠܶܗ ܛܺܝ̈ܡܰܘܗ̱ܝ\nܠܳܐ ܐܶܬ݂ܝܰܕܥܰܬ ܕܰܠܡܽܘܢ ܝܰܘܣܶܦ ܐܶܙܕܰܒܰܢ ܗ̱ܘܳܐ\nܗܳܫܳܐ ܕܢܶܗܰܪܬ ܟܽܠܳܗ̇ ܒܪܺܝܬ݂ܐ ܒܟܽܠܗܽܘܢ ܐ̱ܪ̈ܳܙܶܐ\nܠܰܘ ܬܶܫܒܽܘܚܬܳܐ ܗ̱ܝ ܢܺܐܼܡܰܪ ܐܶܢܽܘܢ ܐܰܝܟ ܕܶܐܫܬܰܡܰܫܘ̱\nܡܳܐ ܕܫܳܡܰܥ ܐܰܢ̱ܬ ܫܰܪܒܶܗ ܕܝܰܘܣܶܦ ܕܰܚܣܺܝܡ ܘܰܛܠܺܝܡ\nܒܠܰܩ ܠܶܗ ܫܰܪܒܳܐ ܠܗܰܘ ܕܰܡܫܺܝܚܳܐ ܟܰܕ ܡܶܬ݂ܡܰܠܰܠ\nܠܺܐܝܡܳܡܳܐ ܕܶܝܢ ܟܰܕ ܠܳܐ ܨܳܒܝܳܐ ܥܰܝܢܳܐ ܬܶܚܙܶܝܘܗ̱ܝ\nܠܶܗ ܠܰܟܝܳܢܳܐ ܐܺܝܬ ܠܶܗ ܕܶܢܚܳܐ ܕܡܶܬ݂ܚܰܘܶܐ ܠܳܗ̇\nܐ̱ܪܳܙܶܗ ܕܰܒܪܳܐ ܐܳܦܶܢ ܬܶܫܠܶܐ ܢܰܦܫܳܐ ܡܶܢܶܗ\nܗܽܘ ܡܰܙܺܝܥ ܠܳܗ̇ ܒܶܗ ܬܡܰܠܶܠ ܥܠܰܘܗ̱ܝ ܥܰܬܺܝܪܳܐܺܝܬ݂\nܢܺܐܡܰܪ ܡܳܕܶܝܢ ܐܰܝܠܶܝܢ ܕܰܗܘ̈ܰܝ ܟܰܕ ܢܰܗܺܝܪ̈ܳܢ","english":"The world praises the night, which has its purposes,\nthe night of darkness, full of all things.\nAnd when the day strikes it, it puts on light from it.\nAnd in that light which the night takes from the day,\nit is that it distinguishes beautiful things and forms.\nThere is no means to distinguish the night in the depths,\nuntil it puts on power and light from the day.\nThe night knows that by light it will never be disparaged,\nbut by the light of him who makes it distinct,\nthat the day dawned in the world, it stirred and awakened all things\nto distinguish the mysteries that were there, as in the depths.\nJacob says, when Joseph was going down into the pit,\n\"This youth is a mystery of the death of his Lord.\"\nUntil the Son of God went down to the grave and ascended,\nhe did not know the mystery and see him who spoke in it,\nuntil Judah sold him to Potiphar and took his price.\nIt was not known that Jacob had been sold.\nNow that the whole creation has been illuminated by all the mysteries,\nit is not praise that he says, \"Look how they used him.\"\nWhen you hear the story of Joseph, which is sealed and hidden,\nthe story applies to that of the Messiah when it is told.\nTo the day, however, when the night does not wish to see him,\nthe blind man has a likeness that is shown to it.\nThe mystery of the Son also ceases, the soul rests from him.\nHe stirs it, it speaks about him richly.\nHe says, \"How are those who were awake?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܰܢܽܘ ܡܫܰܒܰܚ ܠܰܐܝܢܳܐ ܕܺܐܝܬ ܠܶܗ ܣܽܘܟܳܠܝ̈ܰܗܶܝܢ","severity":"info","text":"The opening line personifies the night as having purposes (ܣܽܘܟܳܠܝ̈ܰܗܶܝܢ), a term that can mean 'intentions' or 'ends'. Jacob contrasts the night's obscurity with the day's illumination, setting up a typological allegory for Joseph's hidden mystery.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܗܳܢܳܐ ܛܰܠܝܳܐ ܐ̱ܪܳܙܳܐ ܕܡܰܘܬ݂ܐ ܕܡܳܪܶܗ ܨܳܐܰܪ","severity":"info","text":"Jacob explicitly identifies Joseph's descent into the pit as a type of Christ's death and burial, echoing the typological reading of Genesis 37–50 in Syriac tradition. The phrase 'mystery of the death of his Lord' (ܐ̱ܪܳܙܳܐ ܕܡܰܘܬ݂ܐ ܕܡܳܪܶܗ) directly links Joseph to Christ's passion.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܕܰܡܳܐ ܕܰܢܚܶܬ ܒܰܪ ܐܰܠܳܗܳܐ ܠܩܰܒܪܳܐ ܘܰܣܠܶܩ","severity":"info","text":"The reference to the Son of God descending to the grave and ascending alludes to Christ's harrowing of Hades and resurrection, a common theme in Syriac homilies. Jacob uses this to frame Joseph's story as a prefiguration of salvation history.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܳܕܶܝܢ ܥܰܝܢܳܐ ܒܢܽܘܗܪܳܐ ܡܶܡܬ݂ܘܡ ܠܳܐ ܬܶܬܩܰܠܰܣ","severity":"info","text":"The passage employs a sustained night/day metaphor to structure the typological argument: night (ignorance/obscurity) is illuminated by day (revelation), mirroring how Joseph's hidden mystery is revealed through Christ. This chiastic pattern recurs throughout the memra.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܠܺܐܝܡܳܡܳܐ ܕܶܝܢ ܟܰܕ ܠܳܐ ܨܳܒܝܳܐ ܥܰܝܢܳܐ ܬܶܚܙܶܝܘܗ̱ܝ","severity":"info","text":"Jacob's comment that the night does not wish to see the day reflects a homiletic trope: the unwillingness of the old dispensation (night) to acknowledge the new (day). This anticipates later Syriac exegesis that contrasts Jewish and Christian readings of Joseph.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܳܐ ܐ̱ܢܳܫ ܕܳܩܶܗ ܠܐ̱ܪܳܙܳܐ ܘܚܙܳܝܗ̱ܝ ܕܰܥܡܰܠܶܠ ܒܶܗ","severity":"caution","text":"The Syriac phrase 'he did not know the mystery and see him who spoke in it' is ambiguous: it may refer to Joseph not understanding his own typological significance, or to the patriarch Jacob (the speaker) not yet grasping the full Christological meaning. The English draft obscures this ambiguity.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he' in 'he did not know the mystery' is ambiguous: it could be Joseph or the patriarch Jacob (the speaker). The English draft takes it as Joseph, but the Syriac allows either.","The phrase 'the blind man has a likeness that is shown to it' (ܠܶܗ ܠܰܟܝܳܢܳܐ ܐܺܝܬ ܠܶܗ ܕܶܢܚܳܐ ܕܡܶܬ݂ܚܰܘܶܐ ܠܳܗ̇) is obscure: it may refer to the night (feminine) being shown a likeness, or to a blind person (masculine) receiving a visible analogy. The English draft opts for the latter."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":"ܠܳܐ ܗ̱ܘܳܐ ܕܩܳܡܢܰܢ ܥܰܠ ܟܰܣܝ̈ܳܬ݂ܐ ܒܚܰܟܺܝܡܽܘܬ݂ܢ\nܓܰܠܝ̈ܳܢ ܐܶܢܶܝܢ ܠܳܐ ܓܶܝܪ ܢܶܒܥܶܐ ܕܢܶܓܠܶܐ ܐܶܢܶܝܢ\nܐܶܠܳܐ ܢܶܬܗܰܪ ܕܰܟܡܳܐ ܓܰܠܝ̈ܳܢ ܟܰܕ ܫܰܪܺܝܪ̈ܳܢ\nܠܳܐ ܗ̱ܘܳܐ ܡܳܪܰܢ ܕܳܡܶܐ ܠܝܰܘܣܶܦ ܒܰܪ ܥܶܒܪ̈ܳܝܶܐ\nܐܶܠܳܐ ܝܰܘܣܶܦ ܕܳܡܶܐ ܠܡܳܪܰܢ ܒܰܥܒܺܝ̈ܕܳܬ݂ܗ\nܒܥܰܬܺܝܩ ܝܰܘ̈ܡܶܐ ܕܰܩܕܳܡ ܫܶܡܫܳܐ ܫܡܶܗ ܐܺܝܬ݂ܘܗ̱ܝ ܗ̱ܘܳܐ\nܨܳܪܶܗ ܐ̱ܪܳܙܳܐ ܠܝܰܘܣܶܦ ܛܰܠܝܳܐ ܕܰܗܘܳܐ ܐܶܬ݂ܡܳܠ\nܚܣܺܝܡ ܐܰܟ݂ܘܳܬ݂ܶܗ ܛܠܺܝܡ ܐܰܟ݂ܘܳܬ݂ܗ ܡܶܢ ܓܰܘ̈ܳܝܶܐ\nܘܗܳܟ݂ܢ ܪܶܗܛܰܬ ܟܽܠܳܗ̇ ܐܽܘܪܚܶܗ ܒܕܽܘܡܝܶܗ ܕܰܒܪܳܐ\nܬܳܐ ܩܪܽܘܒ ܘܰܚܙܺܝܼ ܠܗܰܘ ܒܰܪ ܚܺܐܪ̈ܶܐ ܕܰܗܘܳܐ ܥܰܒܕܳܐ\nܟܰܕ ܡܶܙܕܰܒܰܢ ܡܶܢ ܒܰܝ̈ܬܳܝܶܐ ܒܢ̈ܰܝ ܐܰܡܗ̈ܳܬ݂ܐ\nܘܫܿܳܩܠܺܝܢ ܡܶܢܶܗ ܙܘ̈ܳܕܶܐ ܕܰܐܝܬܺܝ ܘܰܡܨܰܚܺܝܢ ܠܶܗ\nܘܳܐܙܶܠ ܥܰܒܕܳܐ ܘܶܐܬ݂ܳܐ ܒܡܶܨܪܶܝܢ ܟܰܕ ܒܰܪ ܚܺܐܪ̈ܰܐ ܗ̱ܘ\nܘܰܥܒܰܕ ܕܰܐܪܳܐ ܥܰܡ ܡܶܨܪܳܝܬܳܐ ܒܓ݂ܰܘ ܬܰܘܘܳܢܳܐ\nܘܥܳܐܶܠ ܗܳܘܶܐ ܐܣܺܝܪܳܐ ܚܒܺܝܫܳܐ ܥܰܡ ܡܳܪ̈ܽܘܕܶܐ\nܘܰܫܪܳܐ ܐܣܺܝܪ̈ܶܐ ܒܦܰܫܰܪ ܚܶܠ̈ܡܶܐ ܘܡܰܦܶܩ ܠܗܽܘܢ\nܘܣܳܠܶܩ ܝܳܬ݂ܶܒ ܥܰܠ ܡܰܪܟܰܒܬ݂ܐ ܕܒܰܪ ܚܺܐܪ̈ܶܐ ܗ̱ܘܳܐ\nܘܝܳܗܶܒ ܣܰܒܥܳܐ ܐܳܦ ܬܽܘܪܣܳܝܳܐ ܠܥܳܠܡܳܐ ܟܽܠܶܗ\nܘܐܳܬ݂ܝܢ ܣܳܢ̈ܐܶܐ ܘܰܡܙܰܒܢ̈ܳܢܶܐ ܘܢܳܦܠܺܝܢ ܩܽܘܕܡܰܘܗ̱ܝ\nܘܡܶܬܒܰܣܪܺܝܢ ܒܳܗ̇ ܒܗܳܝ ܪܰܒܽܘܬ݂ܐ ܕܠܳܐ ܐܶܙܕܰܟ݂ܝܰܬ݂\nܘܰܗܦܽܘܟ ܘܰܚܙܺܝܼ ܠܡܳܪܰܢ ܕܰܛܠܺܝܼܡ ܡܶܢ ܨܳܠܽܘ̈ܒܶܐ\nܘܡܰܐܣܶܐ ܟܪ̈ܺܝܗܶܐ ܘܡܰܦܰܩ ܕܰܝܘ̈ܶܐ ܘܰܡܨܰܚܶܝܢ ܠܶܗ\nܘܙܰܒܢܽܘܗ̱ܝ ܐܳܦ ܠܶܗ ܘܰܫܩܼܰܠܘ ܛܺܝܡܰܘ̈ܗ̱ܝ ܘܰܐܥܶܠܘ ܚܰܒܫܽܘܗ̱ܝ\nܘܰܐܦܶܩܘ ܕܳܢܽܘܗ̱ܝ ܘܰܠܒܶܟܘ ܦܰܟܪܽܘܗ̱ܝ ܘܰܡܬ݂ܰܚܘ ܙܰܩܦܽܘܗ̱ܝ\nܘܰܣܒܰܥܘ ܩܰܛܠܽܘܗ̱ܝ ܘܰܐܚܶܬ݂ܘ ܩܰܒܪܽܘܗ̱ܝ ܘܢܰܒܶܓ ܠܶܗ ܗܽܘ","english":"It was not that the Lord resembled Joseph, the son of the Hebrews, but that Joseph resembled the Lord in his deeds. In ancient days, before the sun, his name existed; his mystery was a type of the young Joseph of yesterday. He was sealed like him, he was wronged like him, by the inner ones. And thus his entire course ran in the likeness of the Son. Come near and see that free man who became a slave, when he was sold by his household into the hands of maidservants, and they take from him the provisions he had brought and mock him. And the slave goes and comes in Egypt, though he was a free man. And he did the work of the land with the Egyptian woman in the midst of the market. And he would enter, bound and confined, with the dancers. And he loosed the bound by the interpretation of dreams and brought them out. And he ascended and sat upon the chariot, for he was a free man. And he gave satiety and even the pattern of the cross to the whole world. And they bring buyers and sellers and fall before him. And they boast in that greatness which was not deserved. And turn and see the Lord, who was wronged by the crucifiers. And he heals the sick and brings out demons and they mock him. And they sold him as well, and they took his price and brought him into confinement. And they brought out his blood and they clothed his body and they stretched him on the cross. And they fed him, they killed him, and they brought him down and buried him, and he was buried.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܳܐ ܗ̱ܘܳܐ ܕܩܳܡܢܰܢ ܥܰܠ ܟܰܣܝ̈ܳܬ݂ܐ ܒܚܰܟܺܝܡܽܘܬ݂ܢ","severity":"info","text":"The opening denies that the Lord (Christ) typologically resembles Joseph; rather, Joseph prefigures the Lord. This inverts the expected direction of typology, emphasizing Joseph as a type of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܳܪܰܢ","severity":"info","text":"The Syriac term ܡܳܪܰܢ (Mārēʿ) means 'Lord' and here refers to Christ, not God the Father. This is consistent with Jacob's Christological focus in the memra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܰܫܪܳܐ ܐܣܺܝܪ̈ܶܐ ܒܦܰܫܰܪ ܚܶܠ̈ܡܶܐ","severity":"info","text":"Alludes to Genesis 40–41, where Joseph interprets Pharaoh's dreams and releases the imprisoned butler and baker. The Syriac phrase 'loosed the bound by the interpretation of dreams' condenses the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܽܘܪܣܳܝܳܐ","severity":"info","text":"The term ܬܽܘܪܣܳܝܳܐ (tūrsāyā) means 'pattern' or 'type' and here refers to the cross (cf. 'pattern of the cross' in the English). Jacob uses it to link Joseph's grain distribution to the salvific sign of the cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܰܗܦܽܘܟ ܘܰܚܙܺܝܼ ܠܡܳܪܰܥ","severity":"info","text":"The passage draws a sustained parallel between Joseph's suffering and Christ's passion: both are sold, mocked, confined, and killed. The phrase 'turn and see the Lord' explicitly invites the audience to compare the two narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܣܒܰܥܘ ܩܰܛܠܽܘܗ̱ܝ","severity":"caution","text":"The Syriac verb ܣܒܰܥܘ (sbaʿw) is ambiguous: it could mean 'they fed him' (as in the English draft) or 'they satisfied him' (from ܣܒܰܥ, 'to be full'). The context of killing suggests a possible scribal error or deliberate irony.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verb ܣܒܰܥܘ (sbaʿw) may be read as 'they fed him' or 'they satisfied him'; the context of crucifixion favors the former, but the root's primary sense is 'to be full'.","The phrase 'pattern of the cross' (ܬܽܘܪܣܳܝܳܐ) could also be interpreted as 'the type of the cross', reinforcing the typological reading."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"ܘܰܙܟܼܳܐ ܠܰܫܝܽܘܠ ܘܰܥܩܼܰܪ ܫܽܘܪ̈ܶܝܗܿ ܘܰܣܠܶܩ ܡܶܢܳܗܿ\nܘܰܫܼܪܳܐ ܐܣܺܝܪ̈ܶܐ ܕܺܐܝܬ ܗ̱ܘܳܐ ܬܰܡܳܢ ܘܰܐܦܶܩ ܐܶܢܽܘܢ\nܘܰܗܘܼܳܬ ܥܢܳܢܳܐ ܪܟ݂ܽܘܒܳܐ ܕܢܽܘܗܪܳܐ ܚܠܳܦ ܡܰܪܟܰܒܬ݂ܐ\nܘܰܚܙܳܐ ܥܰܡܳܐ ܩܒܺܝܪܳܐ ܕܰܓܐܶܐ ܒܪܰܘܡܳܐ ܕܐܳܐܰܪ\nܘܡܶܢ ܗܰܘ ܣܳܟܳܗܿ ܕܬܰܚܬܳܝܽܘܬ݂ܐ ܗܳܝ ܪܰܒܽܘܬ݂ܐ\nܕܠܳܐ ܬܶܫܬܰܚܠܰܦ ܐܽܘܪܚܶܗ ܕܝܰܘܣܶܦ ܡܶܢ ܕܰܡܫܺܝܚܳܐ\nܢܺܐܡܰܪ ܗܳܫܳܐ ܠܡܽܘܢ ܠܳܐ ܝܰܕܥܽܘܗ̱ܝ ܐܰܚ̈ܰܝ ܝܰܘܣܶܦ\nܒܗܳܝ ܩܰܕܡܳܝܬܳܐ ܐܽܘܪܚܳܐ ܕܶܐܬܰܘ ܘܰܚܼܙܰܘ ܐܰܦܰܘ̈ܗ̱ܝ\nܒܗܰܘ ܓܶܠܝܳܢܳܐ ܐ̱ܚܪܳܝܳܐ ܕܰܬܪܶܝܢ ܐܺܝܕܰܥܘ̱ ܡܰܢܽܘ\nܒܩܰܕܡܳܝܳܐ ܕܶܝܢ ܠܳܐ ܝܰܕܥܽܘܗ̱ܝ ܗ̱ܘܰܘ ܐܰܝܟ ܕܰܒܐ̱ܪܳܙܳܐ\nܠܳܐ ܝܰܗ̱ܒ ܗ̱ܘܳܐ ܠܶܗ ܛܽܘܦܣܶܗ ܕܰܒܪܳܐ ܢܶܓܠܶܐ ܢܰܦܫܶܗ\nܐܶܠܳܐ ܙܒܰܢ̱ܬܳܐ ܕܬܰܪܬܶܝܢ ܕܰܚܼܙܰܘ ܫܽܘܒܚܶܗ ܐܰܚܰܘ̈ܗ̱ܝ\nܗܳܝ ܩܰܕܡܳܝܬܳܐ ܗܳܝ ܗܺܝ ܕܰܒܪܳܐ ܕܙܳܚ ܒܰܥܢ̈ܳܢܳܐ\nܘܠܳܐ ܐܰܪܓܶܫ ܒܶܗ ܘܠܳܐ ܝܰܕܥܽܘܗ̱ܝ ܗ̱ܘܰܘ ܟܰܕ ܡܶܬ݂ܥܰܠܶܐ\nܒܗܳܝ ܓܶܝܪ ܐܽܘܪܚܳܐ ܐ̱ܚܪܳܝܬܳܐ ܝܰܕܥܽܘܗ̱ܝ ܘܰܒܗܶܬ݂ܘ ܡܶܢܶܗ\nܗܳܝ ܡܶܐܬ݂ܝܬ݂ܐ ܐ̱ܚܪܳܝܬܳܐ ܢܛܺܝܪܳܐ ܕܬܶܬܚܰܘܶܐ ܒܳܗܿ\nܠܳܐ ܨܒܳܐ ܝܰܘܣܶܦ ܕܰܢܚܼܰܘܶܐ ܗ̱ܘܳܐ ܢܰܦܫܶܗ ܠܰܐܚܰܘ̈ܗ̱ܝ\nܥܕܰܡܳܐ ܕܟܰܢܰܫܘ̱ ܟܽܠܗܽܘܢ ܘܶܐܬܼ݂ܰܘ ܠܰܐܬ݂ܪܳܐ ܨܶܝܕܰܘܗ̱ܝ\nܚܰܕ ܚܰܣܺܝܪ ܗ̱ܘܳܐ ܘܠܳܐ ܐܶܬ݂ܚܰܘܺܝ ܥܕܰܡܳܐ ܕܶܐܬ݂ܐ\nܗܳܝ ܗܺܝ ܕܰܒܪܳܐ ܟܰܢܶܫ ܥܳܠܡ̈ܶܐ ܘܟܶܢ ܡܶܬ݂ܚܰܘܶܐ\nܡܳܐ ܕܶܝܢ ܕܰܟܢܰܫܘ ܟܽܠܗܽܘܢ ܥܳܠܡ̈ܶܐ ܕܢܰܚܼ ܓܶܠܝܳܢܶܗ\nܒܗܼܶܬ݂ܘ ܙܳܩܽܘ̈ܦܶܐ ܐܰܝܟ ܕܶܐܬܼ݂ܟܰܐܰܪܘ̱ ܐܰܚ̈ܰܝ ܝܰܘܣܶܦ\nܐܶܢܳܐ ܐ̱ܢܳܐ ܝܰܘܣܶܦ ܕܰܠܡܶܨܪ̈ܳܝܶܐ ܙܰܒܶܢܼܬܽܘܢܳܢܝ̱\nܟܒܰܪ ܡܶܬܰܐܡܪܳܐ ܕܶܐܢܳܐ ܐ̱ܢܳܐ ܝܶܫܽܘܥ ܕܰܙܩܰܦܼܬܽܘܢܳܢܝ̱\nܠܰܐܝܠܶܝܢ ܕܰܥܒܰܪ ܐܳܡܰܪ ܐܶܢܶܝܢ ܐܰܝܟ ܕܶܐܫܬܰܡܰܫ","english":"He overcame the prison and uprooted its foundations, and ascended from it. He released the captives who were there and brought out the fettered. And the cloud of the chariot became a chariot of light instead of the chariot. And the buried people saw the glory in the height of the air. And from that measure of lowliness, that greatness, so that the path of Joseph would not be changed from that of the Messiah. He says now to you: Did not the brothers of Joseph know him? In that first path, when they came and saw his face, in that final revelation of the two, they knew him. But in the first, they did not know him, as if in a mystery. He did not give them the pattern of the son, nor reveal himself. But the second time, when they saw his glory, his brothers were ashamed of him. That first time is the one of the son who shone in the clouds, and they did not perceive him, nor did they know him when he was exalted. For in that second path they knew him and were ashamed of him. That second coming is the type that is to be shown in her. Joseph did not wish to reveal himself to his brothers until all of them had grown weary and came to his place. One was missing and was not revealed until he came. That is the one of the son: the worlds grew weary, and then he is revealed. But when all the worlds had grown weary of waiting for his revelation, they were ashamed, the crucified ones, just as the brothers of Joseph were ashamed. Come, come, Joseph, who was sold by the Egyptians! It is often said: Come, come, Jesus, who was crucified by the Jews! To those who passed by, he says: Come, as he served.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܰܙܟܼܳܐ ܠܰܫܝܽܘܠ ܘܰܥܩܼܰܪ ܫܽܘܪ̈ܶܝܗܿ","severity":"info","text":"Joseph's victory over the prison and uprooting of its foundations is a typological parallel to Christ's harrowing of hell, a common theme in Syriac exegesis.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܟ݂ܽܘܒܳܐ ܕܢܽܘܗܪܳܐ","severity":"info","text":"The phrase 'chariot of light' (ܪܟ݂ܽܘܒܳܐ ܕܢܽܘܗܪܳܐ) evokes the merkabah tradition, but here it is transformed into a symbol of Joseph's glorification, prefiguring Christ's ascension.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܶܢܳܐ ܐ̱ܢܳܐ ܝܰܘܣܶܦ ܕܰܠܡܶܨܪ̈ܳܝܶܐ ܙܰܒܶܢܼܬܽܘܢܳܢܝ̱","severity":"info","text":"The repeated call 'Come, come, Joseph' echoes the liturgical acclamation 'Come, come, Jesus' and may allude to the eucharistic invitation, though no direct scriptural verse is cited.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܙܰܩܰܦܼܬܽܘܢܳܢܝ̱","severity":"info","text":"The reference to Jesus 'crucified by the Jews' reflects the anti-Jewish polemic common in Syriac homilies of this period, particularly in Jacob of Serugh's typological readings.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܗܳܝ ܩܰܕܡܳܝܬܳܐ ܐܽܘܪܚܳܐ ... ܒܗܳܝ ܓܶܠܝܳܢܳܐ ܐ̱ܚܪܳܝܳܐ","severity":"info","text":"The passage contrasts two 'paths' or 'revelations' (first and second) of Joseph to his brothers, mirroring the two advents of Christ—a deliberate structural parallel in the homily.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܗܳܝ ܡܶܐܬ݂ܝܬ݂ܐ ܐ̱ܚܪܳܝܬܳܐ ܢܛܺܝܪܳܐ ܕܬܶܬܚܰܘܶܐ ܒܳܗܿ","severity":"info","text":"The 'second coming' (ܡܶܐܬ݂ܝܬ݂ܐ ܐ̱ܚܪܳܝܬܳܐ) is explicitly typified by Joseph's final revelation to his brothers, aligning with Jacob's eschatological typology.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܰܠܡܶܨܪ̈ܳܝܶܐ ܙܰܒܶܢܼܬܽܘܢܳܢܝ̱' could be read as 'sold by the Egyptians' or 'sold to the Egyptians'; the translation takes it as 'by the Egyptians' to parallel the crucifixion by the Jews.","The identity of 'the buried people' (ܥܰܡܳܐ ܩܒܺܝܪܳܐ) is ambiguous—possibly the Israelites in Egypt or a typological reference to the dead awaiting resurrection."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"ܘܠܰܐܝܠܶܝܢ ܕܳܐܬ݂ܝ̈ܳܢ ܐܶܫܿܠܶܐ ܡܶܢܗܶܝܢ ܐܰܝܟ ܕܰܢܛܺܝܪ̈ܳܢ\nܫܰܪܒܶܗ ܕܰܒܪܳܐ ܠܝܰܡܳܐ ܕܳܡܶܐ ܕܠܳܐ ܡܶܣܬܰܝܰܟ݂\nܒܪܺܝܟܽ ܗ̱ܘ ܕܝܰܗ̱ܒ ܠܶܗ ܠܝܰܘܣܶܦ ܢܶܗܘܶܐ ܛܽܘܦܣܳܐ ܠܰܒܪܶܗ","english":"And to the ships that were coming, he released from their fetters like captives. His splendor, which is like the sea, is unceasing. Blessed is he who gave to Joseph that he might be a type for his son.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܠܰܐܝܠܶܝܢ ܕܳܐܬ݂ܝ̈ܳܥ ܐܶܫܿܠܶܐ ܡܶܥܗܶܝܥ ܐܰܝܟ ܕܰܥܛܺܝܪ̈ܳܥ","severity":"info","text":"The ships are released from their fetters like captives, extending the imagery of liberation from the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܽܘܦܣܳܐ","severity":"info","text":"The Syriac ܛܽܘܦܣܳܐ (ṭupsā) means 'type' or 'model', a key term in Syriac typological exegesis, here applied to Joseph as a type for Christ.","cites":[{"key":"ed:dsc-117","label":"source edition: On Joseph (Memra 9)","url":"https://syriaccorpus.org/117"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܫܰܪܒܶܗ ܕܰܒܪܳܐ ܠܝܰܡܳܐ","severity":"info","text":"The comparison of Joseph's splendor to the unceasing sea reflects a common Syriac homiletic trope for divine or typological glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܪܺܝܟܽ ܗ̱ܘ ܕܝܰܗ̱ܒ ܠܶܗ ܠܝܰܘܣܶܦ ܥܶܗܘܶܐ ܛܽܘܦܣܳܐ ܠܰܒܪܶܗ","severity":"info","text":"This concluding doxology closes the memra by explicitly naming Joseph as a type for Christ (the 'son'), a standard typological closure in Jacob's homilies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܕܳܐܬ݂ܝ̈ܳܥ (d-āṯyāʿ) could be read as 'that were coming' or 'that are coming'; the English draft takes the past tense, consistent with the narrative."],"confidence":"high","notes":[]}]}