{"slug":"dsc-118","id":"syriac:dsc:dsc-118","title":"On Joseph (Memra 10)","author":"Jacob of Serugh","genre":"homily","date":"Late 5th/early 6th century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:20Z","cost_usd":0.011697},"source":{"registry_id":"syriac:dsc:dsc-118","work_id":"dsc-118","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/118"},"stats":{"passages":18,"english_words":4830,"coptic_letters":0,"commentary_units":103,"commentary_kinds":8,"derived_notes":0,"ambiguities":29,"work_notes":5,"external_links":3,"timeline":4},"summary":{"work":"dsc-118","abstract":"Jacob of Serugh's tenth memra on Joseph is a metrical homily composed in isosyllabic couplets, typical of his poetic style. The work presents Joseph as a typological prefiguration of Christ, a common patristic theme. The sole surviving manuscript is a 9th-century copy (Vat. Syr. 118), and the text was incorporated into the West Syriac liturgical tradition for the Sunday of the Forefathers. The homily reflects Jacob's rhetorical modesty and moral teaching, such as repaying good for evil, and frames its lessons as deriving from ecclesiastical instruction.","historical_context":"Jacob of Serugh (c. 451–521) composed this memra during his episcopate at Batnan, likely in the early 6th century. The dating is based on internal references to the Council of Chalcedon (451) and Jacob's known literary activity. The homily belongs to the Syriac Christian tradition, composed in Syriac, and is part of a larger cycle of memre on Joseph. The sole surviving manuscript is a 9th-century copy (Vat. Syr. 118), with no known recensional variants, though minor scribal adjustments may have occurred. The text was later incorporated into the West Syriac liturgical calendar for the Sunday of the Forefathers, indicating its enduring use in the Syriac Orthodox Church.","significance":"This memra exemplifies Jacob of Serugh's typological exegesis, linking Joseph to Christ, and demonstrates the poetic and liturgical richness of Syriac homiletics. It is a key witness to the development of the Joseph cycle in Syriac literature and its integration into liturgical practice, offering insights into early 6th-century theological and rhetorical traditions.","timeline":[{"date":"c. 451–521","event":"Life of Jacob of Serugh"},{"date":"Early 6th c.","event":"Composition of the memra on Joseph (Memra 10)"},{"date":"9th c.","event":"Earliest surviving manuscript (Vat. Syr. 118) copied"},{"date":"Post-6th c.","event":"Incorporation into West Syriac liturgical tradition for the Sunday of the Forefathers"}],"relations":[{"work":"On Joseph (Memra 1–9)","relation":"Part of a larger homiletic cycle on Joseph by Jacob of Serugh","key":"","label":null,"url":null},{"work":"Bible (Genesis 37–50)","relation":"Source text for the typological interpretation of Joseph","key":"","label":null,"url":null},{"work":"Homilies of Jacob of Serugh","relation":"Similar metrical and rhetorical style","key":"","label":null,"url":null},{"work":"West Syriac Lectionary","relation":"Liturgical use for the Sunday of the Forefathers","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Jacob of Serugh","label":"Jacob of Serugh","url":"https://en.wikipedia.org/wiki/Jacob_of_Serugh","reason":"Biographical context for the author"},{"key":"wikipedia:Syriac Orthodox Church","label":"Syriac Orthodox Church","url":"https://en.wikipedia.org/wiki/Syriac_Orthodox_Church","reason":"Liturgical tradition that uses the homily"},{"key":"wikipedia:Typology (theology)","label":"Typology (theology)","url":"https://en.wikipedia.org/wiki/Typology_%28theology%29","reason":"Key interpretive method used in the homily"}],"cautions":["The dating of the memra to the early 6th century is based on internal references and Jacob's known activity, but no precise year is attested.","The sole surviving manuscript is 9th-century, and the textual history is incomplete due to lack of collation with other manuscripts (e.g., BL Add. 14,584).","Minor scribal adjustments may have occurred in transmission, but no recensional variants are known."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000392,"generated":"2026-11-15T02:31:09Z"},"checks":{"work":"dsc-118","status":"pass","blocking":[],"warnings":[],"stats":{"passages":18,"translated":18,"commentary_passages":18,"commentary_units":103,"english_words":4830,"source_letters":16564,"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 isosyllabic couplets, a hallmark of Jacob’s metrical homilies (memre). The Syriac text exhibits a consistent 12-syllable line, though occasional irregularities may reflect scribal transmission.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"caution","text":"The sole surviving manuscript for this memra is a 9th-century copy (Vat. Syr. 118). The text likely underwent minor scribal adjustments, but no recensional variants are known.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Jacob of Serugh (c. 451–521) composed this memra during his episcopate at Batnan. The dating rests on internal references to the Council of Chalcedon (451) and Jacob’s known literary activity in the early 6th century.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memra was incorporated into the West Syriac liturgical tradition for the Sunday of the Forefathers (pre-Christmas). It is read in the Syriac Orthodox Church as a poetic meditation on Joseph’s typology of Christ.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a critical apparatus for the Syriac text. Variants from other manuscripts (e.g., BL Add. 14,584) are not collated, so the textual history remains incomplete.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 18 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":18},"term_index":[],"citations":{"ed:dsc-118":{"label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}},"segments":[{"i":1,"ref":"p1","source":"ܡܺܐܡܪܳܐ ܕܥܶܣܪܳܐ ܕܥܰܠ ܝܰܘܣܶܦ\nܡܺܐܡܪܳܐ ܕܥܶܣܪܳܐ ܕܥܰܠ ܝܰܘܣܶܦ\nܘܥܰܠ ܐܰܒܽܘܗ̱ܝ ܘܰܐܚܰܘ̈ܗ̱ܝ ܟܰܕ ܢܚܶܬ ܠܡܶܨܪܶܝܢ\nܬܽܘܒ ܥܿܰܬܺܝܼܪܳܐ ܐܰܦܶܩ ܗܿܰܒ ܠܺܝ ܡܶܢ ܒܶܝܬ ܓܰܙܳܟ݂܇\nܛܰܒ̈ܥܼܶܐ ܓܒ̈ܰܝܳܐ ܠܟܰܠܺܝܠ ܡܺܐܡܪܶܗ ܕܙܰܗܝܳܐ ܕܝܰܘܣܶܦ. ܠܰܘ ܡܶܛܽܠܳܬ݂ܝ ܬܶܬܶܠ ܠܺܝ ܡܳܪܝ̱ ܐܰܝܟ ܕܫܶܐܠܬ݂ܟ݂܇\nܡܶܛܽܠܳܬ݂ܗ ܬܺܐܪܰܒ ܡܶܠܰܬ݂ܝ ܕܶܐܬܢܶܐ ܫܽܘܼܦܪ̈ܰܘܗ̱ܝ. ܗ݀ܰܒ ܠܺܝ ܐܶܚܬ݂ܽܘܼܡ ܡܺܐܡܪܳܐ ܕܐ̱ܪ̈ܳܙܶܐ ܕܡܰܩܶܦ ܠܺܝ ܒܶܗ. ܕܰܒܟܽܠ ܥܶܠܠـ̈ܳܢ ܝܳܗܽܘܒܳܐ ܐܰܢ̱ܬ ܠܰܕܒܳܥܶܐ ܠܳܟ݂. ܒܳܟ ܡܳܪܝ̱ ܗܰܠܟ݂ܬ ܐܽܘܪܚܶܗ ܕܝܰܘܣܶܦ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ\nܒܳܟ ܬܽܘܒ ܬܶܕܪܶܐ ܫܰܪܒܶܗ ܡܶܠܰܬ݂ܝ ܥܿܰܬܺܝܼܪܳܐܺܝܬ݂. ܐ̱ܪ̈ܳܙܰܝܟ ܐܰܝܬܺܝ ܠܥܳܠܡܳܐ ܘܰܢܨܰܚ ܡܶܛܽܠܳܬܳܟ݂\nܗܰܒܠܺܝ ܩ̈ܳܠܶܐ ܬܽܘܒ ܐܶܡܰܠܶܠ ܡܶܛܽܠܳܬ݂ܗ\nܐ̱ܪܳܙܳܐ ܓܫܰܦ ܒܶܗ ܘܰܛܪܰܫ ܗ̱ܘܳܐ ܒܶܗ ܫܘܽܦܼܪܳܐ ܡܶܢܳܟ\nܘܰܠܺܐܝ ܥܳܠܡܳܐ ܕܰܢܨܽܘܪ ܫܽܘܼܦܪܶܗ ܘܠܳܐ ܐܶܣܬܰܝܿܰܟ\nܐܳܦܠܳܐ ܐܶܢܳܐ ܠܰܡܣܰܝܳܟ݂ܘ ܡܺܐܡܪܶܗ ܣܶܒܟܶܬ݂܇\nܡܿܰܢ ܓܶܝܪ ܡܶܫܟܰܚܼ ܕܰܢ݀ܟܺܝܠ ܝܰܡܳܐ ܒܫܽܘܼܥܠܶܗ ܡܶܡܬ݂ܘܡ. ܟܒܰܪ ܫܽܦܺܝܪ ܗ̱ܘܳܐ ܐܶܫܠܶܐ ܡܶܢܶܗ ܘܠܳܐ ܢܶܬ݂ܡܰܠܰܠ\nܕܠܳܐ ܐ̱ܢܳܫ ܢ݀ܰܣܒܰܪ ܕܶܐܣܬܰܝܿܰܟ ܠܶܗ ܒܗܳܠܶܝܢ ܕܶܐܡܪܶܬ݂܇\nܣ݀ܳܗܶܕ ܩܽܘܫܬܳܐ ܕܠܳܐ ܐܶܫܬܰܘܕܺܝܼܬ ܕܰܡܣܿܰܝܶܟ ܐ̱ܢܳܐ܆\nܘܗܳܕܳܐ ܗ̱ܝ ܡܶܠܰܬ݂ܝ ܡܶܢ ܫܽܘܼܪܳܝܳܐ ܕܠܳܐ ܣܳ݀ܦܶܩ ܐ̱ܢܳܐ܇\nܠܳܐ ܓܶܝܪ ܐܺܝܬ ܗ̱ܘܳܐ ܚܰܝܠܳܐ ܠܶܫܳܢܝ ܠܰܡܡܰܠܳܠܽܘ܀ ܣܳܟ݂ܶܗ ܕܫܰܪܒܳܐ ܕܶܐܠܳܐ ܒܡܳܪܰܢ ܠܳܐ ܡܶܬ݂ܡܰܠܰܠ܆\nܕܫܽܘܦܪ̈ܰܘܗ̱ܝ ܪܳܡܺܝܢ ܘܽܐܘܪܚܶܗ ܪܰܒܳܐ ܘܡܿܰܢ ܡܰܘܦܶܐ ܠܶܗ. ܕܒܰܪ ܐܰܠܳܗܳܐ ܒܳܟܶܗ ܨܺܝܼܪ ܗ̱ܘܳܐ ܢ݀ܰܗܺܝܪܳܐܺܝܬ݂.","english":"Tenth Memra on Joseph\n\nTenth Memra on Joseph, and on his father and his brothers when he went down to Egypt.\n\nAgain, O wealthy one, bring out and give to me from your treasury, choice pearls for the crown of the memra of the glorious Joseph. Not for my sake will you give to me, my Lord, as you requested, but for its sake my word will be adorned, that its beauty may be seen. Give me that I may complete the memra of the mysteries that binds me to it. For in every generation Jacob comes to you for pearls. In you, my Lord, I have walked the path of Joseph among the Egyptians; in you again my word will cast his story richly. Bring your mysteries to the world and cry out for your sake; give me voices again that I may speak for his sake. A mystery was revealed in him and beauty was fashioned from you, and the world was weary that his beauty might be depicted, yet it was not exhausted; nor could it finish his memra, for how can the sea be contained in its measure at any time? It would be fitting to cease from it and not speak, lest I think that I have exhausted it in these words I have spoken. Witness the truth that I have not confessed that I can exhaust it, and this is my word from the beginning: that it is not possible to exhaust it, for there was no power for my tongue to speak it. The end of the story is that without difficulty it is not spoken, for his beauties are high and his path is great, and who can reach it? For the son of God was formed in it clearly.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܺܐܡܪܳܐ ܕܥܶܣܪܳܐ ܕܥܰܠ ܝܰܘܣܶܦ","severity":"info","text":"The opening title identifies this as the tenth memra of a series on Joseph, establishing the work's place within a larger homiletic cycle.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܿܰܬܺܝܼܪܳܐ","severity":"info","text":"The epithet 'wealthy one' (ܥܿܰܬܺܝܼܪܳܐ) is a standard address for God in Syriac poetry, invoking divine abundance as a source of rhetorical inspiration.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐ̱ܪ̈ܳܙܶܐ","severity":"info","text":"The term 'mysteries' (ܐ̱ܪ̈ܳܙܶܐ) is a key theological concept in Jacob's typological exegesis, referring to hidden divine truths revealed in the Joseph narrative.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܰܘܣܶܦ","severity":"info","text":"Jacob of Serugh frequently employs the figure of Joseph as a type of Christ, a common patristic typology that informs the 'mysteries' mentioned here.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܒܰܪ ܐܰܠܳܗܳܐ ܒܳܟܶܗ ܨܺܝܼܪ ܗ̱ܘܳܐ ܢ݀ܰܗܺܝܪܳܐܺܝܬ݂","severity":"info","text":"The phrase 'the son of God was formed in it clearly' asserts that Joseph's story prefigures Christ, a typological claim central to Jacob's homiletic purpose.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܳܐ ܐ̱ܢܳܫ ܢ݀ܰܣܒܰܪ ܕܶܐܣܬܰܝܿܰܟ ܠܶܗ","severity":"caution","text":"The author's repeated insistence on the impossibility of exhausting the topic may reflect a rhetorical topos of modesty, but the text's self-referential anxiety about completion is notable.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'wealthy one' (ܥܿܰܬܺܝܼܪܳܐ) could be read as God or as a patron; the context favors God."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܛܰܠܝܳܐ ܪܚܺܝܡܼܳܐ ܥܠܰܝܡܳܐ ܪܓ݂ܺܝܓ݂ܐ ܓܰܒܪܳܐ ܙܰܗܝܳܐ܇\nܝܰܡܳܐ ܕܡܺܐܡܪ̈ܶܐ ܕܠܳܐ ܣܳ݀ܦܩܺܝܢ ܠܶܗ ܪ̈ܶܒܽܘ ܦܽܘ̈ܡܺܝܢ. ܚܳܪ ܒܰܐܠܳܗܳܐ ܘܰܡܠܳܬ ܢܰܦܫܶܗ ܢܽܘܗܪܳܐ ܡܶܢܶܗ܇\nܘܠܰܒܥܶܠܕܒܳܒܰܘ̈ܗ̱ܝ ܠܳܐ ܣܳ݀ܢܶܐ ܗ̱ܘܳܐ ܡܶܛܽܠܳܬ݂ܗ. ܠܰܡܙܰܒܢܳܢܰܘ̈ܗ̱ܝ ܬܰܪܣܺܝܼ ܒܟܿܰܦܢܳܐ ܗ݀ܰܘ ܦܳܪܽܘܫܳܐ܇\nܕܢܶܗܘܶܐ ܕ݀ܳܡܶܐ ܥܰܒܕܳܐ ܠܡܳܪܶܗ ܒܟܽܠ ܐܶܣܟܺܝܡܺܝܢ\nܡܪܰܚܡܳܢܽܘܬ݂ܐ ܘܠܶܒܳܐ ܛܳܒܳܐ ܩܢܼܶܐ ܗ̱ܘܳܐ ܝܰܘܣܶܦ\nܘܠܳܐ ܝ݀ܳܕܰܥܼ ܗ̱ܘܳܐ ܕܢܶܛܽܘܪ ܐܰܟ݂ܬ݂ܳܐ ܠܰܕܣܿܳܢܶܐ ܠܶܗ. ܙܿܗܼܶܐ ܗ̱ܘܳܐ ܘܰܫܦܶܐ ܘܪܳܚܿܶܡ ܫܰܝܢܳܐ ܘܰܡܠܶܐ ܚܽܘܒܳܐ܇\nܘܠܳܐ ܐܺܝܬ ܗ̱ܘܳܐ ܒܳܗܿ ܒܢܰܦܫܶܗ ܐܰܬ݂ܪܳܐ ܠܪܽܘܓ݂ܳܙܳܐ ܡܶܡܬ݂ܽܘܡ. ܒܠܶܒܶܗ ܢܺܝܼܚ ܗ̱ܘܳܐ ܘܡܰܟܺܝܼܟ ܝܰܘܣܶܦ ܦܳܪܽܘܫܼܳܐܺܝܬ݂܇\nܘܠܳܐ ܐܰܚܬ݂ܪܬܶܗ ܗܳܝ ܪܰܒܽܘܬ݂ܐ ܕܩ݀ܳܐܶܡ ܗ̱ܘܳܐ ܒܳܗܿ. ܒܡܿܰܟܺܝܟ݂ܘܬ݂ܐ ܨܒܼܳܐ ܗ̱ܘܳܐ ܕܢܿܰܘܕܰܥ ܢܰܦܫܶܗ ܠܰܐܚܰܘ̈ܗ̱ܝ܆\nܕܠܳܐ ܢܶܣܬܰܪܕܽܘܢ ܡܶܢ ܗܿܰܘ ܪܰܘܡܳܐ ܕܥܰܙܺܝܙܽܘܼܬ݂ܶܗ. ܐܶܢܳܐ ܐ̱ܢܳܐ ܝܰܘܣܶܦ ܕܰܠܡܶܨܪ̈ܳܝܶܐ ܙܰܒܶܢܬܽܘܢܳܢܝ̱܆\nܠܰܘ ܕܰܢܚܿܰܣܼܶܕ ܐܶܠܳܐ ܕܢܰ݀ܥܰܗܶܕ ܘܰܕܢܶܫܬܰܪܰܪ\nܠܟܽܠܢܳܫ ܐܰܦܶܩܼ ܕܰܩܕܳܡ ܐ̱ܢܳܫ̈ܳܐ ܠܳܐ ܢܶܬܦܿܰܪܣܽܘܢ܆\nܘܰܠܚܿܰܫ ܡܿܰܠܶܠܼ ܒܶܝܬ ܠܶܗ ܘܰܠܗܽܘܢ ܪܰܟܺܝܟ݂ܐܺܝܬ݂. ܫܿܰܦܺܝܪ ܗ̱ܘܳܐ ܠܶܗ ܟܰܕ ܝܳܗܿܶܒ ܗ̱ܘܳܐ ܢܰܚ̈ܬܶܐ ܠܰܐܚܰܘ̈ܗ̱ܝ܆\nܕܢܶܦܪܽܘܥ ܛܳܒܬ݂ܳܐ ܚܠܳܦ ܗܳܝ ܒܺܝܫܬܳܐ ܕܰܣܼܥܰܪܘ ܗ̱ܘܰܘ ܠܶܗ. ܚܠܳܦ ܟܽܘܼܬܺܝܢܶܗ ܕܰܐܫܠܰܚܼܘ ܡܶܢܶܗ ܘܫ݀ܰܒܩܽܘܼܗ̱ܝ ܥܿܰܪܛܶܠ܆\nܙܰܘܓ̈ܶܐ ܕܢܰܚ̈ܬܶܐ ܠܟܽܠܗܽܘܢ ܝܰܗ̱ܒ ܗ̱ܘܳܐ ܕܢܰ݀ܠܒܶܫ ܐܶܢܽܘܢ. ܗܳܢܰܘ ܣܳܟ݂ܶܗ ܕܗܰܘ ܝܽܘܠܦܳܢܳܐ ܕܒܶܝܬ ܐܰܠܳܗܳܐ܇\nܕܰܚܠܳܦ ܒܺܝܫܼܬܳܐ ܬܶܦܼܪܽܘܥ ܛܳܒܬ݂ܐ ܠܰܕܣܿܳܢܶܐ ܠܳܟ݂.","english":"The beloved youth, the gentle young man, the splendid man, a sea of discourses that could not be exhausted by the mouths of many. He looked to God and to the word of his soul, a light from him, and to his enemies he was not negligent because of their calumny. He prepared his sacrifices with the palm of his hand, that distinguished one, so that he might be like a servant to his master in all his conduct. Joseph possessed compassion and a good heart, and he did not know that a reward was stored up for those who persecuted him. He was chaste, pure, and loving of peace, and full of love, and there was no place in his soul for anger at any time. In his heart he was gentle and humble, Joseph the distinguished one, and that greatness which stood before him did not exalt him. In humility he wished to make himself known to his brothers, so that they might not be estranged from that height of his strength. Then, then Joseph, when you sold me to the Egyptians, it was not because you were stingy, but so that you might remember and be confirmed. To everyone he brought forth what was before the faces, so that they might not be divided, and he spoke softly to them in a gentle manner. It was pleasing to him when he gave robes to his brothers, so that they might repay good in place of the evil they had done to him. In place of the tunics they had stripped from him and left him naked, he gave pairs of robes to all of them to wear. This is the reward of that teaching of the house of God, that in place of evil you shall repay good to those who persecute you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܰܠܝܳܐ ܪܚܺܝܡܼܳܐ ܥܠܰܝܡܳܐ ܪܓ݂ܺܝܓ݂ܐ ܓܰܒܪܳܐ ܙܰܗܝܳܐ","severity":"info","text":"The string of epithets (beloved youth, gentle young man, splendid man) is a conventional rhetorical flourish in Syriac memre, building Joseph’s idealised portrait.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܚܠܳܦ ܒܺܝܫܼܬܳܐ ܬܶܦܼܪܽܘܥ ܛܳܒܬ݂ܐ","severity":"info","text":"The maxim “repay good for evil” echoes a common biblical and patristic moral teaching (cf. Rom 12:21; Lk 6:27–28), here tied to Joseph’s forgiveness of his brothers.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܶܝܬ ܐܰܠܳܗܳܐ","severity":"info","text":"“House of God” (Beth Alaha) refers to the church or monastic community, the source of the teaching Joseph exemplifies; Jacob of Serugh often frames moral lessons as deriving from ecclesiastical instruction.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐ̱ܢܳܐ ܐ̱ܢܳܐ ܝܰܘܣܶܦ","severity":"info","text":"The repeated “then, then Joseph” (ܐ̱ܢܳܐ ܐ̱ܢܳܐ) marks a rhetorical shift from description to direct apostrophe, a common homiletic device in Jacob’s memre.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܙܰܘܓ̈ܶܐ ܕܢܰܚ̈ܬܶܐ","severity":"info","text":"Joseph’s gift of robes (pairs of robes) to his brothers parallels the biblical narrative (Gen 45:22) where Joseph gives each brother a change of garments, symbolising reconciliation.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܕܢܶܗܘܶܐ ܕ݀ܳܡܶܐ ܥܰܒܕܳܐ ܠܡܳܪܶܗ (so that he might be like a servant to his master) could be read as Joseph’s self-effacement before God or as a model of servitude to his earthly master Potiphar; the homily likely intends both."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܒܚܽܘܪܒܳܐ ܠܝܰܘܣܶܦ ܥܰܒܼܕܽܘܗ̱ܝ ܐܰܚܰܘ̈ܗ̱ܝ ܥܰܪܛܶܠܳܝܳܐ܇\nܘܡܳܐܢ̈ܶܐ ܪ̈ܓ݂ܺܝܓܼ݂ܶܐ ܒܫܰܝܢܳܐ ܐܰܦܶܩܼ ܘܰܐܠܒܼܶܫ ܐܶܢܽܘܢ. ܠܰܘ ܠܳܐ ܣܢܳܐ ܗ̱ܘܳܐ ܠܣ̈ܳܢܰܐܗܘ̱ܝ ܒܰܠܚܽܘܕ ܗܰܘ ܫܰܦܺܝܪܳܐ\nܐܶܠܳܐ ܪܚܼܶܡ ܗ̱ܘܳܐ ܐܶܢܽܘܢ ܘܡܶܪܚܰܡ ܐܰܝܟ ܕܰܟܬ݂ܝܒܼܳܐ. ܒܢܰܚ̈ܬܶܐ ܘܕܳܫ̈ܢܶܐ ܘܰܒܡܰܘܗ̈ܒܳܬ݂ܐ ܝܿܰܩܺܝܪ̈ܳܬ݂ܐ܇\nܙܰܘܿܶܕ ܐܶܢܽܘܢ ܐܰܝܟ ܕܰܠܥܳܒܕ̈ܰܝ ܫܿܰܦܺܝܪ̈ܳܬ݂ܐ. ܡܶܛܽܠܳܬ݂ܟܽܘܢ ܫܰܕܪܰܢܝ ܡܳܪܝܳܐ ܠܒܶܝܬ ܡܼܶܨܪ̈ܳܝܶܐ܇\nܐܶܡܰܪ ܗ̱ܘܳܐ ܠܗܽܘܢ ܕܢܼܶܛܪܽܘܕ ܡܶܢܗܽܘܢ ܒܶܗܬܰܬ݀ ܐܰܦ̈ܶܐ܀ ܕܰܢܚܼܽܘܪܽܘܢ ܒܶܗ ܟܰܕ ܠܳܐ ܒܳܗܬܺܝܢ ܥܰܠ ܕܰܐܣܟܶܠܼܘ ܒܶܗ܇\nܐܰܪܚܼܶܩ ܐܶܢܽܘܢ ܡܶܢ ܣܽܘܥܪܳܢܳܐ ܒܺܝܫܳܐ ܕܰܥܒܼܰܕܘ\nܝܰܗܒܳܗܿ ܠܡܳܪܝܳܐ ܟܽܠܳܗ̇ ܐܽܘܪܚܳܐ ܕܗܽܘ ܠܰܡ ܫܰܕܪܰܢܝ̱\nܕܰܢܠܰܒܶܒ ܗ̱ܘܳܐ ܠܰܡܙܰܒ̈ܢܳܢܰܘܗ̱ܝ ܐܰܝܟ ܚܰܟܺܝܡܳܐ. ܕܰܐܚ̈ܰܘܗ̱ܝ ܙܰܒܿܢܽܘܼܗ̱ܝ ܘܡܳܪܝܳܐ ܫܿܰܕܪܶܗ ܐܰܝܟܰܢ ܕܶܐܡܼܰܪ܇\nܬܰܪ̈ܬܰܝܗܶܝܢ ܓܶܝܪ ܫܰܪ̈ܺܝܪܳܢ ܗܘ̈ܰܝ ܘܶܐܡܼܰܪ ܐܶܢܶܝܢ. ܐܶܢܳܐ ܐ̱ܢܳܐ ܝܰܘܣܶܦ ܕܰܠܡܶܨܪ̈ܳܝܶܐ ܙܰܒܶܢܬܽܘܢܳܢܝ̱. ܘܡܳܪܝܳܐ ܫܰܕܪܰܢܝ ܡܶܛܽܠܳܬ݂ܟ݂ܽܘܢ ܐܶܬܰܪܣܺܝܟ݂ܽܘܢ. ܘܗܳܟ݂ܰܢ ܐܺܝܬ݂ܝܗ̇ ܕܡܳܪܝܳܐ ܫܰܕܪܶܗ ܫܰܪܺܝܪܳܐܺܝܬ݂܇\nܘܬܽܘܒ ܗܳܟ݂ܰܢ ܗܺܝ ܕܗܶܢܽܘܢ ܙܰܒܢܽܘܼܗ̱ܝ ܡܰܪܳܚܼܳܐܺܝܬ݂. ܘܠܳܐ ܠܗܳܝ ܕܺܝܠܗܽܘܢ ܩܰܪܺܝܒ ܡܳܪܝܳܐ ܟܰܕ ܙܰܒܢܽܘܗ̱ܝ ܗ̱ܘܰܘ܇\nܐܳܦܠܳܐ ܕܫܰܕܪܶܗ ܡܳܪܝܳܐ ܪܓܺܫܼܺܝܢ ܐܰܘ ܩܰܪܺܝܒܺܝܢ. ܗܶܢܽܘܢ ܒܺܝܫܼܬܳܐ ܘܡܳܪܝܳܐ ܛܳܒܬ݂ܐ ܣܥܰܪܘ ܨܶܝܼܕ ܝܰܘܣܶܦ ܆\nܘܰܚܕܳܐ ܗ̱ܝ ܐܽܘܪܚܳܐ ܘܠܳܐ ܚܠܺܝ̈ܛܳܢ ܒܳܗܿ ܗܳܕܶܐ ܥܰܡ ܗܳܝ\nܙܰܒܢܽܘܗ̱ܝ ܘܶܐܙܰܠ ܘܰܠܗܳܝ ܕܶܐܙܰܠ ܠܳܐ ܩܰܪܺܝܒܺܝܢ\nܐܶܠܳܐ ܕܙܰܒܢܽܘܗ̱ܝ ܗܶܢܼܽܘܢ ܒܰܠܚܽܘܕ ܥܰܘܳܠܳܐܺܝܼܬ݂.","english":"He was sold by his brothers to the Ishmaelites, and he brought out and put on a garment of many colors. Not only did that beautiful one not suffice for his buyers, but he loved the garment and was compassionate, as it is written. With gifts and presents and precious offerings, he equipped the garment, as for those who do beautiful things. \"Because of you, the Lord sent me to the house of the Egyptians,\" he said to them, \"so that you might be ashamed of your faces before him, when you are not ashamed of having sinned against him.\" He removed the garment from the evil deed that they had done. He gave the whole journey to the Lord, who had sent him, for he was wise in deceiving his buyers. His brothers sold him, and the Lord sent him, as it is said. For both are true, and he said, \"I will come. I will come, O Joseph, because you sold me to the Egyptians. And the Lord sent me because of you, to be reconciled with you. And thus it is that the Lord truly sent him, and again thus it is that they sold him arrogantly. And the Lord was not near to them when they sold him, nor did the Lord perceive or approach when they sold him. They did evil, and the Lord did good to Joseph. And it is one journey, and these two are not mixed together: they sold him and he went, and to that which went they were not near. But they sold him, his brothers alone, unjustly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܰܪܛܶܠܳܝܳܐ","severity":"info","text":"The term ʿarṭelāyā (Ishmaelites) is used in Syriac tradition to denote Arab or nomadic traders, often identified with the Midianites who bought Joseph in Gen 37:28.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen 37:28; 45:4–5","severity":"info","text":"The narrative of Joseph’s sale to the Ishmaelites and his later gift of a garment (here a ‘garment of many colors’) echoes Gen 37:28 and the reconciliation scene in Gen 45:4–5, where Joseph provides gifts to his brothers.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܰܪ̈ܬܰܝܗܶܝܢ ܓܶܝܪ ܫܰܪ̈ܺܝܪܳܢ ܗܘ̈ܰܝ","severity":"info","text":"Jacob of Serugh juxtaposes two parallel but distinct actions—the brothers’ sale and the Lord’s sending—as both true, a rhetorical device that underscores the dual agency (human malice and divine providence) in Joseph’s story.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܰܘܗ̈ܒܳܬ݂ܐ ܝܿܰܩܺܝܪ̈ܳܬ݂ܐ","severity":"info","text":"The ‘precious offerings’ (mawhḇāṯā yaqqīrāṯā) given to Joseph’s garment reflect the late antique practice of equipping a slave or envoy with gifts to enhance status, a detail not in the biblical account but typical of homiletic elaboration.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܶܡܰܪ ܗ̱ܘܳܐ ܠܗܽܘܬ ܕܢܼܶܛܪܽܘܕ ܡܶܢܗܽܘܬ ܒܶܗܬܰܬ݀ ܐܰܦ̈ܶܐ","severity":"caution","text":"The phrase ‘so that you might be ashamed of your faces’ is syntactically ambiguous: the subject of the shame could be the brothers or the Ishmaelites; the English draft takes it as the brothers, but the Syriac allows either reading.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the buyers (Ishmaelites vs. Midianites) is not specified in the Syriac; the term ʿarṭelāyā is generic for Arab traders.","The phrase ‘he removed the garment from the evil deed’ (ܐܰܪܚܼܶܩ ܐܶܢܽܘܬ ܡܶܢ ܣܽܘܥܪܳܢܳܐ ܒܺܝܫܳܐ) is obscure: it may mean Joseph distanced the garment from the brothers’ sin, or that the garment itself was removed from the evil context."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܐܶܙܰܠ ܕܶܐܙܕܰܒܼܰܢ ܘܠܰܘ ܡܶܛܽܠܗܳܝ ܕܶܐܙܕܰܒܼܰܢ ܗ̱ܘܳܐ:\nܐܶܠܳܐ ܕܢܺܐܙܰܠ ܢܶܦܠܰܬ ܐܽܘܪܚܳܐ ܡܶܢ ܐܰܠܳܗܳܐ. ܗܶܢܽܘܢ ܙܒܰܢܽܘܗ̱ܝ ܘܒܡܶܐܙܰܠܬܶܗ ܠܳܐ ܪܓܺܝܫܼܺܝܢ ܗ̱ܘܰܘ܆\nܡܳܪܝܳܐ ܫܿܰܕܪܶܗܼ ܘܠܰܘ ܗܽܘܼ ܙܰܒܢܼܶܗ ܟܰܕ ܐܶܙܕܰܒܼܰܢ. ܒܶܠܥܳܕ ܡܳܪܝܳܐ ܡܙܰܒܢܺܝܢ ܗ̱ܘܰܘ ܠܶܗ ܟܰܕ ܠܳܐ ܩܰܪܺܝܒ܆\nܘܒܶܠܥܳܕܰܝܗܽܘܢ ܫܰܕܪܶܗ ܡܳܪܝܳܐ ܘܠܳܐ ܩܰܪܺܝܒܺܝܢ. ܠܰܘ ܫ̈ܰܘܬܳܦܶܐ ܐܺܝܬ݂ܰܝܗܽܘܢ ܓܶܝܪ ܡܳܪܝܳܐ ܘܗܶܢܽܘܢ܆\nܕܢܺܐܡܰܪ ܕܰܣܼܥܰܪ ܚܰܕ ܣܽܘܥܪܳܢܳܐ ܒܶܝܬ ܠܶܗ ܘܰܠܗܽܘܢ. ܗܶܢܽܘܢ ܙܰܒܶܢܼܘ ܘܡܳܪܝܳܐ ܫܰܕܰܪ ܐܰܝܟ ܕܰܟܬ݂ܝܒܳܐ܇\nܠܗܽܘܢ ܥܶܕܠܳܝܳܐ ܘܫܽܘܒܚܳܐ ܠܡܳܪܝܳܐ ܕܰܐܬܩܼܶܢ ܐܽܘܪܚܶܗ. ܡܶܛܽܠܳܬ݂ܟ݂ܘܢ ܫܰܕܪܰܢܝ̱ ܡܳܪܝܳܐ ܐܶܬܰܪܣܺܝܟ݂ܘܢ܆\nܙܶܠܼܘ ܚܰܘܼܰܘ ܠܶܗ ܠܣܳܒܳܐ ܝܰܥܩܽܘܒ ܢܺܐܬ݂ܐ ܢܶܚܙܼܶܝܢܝ̱. ܙܶܠܼܘ̱ ܘܶܐܡܰܪܼ ܠܶܗ ܐܰܥܒܼܰܪ ܐܰܒܠܳܟ ܟܺܐܢܳܐ ܪܰܒܳܐ܇\nܕܰܒܪܳܟ ܚܰܝܼܽ ܗ̱ܘ ܘܚܳܐܰܪ ܢܶܚܼܙܶܝܟ ܫܰܪܺܝܪܳܐܺܝܬ݂. ܣܰܪܗܼܶܒܘ̱ ܘܰܚܙܽܘܩܼܘ̱ ܘܰܐܘܒܶܠܼܘ̱ ܛܶܒܳܐ ܕܰܡܠܼܶܐ ܫܰܝܢܳܐ܇\nܕܰܡܨܶܐ ܕܢܶܛܪܽܘܕ ܐܶܒܠܳܐ ܕܢܽܘܓ݂ܪܳܐ ܡܶܢ ܝܰܩܺܝܪܳܐ. ܐܰܩܶܠܼܘ̱ ܪܶܗܼܛܳܐ ܥܰܠ ܣܰܒܪ̈ܳܬ݂ܐ ܫܰܦܺܝܪ̈ܳܬ݂ܐ܇\nܨܶܝܕ ܗܰܘ ܟܺܐܢܳܐ ܕܰܠܒܽܘܼܝܳܐܳܐ ܪܰܒܳܐ ܫܳܘܶܐ܀ ܫ̈ܢܰܝܳܐ ܚܰܡܶܫ ܩܰܝܳܡ ܟܰܦܢܳܐ ܒܰܐܪܥܳܐ ܟܽܠܳܗ̇܆\nܕܠܳܐ ܐ̱ܢܳܫ ܙܳܪܰܥ ܐܶܦܠܳܐ ܚܳܨܶܕ ܐܰܝܟ ܕܶܐܬ݂ܓܰܙܪܰܬ݂܇\nܙܰܘܶܕ ܐܶܢܽܘܢ ܝܰܘܣܶܦ ܠܰܐܚ̈ܰܘܗ̱ܝ ܐܰܝܟ ܕܶܐܡܰܪܢܰܢ܇\nܘܫܰܕܰܪ ܐܶܢܽܘܢ ܢ݀ܰܝܬܽܘܢ ܠܰܐܒܽܘܗ̱ܝ ܐܰܝܟ ܕܰܫܼܡܰܥܬܽܘܢ. ܦܰܩܶܕ ܐܶܢܽܘܢ ܐܰܝܟ ܚܰܟܺܝܡܳܐ ܘܪܳܚܶܡ ܫܰܝܢܳܐ܇\nܕܠܳܐ ܠܰܡ ܬܶܨܽܘܢ ܒܽܐܘܪܚܳܐ ܐܰܢ̱ܬܽܘܢ ܟܰܕ ܪܳܕܶܝܢ ܐܰܢ̱ܬܽܘܢ.","english":"He went to be sold, and not because of the price that he was sold; rather, that he might go, for the way was prepared by God. They sold him, and in his going they did not perceive. The Lord sent him, and it was not they who sold him when he was sold. Apart from the Lord, they were selling him when he was not near, and apart from them, the Lord sent him when they were not near. For the Lord and they were not partners, that one might say that a transaction occurred between him and them. They sold, and the Lord sent, as it is written: to them the reproach and the glory to the Lord, who prepared his way. Because of you, the Lord sent me; he restrained you. Go, show the old man Jacob that I have come to see him. Go, tell him: let your great sorrow pass away, for your son is alive and looks to see you truly. Hurry, set out, and bring the good news that is full of joy, which can drive away the sorrow of grief from the venerable one. Hasten the running upon the beautiful tidings, hunting for that sorrow which the great mourner deserves. Five years of famine stood in the whole land, so that no one sowed nor reaped, as if it were decreed. Joseph equipped his brothers with provisions, as he said, and sent them to bring them to his father, as you have heard. He commanded them like a wise man and a lover of joy, that they should not delay on the way when they were driving.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܢܺܐܙܰܠ ܢܶܦܠܰܬ ܐܽܘܪܚܳܐ ܡܶܢ ܐܰܠܳܗܳܐ","severity":"info","text":"The phrase 'the way was prepared by God' emphasizes divine providence over human agency in Joseph's sale, a key theme in Jacob's homily.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܺܐܢܳܐ","severity":"info","text":"The term 'sorrow' (ܟܺܐܢܳܐ) recurs in this passage, linked to Jacob's grief and its resolution through Joseph's message.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Five years of famine stood in the whole land","severity":"info","text":"This echoes Genesis 41:54-57, where the seven-year famine begins, though Jacob's homily specifies five years, possibly a rhetorical compression.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Joseph equips his brothers with provisions","severity":"info","text":"This detail expands on Genesis 45:21-23, where Joseph gives his brothers grain and gifts, highlighting his generosity and wisdom in Jacob's retelling.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"They sold, and the Lord sent, as it is written","severity":"info","text":"This passage contrasts human and divine action through parallel clauses, reinforcing the homily's theme of God's hidden guidance.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'five years of famine' may be a rhetorical variation or a textual variant; the biblical account mentions seven years."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܕܠܳܐ ܢܶܬ݂ܥܰܕܠܽܘܢ ܗܳܢܳܐ ܒܗܳܢܳܐ ܥܰܠ ܣܽܘܼܥܪܳܢܶܗ܇\nܘܬܶܦܶܠܝ ܚܰܪܒܳܐ ܒܰܝܢܳܬ ܐܰܚ̈ܶܐ ܡܶܛܽܠܳܬ݂ܗ. ܘܪܽܘܒܶܝܠ ܢܺܐܡܰܪ ܕܡܶܛܽܠ ܡܳܢܳܐ ܙܰܒܶܢܬܽܘܢܳܝܗ̱ܝ\nܘܢܶܬ݂ܢܶܐ ܐ̱ܚܪܺܢܳܐ ܕܶܐܡܿܪܶܬ ܐܢܿܳܐ: ܕܠܳܐ ܢܶܙܕܰܒܰܢ. ܘܚܰܕ ܬܽܘܒ ܢܺܐܡܰܪ ܕܗܳܐ ܛܰܝܒܽܘܬ݂ܐ ܗ̱ܝ ܕܰܥܒܰܕܢܰܢ ܒܶܗ\nܘܬܶܣܓ݂ܐ ܗܶܪܬܳܐ ܘܰܠܡܰܨܽܘܬ݂ܳܐ ܐܰܬ݂ܪܳܐ ܢܶܗܘܶܐ. ܘܽܐܘܪܚܳܐ ܕܡܰܠܝܳܐ ܫܰܝܢܳܐ ܘܣܰܒܥܳܐ ܛܶܒܳܐ ܛܳܒܳܐ. ܬܶܗܘܶܐ ܪܳܕܝܳܐ ܒܕܺܝܢܳܐ ܘܗܶܪܬܳܐ ܘܰܒܚܶܪܝܳܢܳܐ. ܡܶܛܽܠ ܗܳܢܳܐ ܕܠܳܐ ܢܶܨܽܘܢ ܗ̱ܘܰܘ ܦܰܩܰܕ ܐܶܢܽܘܢ܆\nܕܢܶܗܘܽܘܢ ܥܳܗܕܺܝܢ ܡܶܠܬ݂ܗ ܘܫ݀ܳܠܶܝܢ ܡܶܢ ܚܶܪܝܳܢܳܐ. ܝܰܗ̱ܒ ܥܶܓ̈ܠܳܬ݂ܐ ܠܗܳܝ ܝܺܩܰܪܬ݂ܐ ܕܰܒܒ̈ܳܬܰܝܗܽܘܢ. ܐܳܦ ܬܽܘܪܣܳܝܳܐ ܠܟܽܠܳܗ̇ ܐܽܘܪܚܳܐ ܕܒܳܗܿ ܐܳܬ݂ܝܢ ܗ̱ܘܰܘ. ܛܥܶܢܘ̱ ܗ̱ܘܰܘ ܡܶܢܶܗ ܙܘ̈ܳܕܶܐ ܘܛܽܘ̈ܒܶܐ ܘܡܶܠܟ̈ܶܐ ܛܳܒ̈ܶܐ܇\nܘܰܠܒܰܟܼܘ ܐܽܘܪܚܳܐ ܒܫܰܝܢܳܐ ܪܰܒܳܐ ܟܰܦܢ̈ܶܐ ܕܰܣܒܰܥܼܘ. ܡܛܰܘ ܨܶܝܕ ܝܰܥܩܽܘܒ ܘܰܚܦܺܝܛܺܝܢ ܗ̱ܘܰܘ ܥܰܠ ܣܰܒܪ̈ܳܬ݂ܐ܇\nܕܰܐܝܢܳܐ ܢܶܩܕܽܘܡ ܢܰܝܬܶܐ ܛܶܒܳܐ ܕܫܰܦܺܝܪ̈ܳܬ݂ܐ. ܥܰܠܘ ܨܶܝܼܕ ܣܳܒܳܐ ܟܰܕ ܚܳܕܶܝܢ ܗ̱ܘܰܘ ܘܰܦܨܺܝܚܼܺܝܢ ܗ̱ܘܰܘ܆\nܘܶܐܡܼܰܪܘ̱ ܗ̱ܘܰܘ ܠܶܗ ܕܩܰܝܳܡ ܝܰܘܣܶܦ ܫܰܪܺܝܪܳܐܺܝܬ݂\nܘܡܶܢ ܪܰܒܽܘܬ݂ܗܿ ܕܡܶܠܬ݂ܐ ܐܰܗܡܼܺܝ ܘܠܳܐ ܐܰܫܼܰܪ ܗ̱ܘܳܐ:\nܘܰܕܣܰܓܺܝ ܗ̱ܘܳܐ ܛܶܒܳܐ ܡܶܢܶܗ ܫܳܛܶܗ ܘܰܫܠܺܝܼ\nܘܟܰܕ ܚܰܘܺܝܼܘ ܠܶܗ ܙܘ̈ܳܕܶܐ ܘܢܰܚ̈ܬܶܐ ܘܟܽܠܡܳܐ ܕܰܐ݀ܝܬܺܝܼܘ\nܥܒ̈ܳܕܶܐ ܘܡ̈ܶܠܶܐ ܥܨܰܐܘܽܘܗ̱ܝ ܢܰܫܰܪ ܛܶܒܼܳܐ ܕܰܫܡܰܥܼ. ܟܺܐܒܳܐܼ ܕܢܰܦܫܶܗ ܐܰܝܟ ܫܽܘܚܢܼܳܐ ܗ̱ܘܳܐ ܡܶܛܽܠ ܝܰܘܣܶܦ܆\nܘܥܰܠܘ̱ ܗ̱ܘܰܘ ܥܰܨܒܽܘܼܗ̱ܝ ܒܫܳܡܽܘ̈ܥܳܬ݂ܐ ܫܰܦܺܝܪ̈ܳܬ݂ܐ.","english":"Without this being perceived, this one went on his way, and the sword fell between the brothers because of him. Reuben said, “Why have you sold him?” and another came who said, “I did not say to sell.” And one more said, “This is the favor that he did for him,” and confusion increased, and the place became a place of strife. And the way of the full, peaceful, and abundant good, of good fortune, would be a path of envy, confusion, and jealousy. Because they were not able to command Joseph, that they might remember his word and cease from jealousy. He gave wagons to that honored one among their fathers. Also provisions for the entire way by which they were coming. They carried with him provisions, good things, and good counsels, and they set out on the way in great peace, the hungers that they had satisfied. They reached the hunt of Jacob and were eager for the hopes, which good fortune of fair things would come first. They went up to the hunt of the old man, rejoicing and being glad, and they were saying to him that Joseph stands truly, and from the greatness of the word, he was silent and did not permit, and that good fortune was abundant from him, he was silent and still. And when they showed him the provisions, the gifts, and everything that he had brought, the deeds and words amazed him; the good fortune that he heard left him. The pain of his soul was like a flood because of Joseph, and they went up and pressed him with fair reports.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܠܳܐ ܢܶܬ݂ܥܰܕܠܽܘܢ ܗܳܢܳܐ ܒܗܳܢܳܐ ܥܰܠ ܣܽܘܼܥܪܳܢܶܗ","severity":"info","text":"The opening phrase emphasizes the hidden divine agency: Joseph's departure goes unnoticed by the brothers, a theme of providential concealment.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܰܪܒܳܐ","severity":"info","text":"The 'sword' (ܚܰܪܒܳܐ) is a metaphor for division and conflict, not a literal weapon, reflecting the brothers' discord after Joseph's sale.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܪܽܘܒܶܝܠ ܢܺܐܡܰܪ ܕܡܶܛܽܠ ܡܳܢܳܐ ܙܰܒܶܢܬܽܘܢܳܝܗ̱ܝ","severity":"info","text":"Reuben's question echoes Genesis 37:26, where Reuben reproaches the brothers for selling Joseph, though the biblical account lacks the subsequent dialogue.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܛܥܶܢܘ̱ ܗ̱ܘܰܘ ܡܶܢܶܗ ܙܘ̈ܳܕܶܐ ܘܛܽܘ̈ܒܶܐ ܘܡܶܠܟ̈ܶܐ ܛܳܒ̈ܶܐ","severity":"info","text":"The mention of 'provisions, good things, and good counsels' reflects the Syriac homiletic tradition of embellishing the biblical narrative with moral and practical gifts, typical of Jacob of Serugh's style.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܟܰܕ ܚܰܘܺܝܼܘ ܠܶܗ ܙܘ̈ܳܕܶܐ ܘܢܰܚ̈ܬܶܐ ܘܟܽܠܡܳܐ ܕܰܐ݀ܝܬܺܝܼܘ","severity":"info","text":"This passage shifts from the brothers' internal conflict to Jacob's reaction, marking a narrative pivot where the focus returns to the patriarch's emotional response.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܶܐܡܼܰܪܘ̱ ܗ̱ܘܰܘ ܠܶܗ ܕܩܰܝܳܡ ܝܰܘܣܶܦ ܫܰܪܺܝܪܳܐܺܝܬ݂","severity":"caution","text":"The phrase 'Joseph stands truly' is ambiguous: it may mean Joseph is alive and well, or that he is steadfast in character. The English draft opts for the former, but the Syriac allows both readings.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܩܰܝܳܡ ܝܰܘܣܶܦ ܫܰܪܺܝܪܳܐܺܝܬ݂' could mean either 'Joseph stands truly' (i.e., is alive) or 'Joseph is truly steadfast' (in character). The English draft takes the former, but the latter is possible in context.","The identity of 'that honored one among their fathers' (ܠܗܳܝ ܝܺܩܰܪܬ݂ܐ ܕܰܒܒ̈ܳܬܰܝܗܽܘܢ) is unclear; it may refer to Jacob or to a specific brother, but the text does not specify."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܘܥܰܠ ܕܰܩܫܼܶܐ ܗ̱ܘܳܐ ܥܨܿܳܒܳܐ ܩܰܕܡܳܐ ܠܳܐ ܩܰܒܶܠ ܗ̱ܘܳܐ:\nܘܬܰ݀ܟܒܽܘܼܗ̱ܝ ܛܶܒܼ̈ܶܐ ܐܰܝܟ ܥܶܩܳܪ̈ܶܐ ܘܶܐܬܰܐܣܺܝܼ ܗ̱ܘܳܐ. ܚܼܙܳܐ ܥܶܓ̈ܠܳܬ݂ܳܐ ܘܙܰܘܓ݂ܳܐ ܪܰܒܳܐ ܕܫܰܕܰܪ ܝܰܘܣܶܦ܆\nܘܶܐܬܬܢܺܝܼܚܰܬ݀ ܗܘܳܬ݀ ܪܽܘܚܶܗ ܕܰܣܒܳܐ ܘܰܐܫܰܪ ܐܶܢܽܘܢ. ܘܫܰܪܺܝ ܛܳܪܶܕ ܥܳܩܬ݂ܐ ܡܶܢܶܗ ܘܡܶܬ݂ܒܰܝܰܐܐ ܗ̱ܘܳܐ܇\nܘܡܰܥܒܰܪ ܐܶܒܠܶܗ ܒܫܰܡܥܶܗ ܕܝܰܘܣܶܦ ܕܶܐܬ݂ܐ ܠܶܐܕܢܰܘ̈ܗ̱ܝ\nܪܰܒܳܐ ܗ̱ܝ ܠܰܡ ܠܺܝ ܕܚܰܝܽ ܗ̱ܘ ܝܰܘܣܶܦ ܐܺܙܰܠ ܐܶܚܿܙܶܝܘܗ̱ܝ܆\nܥܰܕܠܳܐ ܐܶܡܽܘܬ ܐܶܬ݂ܒܰܝܰܐܐ ܒܶܗ ܘܟܶܢ ܦܳܛܰܪ ܐ̱ܢܳܐ. ܐܶܣܬܰܪܗܰܒ ܗ̱ܘܳܐ ܕܢܺܐܙܰܠ ܝܰܥܩܽܘܒ ܨܶܝܕ ܚܰܒܺܝܒܶܗ܇\nܘܰܕܒܰܪ ܛܽܘܗܡܶܗ ܘܰܠܒܰܟ ܐܽܘܪܚܳܐ ܠܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ. ܚܽܘܒܶܗ ܕܝܰܘܣܶܦ ܩܳܪܶܐ ܗ̱ܘܳܐ ܠܶܗ ܡܶܢ ܓ݂ܰܘ ܡܶܨܪܶܝܢ܇\nܕܬܳܐ ܠܳܟ ܣܳܒܳܐ ܚܕܺܝ ܒܰܪܚܽܘܡܳܟ ܘܶܐܬ݂ܒܰܝܰܐܐ ܒܶܗ. ܩܰܠܺܝܼܠܳܐ ܗܘܳܬ ܐܽܘܪܚܶܗ ܕܝܰܥܩܽܘܒ ܕܰܠܓ݂ܰܘ ܡܶܨܪܶܝܢ܇\nܕܰܐܟܒܰܪ ܐܳܦܠܳܐ ܒܟ݂ܽܠܶܗ ܥܳܠܡܳܐ ܗܘܳܬ ܐܰܟ݂ܘܳܬ݂ܗܿ. ܒܳܬ݂ܪܶܗ ܟܰܦܢܳܐ ܘܰܓܙܳܪ ܕܺܝܢܼܳܐ ܕܒܶܝܬ ܐܰܒܪܳܗܳܡ܇\nܩܕܳܡܰܘܗ̱ܝ ܣܰܒܥܳܐ ܘܚܽܘܒܼܳܐ ܕܰܒܪܶܗ ܕܰܡܓܰܪܶܓ ܠܶܗ܀ ܐܰܝܢܳܐ ܕܨ݀ܰܠܝܳܐ ܐܶܕܢܶܗ ܒܚܽܘܒܳܐ ܨܶܝܕ ܝܽܘܠܦܳܢܳܐ:\nܡܶܫܟܰܚ ܝܳܬ݂ܰܪ ܡܶܢ ܟܰܣܝ̈ܳܬ݂ܐ ܕܰܛܡܺܝܪ̈ܳܢ ܒܶܗ. ܡܰܠܝܳܐ ܢܰܦܫܳܐ ܬܶܗܼܪܳܐ ܡܶܢܶܗ ܠܡܶܣܬܰܟܳܠܽܘ܆\nܕܰܟܡܳܐ ܪܳܡܺܝܼܢ ܟܽܠܗܽܘܢ ܕܺܝܢ̈ܝܶܗ ܕܰܐܠܳܗܽܘܬ݂ܐ. ܗܳܪܟܳܐ ܫܶܡܥܳܐ ܬܽܘܒ ܝܰܬܺܝܪܳܐ ܒܳܥܝܳܐ ܡܶܠܰܬ݂ܝ܆\nܘܚܽܘܒܳܐ ܕܢܰܦܫܳܐ ܕܗܽܘܼ ܢܶܦܬܰܚܼ ܠܶܗ ܬܰܪ̈ܥܶܐ ܬܶܥܽܘܼܠܝ. ܡܳܪܝܳܐ ܓܙܰܪ ܗ̱ܘܳܐ ܕܺܝܢܼܳܐ ܟܺܐܢܳܐ ܥܰܠ ܐܰܒܪܳܗܳܡ:\nܕܢܶܫܬܰܥܿܒܰܕ ܗ̱ܘܳܐ ܘܢܶܦܠܽܘܼܚ ܙܰܪܥܶܗ ܒܶܝܬ ܢܽܘܟ݂ܪ̈ܳܝܶܐ.","english":"And though the first affliction was severe, he did not accept it. And his good deeds, like roots, healed him. He saw the calves and the great yoke that Joseph had sent, and the old man's spirit was calmed, and he fixed his gaze. And he began to drive out the sorrow from himself and to be comforted, and to pass his mourning into the hearing of Joseph, that he had come to his hands. \"Great is it for me that Joseph is alive; I will go and see him.\" Before he died, he was comforted in him, and then he departed. Jacob hastened to go to his beloved, and he took his family and set out on the road to the land of the Egyptians. Joseph's love called to him from within Egypt: \"Come to you, old man, rejoice in your son and be comforted in him.\" Short was Jacob's journey to within Egypt, for no other journey in the whole world was like it. Behind him were famine and the covenant of Abraham's house; before him were satiety and the love of his son, which drew him. What a blessed thing it is that his knowledge, through love, is directed toward instruction! It can find more than the hidden vessels within him. The soul is full of wonder from him for contemplation, how all the mysteries of divinity are cast down. Here again, my word requires more hearing, and the love of the soul opens the doors of contemplation for me. The Lord had decreed a bitter covenant for Abraham, that he would be enslaved and his seed would serve in a foreign land.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܥܰܠ ܕܰܩܫܼܶܐ ܗ̱ܘܳܐ ܥܨܿܳܒܳܐ ܩܰܕܡܳܐ ܠܳܐ ܩܰܒܶܠ ܗ̱ܘܳܐ","severity":"info","text":"Jacob's initial refusal to accept the first affliction (Joseph's loss) is reversed by his good deeds acting as roots, a metaphor for spiritual resilience.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܶܒܼ̈ܶܐ","severity":"info","text":"The term 'good deeds' (ṭebbē) here carries a connotation of moral or virtuous acts that sustain the soul, akin to roots (ʿeqqārē) in the healing process.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܚܽܘܒܳܐ ܕܢܰܦܫܳܐ ܕܗܽܘܼ ܢܶܦܬܰܚܼ ܠܶܗ ܬܰܪ̈ܥܶܐ ܬܶܥܽܘܼܠܝ","severity":"info","text":"The phrase 'love of the soul opens the doors of contemplation' echoes Song of Songs 5:2 (LXX) and patristic exegesis on love as a gateway to divine mysteries.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܺܝܢܼܳܐ ܟܺܐܢܳܐ ܥܰܠ ܐܰܒܪܳܗܳܡ","severity":"info","text":"The 'bitter covenant' for Abraham refers to the prophecy in Genesis 15:13 that his descendants would be enslaved in Egypt, a theme Jacob of Serugh develops typologically.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܕܒܰܪ ܛܽܘܗܡܶܗ ܘܰܠܒܰܟ ܐܽܘܪܚܳܐ ܠܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ","severity":"info","text":"This passage transitions from Jacob's internal consolation to his physical journey to Egypt, marking a narrative shift from grief to action.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܰܠܝܳܐ ܢܰܦܫܳܐ ܬܶܗܼܪܳܐ ܡܶܢܶܗ ܠܡܶܣܬܰܟܳܠܽܘ","severity":"info","text":"Jacob of Serugh's homily was influential in Syriac liturgical tradition, where the typology of Joseph as a type of Christ and Jacob as a type of the faithful soul was standard.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܟܶܢ ܦܳܛܰܪ ܐ̱ܢܳܐ' (and then he departed) is ambiguous: it may refer to Jacob's death or to his departure from the scene; the context suggests Jacob's death is meant, as he is comforted before dying."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܐܶܡܼܰܪ ܠܶܗ ܡܳܪܝܳܐ ܕܙܰܪܥܳܟ ܐܰܒܪܳܡ ܝܳܪܶܬ ܐܰܪܥܳܐ܇\nܘܥܰܠ ܕܶܐܡܼܰܪ ܗܽܘ ܕܰܒܡܽܘܢ ܐܶܕܰܥ ܒܽܘܨܳܪܳܐ ܗ̱ܘܳܐ. ܘܶܐܡܰܪ ܗ̱ܘܳܐ ܠܶܗ ܡܳܪܝܳܐ ܕܢܰܝܿܬܶܐ ܕܶܒܚܼ̈ܶܐ ܬܽܘ̈ܠܬܶܐ\nܕܰܒܩܽܘܪܒܳܢ̈ܶܐ ܢܚܰܘܶܐ ܗ̱ܘܳܐ ܠܶܗ ܠܰܥܬܺܝܕ̈ܳܬ݂ܐ. ܘܰܦܩܼܰܕ ܗ̱ܘܳܐ ܠܶܗ ܕܰܠܗܰܕܳܡ̈ܶܐ ܢܦܰܠܶܓ ܐܶܢܽܘܢ܆\nܕܰܒܡܶܢܝܳܢܳܐ ܕܦܰܠܓ̈ܶܐ ܢ݀ܰܠܦܶܗ ܫܰܒ̈ܛܶܐ ܕܰܒܢ̈ܰܘܗ̱ܝ. ܘܩܰܪܶܒ ܐܰܒܪܳܡ ܐܰܝܟ ܕܶܐܬ݂ܦܰܩܰܕ ܡܶܢ ܐܰܠܳܗܳܐ܇\nܥܶܙܳܐ ܘܕܶܟܪܳܐ ܘܬܰܘܪܳܐ ܬܽܘܠܬܳܐ ܘܦܰܠܶܓ ܐܶܢܽܘܢ. ܘܣܳܡ ܗܰܕܳܡܳܐ ܠܽܘܩܒܰܠ ܚܰܒܪܶܗ ܐܰܝܟ ܕܶܐܡܰܪ ܠܶܗ܆\nܘܰܣܼܕܰܪ ܒܰܐܪܥܳܐ ܬܪ̈ܶܥܣܰܪ ܦܶܠܓ̈ܶܐ ܐܰܝܟ ܕܰܒܐ̱ܪܳܙܳܐ. ܒܶܗ ܒܩܽܘܪܒܳܢܳܐ ܪܫܰܡ ܗ̱ܘܳܐ ܫ̈ܰܒܛܶܐ ܘܡܶܢܝܳܢܰܝ̈ܗܽܘܢ܆\nܘܰܒܠܶܘ̈ܳܝܶܐ ܨܳܪ ܦܳܪܰܚܬ݂ܐ ܕܰܕܠܳܐ ܨܶܦܬ݂ܳܐ ܗ̱ܝ. ܘܢܶܚܼܬܰܬ݀ ܛܰܝܪܳܐ ܥܰܠ ܗܰܕܳܡ̈ܶܐ ܘܡܰܟܶܫ ܗ̱ܘܳܐ ܠܳܗ̇܆\nܕܒܳܗܿ ܢܶܨܽܘܪ ܗ̱ܘܳܐ ܡܰܠܟ̈ܶܐ ܕܥܰܡܡ̈ܶܐ ܕܰܟܪ̈ܺܝܟ̣ܺܝܢ ܠܶܗ. ܕܰܢܚܰܘܶܐ ܗ̱ܘܳܐ ܕܰܫܡܶܗ ܢܳܛܰܪ ܠܟ݂ܽܠܶܗ ܙܰܪܥܶܗ:\nܘܰܐܝܟ ܕܠܰܛܰܝܪܳܐ ܛܳܪܰܕ ܡܶܢܗܽܘܢ ܚܰܝ̈ܠܰܘܳܬ݂ܐ܀ ܘܟܰܕ ܓܶܠܝܳܢܳܐ ܕܰܥܬܺܝ̈ܕܳܬ݂ܐ ܕܢܰܚ ܠܰܐܒܪܳܗܳܡ܇\nܐܶܬܳܬ݀ ܟܺܐܢܽܘܬ݂ܐ ܬܶܓܙܽܘܪܝ ܕܺܝܢܳܐ ܥܰܠ ܒܽܘܼܨܳܪܶܗ. ܘܬܰܩܠܳܗ̇ ܟܺܐܢܳܐ ܠܗܳܝ ܕܶܐܡܰܪ ܗ̱ܘܳܐ ܕܰܒܡܽܘܢ ܐܶܕܰܥ܆\nܘܰܓܙܼܰܪ ܗ̱ܘܳܐ ܥܠܰܘܗ̱ܝ ܕܰܐܪܒܰܥܡܳܐܐ ܫܢܺܝ̈ܢ ܢܶܗܘܶܐ ܥܰܒܕܳܐ. ܒܚܰܕ ܚܽܘܫܳܒܳܐ ܕܛܰܪ ܥܰܠ ܢܰܦܫܶܗ ܕܢܰܫܿܰܐܶܠ ܗ̱ܘܳܐ܇\nܫܢܰܝ̈ܳܐ ܗܳܠܶܝܢ ܟܽܠܗܶܝܢ ܣܳܡܶܗ ܬܚܶܝܬ ܫܽܘܼܥܒܳܕܳܐ\nܥܰܠ ܕܶܐܬܚܰܫܰܒ ܕܰܢܫܰܐܶܠ ܗ̱ܘܳܐ ܕܰܐܝܿܟܰܢ ܝܳܪܶܬ݂܇\nܠܝܳܪ̈ܬܰܘܗ̱ܝ ܫܰܥܒܶܕ ܒܶܝܬ ܢܽܘܟܪ̈ܳܝܶܐ ܫܢ̈ܰܝܳܐ ܕܰܓܙܰܪ.","english":"He said to him, \"The Lord of your seed, Abraham, will inherit the land.\" And concerning that which he said, that by the sacrifice he would know the future. And he said to him, \"The Lord of the sacrifice, the three-year-old heifer,\" which he showed him in the sacrifices, revealing the future to him. And he commanded him to divide the carcass, that by the division of the halves he might teach the tribes of his sons. And Abraham approached as he was commanded by God: a goat, a ram, a bull, a three-year-old heifer, and he divided the carcass. And he placed a half opposite its companion, as he had been told, and he arranged in the land twelve halves, as in a mystery. In that sacrifice he delineated the tribes and their divisions, and in the Levites he sealed the lineage that is without end. And the bird descended upon the halves and was pecking at it, by which he delineated the kings of the peoples who would plunder him, showing that his name would preserve his entire seed. And as the bird drove away the forces from it. And when the revelation of the future dawned upon Abraham, sorrow came, a circumcision of the covenant upon his sacrifice. And it weighed heavily upon that which he had said, that by the sacrifice he would know, and he decreed upon himself that for four hundred years he would be a slave. By a single thought that struck his very self, because he had asked, \"How shall he inherit?\"—to his heirs he enslaved, among the Egyptians, the years that he decreed.","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 common Syriac divine title. In this context, it refers to God as the master of Abraham's seed, not a human lord.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܒܪܳܡ ܝܳܪܶܬ ܐܰܪܥܳܐ","severity":"info","text":"The phrase 'Abraham will inherit the land' echoes the divine promise of land to Abraham in Genesis 15:7 and 17:8, foundational for the covenant narrative.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܽܘܠܬܳܐ","severity":"info","text":"The 'three-year-old heifer' (ܬܽܘܠܬܳܐ) is a specific sacrificial animal in the Abrahamic covenant ritual (Genesis 15:9-10), symbolizing the covenant's solemnity and future revelation.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܣܼܕܰܪ ܒܰܐܪܥܳܐ ܬܪ̈ܶܥܣܰܪ ܦܶܠܓ̈ܶܐ","severity":"info","text":"The arrangement of twelve halves in the land prefigures the twelve tribes of Israel, a typological reading common in Syriac exegesis, linking the sacrifice to Israel's future tribal structure.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܰܐܪܒܰܥܡܳܐܐ ܫܢܺܝ̈ܢ","severity":"info","text":"The decree of four hundred years of slavery alludes to the Egyptian bondage in Exodus 12:40-41, a period Jacob of Serugh interprets as a consequence of Abraham's question about inheritance.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܺܐܢܽܘܬ݂ܐ ܬܶܓܙܽܘܪܝ ܕܺܝܢܳܐ","severity":"caution","text":"The phrase 'sorrow came, a circumcision of the covenant' is syntactically ambiguous; it may mean the sorrow itself is a circumcision (i.e., a sign of the covenant) or that the covenant's circumcision brings sorrow. The translation opts for the former.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the bird' (ܛܰܝܪܳܐ) is unclear; it may symbolize divine intervention or a prophetic omen, but the text does not specify its species or origin.","The phrase 'he decreed upon himself' (ܓܙܼܰܪ ܗ̱ܘܳܐ ܥܠܰܘܗ̱ܝ) could be read as Abraham imposing a self-punishment or as God decreeing through Abraham; the translation takes it as Abraham's own decree."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܠܚܰܕ ܚܽܘܫܳܒܳܐ ܐܰܪܒܰܥܡܳܐܐ ܫܢܺܝ̈ܢ ܣܼܳܡ ܕܰܝܳܢܳܐ܇\nܘܰܬܩܰܠ ܘܰܓܼܙܰܪ ܘܰܦܣܰܩ ܕܺܝܢܼܳܐ ܒܰܬܪܺܝܼܨܽܘܬ݂ܐ. ܕܰܚܠܳܦ ܛܰܘܪܳܐ ܙܥܽܘܪܳܐ ܕܰܠܒܰܟ ܗܰܘ ܚܽܘܫܼܳܒܳܐ܇\nܫܢ̈ܰܝܳܐ ܗܳܠܶܝܢ ܢܶܗܘܶܐ ܡܫܰܥܒܰܕ ܙܰܪܥܶܗ ܕܰܐܒܪܳܡ. ܕܰܢܙܺܝܥ ܐ̱ܢܳܫ̈ܳܐ ܕܠܳܐ ܢܶܬ݂ܦܰܠܓ݂ܘܢ ܥܰܠ ܡܽܘ̈ܠܟܳܢܰܘܗ̱ܝ܆\nܕܥܰܠ ܡܽܘܢ ܕܳܐܡܰܪ ܠܳܐ ܢܫܰܐܶܠ ܐ̱ܢܳܫ ܕܰܐܝܰܟܢ ܘܰܒܡܽܘܢ. ܘܢܺܐܡܰܪ ܟܽܠ ܐ̱ܢܳܫ ܕܶܐܢ ܠܰܐܒܪܳܗܳܡ ܪܳܚܡܶܗ ܫ݀ܰܥܒܶܕ܇\nܡܰܢܽܘ ܡܰܡܪܰܚ ܢܰܗܦܶܟ ܨܶܝܕܰܘܗ̱ܝ ܡܳܐ ܕܡܡܰܠܶܠ. ܡܶܛܽܠܗܳܢܳܐ ܐܶܬ݂ܐ ܕܺܝܢܳܐ ܘܢܽܘܪܳܐ ܥܰܡܶܗ܇\nܨܶܝܕ ܩܽܘܪܒܳܢܶܗ ܕܗܰܘ ܙܰܕܺܝܩܳܐ ܟܰܕ ܐܶܬ݂ܩܰܪܰܒ. ܘܗܳܐ ܠܰܡܦܺܐܕܳܐ ܕܰܡܪܰܚܶܦ ܗ̱ܘܳܐ ܒܰܝܢܳܬ ܦܶܠ̈ܓܶܐ܇\nܐܳܦ ܬܰܢܽܘܪܳܐ ܕܢܽܘܪܳܐ ܕܝܳܩܕܳܐ ܨܶܝܕ ܩܽܘܪܒܳܢܳܐ. ܘܰܢܦܰܠ ܫܶܠܝܳܐ ܐܳܦ ܥܰܡܛܳܢܳܐ ܥܰܠ ܐܰܒܪܳܗܳܡ܇\nܘܶܐܬ݂ܢܰܓܕܰܬ݀ ܗܘܳܬ݀ ܢܰܦܫܶܗ ܒܚܶܙܘܳܐ ܡܶܢ ܓܶܠܝ̈ܳܬ݂ܐ. ܘܥܰܠ ܗ̱ܘܳܐ ܗܰܘܢܶܗ ܩܳܡ ܗ̱ܘܳܐ ܒܰܐܬ݂ܪܳܐ ܕܰܓܢܺܝܼ̈ܙܳܬ݂ܐ܇\nܕܢܶܚܙܶܐ ܘܢܶܫܡܰܥ ܘܰܕܢܶܣܬܰܟܰܠ ܒܰܥܬܺܝܼ̈ܕܳܬ݂ܳܐ. ܘܢܶܗܼܪܰܬ ܢܰܦܫܶܗ ܘܝܺܕܰܥܼ ܕܰܐܝܟܰܢ ܝ݀ܳܪܶܬ ܐܰܪܥܳܐ܇\nܘܰܕܡܶܫܬܰܥܿܒܰܕ ܡܶܛܽܠ ܕܰܗܦܶܟ ܕܰܢܫܿܰܐܶܠ ܗ̱ܘܳܐ܀ ܘܡܰܠܶܠ ܡܳܪܝܳܐ ܡܶܢ ܓ݂ܘ ܢܽܘܪܳܐ ܨܶܝܕ ܙܰܕܺܝܩܳܐ܇\nܕܡܶܕܰܥܼ ܬܶܕܰܥ ܕܰܒܫܽܘܥܒܳܕܳܐ ܢܶܗܘܶܐ ܙܰܪܥܳܟ݂. ܒܶܝܬ ܢܽܘܼܟܪ̈ܳܝܶܐ ܐܰܪܒܰܥܡܳܐܐ ܫܢ̈ܺܝܢ ܢܶܗܘܶܐ ܦܳܠܰܚ܆\nܐܳܦ ܠܶܗ ܠܥܰܡܳܐ ܕܰܡܫܰܥܒܼܶܕ ܠܶܗ ܐܶܢܼܳܐ ܐܶܕܽܘܢ. ܠܰܘ ܗܳܝ ܕܰܒܥܼܳܐ ܝܻܠܶܦ ܒܰܠܚܽܘܕ ܡܶܢ ܐܰܠܳܗܳܐ܇\nܐܶܠܳܐ ܐ̱ܚܪܺܬܳܐ ܕܠܳܐ ܒ݀ܳܥܶܐ ܗ̱ܘܳܐ ܕܬܺܐܬܼ݂ܐ ܠܶܐܕܢܰܘ̈ܗ̱ܝ.","english":"To one thought, four hundred years were set as a sacrifice, and he weighed, cut, and divided the sacrifice with uprightness. Because of the small mountain that was in your heart, that thought, these sacrifices would enslave the seed of Abram. For the bones that would not be divided over his kingdoms, concerning which he said, \"No bone will ask how and in what.\" And he said, \"Every bone that came to Abraham, his love made subject.\" How does he boast, turning his hunt when he speaks? Because of this, the sacrifice and the mountain came with him, to the hunt of the offering of that righteous one when he approached. And behold, to the division that was hovering between halves, also the mountain of the burning mountain at the offering. And silence fell, also darkness, upon Abraham. And his soul was amazed in vision from revelations. And his time came, he stood in the place of the mysteries, that he might see and hear and understand the future things. And his soul was illuminated, and he knew how he would inherit the land, and that it would be enslaved because he turned to ask. And the Lord spoke from within the mountain to the righteous one, \"That you may know that by the sacrifice your seed will be. For four hundred years they will serve among the altars.\" Also to him, to the people who enslave him, a bone will know. Not that which he learned alone from God, but another that he did not desire to come to his knowledge.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܽܘܫܳܒܳܐ","severity":"info","text":"The Syriac term ḥuššābā (thought) here denotes a divinatory or sacrificial concept, likely a mental construct or plan, not a mere idea.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܰܪܒܰܥܡܳܐܐ ܫܢ̈ܺܝܢ","severity":"info","text":"The phrase 'four hundred years' echoes the prophecy in Genesis 15:13 (LXX) of Israel's enslavement in Egypt, a typological link Jacob uses for Abraham's seed.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܰܘܪܳܐ ܙܥܽܘܪܳܐ","severity":"info","text":"The 'small mountain' likely refers to Mount Moriah, the site of the Binding of Isaac, reinterpreted here as a sacrificial locus for Abraham's vision.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܺܝܢܳܐ","severity":"info","text":"The 'sacrifice' (dīḥā) and 'mountain' (ṭūrā) are paired as symbols of theophany and covenant, paralleling Jacob's earlier memre on Abraham's altar visions.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܦܠ ܫܶܠܝܳܐ ܐܳܦ ܥܰܡܛܳܢܳܐ","severity":"info","text":"The phrase 'silence fell, also darkness' marks a narrative pause, transitioning from sacrificial action to Abraham's visionary revelation.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܰܘ ܗܳܝ ܕܰܒܥܼܳܐ ܝܻܠܶܦ","severity":"caution","text":"The final clause is syntactically ambiguous: 'not that which he learned alone from God' may contrast divine vs. human knowledge, but the referent of 'another' is unclear.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the small mountain' (ṭūrā zʿūrā) is not explicitly tied to Moriah in the text, though context suggests it; the 'bone' (garmā) as a symbol of lineage or kingdom is left open.","The final contrast between 'that which he learned' and 'another that he did not desire' may refer to esoteric knowledge or a specific prophecy, but the text does not specify."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܕܶܒܚܼܶܗ ܩܰܒܶܠ ܘܥܰܠ ܩܽܘܪܒܳܢܶܗ ܒܢܽܘܪܳܐ ܪܰܚܼܶܦ܆\nܘܕܰܐܝܿܟܰܢ ܝܿܳܪܶܬ ܐܰܪܥܳܐ ܚܿܰܘܝܼܶܗ ܕܰܒܥܼܳܐ ܢܺܐܠܼܰܦ. ܘܰܕܡܶܫܬܰܥܿܒܰܕ ܒܶܝܬ ܢܽܘܼܟܪ̈ܳܝܶܐ ܬܽܘܒ ܚܰܘܺܝ ܠܶܗ܇\nܒܚܰܕ ܓܶܠܝܼܳܢܳܐ ܩܰܕܡ̈ܳܝܳܬ݂ܳܐ ܘܰܐ̱ܚܪ̈ܳܝܳܬ݂ܳܐ:\nܕܠܳܐ ܬܶܦܽܘܼܫ ܗܘܳܬ ܨܳܐܬܳܐ ܒܕܰܗܒܶܗ ܕܗܿܰܘ ܝܰܩܺܝܪܳܐ܇\nܒܰܓܙܳܪ ܕܺܝܢܼܳܐ ܡܰܪܩܳܗܿ ܠܢܰܦܫܳܐ ܕܬܶܗܘܶܐ ܕܰܟܼ݂ܝܳܐ. ܟܰܕ ܐܶܡܼܰܪ ܠܶܗ ܡܳܪܝܳܐ ܕܙܰܪܥܳܟ ܝܳܪܶܬ݀ ܐܰܪܥܳܐ܇\nܒܳܗܿ ܒܝܳܪܬܽܘܬ݂ܗ ܪܬ݂ܰܚܼ ܗ̱ܘܳܐ ܚܽܘܒܼܶܗ ܦܰܓܪܳܢܳܐܺܝܬ݂. ܘܠܶܗ ܠܗܰܘ ܪܶܬ݂ܚܳܐ ܕܒܽܘܼܨܳܪܳܐ ܗ̱ܘܳܐ ܠܓܰܒܪܳܐ ܕܰܐܝܟ ܗ݀ܰܘ܆\nܒܰܓܙܳܪ ܕܺܝܢܼܳܐ ܫܰܩܠܼܶܗ ܡܳܪܝܳܐ ܡܶܢ ܐܰܒܪܳܗܳܡ. ܘܗܺܝ ܗܳܝ ܕܰܓܙܼܰܪ ܡܳܪܝܳܐ ܬܰܡܳܢ ܕܰܡܫܰܥܒܶܕ ܠܶܗ܆\nܚܽܘܪ ܕܰܐܝܟܰܢܳܐ ܕܰܒܪܳܗܿ ܠܽܐܘܪܚܳܐ ܟܰܕ ܡܶܫܬ݀ܰܥܒܰܕ. ܠܝܰܘܣܶܦ ܫܰܕܰܪ ܢܶܗܘܶܐ ܒܡܶܨܪܶܝܢ ܐܰܝܟ ܪܰܒܒܰܝܬܳܐ܇\nܕܰܢܛܰܝܶܒ ܗ̱ܘܳܐ ܐܶܣܢܳܐ ܠܙܰܪܥܳܐ ܕܒܶܝܬ ܐܰܒܪܳܗܳܡ. ܘܟܰܕ ܫܰܕܪܶܗ ܗ̱ܘܳܐ ܘܰܩܕܳܡܰܝܗܽܘܢ ܣܳܡ ܫܰܪܟܳܢܳܐ\nܠܟܰܦܢܳܐ ܫܰܕܰܪ ܘܰܛܪܼܰܕ ܐܶܢܽܘܢ ܡܶܢ ܡ݁ܰܥܡܰܪܗܽܘܢ. ܘܰܒܗܰܘ ܐܰܬ݂ܪܳܐ ܕܣܰܡ ܗ̱ܘܳܐ ܐܰܦܰܘ̈ܗ̱ܝ ܕܢܰܘܒܶܠ ܐܶܢܽܘܢ܆\nܟܫܳܐ ܓܶܐܘ̈ܳܬ݂ܐ ܕܠܳܐ ܢܶܬܬܥܺܝܩܼܽܘܢ ܡܳܐ ܕܰܐܙܠܺܝ̈ܢ ܠܶܗ\nܠܘܰܥܕܶܗ ܕܣܰܒܥܳܐ ܐܰܪܗܶܛ ܐܶܢܽܘܢ ܘܰܦܨܺܝܚܼܺܝܢ ܗ̱ܘܰܘ܇\nܕܠܳܐ ܬܶܟܼܪܶܐ ܠܗܽܘܢ ܕܰܠܫܽܘܥܼܒܳܕܳܐ ܡܶܬ݂ܕܰܒܪܺܝܢ ܗ̱ܘܰܘ. ܒܢܺܝܼܪܳܐ ܕܥܰܒܼ̈ܕܶܐ ܕܳܒܰܪ ܗ̱ܘܳܐ ܠܗܽܘܢ ܢܶܟܕܽܘܢ ܐܶܢܽܘܢ. ܘܗܶܢܼܽܘܢ ܣ݀ܳܒܪܺܝܢ ܕܰܠܫܳܪܽܘܬ݂ܐ ܡܶܬ݂ܕܰܒܪܺܝܢ ܗ̱ܘܰܘ. ܪܳܗܶܛ ܝܰܥܩܽܘܒ ܢܺܐܙܰܠ ܢܶܚܼܙܶܐ ܠܰܒܪܶܗ ܝܰܘܣܶܦ. ܘܠܳܐ ܝܳܕܰܥ ܗ̱ܘܳܐ ܕܥܰܒܕܳܐ ܒܡܶܨܪܶܝܢ ܢܶܗܘܼܶܐ ܕܰܒܪܽܘܗ̱ܝ.","english":"His sacrifice he accepted, and his offering ascended in the fire, and as the land inherited, he showed what he sought from God. And that which was to be served among the threshing floors, he again showed him, in one revelation, both the first and the last, so that no portion would be left of the gold of that precious one. By the decree of the covenant, he purified the soul so that it might be clean. When the Lord said to him, \"Your seed will inherit the land,\" in that inheritance his bodily desire boiled. And that boiling, which was in the storehouse, was for the man like that one. By the decree of the covenant, the Lord took him from Abraham. And that is what the Lord decreed: the yoke that would enslave him. See how he set out on the path while being enslaved. He sent Joseph to be in Egypt like a steward, who was preparing sustenance for the seed of the house of Abraham. And when he sent him, before them he placed a sign. To the rock he sent and drove them from their dwelling. And in that place where he set his face to lead them, he covered the valleys so that they would not be hindered when they went to the appointed time of the old man. They ran and rejoiced, not knowing that they were being led to servitude. By the rod of servants he led them, and they followed him. And they thought they were being led to freedom. Jacob ran to go see his son Joseph, and he did not know that a servant in Egypt would be his son.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܙܳܪ ܕܺܝܢܼܳܐ","severity":"info","text":"The phrase 'decree of the covenant' (or 'covenantal decree') recurs in Jacob's homilies as a divine ordinance that binds God's people to a specific historical destiny.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܰܪܥܳܟ ܝܳܪܶܬ ܐܰܪܥܳܐ","severity":"info","text":"This echoes God's promise to Abraham in Genesis 15:18 (Peshitta), where the land is granted to his seed, a key proof-text for Jacob's typology of inheritance and servitude.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܶܝܬ ܢܽܘܼܟܪ̈ܳܝܶܐ","severity":"info","text":"'Threshing floors' (or 'granaries') evokes the Egyptian setting of Joseph's story, where grain storage and famine relief are central; Jacob uses it to symbolize servitude under Pharaoh.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܚܰܕ ܓܶܠܝܼܳܢܳܐ ܩܰܕܡ̈ܳܝܳܬ݂ܳܐ ܘܰܐ̱ܚܪ̈ܳܝܳܬ݂ܳܐ","severity":"info","text":"The phrase 'in one revelation, both the first and the last' signals a typological compression: the same divine plan encompasses the patriarchal promise and its fulfillment in Joseph.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܠܝܰܘܣܶܦ ܫܰܕܰܪ ܢܶܗܘܶܐ ܒܡܶܨܪܶܝܢ ܐܰܝܟ ܪܰܒܒܰܝܬܳܐ","severity":"info","text":"Joseph as 'steward' (rabbaytā) in Egypt parallels the earlier image of Abraham's seed inheriting the land; Jacob contrasts the steward's apparent freedom with the reality of enslavement.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܫܳܐ ܓܶܐܘ̈ܳܬ݂ܐ","severity":"caution","text":"The phrase 'covered the valleys' is obscure; it may refer to a miraculous concealment or a topographical feature in the exodus narrative. The Syriac allows either reading.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the old man' (sabʿā) is ambiguous: it could refer to Abraham, Jacob, or a typological figure of the patriarch; the context suggests Abraham as the recipient of the promise.","The phrase 'covered the valleys' (kšā geʿwātā) is syntactically unclear; it may describe a divine act of protection or a natural barrier."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܒܢ̈ܰܘܗ̱ܝ ܘܰܒܢ̈ܳܬ݂ܗ̇ ܘܐ̱ܢܶܫ̈ܶܝ ܒܰܝܬܶܗ ܕܒܼܰܪ ܟܰܕ ܢܳܚܶܬ݂܇\nܕܢܶܫܬܰܥܒܰܕ ܗ̱ܘܳܐ ܟܽܠܶܗ ܙܰܪܥܶܗ ܕܒܶܝܬ ܐܰܒܪܳܗܳܡ܇\nܡܳܪܝܳܐ ܩܰܕܶܡ ܙܰܒܶܢ ܐܶܢܽܘܢ ܘܰܐܫܠܶܡ ܐܶܢܽܘܢ܆\nܘܰܥܒܰܕ ܬܰܢܘܰܝ ܥܰܡ ܐܰܒܽܘܗܽܘܢ ܘܫ݀ܰܥܒܶܕ ܐܶܢܽܘܢ. ܘܰܕܠܳܐ ܡܼܨܶܐ ܗ̱ܘܳܐ ܕܰܢܦܰܠܶܛ ܗ̱ܘܳܐ ܚܰܕ ܡܶܢ ܫܽܘܥܼܒܳܕܳܐ܇\nܠܟ݂ܽܠܶܗ ܓܶܢܣܳܐ ܕܰܒܪܶܗ ܝܰܥܩܽܘܒ ܟܰܕ ܢܳܚܶܬ ܗ̱ܘܳܐ. ܕܰܡܙܰܒܿܢܺܝܼܢ ܗ̱ܘܰܘ ܐܳܦܶܢ ܨܳ݀ܒܶܝܢ ܘܶܐܠܳܐ ܨܳܒܶܝܢ܇\nܠܟܽܠܗܽܘܢ ܟܿܰܢܶܫ ܕܢܺܐܙ̱ܠܼܽܘܢ ܠܰܐܬ݂ܪܳܐ ܕܶܠܗ ܣܺܝܡܼܺܝܢ ܗ̱ܘܰܘ. ܡܳܪܝܳܐ ܕܙܰܒܶܢ ܗܽܘ ܡܶܬܬܰܒܶܥ ܗ̱ܘܳܐ ܕܢܰܘܒܶܠ ܐܶܢܽܘܢ. ܘܚܰܟܺܝܡܳܐܺܝܬ ܕܰܒܪܳܗܿ ܠܽܐܘܪܚܳܐ ܕܠܳܐ ܢܶܬܥܰܨܽܘܢ. ܕܰܒܪܶܗ ܠܝܰܘܣܶܦ ܢܰܦܫܶܗ ܕܝܰܥܩܽܘܒ ܘܰܐܘܒܶܠ ܣܳܡܶܗ:\nܒܰܐܪܥܳܐ ܕܡܶܨܪܶܝܢ ܘܰܩܪܳܝܼܗ̱ܝ ܢܺܐܙܰܠܼ ܢܶܚܼܙܶܐ ܠܰܒܪܶܗ. ܒܪܳܐ ܚܰܒܺܝܒܳܐ ܘܣܰܒܥܳܐ ܪܰܒܳܐ ܘܰܐܬ݂ܪܳܐ ܛܳܒܳܐ܇\nܣܳܡ ܠܶܗ ܩܽܘܕܡܰܘܗ̱ܝ ܕܟܰܕ ܠܳܐ ܡܶܬܬܥܺܝܼܩ ܢܶܫܬܰܥܿܒܼܰܕ ܗ̱ܘܳܐ. ܦܰܬܚܳܗܿ ܠܡܶܨܪܶܝܢ ܘܰܟܫܼܳܐ ܘܰܡܠܳܗܿ ܟܽܠ ܓܶܐܘ̈ܳܬ݂ܐ܇\nܘܠܰܐܪܥܳܐ ܕܰܟܢܰܥܢ ܐܰܚܕܳܗܿ ܒܟܰܦܢܳܐ ܘܰܛܪܼܰܕ ܐܶܢܽܘܢ. ܫܒܰܩܼܘ ܒܳܬܰܝܗ̈ܽܘܢ ܟܰܕ ܠܳܐ ܡܥܳܩܺܝܢ ܕܰܐܪܦܺܝܼܘ ܐܶܢܽܘܢ܆\nܕܰܣܢܶܐ ܟܰܦܢܳܐ ܘܩܳܡܼܘ ܕܰܢܚܰܠܦܽܘܢ ܐܰܬ݂ܪܳܐ ܡܶܢܶܗ\nܢܚܶܬܼܘ ܠܳܗ̇ ܠܡܶܨܪܶܝܢ ܐܰܝܟ ܡܳܐ ܕܗܺܝ ܗܘܳܬ ܒܶܝܬ ܡܰܥܡܳܪܗܽܘܢ܆\nܕܣܰܒܥܳܐ ܘܝܰܘܣܶܦ ܚܰܒܺܝܒ ܗ̱ܘܳܐ ܠܗܽܘܢ ܐܰܝܟ ܚܰܝ̈ܰܝܗܽܘܢ. ܡܰܢ ܥܳܨܶܐ ܗ̱ܘܳܐ ܠܝܰܥܩܽܘܒ ܣܳܒܳܐ ܢܚܰܠܶܦ ܐܰܬ݂ܪܳܐ܇\nܐܶܠܽܘ ܚܽܘܒܼܶܗ ܕܰܒܪܶܗ ܝܰܘܣܶܦ ܠܳܐ ܕܰܒܪܶܗ ܗ̱ܘܳܐ. ܕܰܢܥܺܝܩܶܗ ܗ̱ܘܳܐ ܡܳܪܝܳܐ ܠܝܰܥܩܽܘܒ ܠܳܐ ܒܳܥܶܐ ܗ̱ܘܳܐ܇\nܕܓܰܒܪܰܐ ܗ̱ܘ ܟܺܐܢܳܐ ܘܙܰܪܥܳܐ ܒܪܺܝܟܼܳܐ ܕܒܶܝܬ ܐܰܒܪܳܗܳܡ.","english":"His sons and his daughters and the fires of his house, as he descended,\nthat the entire seed of the house of Abraham might be subjected,\nthe Lord first offered Joseph and delivered Joseph,\nand made a sign with his father and subjected Joseph. And because he was unable to bring out even one from servitude,\nthe whole race of his son Jacob, as he descended,\nthat they might be offered, both willing and unwilling,\nall of them, the multitude that went to the land that was destined for them. The Lord who offered was seeking to bring Joseph,\nand wisely led him on a path that would not be hindered. He led Joseph, Jacob himself, and placed him\nin the land of Egypt, and called him, and he went to see his son.\nA beloved son and great abundance and a good land,\nhe placed before him, so that without difficulty he might be subjected. He opened Egypt and revealed it and filled all the valleys,\nand the land of Canaan he seized with famine and drove them out. They left their homes, not hindered, for they abandoned them,\nbecause famine had grown, and they arose to change their land for it.\nThey went down to Egypt as if it were their dwelling place,\nso that abundance and beloved Joseph were to them like their lives. What hindered old Jacob from changing his land?\nExcept the love of his son Joseph, who was not his son. For the Lord distressed Jacob, not because he wished,\nthat he was a man of sorrow and a blessed seed of the house of Abraham.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܢ̈ܰܘܗ̱ܝ ܘܰܒܢ̈ܳܬ݂ܗ̇ ܘܐ̱ܢܶܫ̈ܶܝ ܒܰܝܬܶܗ","severity":"info","text":"The phrase 'his sons and his daughters and the fires of his house' is obscure; 'fires' may be a metaphor for household afflictions or trials, but the exact sense is uncertain.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܰܒܶܢ","severity":"info","text":"The verb ܙܰܒܶܢ (zaben) means 'offered' in a sacrificial or dedicatory sense, consistent with Jacob of Serugh's typology of Joseph as a type of Christ.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܶܝܬ ܐܰܒܪܳܗܳܡ","severity":"info","text":"The phrase 'house of Abraham' echoes the patriarchal narratives in Genesis, particularly the descent of Jacob's family into Egypt (Gen 46).","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܶܨܪܶܝܢ","severity":"info","text":"Egypt (ܡܶܨܪܶܝܢ) is presented as a land of abundance and refuge, contrasting with Canaan's famine, reflecting the biblical account and Syriac homiletic tradition.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܕܠܳܐ ܡܼܨܶܐ ܗ̱ܘܳܐ","severity":"info","text":"The clause 'And because he was unable to bring out even one from servitude' marks a rhetorical pivot, explaining why the Lord acted through Joseph to move the entire family.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܰܢܥܺܝܩܶܗ ܗ̱ܘܳܐ ܡܳܪܝܳܐ ܠܝܰܥܩܽܘܒ","severity":"caution","text":"The phrase 'the Lord distressed Jacob' is ambiguous: it may mean God caused Jacob distress to compel his move, or that Jacob was distressed by his love for Joseph. The syntax allows both readings.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'fires of his house' is unclear; possibly metaphorical for afflictions or domestic upheaval.","The clause 'the Lord distressed Jacob' is syntactically ambiguous: it could mean God caused Jacob distress or that Jacob was distressed by his love for Joseph."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܡܳܪܝܳܐ ܩܰܕܶܡ ܙܰܒܶܢ ܐܶܢܽܘܢ ܘܰܐܫܠܶܡ ܐܶܢܽܘܢ\nܘܰܓܙܳܪ ܕܺܝܢܼܳܐ ܣܺܝܡܼ ܗ̱ܘܳܐ ܒܣܼܶܦܪܳܐ ܘܠܳܐ ܡܶܫܬܰܚܠܰܦ. ܕܳܐܶܢ ܥܳܠܡ̈ܶܐ ܒܚܰܟܺܝܡܽܘܬ݂ܗ ܣܥܰܪ ܬܰܪ̈ܬܰܝܗܶܝܢ ܇\nܘܰܕܢܶܫܬܰܥܿܒܰܕ ܘܰܕܠܳܐ ܢܶܬܬܥܺܝܩ ܟܰܕ ܕܳܒܰܪ ܠܶܗ. ܡܰܠܟܳܐ ܕܡܶܨܪܶܝܢ ܕܗܽܘܼ ܐܶܬܬܣܺܝܼܡ ܗ̱ܘܳܐ ܢܫܿܰܥܒܼܶܕ ܐܶܢܽܘܢ܆\nܘܝܰܗ̱ܒ ܥܶܓ̈ܠܳܬ݂ܳܐ ܢܶܣܒܽܘܠ ܢܰܝܿܬܶܐ ܥܰܒܼ̈ܕܶܐ ܠܰܐܪܥܶܗ. ܟܰܕ ܒ݀ܳܥܶܐ ܗ̱ܘܳܐ ܢܝܿܰܩܰܪ ܐܶܢܽܘܢ ܡܶܛܽܠ ܝܰܘܣܶܦ ܆\nܐܶܬܬܒܰܥ ܢܶܬܶܠ ܓܰܒܳܐ ܠܥܰܒܼ̈ܕܰܘܗ̱ܝ ܢܶܫܬܰܩܿܠܽܘܢ ܒܶܗ. ܡܕܰܒܪܳܢܽܘܬ݂ܐ ܒܓܰܒ̈ܶܐ ܬܪ̈ܰܝܗܽܘܢ ܕܺܝܠܳܗ̇ ܣܶܥܪܰܬ݂݀܆\nܕܬܶܗܘܶܐ ܪܚܺܝܡܼܳܐ ܗܳܝ ܕܰܓܙܺܝܼܪܳܐ ܘܠܳܐ ܡܶܬܥܰܨܝܳܐ. ܕܠܳܐ ܢܶܬܬܪܺܝܼܡ ܗ̱ܘܳܐ ܠܶܒܶܗ ܕܡܰܠܟܳܐ ܢܫܿܰܥܒܼܶܕ ܐܶܢܽܘܢ܆\nܐܶܬܟܰܣܺܝ ܗ̱ܘܳܐ ܡܶܢܶܗ ܐ̱ܪܳܙܳܐ ܕܫܽܘܼܥܒܳܕܳܐ ܗ̱ܘܳܐ. ܘܰܕܠܳܐ ܢܥܽܘܼܦܽܘܢ ܗܶܢܼܽܘܢ ܒܽܐܘܪܚܳܐ ܡܶܢ ܟܰܪܝܽܘܬ݂ܐ:\nܠܳܐ ܝܺܕܰܥܘ̱ ܗ̱ܘܰܘ ܠܰܐܝܿܟܳܐ ܘܰܠܡܽܘܢ ܡܶܬ݂ܕܰܒܪܺܝܢ ܗ̱ܘܰܘ. ܐܶܠܽܘ ܒܫܶܒܝܼܳܐ ܐܰܝܼܬܺܝ ܐܶܢܽܘܢ ܡܰܠܟܳܐ ܦܶܪܥܽܘܢ܆\nܠܶܗ ܪܳܡܽܘܬ݂ܐ ܘܰܠܗܽܘܢ ܥܳܩܬ݂ܐ ܕܶܐܫܬܰܥܿܒܰܕ ܗ̱ܘܰܘ. ܘܡܶܢܶܗ ܕܫܶܒܼܝܳܐ ܟܒܰܪ ܦܳܠܰܛ ܗ̱ܘܳܐ ܐܳܦ ܫܰܪܟܳܢܳܐ܇\nܘܠܳܐ ܢܳܚܶܬ ܗ̱ܘܳܐ ܟܽܘܠܶܗ ܙܰܪܥܳܐ ܠܡܶܫܬܰܥܒܼܳܕܽܘ. ܕܺܝܢܰܘ̈ܗ̱ܝ ܕܡܳܪܝܳܐ ܟܽܠܗܽܘܢ ܬܶܗܼܪܳܐ ܠܰܕܦܳܪ̈ܽܘܫܺܝܢ:\nܘܰܒܣܽܘܪܥܳܢܰܘ̈ܗ̱ܝ ܣܳܟܳܐ ܕܟ݂ܽܠܳܗ̇ ܚܰܟܺܝܡܽܘܬ݂ܳܐ. ܒܥܶܠܰܬ݀ ܟܰܦܢܳܐ ܐܰܦܶܩ ܐܶܢܽܘܢ ܡܶܢ ܒܳܬܰܝ̈ܗܽܘܢ܆\nܘܡܶܛܽܠ ܝܰܘܣܶܦ ܐܰܚܬ݂ܪ ܐܶܢܽܘܢ ܟܰܕ ܡܶܬ݂ܕܰܒܪܺܝܢ. ܘܰܩܪܳܐ ܘܕܰܒܰܪ ܗܳܢܳܐ ܠـܗܳܢܳܐ ܘܶܐܬ݂ܟܰܢܰܫܘ̱ ܗ̱ܘܰܘ܆\nܘܟܽܠܶܗ ܛܽܘܗܡܳܐ ܢܚܶܬ ܟܰܕ ܕܳܐܶܨ ܢܶܫܬܰܥܒܰܕ ܗ̱ܘܳܐ.","english":"The Lord first offered Joseph and delivered Joseph, and decreed a sign that was placed in the book and not to be altered. Thus, through his wisdom, he managed both worlds: that which was enslaved and that which was not constrained, as he led him. The king of Egypt, who was appointed, enslaved Joseph, and gave wagons to carry and bring servants to his land. While he was seeking the honor of Joseph because of Joseph, he pursued and took a side for his servants to be taken with him. The governance on both sides of her accomplished, that the beloved might be the one decreed and not hindered. So that the heart of the king who enslaved Joseph would not be raised, the mystery of the enslavement was hidden from him. And that they might not be hindered on the way from hardship: they did not know where or how they were being led. But in captivity, the king Pharaoh brought Joseph, for him honor and for them the affliction of having been enslaved. And from the captivity, he had already released the rest as well, and the entire seed did not descend to be enslaved. The judgments of the Lord, all of them, are a wonder to the distinguishers. And in his mysteries, the end of all wisdom. By reason of hunger, he brought Joseph out from among their houses, and because of Joseph, he delayed Joseph as he was being led. And he called and led this one to that one, and they were troubled, and the entire race descended as he pressed on to be enslaved.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Lord's decree is described as a sign placed in a book and unalterable, emphasizing divine predestination in Joseph's enslavement.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܺܝܢܼܳܐ","severity":"info","text":"The Syriac term ܕܺܝܢܼܳܐ (dīyāqā) means 'sign' or 'decree,' often with covenantal or legal connotations, here indicating a divine ordinance.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Genesis 41–47","severity":"info","text":"The narrative of Joseph's enslavement and the king of Egypt (Pharaoh) giving wagons to bring servants echoes Genesis 41:14–15 and 45:16–20, where Joseph is honored and his family brought to Egypt.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Jacob of Serugh's homily on Joseph (Memra 10) is part of a series of verse homilies (memre) that typologically interpret Old Testament figures as prefigurations of Christ, a common theme in Syriac patristic literature.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contrasts the divine governance of 'both worlds' (enslaved and unconstrained) with the earthly king's actions, forming a parallel between heavenly and earthly realms.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft's phrase 'the entire seed did not descend to be enslaved' may misrepresent the Syriac, which states 'the entire seed descended as he pressed on to be enslaved,' suggesting a completed action rather than a negation.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase 'ܘܟܽܠܶܗ ܛܽܘܗܡܳܐ ܢܚܶܬ ܟܰܕ ܕܳܐܶܨ ܢܶܫܬܰܥܒܰܕ ܗ̱ܘܳܐ' is ambiguous: it could mean 'the entire race descended as he pressed on to be enslaved' (as taken here) or 'the entire race descended, having pressed on to be enslaved.' The English draft's negation ('did not descend') is likely a scribal or editorial error."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ܘܰܩܢܳܐ ܦܶܪܥܽܘܢ ܥܰܒ̈ܕܶܐ ܚܰܕ̈ܬ݂ܶܐ ܕܡܳܪܝܳܐ ܝܰܗ̱ܒ ܠܶܗ܆\nܘܠܳܐ ܐܰܪܓܶܫ ܗ̱ܘܳܐ ܕܡܶܬܬܪܺܝܡ ܗ̱ܘܳܐ ܠܶܗ ܐܶܠܽܘ ܐܰܪܓܶܫ. ܐܶܫܬܰܥܿܒܰܕ ܗ̱ܘܳܐ ܙܰܪܥܶܗ ܕܰܐܒܪܳܡ ܐܰܝܟ ܕܶܐܬ݂ܓܰܙܪܰܬ݂\nܘܠܳܐ ܝܳܕܰܥ ܗ̱ܘܳܐ ܥܶܠܬܳܗܿ ܕܽܐܘܪܚܳܐ ܕܠܳܐ ܬܶܟܪܶܐ ܠܶܗ. ܡܕܰܒܪܳܢܽܘܬ݂ܶܗ ܕܡܳܪܝܳܐ ܪܳܡܳܐ ܗ̱ܝ ܡܶܢ ܪܶܥܝܳܢ̈ܶܐ:\nܘܰܥܒܺܝܕ̈ܳܬ݂ܶܗ ܬܗܽܘܡܳܐ ܐܶܢܶܝܢ ܕܰܡܠܶܐ ܬܶܗܪܳܐ\nܐܳܦ ܗܳܝ ܕܰܓܙܰܪ ܥܰܠ ܐܰܒܪܳܗܳܡ ܕܰܡܫܿܰܥܒܶܕ ܠܶܗ܆\nܢܰܛܪܳܗܿ ܥܕܰܡܳܐ ܕܡܶܢܶܗ ܕܙܰܪܥܶܗ ܐܶܬܚܰܙܝܰܬ݀ ܗܘܳܬ݂݀. ܒܢܰܘ̈ܗ̱ܝ ܕܺܐܝܣܪܳܐܶܝܠ ܙܰܒܶܢܘ ܝܳܬ݂ܗܽܘܢ ܥܰܡ ܐܰܚܽܘܗܽܘܢ܆\nܘܪ̈ܰܚܡܶܐ ܕܟܰܪܣܶܗ ܘܰܕܝܰܥܩܽܘܒ ܫܰܥܒܶܕܘ ܒܶܝܬ ܢܽܘܟ݂ܪ̈ܳܝܶܐ. ܘܰܗܘܳܐ ܥܶܠܬ݂ܐ ܐܳܦ ܫܼܽܘܪܳܝܳܐ ܠܛܽܘܗܡܳܐ ܪܰܒܳܐ:\nܕܰܒܥܰܕ ܦ݀ܳܠܰܚ ܢܶܗܘܼܶܐ ܒܡܶܨܪܶܝܢ ܐܰܝܟ ܕܰܓܙܺܝܪܳܐ. ܘܒܺܝܫܬܳܐ ܕܳܐܬ݂ܝܿܳܐ ܘܰܥܬܺܝܕܳܐ ܗܘܳܬ݀ ܡܶܢ ܐܰܠܳܗܳܐ܇\nܗܘܰܘ ܠܳܗ̇ ܥܶܠܬܼ݂ܐ ܕܢܶܣܼܒܽܘܢ ܘܳܝܳܐ ܡܶܢ ܟܺܐܢܽܘܬ݂ܐ. ܕܢܶܗܘܼܶܐ ܡܳܪܝܳܐ ܪܳܡ ܘܰܡܥܿܰܠܰܝ ܡܶܢ ܥܶܕܠܳܝܳܐ܇\nܕܠܳܐ ܫܰܥܒܼܶܕ ܗ̱ܘܳܐ ܥܕܰܡܳܐ ܕܗܶܢܼܽܘܢ ܝܰܗ̱ܒܘ ܠܶܗ ܐܺܝܕܳܐ܀ ܓܙܰܪ ܗ̱ܘܳܐ ܟܺܐܢܳܐ ܡܰܘܬܳܐ ܠܳܐܕܳܡ ܥܰܠ ܕܰܚܼܛܳܐ ܗ̱ܘܳܐ܇\nܘܰܒܢ̈ܰܘܗ̱ܝ ܫܿܰܪܺܝܘ ܘܰܦܬܰܚܼܘ ܬܰܪܥܳܐ ܠܡܰܘܬܳܐ ܢܶܥܽܘܠ. ܓܙܰܪ ܬܽܘܒ ܗܳܕܶܐ ܕܢܶܫܬܰܥܿܒܰܕ ܗ̱ܘܳܐ ܙܰܪܥܶܗ ܕܰܐܒܪܳܡ܇\nܘܰܒܢ̈ܰܘܗ̱ܝ ܫܰܪܺܝܘ ܙܰܒܶܢܘ ܠܰܐܚܳܐ ܘܟܶܢ ܐܶܫܬܰܥܿܒܰܕܘ̱. ܗܳܟ݂ܢ ܗܳܘ̈ܳܝܢ ܟܽܠ ܒܺܝܫ̈ܳܬ݂ܐ ܡܶܢ ܒܰܪܢܳܫܳܐ܇\nܠܳܐ ܓܶܝܪ ܨܒܳܐ ܡܳܪܝܳܐ ܕܢܿܰ݀ܒܶܐܫܼ ܠܰܒܢܰܝܢ̈ܳܫܳܐ. ܢܦܰܩܼ ܟܺܝܬ ܝܰܥܩܽܘܒ ܟܰܕ ܚܳܕܶܐ ܗ̱ܘܳܐ ܘܰܠܒܰܟ ܐܽܘܪܚܳܐ:\nܕܢܺܐܬܼ݂ܐ ܕܢܶܚܙܶܐ ܠܰܒܪܶܗ ܝܰܘܣܶܦ ܐܰܝܟ ܕܶܐܡܼܰܪܢܰܢ.","english":"And Pharaoh gave new servants whom the Lord gave him, and he did not perceive that he was being raised up, for if he had perceived, the seed of Abraham would have been enslaved as was decreed, and he would not have known the reason for the path that would not be hidden from him. The governance of the Lord is high above thoughts, and his deeds are an abyss that is full of wonder. Even that which he decreed concerning Abraham, that he would be enslaved, he preserved until the time when his seed was revealed. In the sons of Israel, they sold their sisters along with their brothers, and the affections of her womb and of Jacob enslaved the house of the Egyptians. And it was also the cause of the first of the great people, that after he served in Egypt as was decreed, the evil that was coming and was destined from God, it was the cause that they took woe from affliction, so that the Lord might raise and exalt from the lowly, that he might not be enslaved until they gave him a hand. He decreed affliction, death to Adam because he had sinned, and through his sons they began and opened the gate to death prematurely. He decreed again this, that the seed of Abraham would be enslaved, and through his sons they began and sold the brother and thus were enslaved. Thus all evils come from the beginning, for the Lord did not wish to harm the creatures. But Jacob went out rejoicing and on the way, that he might come and see his son Joseph as was promised.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܶܢ ܪܶܥܝܳܢ̈ܶܐ","severity":"info","text":"The phrase 'above thoughts' (men reʿyone) emphasizes the inscrutability of divine governance, a recurring theme in Jacob's homilies.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܰܪܥܶܗ ܕܰܐܒܪܳܡ","severity":"info","text":"The 'seed of Abraham' refers to the Israelites, linking Joseph's enslavement to the broader patriarchal narrative of Genesis.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܺܝܫܬܳܐ ܕܳܐܬ݂ܝܿܳܐ","severity":"info","text":"The 'evil that was coming' alludes to the future Egyptian bondage of Israel, a typological reading common in Syriac exegesis.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܓܙܰܪ ܗ̱ܘܳܐ ܟܺܐܢܳܐ ܡܰܘܬܳܐ ܠܳܐܕܳܡ","severity":"info","text":"Jacob draws a parallel between Adam's sin and death and Abraham's seed being enslaved, both decreed by God and actualized through human actions.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܳܟ݂ܢ ܗܳܘ̈ܳܝܢ ܟܽܠ ܒܺܝܫ̈ܳܬ݂ܐ ܡܶܢ ܒܰܪܢܳܫܳܐ","severity":"info","text":"This line serves as a structural pivot, summarizing the preceding typological parallels and introducing Jacob's joyful journey to see Joseph.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܰܒܥܰܕ ܦ݀ܳܠܰܚ ܢܶܗܘܼܶܐ' is ambiguous: it could mean 'after he served' (Joseph) or 'after he worshipped' (the Egyptians). The reading taken follows the English draft's 'after he served'.","The identity of 'ܐܰܚܽܘܗܽܘܢ' (their brothers) is ambiguous: it may refer to Joseph's brothers or the brothers of the daughters of Israel. The reading taken follows the English draft's 'their sisters along with their brothers'."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ܐܶܣܬܰܪܗܰܒ ܗ̱ܘܳܐ ܗܰܘ ܝܰܩܺܝܪܳܐ ܒܛܶܐܒܳܐ ܕܰܫܡܰܥ. ܕܒܰܥܓܰܠ ܢܺܐܙܰܠ ܢܶܬܒܿܰܝܰܐܐ ܗ̱ܘܳܐ ܨܶܝܼܕ ܚܰܒܺܝܒܶܗ. ܚܙܼܰܩ ܐܺܝܣܪܳܐܶܝܠ ܒܽܐܘܼܪܚܳܐ ܕܡܶܨܪܶܝܢ ܘܰܒܢ̈ܰܘܗ̱ܝ ܥܰܡܶܗ܇\nܘܰܡܼܛܳܐ ܠܒܺܪ ܫܒܰܥ ܘܰܕܒܿܰܚ ܕܶܒܚ̈ܶܐ ܟܳܗܢܳܐ ܪܰܒܳܐ. ܘܡܳܪܝܳܐ ܒܠܶܠܝܳܐ ܣܼܕܰܪ ܓܶܠܝܳܢܶܗ ܨܶܝܕ ܙܰܕܺܝܩܳܐ܇\nܕܢܶܬܠܰܒܰܒ ܗ̱ܘܳܐ ܘܢܶܪܕܶܐ ܒܽܐܘܪܚܳܐ ܕܠܳܐ ܕܽܘܘܳܕܳܐ܆\nܐܶܬ݂ܚܰܘܺܝ ܠܶܗ ܠܶܘܝܼܳܐ ܛܳܒܳܐ ܒܽܐܘܪܚܳܐ ܕܰܠܒܰܟ݂:\nܘܡܿܰܠܶܠ ܥܰܡܶܗ ܒܚܼܶܙܘܳܐ ܕܠܶܠܝܳܐ ܚܰܿܒܺܝܒܼܳܐܺܝܬ݂:\nܪܳܚܡܳܐ ܛܳܒܳܐ ܡܳܪܝܰܐ ܗ̱ܘ ܒܰܠܚܽܘܕ ܨܶܝܕ ܚܰܒܺܝܒܰܘ̈ܗ̱ܝ܆\nܕܟܽܠ ܟܰܪ ܕܳܐܙܿܠ̱ܺܝܢ ܥܰܡܗܽܘܢ ܪܳܕܶܐ ܢ݀ܥܰܕܰܪ ܐܶܢܽܘܢ. ܠܰܝܬ ܐܰܟ݂ܣܶܢܝܳܐ ܠܰܐܝܢܳܐ ܕܩܰܪܺܝܒ ܨܶܝܕ ܐܰܠܳܗܳܐ:\nܕܟܽܠܗܽܘܢ ܣܰܘ̈ܦܶܐ ܘܰܐܬ݂ܪ̈ܰܘܳܬ݂ܐ ܕܺܝܠܶܗ ܐܶܢܽܘܢ. ܕܡܳܪܝܳܐ ܗ̱ܝ ܐܰܪܥܳܐ ܒܰܡܠܰܐܶܗܿ ܓܶܝܪ ܐܰܟܡܳܐ ܕܰܟܬ݂ܺܝܒ܆\nܘܠܳܐ ܐܺܝܬ ܐܰܬ݂ܪܳܐ ܕܠܳܐ ܬܰܡܳܢܽ ܗ̱ܘ ܠܰܕܩܳܪܶܐ ܠܶܗ. ܠܒܰܪ ܡܶܢ ܥܳܠܡܳܐ ܐܶܠܽܘ ܐܺܝܬ ܠܳܟ ܐܽܘܪܚܳܐ ܕܬܶܥܒܼܰܪ܆\nܘܡܳܪܝܳܐ ܥܰܡܳܟ ܫܰܝܢܳܐ ܬܰܡܳܢ ܐܳܘ ܦܳܪܽܘܫܳܐ. ܕܺܝܠܶܗ ܐܶܢܽܘܢ ܐܰܬ݂ܪ̈ܰܘܳܬ݂ܐ ܐܳܦ ܦܶܢܝ̈ܳܬ݂ܳܐ܇\nܘܥܰܡ ܚܰܒܺܝ̈ܒܰܘܗ̱ܝ ܫܳܪܶܐ ܘܚܳܙܶܩ ܟܰܕ ܠܳܐ ܙܳܐܰܚ. ܠܰܒܒܶܗ ܡܳܪܝܳܐ ܒܽܐܘܪܚܳܐ ܠܝܰܥܩܽܘܒ ܟܰܕ ܪܳܕܶܐ ܗ̱ܘܳܐ܇\nܠܰܐܪܥܳܐ ܕܡܶܨܪܶܝܢ ܕܠܳܐ ܬܶܟܼܪܶܐ ܠܶܗ ܕܫܳܒܶܩܼ ܐܰܬ݂ܪܶܗ. ܗܳܐ ܠܰܡ ܐܶܢܳܿܐ ܐܺܙܶܠ ܥܰܡܳܟ ܐܳܡܰܪ ܗ̱ܘܳܐ ܠܶܗ܆\nܐܶܢܿܳܐ ܐܰܚܬ݂ܟ ܘܶܐܢܳܿܐ ܐܰܣܩܳܟ ܡܶܢ ܓܰܘ ܡܶܨܪܶܝܢ. ܠܥܰܡܳܐ ܪܰܒܳܐ ܥܳܒܶܕ ܐ̱ܢܳܐ ܠܳܟ ܒܶܝܬ ܡܼܶܨܪ̈ܳܝܶܐ܇\nܘܰܫܡܰܥ ܝܰܥܩܽܘܒ ܘܰܪܕܳܐ ܒܽܐܘܪܚܶܗ ܒܠܶܒܳܐ ܛܳܒܳܐ.","english":"The noble one hastened at the good news he heard, that he might quickly go and be comforted by his beloved. Israel set out on the road to Egypt, and his sons with him. And he arrived at Beer-sheba and offered great sacrifices. And the Lord by night arranged his revelation to the righteous one, that he might be encouraged and proceed on a path without fear. He showed him the good Levite on the road to Laban. And he spoke with him in a vision of the night, lovingly. The good friend is the Lord alone toward his beloved, for whenever his friends go, he proceeds and helps them. There is no hiding place for one who is near to God, for all the ends and regions are his. For the earth in its fullness is the Lord's, as it is written, and there is no place that does not belong to him who calls upon him. Except for the world, if you have a way to pass through, the Lord is with you, a helper or a divider. His are the regions and the corners, and with his beloved he dwells and sets out without being disturbed. The Lord encouraged Jacob's heart on the road as he proceeded to the land of Egypt, that he might not regret leaving his land. \"Behold, I am coming with you,\" he said to him, \"I am coming, your brother, and I am coming to bring you up from within Egypt. For the great people I will make you a house among the Egyptians.\" And Jacob heard and proceeded on his way with a good heart.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܠܒܰܟ݂","severity":"info","text":"The toponym ܠܒܰܟ݂ (Laban) is ambiguous: it may refer to a location in the patriarchal narratives (Gen 29–31) or be a scribal error for ܠܒܰܢ (Laban, the father-in-law of Jacob). The context of Jacob's journey to Egypt suggests a conflation.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܟܬ݂ܺܝܒ","severity":"info","text":"The phrase 'as it is written' (ܕܟܬ݂ܺܝܒ) alludes to Ps 24:1 (LXX) or a similar verse affirming the Lord's ownership of the earth, a common proof-text in Syriac homiletics.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܺܪ ܫܒܰܥ","severity":"info","text":"Beer-sheba (ܒܺܪ ܫܒܰܥ) is the southernmost city of the biblical land of Israel, traditionally associated with the patriarchs Abraham, Isaac, and Jacob. Its mention here marks the departure point for Egypt.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܰܫܡܰܥ ܝܰܥܩܽܘܒ","severity":"info","text":"The passage concludes with a narrative resumptive formula ('And Jacob heard and proceeded'), typical of Jacob of Serugh's homiletic style, closing the visionary episode and returning to the journey narrative.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܠܰܝܬ ܐܰܟ݂ܣܶܢܝܳܐ","severity":"info","text":"The motif of God's omnipresence ('no hiding place') parallels Ps 139:7–12 and is a common theme in Syriac mystical theology, emphasizing divine accessibility to the righteous.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܒܰܟ݂","severity":"caution","text":"The reading ܠܒܰܟ݂ (Laban) is textually uncertain; some manuscripts may read ܠܒܰܢ (Laban, the person). The sense of the passage is not materially affected, but the toponym may be a scribal corruption.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The toponym ܠܒܰܟ݂ (Laban) is ambiguous: it could be a place name or a corruption of the personal name Laban. The reading taken follows the Syriac text as given, but the intended referent is unclear.","The phrase 'except for the world' (ܠܒܰܪ ܡܶܢ ܥܳܠܡܳܐ) is syntactically difficult; it may be a conditional clause or a parenthetical remark about divine presence beyond the cosmos."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܢܚܶܬ ܐܺܝܣܪܳܐܶܝܠ ܘܰܡܛܼܳܐ ܠܡܶܨܪܶܝܢ ܨܶܝܕ ܚܰܒܺܝܒܶܗ܇\nܘܰܫܡܰܥ ܝܰܘܣܶܦ ܘܰܢܦܰܩ ܐܳܦ ܗܽܘ ܠܽܐܘܪܥܶܗ ܕܰܐܒܽܘܗ̱ܝ. ܦܓܰܥܼܘ ܒܰܚ̈ܕܳܕܶܐ ܣܳܒܳܐ ܐܒܺܝܠܳܐ ܘܛܰܠܝܳܐ ܛܪܺܝܕܳܐ:\nܘܰܥܼܪܰܩ ܐܶܒܠܼܳܐ ܘܥܶܒܼܪܰܬ݀ ܥܳܩܬ݂ܳܐ ܕܰܐܚܺܝܕܳܐ ܗܘܳܬ݂. ܐܶܬ݂ܒܿܰܝܰܐܘ ܗ̱ܘܰܘ ܪܳܚܡܰܘ̈ܗ̱ܝ ܕܰܐܒܳܐ ܒܚܽܘܒܳܐ ܕܰܒܪܶܗ܆\nܘܕܳܨܘ ܚܰܒܺܝ̈ܒܶܐ ܒܩܽܘܒܠܳܐ ܪܚܺܝܡܳܐ ܕܒܰܩܢܽܘ̈ܡܰܝܗܽܘܢ. ܪܘܰܙ ܒܰܚ̈ܕܳܕܶܐ ܣܳܒܳܐ ܪܓܺܝܓ݂ܳܐ ܘܛܰܠܝܳܐ ܙܰܗܝܳܐ܇\nܘܰܒܚܰܕܽܘܬ݂ܐ ܛܰܪܕܽܘܗܿ ܠܥܶܩܬ݂ܐ ܕܢܽܘܓ݂ܪܳܐ ܪܰܒܳܐ. ܠܒܰܟܘ ܠܰܚܕ̈ܳܕܶܐ ܪ̈ܚܺܝܡܼܶܐ ܕܰܐܓܗܺܝܘ ܡܶܢ ܥܳܩ̈ܳܬ݂ܳܐ:\nܘܰܥܦܶܩܘ̱ ܢܰܫܶܩܘ̱ ܗܳܢܳܐ ܠܗܳܢܳܐ ܚܰܒܺܝܒܼܳܐܺܝܬ݂. ܢܦܰܠ ܥܰܠ ܨܰܘܪܶܗ ܕܝܰܘܣܶܦ ܘܰܒܟܳܐ ܣܳܒܳܐ ܝܰܥܩܽܘܒ܆\nܐܳܦܽ ܗ̱ܘ ܛܰܠܝܳܐ ܒܟܳܐ ܥܰܠ ܨܰܘܪܶܗ ܕܟܺܐܢܳܐ ܐܰܒܽܘܗ̱ܝ. ܒܶܟܝܼܳܐ ܪܰܒܳܐ ܡܶܢ ܚ̈ܰܕܘܳܬ݂ܐ ܣܰܓ̈ܺܝܳܐܬ݂ܐ܇\nܕܰܐܝܿܟܳܐ ܕܥܳܫܶܢ ܟܝܳܢܳܐ ܪܳܬ݂ܰܚ ܠܰܡܕܰܡܳܥܽܘ. ܪܬ݂ܚܼܘ ܗ̱ܘܰܘ ܪ̈ܰܚܡܶܐ ܕܰܐܒܳܗܽܘܬ݂ܐ ܒܚܶܙܘܳܐ ܕܰܒܪܶܗ܆\nܘܶܐܬܬܙܺܝܥܼ ܒܶܟ݂ܝܼܳܐ ܒܪܶܬ݂ܚܳܐ ܕܪ̈ܰܚܡܶܐ ܕܶܐܫܬܰܦܰܥܘ̱ ܗ̱ܘܰܘ. ܚܙܼܳܐ ܐܺܝܡܼܳܡܳܐ ܠܫܶܡܫܳܐ ܪܳܚܡܶܗ ܘܰܣܘܰܚ ܠܽܐܘܪܥܼܶܗ܇\nܘܶܐܬܟܰܣܺܝ ܗ̱ܘܳܐ ܢܽܘܗܪܳܐ ܟܽܠܶܗ ܡܶܢ ܙܰܠܺܝܩ̈ܰܘܗ̱ܝ. ܐܶܡܰܪ ܝܰܥܩܽܘܒ ܐܶܡܽܘܬ ܡܶܟܺܝܠ ܕܰܚܙܺܝܬ݂ܟ ܒܶܪܝ̱܇\nܕܟܰܕ ܠܳܐ ܣܶܒܪܶܬ ܗܳܐ ܐܶܩܰܒܶܠܬ݂ܟ ܢܰܦܫܶܗ ܕܰܐܒܽܘܟ݂. ܗܳܫܳܐ ܡܶܟܺܝܠ ܐܶܢ ܡܳܐܶܬ ܐ̱ܢܳܐ ܠܺܝ ܠܰܘ ܡܿܰܘܬܰܐ ܗ̱ܘ܆\nܕܚܶܙܘܳܟ ܣܰܡܟ݂ܰܢܝ̱ ܐܰܝܟ ܢܽܘܚܳܡܳܐ ܠܡܺܝܼܬ݂ܳܐ ܪܰܡܝܼܳܐ. ܦܣܺܝܩ ܗ̱ܘܳܐ ܠܺܝ ܒܶܪܝ̱ ܣܰܒܪܳܐ ܕܶܐ݀ܚܙܶܝܟ ܦܽܘܪܣܳܐ ܠܳܐ ܐܺܝܬ݂܇\nܘܟܰܕ ܠܳܐ ܣܰܟܺܝܬ ܝܰܗ̱ܒ ܠܺܝ ܡܳܪܝܳܐ ܘܗܳܐ ܐܶܩܰܒܶܠܬܳܟ݂.","english":"Israel arrived and came to Egypt to his beloved,\nand Joseph heard and also went out to meet his father. The old mourning father and the exiled youth met each other.\nAnd the mourning ceased and the distress that had held them passed away. The father’s affections were stirred by love for his son,\nand the loved ones rejoiced in the beloved meeting of their countenances. The eager old man and the radiant youth rejoiced together,\nand with joy they drove away the distress of the great separation. The loving ones wept for each other, who had been separated by afflictions.\nAnd they embraced and kissed one another lovingly. The old man Jacob fell upon Joseph’s neck and wept,\nand the youth also wept upon the neck of his grieving father. A great weeping mingled with many joys,\nso that where the nature boiled, it caused his tears to flow. The affections of fatherhood were stirred at the sight of his son,\nand weeping was agitated by the outpouring of affections that had been poured forth. The day saw its sun, its beloved, and set out on its course,\nand all the light was hidden from its rays. Jacob said, “Now I can die, since I have seen you, my son,\nfor when I did not expect it, I have received the very self of your father. Now if I die, death is nothing to me,\nfor your sight has comforted me like a remedy for a grievous death. Hope was cut off for me, my son, that I would see you; there was no expectation,\nand when I did not hope, the Lord gave to me, and behold, I have received you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܰܥܼܪܰܩ ܐܶܒܠܼܳܐ","severity":"info","text":"The phrase 'the mourning ceased' marks a narrative pivot: the emotional state of Jacob and Joseph shifts from grief to joy upon their reunion.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܰܠܝܳܐ ܛܪܺܝܕܳܐ","severity":"info","text":"The epithet 'exiled youth' (ṭalyā ṭrīdā) for Joseph underscores his long separation from family, a key theme in Jacob of Serugh's homily.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Genesis 46:29","severity":"info","text":"The reunion of Jacob and Joseph in Egypt echoes Genesis 46:29, where Joseph meets his father after the revelation of his identity.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܶܟ݂ܝܼܳܐ ܪܰܒܳܐ ܡܶܢ ܚ̈ܰܕܘܳܬ݂ܐ","severity":"info","text":"The mingling of weeping and joy reflects a common topos in Syriac liturgical poetry, where tears of sorrow and joy are paradoxically united.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܶܡܰܪ ܝܰܥܩܽܘܒ","severity":"info","text":"Jacob's direct speech beginning with 'Now I can die' introduces a climactic monologue that resolves the emotional tension of the reunion scene.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܙܼܳܐ ܐܺܝܡܼܳܡܳܐ ܠܫܶܡܫܳܐ","severity":"info","text":"The metaphor of the day seeing its sun parallels Jacob's sight of Joseph as a source of light, reminiscent of similar imagery in Ephrem's hymns.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܘܰܥܼܪܰܩ ܐܶܒܠܼܳܐ could be read as 'the mourning ceased' or 'the mourning fled'; the translation 'ceased' is adopted for narrative coherence."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ܡܺܝܬ ܗܘܺܝܬ ܟܰܕ ܚܰܝ ܥܰܠ ܕܰܓܠܺܝܙ ܗܘܺܝܿܬ ܡܶܢ ܥܶܢܝܳܢܳܟ݂܇\nܘܶܐܢ ܡܳܐܶܬ ܐ̱ܢܳܐ ܚܿܰܝ ܐ̱ܢܰܐ ܗ̱ܘ ܡܶܟܺܝܠ ܥܰܠ ܕܰܚܙܺܝܬ݂ܟ݂. ܗܳܠܶܝܢ ܚܰܝ̈ܶܐ ܕܟܰܕ ܐܰܘܒܶܕܬ݂ܟ ܠܰܘ ܚ̈ܰܝܰ ܗ̱ܘܰܘ܆\nܘܡܶܢ ܕܶܐܫܟܰܚܼܬ݂ܟ ܐܳܦܶܢ ܐܶܡܽܘܬ ܚܰܝ̈ܶܐ ܐܶܢܽܘܢ. ܩܒܽܘܪܰܢܝ̱ ܡܶܟܺܝܠ ܕܰܐܝܟ ܢܽܘܚܳܡܳܐ ܚܫܺܝܒ ܠܺܝ ܡܰܘܬܳܐ܇\nܕܗܳܠܶܝܢ ܚܰܝ̈ܶܐ ܕܰܩܕܳܡ ܙܰܒܢܳܐ ܠܺܝ ܡܰܘܬܳܐ ܗ̱ܘܰܘ. ܒܶܪܝ̱ ܚܰܒܺܝܒܳܐ ܚܰܝ̈ܶܐ ܕܚ̈ܰܝܰܝ ܡܰܢܽܘܼ ܝܰܗ̱ܒ ܠܺܝ܆\nܘܶܐܚܽܘܪ ܘܶܐ݀ܚܙܶܝܟ ܘܶܐܬܒܰܝܰܐܐ ܒܳܟ ܘܶܐܛܥܶܐ ܥܳܩ̈ܳܬ݂ܝ\nܡܺܝܼܬ݂ܳܐ ܕܰܚܝܳܐ ܡܰܢ ܐܰܩܺܝܡܳܟ ܡܶܢ ܓܰܘ ܩܰܒܪܳܐ:\nܕܠܺܝ ܒܰܫܝܽܘܠ ܗܿܘܺܝܬ ܗܳܐ ܟܡܳܐ ܢܽܘܓܪܳܐ ܨܶܝܕ ܥܰܢܺܝ̈ܕܶܐ. ܫܠܰܕܳܟ ܫܶܐܠܶܬ ܬܶܬ݂ܦܰܢܶܐ ܠܺܝ ܘܠܳܐ ܐ̱ܢܳܫ ܝܰܗ̱ܒ ܠܺܝ܆\nܘܚܰܢܩܰܢܝ̱ ܐܶܒܠܳܐ ܡܶܛܽܠܳܬ݂ܟ ܒܳܟ ܐܶܬ݂ܒܰܝܰܐܐ܀܀ ܡܶܛܽܠ ܝܰܘܣܶܦ ܟܽܠܗܽܘܢ ܩܰܒܪ̈ܶܐ ܡܺܝ̈ܬ݂ܶܐ ܢܰܝܬܼܽܘܢ܆\nܕܶܐܬܦܰܢܺܝ ܠܺܝ ܐܰܝܟ ܥܰܢܺܝܕܳܐ ܠܢܽܘܓ݂ܪܳܐ ܪܰܒܳܐ. ܟܽܠ ܚ̈ܰܕܘܳܬ݂ܳܐ ܢܶܚܼܙܶܐ ܥܳܠܡܳܐ ܡܶܟܼܳܐ ܘܰܠܗܰܠ܆\nܘܡܶܢ ܓܰܘ ܩܰܒܪܳܐ ܢܶܦܢܽܘܢ ܡܺܝ̈ܬ݂ܐ ܠܚܰܒܺܝܒܰܝ̈ܗܽܘܢ. ܡܶܟܺܝܠ ܕܳܐܬ݂ܝܬ ܐܳܙܶܠ ܐ̱ܢܳܐ ܠܺܝ ܠܩܰܒܪܳܐ ܚܰܒܺܝܒܝ܆\nܕܶܐܬܒܰܝܰܐܐ ܠܶܗ ܠܶܒܝ ܕܰܬܒܺܝܪ ܗ̱ܘܳܐ ܡܶܛܽܠܳܬ݂ܟ݂܆\nܪܺܝܚܳܟ ܚܰܠܝܳܐ ܡܛܳܐ ܨܶܝܕ ܥܰܝܢ̈ܰܝ ܘܰܐܢܗܰܪ ܐܶܢܶܝܢ. ܕܚܶܫܽܘ̈ܟ݂ܢ ܗܘ̈ܰܝ ܡܶܛܽܠܳܬ݂ܟ ܢܽܘܗܪܶܗ ܕܰܩܢܽܘܡܝ̱\nܐܶܚܽܘܬ ܠܰܫܝܽܘܠ ܟܰܕ ܚܳܕܶܐ ܐ̱ܢܳܐ ܕܠܰܘ ܬܰܡܳܢ ܐܰܢ̱ܬ܇\nܘܶܐܫܟ݂ܰܒ ܘܶܐܬܬܢܺܝܚ ܟܰܕ ܝ݀ܳܕܰܥ ܐ̱ܢܼܳܐ ܕܒܶܝܬ ܚ̈ܰܝܶܐ ܐܰܢ̱ܬ.","english":"I was dead while alive, for I was hidden from your eyes,\nand when I saw you, I lived, I lived from then on, because I saw you. These are the lives that, when I lost you, were not lives,\nand when I found you, again the lives returned. Bury me now, for like a dream death seems to me,\nsince these lives that were before the time were death to me. My beloved son, the life of my life you have given me,\nand I looked and saw you and rejoiced in you, and my sorrows fled.\nThe dead one who lives has raised you from within the grave,\nfor I was in the abyss, like a great burden upon the departed. I asked for your corpse to be redeemed for me, and no one gave it to me,\nand my sorrows mourned for you; in you I rejoiced. Because of Joseph, all the graves of the dead opened,\nso that I might be redeemed like a departed one for a great price. All joys the world sees from here and beyond,\nand from within the grave the dead are redeemed for their loved ones. Now that you have come, I will go and die for you, my beloved,\nso that my heart, which was broken for you, may rejoice.\nYour sweet scent reached my nostrils and revived my bones. Your sorrows for you have shown the brightness of my countenance;\nI descended to the abyss rejoicing, for I knew that you are not dead,\nand I lay down and was at peace, for I knew that you are in the house of the living.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܺܝܬ ܗܘܺܝܬ ܟܰܕ ܚܰܝ","severity":"info","text":"Jacob speaks of being 'dead while alive' during Joseph's absence, a paradox that frames the reunion as a resurrection.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܒܽܘܪܰܢܝ̱ ܡܶܟܺܝܠ ܕܰܐܝܟ ܢܽܘܚܳܡܳܐ ܚܫܺܝܒ ܠܺܝ ܡܰܘܬܳܐ","severity":"info","text":"The request 'Bury me now, for death seems like a dream' echoes Jacob's earlier despair in Genesis 37:35, where he refuses comfort, but here it is transformed by joy.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܠܰܕܳܟ ܫܶܐܠܶܬ ܬܶܬ݂ܦܰܢܶܐ ܠܺܝ","severity":"info","text":"The request to 'redeem' Joseph's corpse reflects late antique practices of ransoming captives or bodies, a motif Jacob of Serugh uses to heighten the pathos of Joseph's enslavement.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܶܛܽܠ ܝܰܘܣܶܦ ܟܽܠܗܽܘܢ ܩܰܒܪ̈ܶܐ ܡܺܝ̈ܬ݂ܶܐ ܢܰܝܬܼܽܘܢ","severity":"info","text":"The image of graves opening for Joseph parallels the resurrection of the dead in Christian typology, where Joseph prefigures Christ; see also the Harrowing of Hell tradition.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܶܐܫܟ݂ܰܒ ܘܶܐܬܬܢܺܝܚ ܟܰܕ ܝ݀ܳܕܰܥ ܐ̱ܢܼܳܐ ܕܒܶܝܬ ܚ̈ܰܝܶܐ ܐܰܢ̱ܬ","severity":"info","text":"The passage concludes with Jacob's peaceful rest, forming an inclusio with the opening paradox of death-in-life, now resolved by Joseph's return.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings (e.g., ܢܽܘܚܳܡܳܐ may be 'dream' or 'vision'; ܫܠܰܕܳܟ may be 'your corpse' or 'your body'). The translation follows the editor's interpretation."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ܚܣܺܝܡܼܳܐ ܕܰܐܚ̈ܰܘܗ̱ܝ ܒܪܺܝܟܽ ܗ̱ܘ ܕܢܰ݀ܛܪܳܟ ܡܶܢ ܢܶܟܝ̈ܳܢܶܐ\nܘܝܰܗ̱ܒ ܠܺܝ ܐܶ݀ܚܙܶܝܟ ܘܶܐܬ݂ܒܰܝܰܐܐ ܒܳܟ ܟܰܕ ܠܳܐ ܣܶܒܼܪܶܬ\nܛ݀ܥܺܝܬ ܠܺܝ ܡܪܳܪܰܝ ܘܰܥܒܰܪ̈ܝ̱ ܥܳܩ̈ܳܬ݂ܝ̱ ܘܰܫܠܶܡ ܒܺܝܫ̈ܳܬ݂ܝ̱܇\nܘܟܽܠ ܚܰܕ̈ܘܳܬ݂ܐ ܩܢܺܝܬ ܒܰܚܙܳܬ݂ܟ ܡܶܟܼܳܐ ܘܰܠܗܰܠ. ܠܳܐ ܐ̱ܢܳܫ ܢܶܦܣܽܘܩ ܣܰܒܪܳܐ ܕܡܺܝܬ݂ܶܗ ܕܠܳܐ ܡܶܬ݂ܢܰܚܰܡ܇\nܕܠܺܝ ܡܶܢ ܩܰܒܪܳܐ ܦܢܳܐ ܠܶܗ ܝܰܘܣܶܦ ܐܶܬ݂ܒܰܝܰܐ ܒܶܗ. ܕܳܨ ܐܺܝܣܪܳܐܶܝܠ ܣܳܒܳܐ ܐܒܺܝܠܳܐ ܒܚܼܶܙܘܳܐ ܕܰܒܪܶܗ܇\nܘܰܚܼܕܺܝ ܝܰܘܣܶܦ ܛܰܠܝܳܐ ܪܚܺܝܡܼܳܐ ܒܩܽܘܒܠܳܐ ܕܰܐܒܽܘܗ̱ܝ. ܚܽܘܪ ܒܶܗ ܒܶܐܒܠܳܐ ܕܰܩܕܳܡ ܩܰܠܺܝܠ ܛܽܘܪܳܦܳܐ ܗ̱ܘܳܐ܇\nܡܙܰ݀ܒܰܢ ܝܰܘܣܶܦ ܘܰܚܣܼܺܝܡ ܘܰܛܪܺܝܼܕ ܘܰܛܠܺܝܼܡ ܘܰܚܒܺܝܫ. ܘܰܐܒܺܝܠ ܝܰܥܩܽܘܒ ܚܰܫܺܝܫ ܘܰܟܡܺܝܪ ܘܰܡܠܐܼܶ ܘ̈ܳܝܶܐ܇\nܘܥܰܫܺܝܢ ܐܶܒܠܶܗ ܘܪܰܒܳܐ ܥܳܩܬ݂ܗ ܘܣܳܒܶܠ ܙܰܘ̈ܥܶܐ. ܘܰܨܪܳܐ ܦܪܺܝܣܶܗ ܘܰܠܒܶܫ ܣܰܩܳܐ ܘܰܒ݀ܟܳܐ ܪܰܒܰܬ݀ ܇\nܘܛܰܠܝܳܐ ܡܫܰܿܥܒܰܕ ܘܣܳܒܳܐ ܪܰܚܺܝܩ ܡܶܢ ܒܽܘܝܳܐܳܐ. ܬܳܐ ܚܼܙܺܝ ܗܳܫܳܐ ܕܰܥܒܼܰܪ ܙܰܒܢܳܐ ܘܰܫܠܶܡܼ ܩܺܐܪܣܳܐ܇\nܘܢܰܨܰܚܼ ܝܰܘܣܶܦ ܘܺܝܪܶܒ ܘܰܐܡܠܶܟ ܘܰܗܘܳܐ ܪܰܒܳܐ. ܐܶܒܠܶܗ ܕܝܰܥܩܽܘܒ ܐܶܫܬܰܚܠܰܦ ܗ̱ܘܳܐ ܠܚܰܕܽܘܬ݀ ܠܶܒܳܐ܇\nܘܗܺܝ ܟܰܪܝܽܘܬ݂ܐ ܐܶܬ݂ܗܰܦܟܰܬ ܗܘܳܬ ܠܰܦܨܺܝܚܽܘܬ݂ܐ. ܘܰܠܒܺܝܫ̈ܳܬ݂ܳܐ ܕܚܰܝ̈ ܛܳܒ̈ܳܬ݂ܳܐ ܘܰܐܥܒܰܪ ܐܶܢܶܝܢ. ܘܰܐܟܡܳܐ ܕܠܳܐ ܗܘ̈ܰܝ ܐܳܦܠܳܐ ܡܶܗܘܳܐ ܡܶܢ ܫܽܘܪܳܝܳܐ. ܝܰܥܩܽܘܒ ܕܳܐܶܨ ܘܝܰܘܣܶܦ ܚܳܕܶܐ ܘܶܐܒܠܳܐ ܠܰܝܬܰܘܗ̱ܝ܆\nܘܗܳܠܶܝܢ ܕܰܗܘ̈ܰܝ ܕܥܶܟ݂̈ܝ ܥܰܡ ܙܰܒܢܳܐ ܠܳܐ ܐܺܝܬܰܝܗܶܝܢ. ܓܺܝܓ݂ܠܳܐ ܪܶܗܛܰܬ݀ ܘܰܕܚܰܬ݀ ܐܶܢܶܝ̈ܢ ܘܶܐܫܬܰܚܠܰܦ ܗܘ̈ܰܝ܇\nܘܰܗܘ̈ܰܝ ܟܽܠܗܶܝܢ ܡܶܛܽܠ ܝܰܘܣܶܦ ܠܰܘ ܕܰܠܩܽܘܒܠܶܗ܀","english":"The seal of his brothers, blessed is he who preserved you from the wolves and gave me to see you, and I was revealed in you when I did not hope. I forgot my bitterness, and my troubles passed, and my evils ended, and all joys I gained from seeing you from then on. Let not the hope of his death be cut off without consolation, for from the grave Joseph was revealed to him. Israel the elder mourned in the vision of his son, and Joseph the youth, the beloved, rejoiced in the embrace of his father. Behold, in the mourning that shortly before was a storm, Joseph was sold, sealed, driven away, condemned, and bound; and Jacob the aged mourned, was sad, filled with woe, and his mourning was strong, his affliction great, and he endured tremors; he rent his garment, put on sackcloth, and wept greatly. And the youth was enslaved, and the elder was far from consolation. Come, see now that the time has passed and the season is complete, and Joseph triumphed, grew great, ruled, and became a great one. Jacob's mourning was changed into joy of heart, and that sorrow was turned into gladness; and he put on garments of good life and passed over. And as they were not, so they were not from the beginning. Jacob mourns and Joseph rejoices, and mourning is not; and these that were with you with time are not. The wheel turned and brought down the times, and they were changed, and all of them because of Joseph, not against him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܣܺܝܡܳܐ","severity":"info","text":"The term ܚܣܺܝܡܳܐ (ḥsīmā) means 'seal' or 'signet ring,' a symbol of authority and identity. Here it refers to the seal Joseph gave his brothers, which Jacob recognizes.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Genesis 45:27","severity":"info","text":"The narrative echoes Genesis 45:27, where Jacob sees the wagons sent by Joseph and his spirit revives. Jacob's speech about being 'dead while alive' and revived by seeing Joseph is a homiletic expansion of that moment.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Israel the elder","severity":"info","text":"Jacob is called 'Israel the elder' (ܐܺܝܣܪܳܐܶܝܠ ܣܳܒܳܐ), a title that emphasizes his patriarchal role and the typological link between Jacob/Israel and the people of Israel. This is common in Syriac homilies.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"antithetical parallelism","severity":"info","text":"The passage uses strong antithetical parallelism: Jacob mourns while Joseph rejoices; mourning is transformed into joy. This rhetorical device underscores the reversal of fortune and the providential resolution.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"wheel turned","severity":"info","text":"The image of the wheel turning (ܓܺܝܓ݂ܠܳܐ ܪܶܗܛܰܬ) is a common metaphor in Syriac literature for the vicissitudes of fortune, echoing similar usage in the Odes of Solomon and other early Christian texts.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܰܐܟܡܳܐ ܕܠܳܐ ܗܘ̈ܰܝ ܐܳܦܠܳܐ ܡܶܗܘܳܐ ܡܶܢ ܫܽܘܪܳܝܳܐ","severity":"caution","text":"The phrase 'as they were not, so they were not from the beginning' is ambiguous. It may mean that the sorrows were illusory or that they never truly existed in the divine plan. The reading here takes it as a theological reflection on the transience of suffering.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'as they were not, so they were not from the beginning' is ambiguous: it could mean the sorrows were unreal or that they were never part of God's eternal plan. The reading here interprets it as a statement on the transience of suffering.","The identity of 'the wolves' (ܢܶܟܝ̈ܳܢܶܐ) is unclear: it may refer to the Ishmaelites who bought Joseph, or metaphorically to his brothers' jealousy."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ܡܳܪܳܐ ܕܙܰܒܢ̈ܶܐ ܒܺܐܝܕܰܘܗ̱ܝ ܣܺܝܡܺܝܢ ܟܽܠ ܫܽܘܚ̈ܠܳܦܺܝܢ܇\nܘܕܺܝܠܶܗ ܐܶܢܽܘܢ ܕܽܘܒܳܪ̈ܰܝܗܽܘܢ ܘܰܐܣܟܺܝ̈ܡܰܝܗܽܘܢ. ܡܫܰܦܶܠ ܘܰܡܪܺܝܼܡ ܐܰܝܟ ܨܶܒܝܳܢܶܗ ܠܰܒܢܰܝܢ̈ܳܫܳܐ܇\nܕܰܒܟ݂ܽܠ ܦܽܘܪ̈ܣܺܝܢ ܨܶܝܕܰܘܗ̱ܝ ܢܶܐܣܽܘܪ ܟܽܠ ܪ̈ܶܥܝܳܢܺܝܢ\nܡܫܰܚܠܶܦ ܙܰܒ̈ܢܶܐ ܘܕܰܙܥܽܘܪܽܘܬ݂ܐ ܘܰܕܪܰܒܽܘܬ݂ܐ܇\nܕܰܥܠܰܘܗ̱ܝ ܒܰܠܚܽܘܕ ܢܶܬܬܟ݂ܠ ܥܳܠܡܳܐ ܘܠܳܐ ܥܰܠ ܙܰܒ̈ܢܶܐ. ܝܳܗܶܒ ܥܽܘܬ݂ܪܳܐ ܘܡܶܣܟܺܢܽܘܬ݂ܐ ܕܰܒܬܰܪ̈ܬܰܝܗܶܝܢ܆\nܢܺܐܠܰܦ ܥܳܠܡܳܐ ܕܰܡܫܰܢܝܳܢܰܐ ܗ̱ܘ ܒܰܥܒ̈ܺܝܕܳܬ݂ܗ. ܡܰܚܶܐ ܘܡܰܐܣܶܐ ܕܰܐܝܢܳܐ ܕܒܳܠܰܥ ܒܶܗ ܢܶܬܓܰܘܰܣ\nܕܺܐܝܬ ܥܨܳܒܳܐ ܠܟܽܠܗܽܘܢ ܟܺܐܒ̈ܶܐ ܕܡܶܬܛܰܦܶܝܢ ܒܶܗ. ܫܰܒܩܶܗ ܠܝܰܥܩܽܘܒ ܝܳܬ݂ܶܒ ܒܶܐܒܠܳܐ ܟܰܕ ܢܳܛܰܪ ܠܶܗ܇\nܗܰܘ ܒܽܘܝܳܐܳܐ ܪܰܒܳܐ ܠܚܰܪܬ݂ܐ ܒܚܼܶܙܘܳܐ ܕܰܒܪܶܗ. ܣܳܡ ܣܳܗܕܽܘܬ݂ܗ ܒܝܰܘܣܶܦ ܛܰܠܝܳܐ ܟܰܕ ܐܶܙܕܰܒܰܢ܇\nܘܟܰܣܺܝ ܐ̱ܪܳܙܳܐ ܡܶܢ ܝܳܠܽܘܕܶܗ ܡܶܛܽܠ ܦܽܘܪܣܳܐ. ܘܟܰܕ ܫܰܡܶܫ ܒܶܗ ܟܽܠܶܗ ܐܽܘܪܚܳܐ ܕܰܥܬܺܝ̈ܕܳܬ݂ܐ܇\nܩܪܳܐ ܘܝܰܗܒܶܗ ܠܶܗ ܕܢܶܬ݂ܒܰܝܰܐܐ ܒܶܗ ܟܶܢ ܡܳܐܶܬ ܗ̱ܘܳܐ. ܫܶܐܠܶܗ ܡܶܢܶܗ ܩܰܠܺܝܠ ܙܰܒܢܳܐ ܘܨܳܪ ܒܶܗ ܐ̱ܪ̈ܳܙܰܘܗ̱ܝ܇\nܘܟܰܕ ܐܶܫܬܰܡܠܺܝܘ ܟܽܠܗܽܘܢ ܛܽܘܦܣܰܘ̈ܗ̱ܝ ܝܰܗܒܶܗ ܠܰܐܒܽܘܗ̱ܝ܆\nܓܰܢܒܶܗ ܠܛܰܠܝܳܐ ܘܫܰܕܪܶܗ ܒܽܐܘܪܚܳܐ ܒܶܠܥܳܕ ܐܰܒܽܘܗ̱ܝ܆\nܘܟܰܕ ܣܽܘܥܪܳܢܶܗ ܫܩܰܠ ܫܽܘܠܳܡܳܐ ܓܠܳܐ ܠܶܗ ܐܰܝܿܟܰܘ. ܢܛܰܪ ܓܽܘܥܠܳܢܳܐ ܕܣܺܝܡ ܗ̱ܘܳܐ ܨܶܝܕܰܘܗ̱ܝ ܐܰܝܟ ܫܰܪܺܝܪܳܐ܇\nܘܶܐܬ݂ܚܰܫܰܚ ܒܶܗ ܘܫܰܡܠܺܝ ܥܒܳܕܶܗ ܘܠܳܐ ܐܶܫܬܰܚܰܡ. ܩܰܒܶܠ ܥܰܒܕܳܐ ܡܶܢ ܓܰܘ ܓܽܘܒܳܐ ܟܰܕ ܐܶܙܕܰܒܰܢ܇\nܘܝܰܗ̱ܒ ܒܰܪ ܚܺܐܪ̈ܶܐ ܕܰܓܐܶܐ ܘܝܳܬ݂ܶܒ ܥܰܠ ܡܰܪܟܰܒܬ݂ܐ.","english":"The Lord of times in his hand is placed all changes, and his is the care of your glories and your ranks. He lowers and raises according to his will the seasons, that in all his dispensations he may bind all thoughts, changing times, both smallness and greatness, upon whom alone the world relies, and not upon times. He gives wealth and poverty, both of them, and taught the world that he is changeable in his deeds. He kills and heals, for whoever swallows him becomes swollen, that there is a remedy for all pains that are healed by him. Leave Jacob sitting in mourning while he guards for him, that great consolation at the end in the vision of his son. He placed his testimony in the young Joseph when he was sold, and hid the mystery from his parent because of the dispensation. And when he served him the entire path of the future, he called and gave him that he might be revealed in him when he died. He asked of him a little time and sealed in him his mysteries, and when all his types were fulfilled, he gave him to his father. He rejoiced over the youth and sent him on the way without his father, and when his affairs were completed, he took leave and revealed himself to him. He kept the redemption that was placed beside him as a true one, and he was prepared by it and completed his work and was not disturbed. He received the service from within the pit when he was sold, and gave a freeborn son who came and sat on the chariot.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܳܪܳܐ ܕܰܙܰܒ̈ܢܶܐ","severity":"info","text":"The phrase 'Lord of times' (ܡܳܪܳܐ ܕܰܙܰܒ̈ܢܶܐ) is a divine epithet emphasizing God's control over temporal dispensations, a key theme in Jacob's homily.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܰܘܣܶܦ ܛܰܠܝܳܐ","severity":"info","text":"The reference to Joseph as 'young' (ܛܰܠܝܳܐ) when sold echoes Genesis 37:28, where Joseph is sold into slavery as a youth.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܽܘܒܳܐ","severity":"info","text":"The 'pit' (ܓܽܘܒܳܐ) alludes to the cistern into which Joseph was cast by his brothers (Genesis 37:24), a common typological symbol in Syriac exegesis.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܟܰܕ ܣܽܘܥܪܳܢܶܗ ܫܩܰܠ ܫܽܘܠܳܡܳܐ","severity":"info","text":"This clause marks a narrative transition: Joseph's departure and subsequent revelation to Jacob, concluding the episode of his service and beginning the reunion.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܓܰܥܒܶܗ ܠܛܰܠܝܳܐ","severity":"info","text":"Jacob's rejoicing over Joseph (ܓܰܥܒܶܗ) reflects a common homiletic trope in Syriac literature, emphasizing the patriarch's emotional restoration after mourning.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܟܰܣܺܝ ܐ̱ܪܳܙܳܐ ܡܶܢ ܝܳܠܽܘܕܶܗ","severity":"caution","text":"The phrase 'hid the mystery from his parent' is ambiguous: it may refer to God concealing the typological significance of Joseph's sale from Jacob, or to Joseph himself keeping his identity hidden.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'hid the mystery' (ܘܟܰܣܺܝ ܐ̱ܪܳܙܳܐ) is unclear: it could be God or Joseph. The reading taken follows the preceding divine subject ('He placed his testimony').","The phrase 'he gave a freeborn son' (ܘܝܰܗ̱ܒ ܒܰܪ ܚܺܐܪ̈ܶܐ) may refer to Joseph's elevation from slavery to freedom, but the syntax is compressed."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ܫܩܰܠ ܡܶܣܟܺܢܳܐ ܚܣܺܝܡܳܐ ܣܰܢܝܳܐ ܡܶܢ ܒܶܝܬ ܐܰܚ̈ܰܘܗ̱ܝ܇\nܘܝܰܗ̱ܒ ܥܰܬܺܝܪܳܐ ܕܣܳܓ݂ܕܺܝܢ ܩܽܘܕܡܰܘܗ̱ܝ ܡܳܪ̈ܰܘܳܬ݂ܐ\nܕܰܒܪܶܗ ܘܰܫܠܺܝܚ ܘܥܰܠ ܕܰܦܠܰܚ ܒܶܗ ܙܰܒܢܳܐ ܩܰܠܺܝܠ܆\nܫܽܘܒܚܳܐ ܕܡܶܨܪܶܝܢ ܠܒܶܫ ܘܶܐܬ݂ܦܰܢܺܝ ܠܣܳܒܳܐ ܐܰܒܽܘܗ̱ܝ܆\nܐܶܫܠܶܐ ܡܶܟܺܝܠ ܡܶܢ ܬܰܫܥܺܝܬ݂ܐ ܕܠܳܐ ܡܶܬ݂ܕܰܪܟܳܐ܇\nܟܰܕ ܡܰܘܕܶܐ ܐ̱ܢܳܐ ܕܰܙܟ݂ܳܢܝ̱ ܡܺܐܡܪܶܗ ܕܒܰܪ ܥܶܒܪ̈ܳܝܶܐ. ܠܰܘ ܗܽܘ ܡܺܐܡܪܳܐ ܫܩܰܠ ܫܽܘܠܳܡܳܐ ܐܶܢܳܐ ܚܳܒܶܬ\nܒܪܺܝܟ ܗ̱ܘ ܕܫܰܪܒܰܘܗ̱ܝ ܠܳܐ ܡܶܬܕܰܪܟܺܝܢ ܡܶܢ ܐܰܪ̈ܥܳܢܶܐ\nܫܠܶܡ ܡܺܐܡܪܳܐ ܥܶܣܪܳܐ ܕܥܰܠ ܝܰܘܣܶܦ ܕܰܐܡܺܝܼܪ ܠܛܽܘܒܳܢܳܐ ܡܳܪܝ̱ ܝܰܥܩܽܘܒ ܡܰܠܦܳܢܳܐ܀܀܀","english":"He took the sealed bond of the loan from the house of his brothers, and gave it to the rich man before whom the lords of his son and the apostle and the one who served him bowed down a little. The glory of Egypt he put on and was adorned for his aged father. He ceased then from the story that is not to be grasped, while confessing that the victory of the son of the Hebrews is his discourse. Is it not that discourse which took the completion of the confession of the one who hid? Blessed is he whose story is not to be grasped from the lands. Completed is the tenth memra on Joseph, which was spoken for the blessed Mar Jacob the Teacher.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܩܰܠ ܡܶܣܟܺܢܳܐ ܚܣܺܝܡܳܐ ܣܰܥܝܳܐ","severity":"info","text":"The phrase 'sealed bond of the loan' (šqal meskīnā ḥsīmā saʿyā) is a financial metaphor, likely referring to Joseph's authority over Egypt's grain reserves during the famine, a common typological reading.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܰܪ ܥܶܒܪ̈ܳܝܶܐ","severity":"info","text":"The phrase 'son of the Hebrews' (bar ʿebrāyē) identifies Joseph, echoing Genesis 39–50, where Joseph is the patriarch's son sold into Egypt, later rising to power.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܺܐܡܪܳܐ ܥܶܣܪܳܐ","severity":"info","text":"This is the tenth memra (metrical homily) of Jacob of Serugh on Joseph, part of a cycle of verse homilies for liturgical use, likely delivered during Lent or Holy Week.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܳܪܝ̱ ܝܰܥܩܽܘܒ ܡܰܠܦܳܢܳܐ","severity":"info","text":"The colophon attributes the memra to 'Mar Jacob the Teacher,' i.e., Jacob of Serugh (c. 451–521), a major Syriac poet and theologian, whose works were widely copied in East and West Syriac traditions.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܶܡ ܡܺܐܡܪܳܐ","severity":"info","text":"The final line 'Completed is the tenth memra' marks the end of the homily, a standard colophon in Syriac manuscripts, often followed by a doxology or scribal note.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܶܫܠܶܐ ܡܶܟܺܝܠ ܡܶܢ ܬܰܫܥܺܝܬ݂ܐ","severity":"caution","text":"The phrase 'ceased then from the story that is not to be grasped' may indicate a textual break or a rhetorical pause; the Syriac is ambiguous whether the author is ending the narrative or commenting on its ineffability.","cites":[{"key":"ed:dsc-118","label":"source edition: On Joseph (Memra 10)","url":"https://syriaccorpus.org/118"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who hid' (ḥābeṯ) is unclear; it may refer to Joseph's brothers or a symbolic figure.","The phrase 'glory of Egypt he put on' could be literal (Joseph's investiture) or metaphorical (typological of Christ)."],"confidence":"high","notes":[]}]}