{"slug":"dsc-97","id":"syriac:dsc:dsc-97","title":"On Joseph","title_source":"On Joseph","author":"Narsai","genre":"other","date":"Second half of the fifth century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:53:13Z","cost_usd":0.023593},"source":{"registry_id":"syriac:dsc:dsc-97","work_id":"dsc-97","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/97"},"stats":{"passages":36,"english_words":9750,"coptic_letters":0,"source_letters":21172,"commentary_units":207,"commentary_kinds":8,"derived_notes":0,"ambiguities":71,"work_notes":6,"external_links":4,"timeline":5},"summary":{"work":"dsc-97","abstract":"Narsai's memrā on Joseph is a metrical homily blending biblical paraphrase with typological exegesis, presenting the patriarch as a type of Christ. Composed in the characteristic twelve-syllable meter of the East Syriac tradition, the work survives in liturgical manuscripts used during Lent and the Fast of Nineveh. The translation smooths over Syriac wordplay and alliteration, and the edition lacks a full critical apparatus, drawing on a single manuscript base without systematic collation of variants.","historical_context":"Narsai (ca. 399–502 CE) was a prominent theologian and poet of the Church of the East, active in Edessa and later Nisibis, where he taught at the School of Nisibis. This memrā was likely composed in the late fifth century, though precise dating is uncertain. The work reflects the East Syriac liturgical and monastic milieu, where Joseph's story was read during Lent and the Fast of Nineveh as a model of chastity and typological prefiguration of Christ. Transmission relies on East Syriac manuscript colophons and stylistic consistency with Narsai's corpus; no external contemporary testimony confirms authorship. The text survives in liturgical collections, often without a full critical edition, and its typology influenced later Syriac hymnography.","significance":"This memrā exemplifies Narsai's narrative and typological method, shaping East Syriac liturgical piety by linking Joseph to Christ. It preserves a key witness to late antique Syriac homiletic poetry and its reception in monastic and parish settings. The work's influence on later hymnography underscores its role in the development of Syriac Christian identity and biblical interpretation.","timeline":[{"date":"ca. 399–502 CE","event":"Life of Narsai, East Syriac theologian and poet."},{"date":"Late 5th c.","event":"Probable composition of the memrā on Joseph."},{"date":"5th–6th c.","event":"Transmission in East Syriac liturgical collections for Lent and Fast of Nineveh."},{"date":"Medieval period","event":"Manuscript copying in East Syriac scriptoria; attribution via colophons."},{"date":"Modern era","event":"Edition based on a single manuscript base; no full critical apparatus."}],"relations":[{"work":"Genesis (biblical book)","relation":"Source of the Joseph narrative; Narsai's memrā paraphrases and typologically interprets it.","key":"","label":null,"url":null},{"work":"Narsai's other memrē","relation":"Stylistically consistent; attributed via colophons and meter.","key":"","label":null,"url":null},{"work":"East Syriac liturgical tradition","relation":"Used in Lent and Fast of Nineveh; influenced later hymnography.","key":"","label":null,"url":null},{"work":"Syriac ascetic literature","relation":"Shares metaphors (e.g., 'athletes') with Pauline spiritual combat language.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical and historical context for the author."},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Religious community of Narsai and the work's transmission."},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Institutional setting for Narsai's teaching and composition."},{"key":"wikipedia:Fast of Nineveh","label":"Fast of Nineveh","url":"https://en.wikipedia.org/wiki/Fast_of_Nineveh","reason":"Liturgical context for the memrā's use."}],"cautions":["Precise dating of the memrā is uncertain; attribution rests on manuscript colophons and stylistic consistency, not external contemporary testimony.","The edition draws on a single manuscript base; variant readings from other witnesses are not collated, and no full critical apparatus or stemma is provided.","Minor scribal errors and orthographic inconsistencies are not systematically recorded in the edition.","The English translation smooths over Syriac wordplay and alliteration; readers should consult the Syriac for rhetorical features lost in translation."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000458,"generated":"2026-11-15T05:53:12Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/97"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8599"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-97","status":"pass","blocking":[],"warnings":[],"stats":{"passages":36,"translated":36,"commentary_passages":36,"commentary_units":207,"english_words":9750,"source_letters":32887,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a memrā (metrical homily) on the patriarch Joseph, composed in the characteristic twelve-syllable meter of Narsai. The register is homiletic and narrative, blending biblical paraphrase with typological exegesis.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Narsai’s floruit is ca. 399–502 CE, but the precise dating of this memrā is uncertain. Attribution rests on manuscript colophons and stylistic consistency with his other works, not on external contemporary testimony.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in East Syriac manuscripts, often in liturgical collections for the Fast of Nineveh or Lent. The edition draws on a single manuscript base; variant readings from other witnesses are not collated here.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memrā was read in East Syriac monastic and parish settings during Lent. Its typology of Joseph as a type of Christ influenced later Syriac hymnography, but no direct citation in later liturgical rubrics is recorded.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"caution","text":"The edition does not provide a full critical apparatus or stemma. Textual notes are limited to major variants; minor scribal errors and orthographic inconsistencies are not systematically recorded.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English translation occasionally smooths over Syriac wordplay and alliteration (e.g., in Joseph’s dialogues). Readers should consult the Syriac for rhetorical features lost in translation.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 36 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":36},"term_index":[],"citations":{"ed:dsc-97":{"label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܝܵܘܣܸܦ ܟܲܕܼ ܙܲܒܿܢܘܼܗܝ ܐܲܚܵܘ̈ܗܝ\nܡܐܡܪܐ ܕܬܪܒܥܝܢ ܘܢܝܕ\nܥܲܠ ܝܵܘܣܸܦ ܟܲܕܼ ܙܲܒܿܢܘܼܗܝ ܐܲܚܵܘ̈ܗܝ ܘܠܵܚܹ̇ܡ\nܠܚܲܫܵܐ ܘܡܸܬܼ ܐܲܡܲܪ ܒܲܬܼܠܵܬܼܒܫܲܒܵܐ\nܥܘܼܢܵܝܵܐ\nܐܲܝܢܵܐ ܕܠܵܚܹܡ\n:ܪܸܚܡܲܬܼ ܟܹܐܢܹ̈ܐ ܩܪܵܬܲܢܝܼ ܕܐܸܚܙܘܿܩ ܒܲܫܒܼܝܼܠ ܟܹܐܢܹ̈ܐ\nܘܐܸܪܕܸܿܐ ܒܗܵܘܢܵܐ ܒܐܘܼܪܚܵܐ ܫܦܝܼܪܬܼܵܐ ܕܕܼܘܼܒܵܪ̈ܲܝܗܘܿܢ ܀ :ܚܘܼܒܿܗܘܿܢ ܓܲܪܓܲܢܝ ܐܲܝܟ ܕܲܠܫܲܒܼܪܵܐ ܠܘܵܬܼ ܝܘܼܠܦܵܢܵܐ\nܕܩܘܼܡ ܒܲܛܝܼܠܵܐ ܚܙܘܿܩ ܒܲܠܘܝܼܬܼܵܐ ܕܥܲܡ ܟܲܫܝܼܪܹ̈ܐ ܀ :ܨܼܡܚܵܐ ܦܲܐܝܝܵܐ ܕܕܘܼܒܵܪ̈ܲܝܗܘܿܢ ܬܪܝܼܨ ܠܝܼ ܢܝܼܫܵܐ\nܕܐܸܚܢܸܐ ܠܩܘܼܒܼܠܹܗ ܒܝܲܕܼ ܦܸܬܼܓܼܵܡܲܝ̈ ܐܸܢ ܡܸܫܟܲܚ ܐ̄ܢܵܐ ܀ :ܒܢܸܨܚܵܢܲܝ̈ܗܘܿܢ ܪ̈ܘܼܚܵܢܵܝܹܐ ܬܗܲܪܘ ܚܘܼܫܵܒܲܝ̈\nܕܲܟܼܡܵܐ ܥܲܙܝܼܘ ܘܠܵܐ ܐܸܬܼܪܲܦܝܼܘ ܩܕܼܵܡ ܕܲܡܥܝܼ̈ܩܵܢ ܀ :ܒܡܵܝܘܿܬܼܘܼܬܼܵܐ ܕܲܠܒܼܝܼܫܝܼܢ ܗ̄ܘ̣ܵܘ ܡܸܬܼܒܲܩܸܐ ܗ̄ܘܹ̇ܝܬܼ\nܕܐܲܝܟܲܢ ܙܵܟܹ̇ܐ ܦܲܓܼܪܵܐ ܫܝܼܛܵܐ ܘܚܵܣܹ̇ܢ ܚܲܫܵܘ̈ܗܝ ܀ :ܠܲܝܬܿ ܠܲܟܼܝܵܢܵܐ ܥܲܦܪܵܢܵܝܵܐ ܠܡܸܙܟܵܐ ܒܕܼܝܼܠܹܗ\nܘܐܲܝܟܲܢ ܥܲܙܝܼܘ ܦܲܓܼܪ̈ܵܢܵܝܹܐ ܒܐܵܓܼܘܿܢ ܪܘܼܚܵܐ ܀ :ܠܵܐ ܡܨܸܐ ܒܸܣܪܵܐ ܠܡܸܬܼܢܲܨܵܚܘܼ ܒܚܹܝܠ ܗܲܕܵܡܹ̈ܐ\nܘܡܲܢ ܟܲܝ ܚܲܗ̣̄ܒܼ ܠܹܗ ܠܲܡܚܝܼܠ ܚܲܝܠܵܐ ܙܵܟܼܘܼܬܼܵܐ ܀ :ܪܸܡܙܵܐ ܕܓܼܒܼܠܹܗ ܡ̣ܢ ܕܲܚܝܼܚܵܐ ܘܲܩܪ̣ܵܝܗܝ ܨܲܠܡܹܗ\nܗܘ̤ ܐܲܫܪܝܼ ܒܹܗ ܚܹܝܠ ܟܸܪܼ̈ܡܵܬܼܵܐ ܘܚܵܣܹ̇ܝܢ ܚܲܫܵܘ̈ܗܝ ܀ :ܡ̇ܪܵܐ ܕܥܲܒܼ݂ܕܕܹܿܗ ܕܢܸܗܘܸܐ ܡ̇ܪܵܐ ܠܲܟܼܢܵܘܵܬܹ̈ܐ\nܗܘ̤ ܝܲܗ̣̄ܒܼ ܚܲܝܠܵܐ ܒܲܡܝܼܠܘܼܬܹܗ ܘܙܲܟܿܝܹܗ ܒܚܲܝܠܹܗ ܀ :ܒܚܹܝܠ ܥܘܼܕܼܪܵܢܵܐ ܐܲܠܵܗܵܝܵܐ ܢܨܲܚ̣ܘ ܐܲܬܼܠܹܝܛܹ̈ܐ\nܘܝܲܗ̣̄ܒܼ ܠܹܗ ܛܵܒܼܵܐ ܠܚܹܝܠ ܥܘܼܕܼܪܵܢܹܗ ܠܨܸܒܼܝܵܢܲܝ̈ܗܘܿܢ ܀","english":"On Joseph When His Brothers Sold Him\n\nA Memra of the Fourth Century\n\nOn Joseph when his brothers sold him and he endured suffering, and it is said in the Book of the Blessed, a narrative that he endured.\n\nThe mercy of the chaste ones calls me to go in the path of the chaste and to walk in the air on the beautiful way of their conduct. Their love impels me as a child toward instruction, that I might stand in the place of the idle; go in the company of the diligent. The fair flower of their conduct is set before me as a sign, that I might live up to it by means of my words, if I am able. By their spiritual victories, their thoughts are troubled, how they were strong and were not healed before the afflictions. In the mortality that they had put on, I was inquiring how the base body conquers and its sufferings cease. There is no earthly victory for the spirit to conquer by its own power, and how the bodily ones were strong in the contest of the spirit. The flesh was not able to triumph by the strength of the limbs, and how does it give victory to the weak power? The sign of its creation from the living one and he called it his image, he placed in it the power of the virtues and it ceases its sufferings. The Lord of its making, who is Lord of the natures, he gives power in his fullness and makes it victorious by his power. By the power of divine help, the athletes were strengthened and gave good to the power of his help for their desires.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܐܡܪܐ ܕܬܪܒܥܝܢ ܘܢܝܕ","severity":"info","text":"The heading 'A Memra of the Fourth Century' classifies the work as a memra, a verse homily, and dates it to the fourth century, consistent with Narsai's period.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܹܐܢܹ̈ܐ","severity":"info","text":"The Syriac term 'chaste ones' (ܟܹܐܢܹ̈ܐ) denotes ascetics or celibates, a key group in Syriac monastic literature, often contrasted with the 'idle' (ܒܲܛܝܼܠܵܐ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܲܬܼܠܹܝܛܹ̈ܐ","severity":"info","text":"The term 'athletes' (ܐܲܬܼܠܹܝܛܹ̈ܐ) is a common metaphor in Syriac ascetic literature for martyrs or monks who struggle spiritually, echoing Pauline language of spiritual combat.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܨܲܠܡܹܗ","severity":"info","text":"The phrase 'called it his image' (ܩܪ̣ܵܝܗܝ ܨܲܠܡܹܗ) alludes to Genesis 1:26–27, where humanity is created in God's image, a foundational theme in Syriac theological anthropology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܲܬܼܠܵܬܼܒܫܲܒܵܐ","severity":"info","text":"The reference to the 'Book of the Blessed' (ܒܲܬܼܠܵܬܼܒܫܲܒܵܐ) likely designates the biblical book of Genesis, as Joseph's story is central there; this reflects Narsai's liturgical reception of the narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains several uncertain readings due to manuscript corruption, e.g., 'ܘܢܝܕ' in the heading may be a scribal error for 'ܘܬܠܬ' (and three) or another numeral; the English draft interprets it as 'Fourth Century'.","The phrase 'ܒܲܬܼܠܵܬܼܒܫܲܒܵܐ' is ambiguous: it could mean 'Book of the Blessed' (a title for Genesis) or 'Book of the Sabbath' (a liturgical book); the context favors the former."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":":ܒܕܼܝܼܠܹܗ ܙܲܟܿܝܼ ܠܲܒܼܢܲܝ̈ ܒܲܝܬܹܿܗ ܕܲܪܚܸܡ̣ܘ ܚܘܼܒܹܿܗ\nܘܐܲܩܨܹܗ ܒܚܘܼܒܵܐ ܠܪܲܒܿܘܼܬܼ ܚܲܝܠܹܗ ܥܲܠ ܥܲܡܠܲܝ̈ܗܘܿܢ ܀ :ܐܲܪܡܝܼ ܡܠܘܿܠܵܐ ܕܙܵܘܥܹܗ ܟܲܣܝܵܐ ܒܙܵܘܥܹ̈ܐ ܕܲܒܼܗܘܿܢ\nܘܚܲܦܸܛ ܐܸܢܘܿܢ ܠܡܸܬܿܬܲܓܵܪܘܼ ܒܟܸܣܦܵܐ ܕܡܸܠܵܘ̈ܗܝ ܀ :ܩܲܨ̣ ܕܹܝܢܵܪܵܐ ܠܐܲܒܼܪܵܡ ܘܠܐܝܼܣܚܵܦܩ ܘܲܒܼܪܹܗ ܝܲܥܩܘܿܒܼ\nܕܢܸܗܘܘܿܢ ܦܵܠܚ̇ܝܼܢ ܪܘܼܚܵܢܵܐܝܼܬܼ ܒܟܲܪܡ̇ܐ ܕܚܘܼܒܹܿܗ ܀ :ܬܠܵܬܼܵܐ ܦܵܥܠܹ̈ܐ ܓܼܒ̣ܵܐ ܒܵܪܘܿܝܵܐ ܠܦܘܼܠܚܵܢ ܟܲܪܡܹܗ\nܘܲܒܼܡܸܢܝܵܢܗܘܿܢ ܓܠ̣ܵܐ ܒܘܼܕܵܩܵܐ ܕܫܸܡ ܐܝܼܬܼܘܼܬܹܗ ܀ :ܐܲܠܸܦ ܐܸܢܘܿܢ ܠܡܸܦܠܲܚ ܥܲܡܹܗ ܐܲܝܟ ܨܼܒܼܝܵܢܹܗ\nܘܐܲܡܝܼܘ ܟܸܣܦܹܗ ܥܲܠ ܦܵܬܼܘܿܪܵܐ ܕܙܵܘܥܲܝ̈ ܢܲܦܫܵܐ ܀ :ܟܲܢܸܫܘ ܦܹܐܪܹ̈ܐ ܪ̈ܘܼܚܵܢܸܵܝܹܐ ܒܝܲܕܼ ܡܸܠܵܝ̈ܗܘܿܢ\nܘܝܲܗ̣̄ܒܼܘ ܠܲܒܼܢܲܝ̈ܗܘܿܢ ܦܘܼܠܚܵܢܲܝ̈ܗܘܿܢ ܘܡܝܼܬܼܘ ܟܲܕܼ ܠܵܐ ܡܝܼܬܼܘ ܀ :ܐܲܒܼܪܵܡ ܐܲܫܠܹܗ ܪܲܗܛܹܗ ܠܐܝܼܪܚܵܩ ܕܢܸܬܿܬܲܓܲܪ ܒܹܗ\nܘܐܝܼܣܚܵܩ ܚܵܘܝܼ ܫܒܼܝܼܠ ܦܘܼܠܚܵܢܹܗ ܠܝܲܥܩܘܿܒܼ ܓܼܒܼܝܵܐ ܀ :ܝܲܥܩܘܿܒܼ ܐܲܦܪܝܼ ܡ̣ܢ ܗܲܕܵܡ̇ܘ̈ܗܝ ܬܪܸܥܣܲܪ ܦܹܐܪܹ̈ܐ\nܘܩܲܪܸܒܼ ܐܸܢܘܿܢ ܐܲܝܟ ܪܹ̈ܫܝܵܬܼܵܐ ܠܡܵܪܹܡ̇ܐ ܀ :ܬܪܸܥܣܲܪ ܐܵܘܠܸܕܼ ܡ̣ܢ ܥܸܩܵܪܵܐ ܫܲܘܝܵܐ ܕܦܲܓܼܪܹܗ\nܘܟܲܕܼ ܗܘ̤ ܫܘܸܐ ܗ̄ܘ̣ܵܐ ܠܦܝܼܓܼ ܗ̄ܘ̣ܵܐ ܠܸܒܵܐ ܕܦܹܐܪܹ̈ܐ ܕܡܸܢܹܗ ܀ :ܡܸܢܗܘܿܢ ܕܲܡܝܼܘ ܘܲܪܕܼܵܘ ܒܐܘܼܪܚܵܐ ܕܦܘܼܠܚܵܢ ܥܲܡܠܵܘ̈ܗܝ\nܒܬܸܢܘܲܝ ܕܐܲܓܼܪܵܐ ܕܫܸܡ ܕܸܝܢܵܪܵܐ ܕܚܲܝܹ̈ܐ ܡܠܝܼܟܹ̈ܐ ܀ :ܝܵܘܣܸܦ ܐܲܠܲܚ ܪܘܼܚܵܢܵܐܝܼܬܼ ܒܛܘܼܦܣܵܐ ܕܐܲܒܼܘܼܗܝ\nܘܲܛܒ݂ܲܥ ܢܲܦܫܹܗ ܒܛܲܒܼܥܵܐ ܕܪܘܼܚܵܐ ܠܡܸܬܼܟܲܬܵܫܘܼ ܀ :ܒܕܲܪܓܼܵܐ ܕܪܘܼܚܵܐ ܨܒܼܵܐ ܒܲܪ ܪܵܚܹܝܠ ܠܲܡܫܲܡܵܫܘܼ\nܘܐܲܝܟ ܐܲܒܼܵܗܵܘ̈ܗܝ ܕܲܡܝܼ ܒܚܘܼܒܹܿܗ ܠܘܵܬܼ ܒܵܪܘܿܝܵܐ ܀","english":"He cast his love upon the sons of his household, who loved his love, and he pressed with love the greatness of his power upon their labors. He cast the measure of his passion, hidden in the passions of them, and he sought to trade with the coin of his words. He cut a vintage for Abraham, Isaac, and his son Jacob, who were working spiritually in the vineyard of his love. The Creator chose three workers for the cultivation of his vineyard, and through their labor the quality of the name of his essence was revealed. He taught them to work with him according to his will, and he placed his coin upon the table of the passions of the soul. They ripened spiritual fruits by means of their words, and they gave to the sons of their household their labors, and they died while not dying. Abraham completed his course for Isaac, that he might trade with it, and Isaac showed the path of his labor to Jacob the chosen. Jacob brought forth from his members twelve fruits, and he offered them like firstfruits to the Most High. Twelve he begot from the root, the equal of his body, and when he was equal, he was the heart of the fruits that came from him. From them they were like roses on the path of his labor, in the hope of the reward of the name of the vintage of tranquil life. Joseph flew spiritually in the pattern of his father, and he stamped his soul with the stamp of the spirit to contend. On the ladder of the spirit, the son of Rachel desired to serve, and like his fathers he was like in his love toward the Creator.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܲܪܡܵܐ","severity":"info","text":"The Syriac ܟܲܪܡܵܐ (karmā) means 'vineyard,' a key metaphor in Narsai's memra for spiritual labor and ascetic cultivation.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܪܸܥܣܲܪ ܦܹܐܪܹ̈ܐ","severity":"info","text":"The 'twelve fruits' from Jacob alludes to the twelve sons of Jacob/Israel in Genesis 35:22–26, a foundational biblical genealogy.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܲܪܓܼܵܐ ܕܪܘܼܚܵܐ","severity":"info","text":"The 'ladder of the spirit' evokes the ascetic and mystical imagery of spiritual ascent, common in Syriac monastic literature (e.g., John of Apamea).","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܒܼܪܵܡ ܐܲܫܠܹܗ ܪܲܗܛܹܗ","severity":"info","text":"The description of Abraham completing his course for Isaac parallels the typological reading of the patriarchs as models of spiritual transmission, seen also in Ephrem's Hymns on Paradise.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from the initial invocation to a typological narrative of the patriarchs (Abraham, Isaac, Jacob, Joseph), establishing a chain of spiritual labor.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܝܼܬܼܘ ܟܲܕܼ ܠܵܐ ܡܝܼܬܼܘ","severity":"caution","text":"The phrase 'they died while not dying' is paradoxical; it likely refers to the spiritual death of ascetic renunciation, but the exact referent (the patriarchs or the workers) is ambiguous.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the sons of his household' (ܒܲܢܲܝ̈ ܒܲܝܬܹܿܗ) is unclear: possibly the patriarchs or the audience of the memra.","The phrase 'they died while not dying' (ܘܡܝܼܬܼܘ ܟܲܕܼ ܠܵܐ ܡܝܼܬܼܘ) could refer to the patriarchs' spiritual death or to the workers in the vineyard."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܒܗܘܿܢ ܐܸܬܿܕܲܡܝܼ ܒܪܲܗܛܵܐ ܕܐܘܼܪܚܹܗ ܠܘܵܬܼ ܟܹܐܢܘܼܬܼܵܐ\nܘܒܲܫܒܼܝܼܠܲܝ̈ܗܘܿܢ ܬܦܲܩ̣ ܒܲܒܼܥܵܬܼܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ ܀ :ܚܘܼܒܵܐ ܬܪܲܨ ܠܹܗ ܢܝܼܫܵܐ ܠܥܲܡܠܹ̈ܐ ܪ̈ܘܼܚܵܢܹܵܐ\nܘܲܚ̣ܢܵܐ ܒܣܲܒܼܪܵܐ ܠܘܵܬܼ ܣܘܼܟܵܝܵܐ ܕܲܥܬܼܝܼ̈ܕܼܵܬܼܵܐ ܀ :ܒܗܲܝܡܵܢܘܼܬܼܵܐ ܡܸܬܼܚܲܙܲܩ ܗ̄ܘ̣ܵܐ ܐܲܝܟ ܕܲܒܼܙܲܝܢܵܐ\nܘܲܒܼܪܸܥܝܵܢܹܗ ܠܒܼܝܼܟ ܗ̄ܘ̣ܵܐ ܣܲܝܦܵܐ ܕܡܸܠܲܬܼ ܡ̇ܪܹܗ ܀ :ܐܵܦ ܝܵܠܘܿܕܹܗ ܚ̣ܙܵܝܗܝ ܕܲܡܙܲܝܲܢ ܒܕܼܘܼܡܝܵܐ ܕܝܼܠܹܗ\nܘܐܲܫܦܲܥ ܚܘܼܒܵܐ ܘܡܲܫܚܹܗ ܒܪ̈ܲܚܡܹܐ ܕܬܼܘܼܒܼ ܢܸܬܼܓܲܢ̄ܒܲܪ ܀ :ܒܪ̈ܲܚܡܹܐ ܡܲܫܚ̣ܹܗ ܐܲܝܟ ܕܲܒܼܡܸܫܚܵܐ ܠܡܹܐܚܲܕܼ ܕܲܪܵܐ\nܘܲܙܟܼܵܐ ܠܚܲܫܹ̈ܐ ܕܪܸܓܲܬܼ ܦܲܓܼܪܵܐ ܒܪܸܚܡܲܬܼ ܡ̇ܪܹܗ ܀ :ܠܡܵܢ ܟܲܝ ܦܲܠܓܹܗ ܟܹܐܢܵܐ ܠܚܘܼܒܹܿܗ ܠܘܵܬܼ ܝܲܠܕܵܬܹ̈ܗ\nܘܲܠܚܲܕܼ ܡܲܫܚܹܗ ܒܡܸܫܚܵܐ ܕܚܘܼܒܵܐ ܛܵܒܼ ܡ̣ܢ ܚܲܒܼܪ݁ܵܘܗܝ ܀ :ܠܡܵܢ ܟܲܝ ܦܲܪܫܵܗ̇ ܠܐܵܘܝܘܼܬܼ ܚܘܼܒܵܐ ܕܣܝܼܡ ܒܲܟܼܝܵܢܵܐ\nܘܐܲܪܡܝܼ ܗܸܪܬܼܵܐ ܒܲܬܼܪܸܥܣܲܪܬܵܐ ܕܦܹܐܪ̈ܲܝ ܟܲܪܣܹܗ ܀ ܠܡܵܢܵܐ ܝܲܩܲܪ ܚܲܕܼ ܗܲܕܵܡ̇ܐ ܘܲܩܪ̣ܵܝܗܝ ܕܝܼܠܹܗ:\nܘܗܵܐ ܕܝܼܠܹܗ ܗ̄ܘ̣ ܟܠܹܗ ܓܘܼܫܡܵܐ ܕܪܘܼܟܵܒܼ ܝܲܠܕܵܘ̈ܗܝ ܀ :ܠܡܵܢܵܐ ܣܲܕܿܩܵܗ̇ ܠܐܲܣܝܼܪܘܼܬܼܵܐ ܕܪ̈ܲܚܡܹܐ ܘܫܲܝܵ̈ܐ\nܘܲܠܚܲܕܼ ܐܵܘܪܸܬܼ ܝܼܵܬܿܘܼܬܼ ܚܘܼܒܵܐ ܕܥܵܠܹ̇ܒܼ ܠܐܲܚܵܘ̈ܗܝ ܀ :ܚܲܕܼ ܗ̄ܘ̣ ܟܝܵܢܵܐ ܐܘܿ ܙܲܕܿܝܼܩܵܐ ܘܚܲܕܼ ܗ̄ܘ̣ ܝܲܠܕܵܐ\nܘܚܲܕܼ ܗ̄ܘ̣ ܪܸܡܙܵܐ ܕܨܵܪ ܝܵܠܹܕܿܬܵܟ ܒܣܲܡܵܐ ܕܙܲܪܥܵܟ ܀ :ܕܚܲܕܼ ܗ̄ܘ̣ ܟܝܵܢܵܐ ܐ̄ܢܵܐ ܝܵܕܲ݁ܥ ܐ̄ܢܵܐ ܘܲܟܼܝܵܢܝ ܣܵܗܹ̇ܕܼ\nܐܸܠܵܐ ܠܵܐ ܫܘܸܐ ܨܼܒܼܝܵܢ ܢܲܦܫܵܐ ܥܲܡ ܬܘܼܩܵܢܵܐ ܀ :ܖܼܒܼܝܵܢ ܢܲܦܫܵܐ ܗ̄ܘ̣ ܕܲܡܫܲܚܠܸܦ ܠܹܗ ܠܚܘܼܒܵܐ ܫܲܘܝܵܐ\nܘܗܘ̤ ܥܵܒܹ̇ܕܼ ܠܹܗ ܕܲܠܚܲܕܼ ܢܸܣܢܸܐ ܘܲܠܚܲܕܼ ܢܸܪܚܲܡ ܀","english":"He walked in the course of his path toward chastity, and in his ways he met with the petition of faith. Love established for him a foundation for spiritual labors, and he lived in hope toward the goal of future things. In faith he was strengthened like a victor, and in his pastorate he bore the sword of his Lord's word. Even his parent saw him contending in his own likeness, and he poured out love and anointed him with the mercies of him who would again be magnified. With mercies he anointed him as with oil to take up the generation, and he conquered the passions of the body's desire through the mercy of his Lord. Why then did the jealous one divide her love toward her children, and anoint one with the oil of love more than his companions? Why then did she separate the union of love that was placed in the womb, and cast a barrier among the twelve fruits of her belly? Why did one member become heavy, and she called it her own? And behold, her own is the entire body that bore her children. Why did she accept the bondage of mercies and gifts, and for one she increased the inheritance of love that surpasses his brothers? One is the nature, or righteous one, and one is the child, and one is the sign that your mother formed with the seed of your sperm. That one nature, a father knows a father, and my womb testifies, but the will of the self is not equal to the power. The self is great, which changes the equal love, and it makes one to be hated and one to be loved.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܹܐܢܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܟܹܐܢܘܼܬܼܵܐ (kēnūṯā) is rendered 'chastity' in the draft, but it can also mean 'asceticism' or 'continence,' reflecting a key virtue in Syriac monastic literature.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܗܲܝܡܵܢܘܼܬܼܵܐ","severity":"info","text":"The word ܗܲܝܡܵܢܘܼܬܼܵܐ (haymānūṯā) is translated 'faith' but in Syriac often connotes 'trust' or 'orthodoxy,' central to Narsai's theological framework.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܲܝܦܵܐ ܕܡܸܠܲܬܼ ܡ̇ܪܹܗ","severity":"info","text":"The phrase 'sword of his Lord's word' echoes Hebrews 4:12 and Ephesians 6:17, where the 'sword' symbolizes divine Logos or Scripture, a common motif in Narsai's homilies.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܪܸܥܣܲܪܬܵܐ ܕܦܹܐܪ̈ܲܝ ܟܲܪܣܹܗ","severity":"info","text":"The 'twelve fruits of her belly' likely refers to Jacob's twelve sons, a typological reading common in Syriac exegesis, linking Joseph's brothers to the patriarchs.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܡܵܢ ܟܲܝ ... ܠܡܵܢܵܐ","severity":"info","text":"The repeated rhetorical questions (ܠܡܵܢ ܟܲܝ ... ܠܡܵܢܵܐ) mark a shift from narrative to a reflective, homiletic mode, typical of Narsai's memre.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܖܼܒܼܝܵܢ ܢܲܦܫܵܐ","severity":"caution","text":"The phrase ܖܼܒܼܝܵܢ ܢܲܦܫܵܐ (rabbāy napšā) is ambiguous: it could mean 'the great self' (pride) or 'the magnified soul,' and the draft's 'the self is great' may obscure the moral nuance.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the jealous one' (ܟܹܐܢܵܐ) is unclear: it may refer to Rachel, Leah, or a symbolic figure; the draft assumes a maternal referent.","The phrase 'your mother formed with the seed of your sperm' (ܝܵܠܹܕܿܬܵܟ ܒܣܲܡܵܐ ܕܙܲܪܥܵܟ) is obscure, possibly a corruption or a reference to Joseph's own lineage."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":":ܚܲܝܠܵܐ ܪܲܒܵܐ ܕܦܵܪܘܿܫܘܼܬܼܵܐ ܪܟܼܝܼܒܼ ܠܲܟܼܝܵܢܵܐ\nܘܲܡܕܲܒܲܪ ܠܹܗ ܐܲܝܟ ܗܸܢܘܿܟܼܵܐ ܠܐܲܝܝܟܵܐ ܕܨܵܒܹ̇ܐ ܀ :ܚܹܝܝܠ ܨܼܒܼܝܵܢܲܢ ܥܵܨܹ̇ܐ ܠܚܘܼܒܵܐ ܒܚܹܝܠ ܨܸܒܼܝܵܢܹܗ\nܘܗܘ̤ ܢܵܓܹ̇ܕܼ ܠܹܗ ܐܲܝܟ ܗܲܕܿܝܼܠܵܐ ܠܲܠܡܹܐܝܢ ܫܲܝܢܵܐ ܀ :ܗܵܢܵܐ ܚܲܝܠܵܐ ܪܡ݂ܲܙ ܠܝܼ ܒܟܸܣܝܵܐ ܦܵܪܘܿܫܵܐܝܼܬܼ\nܕܚܘܼܪ ܬܲܩܢܵܐܝܼܬܼ ܘܲܚܙܲܝܼ ܟܝܵܢܵܐ ܕܲܫܘܸܐ ܘܲܦܠܝܼܓܼ ܀ :ܫܘܸܐ ܒܲܟܼܝܵܢܹܗ ܕܚܲܕܼ ܗ̄ܘ̣ ܟܝܵܢܵܐ ܘܪܸܡܙܵܐ ܕܓܼܒܼ݂ܠܹܗ\nܘܲܣܕܼܝܼܩ ܘܲܦܠܝܼܓܼ ܨܼܒܼܝܵܢ ܢܲܦܫܹܗ ܒܝܲܕܼ ܚܹܐܪܘܼܬܹܗ ܀ :ܫܲܠܝܼܛ ܡ̇ܕܹܝܢ ܥܲܠ ܨܸܒܼܝܵܢܹܗ ܟܡܵܐ ܕܲܡܠܝܼܠܵܐ ܗ̄ܘ̣\nܘܲܒܼܚܹܐܪܘܼܬܹܗ ܓܵܒܹ̇ܐ ܘܡܲܣܠܸܐ ܠܐܲܝܢܵܐ ܕܨܵܒܹ̇ܐ ܀ :ܚܘܼܒܹܿܗ ܕܟܹܐܢܵܐ ܕܲܠܘܵܬܼ ܝܲܠܕܵܘ̈ܗܝ ܓܠ̣ܵܐ ܘܒܲܕܸܿܩ ܠܝܼ\nܕܦܵܪܘܿܫܘܼܬܼܵܐ ܕܒܲܢ ܫܲܠܝܼܛܵܐ ܗ̄ܝܼ ܒܙܵܘܥܹ̈ܐ ܘܪܸܓܵܬܼܵܐ ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܚܘܼܒܹܿܗ ܕܝܲܥܗܥܩܘܿܒܼ ܟܹܐܢܵܐ ܦܠܝܼܓܼ ܗ̄ܘ̣ܵܐ ܘܲܣܕܼܝܼܩ\nܚܹܝܠ ܨܸܒܼܝܵܢܵܐ ܢܲܓܼܕܹܿܗ ܠܚܘܼܒܵܐ ܠܵܘ ܛܘܼܝܵܒܹܗ ܀ :ܠܵܐ ܫܲܘܝܝܘܼܬܼܵܐ ܕܨܸܒܼܝܵܢ ܝܲܠܕܵܘ̈ܗܝ ܣܕܲܩܬܹܗ ܠܚܘܼܒܹܿܗ\nܘܪܵܚܹ̇ܡ ܘܣܵܢܹ̇ܐ ܒܦܵܪܘܿܫܘܼܬܼܵܐ ܕܨܸܒܼܝܵܢ ܢܲܦܫܹܗ ܀ :ܛܢܵܢܵܐ ܐܲܪܡܝܼ ܒܪܸܥܝܵܢ ܝܲܠܕܵܘ̈ܗܝ ܠܘܵܬܼ ܟܹܐܢܘܿܬܼܵܐ\nܕܐܸܢ ܡܸܙܕܲܕܲܩܝܼܢ ܐܵܦ ܡܸܬܼܪܲܚܡܝܼܢ ܒܲܕܼܡܘܼܬܼ ܝܵܘܣܸܦ ܀ :ܚܘܼܒܹܿܗ ܕܝܵܘܣܸܦ ܥܲܒܼ݂ܕܹܿܗ ܪܚܝܼܡܵܐ ܠܨܸܒܼܝܵܢ ܐܲܒܼܘܼܗܝ\nܘܕܲܪܚܸܡ ܩܘܼܫܬܵܐ ܪܲܚ̣ܡܹܗ ܟܹܐܢܵܐ ܛܵܒܼ ܡ̣ܢ ܐܲܚܵܘ̈ܗܝ ܀ :ܚܘܼܒܹܿܗ ܥܲܒܼܕܹܿܗ ܠܙܲܥܘܿܪ ܐܲܚܵܘ̈ܗܝ ܠܥܸܠ ܡ̣ܢ ܐܲܚܵܘ̈ܗܝ\nܘܗܘ̤ ܐܲܪܝܼܡܹܗ ܠܕܲܪܓܼܵܐ ܕܲܟܼܣܸܐ ܒܦܘܼܪܥܵܢ ܐܲܓܼܪܵܐ ܀","english":"The great power of separation rode upon nature and guides it like a tool to wherever it wills. The power of his will constrained love by the force of his will, and he himself proceeds like a guide to the fullness of time. This power signalled to me in a hidden, separated manner: \"Look steadfastly and see the nature that is equal and divided.\" He was equal in his nature, that one nature and the sign of his creation, and he justified and divided his own will by his freedom. He rules over his will as one who is rational, and by his freedom he chooses and rejects whatever he wills. The love of the elder for his sons was revealed and showed me that separation is sovereign over movements and passions. It was not the love of Jacob the elder that was divided and justified; the power of his will bound love to his own benefit. The inequality of the will of his sons justified his love, and he loved and supported them in the separation of his own will. Error cast into the minds of his sons toward elderhood that if they are justified, they will also be pitied in the likeness of Joseph. The love of Joseph made his beloved one to the will of his father, and he loved truth more than his elder good father loved his brothers. The love of Joseph made his younger brother higher than his brothers, and he raised him to the degree of the priestly office as a reward.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܵܪܘܿܫܘܼܬܼܵܐ","severity":"info","text":"The Syriac term pārōšūtā, here translated 'separation,' carries the sense of ascetic renunciation or discernment, a key virtue in Narsai's moral framework.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joseph","severity":"info","text":"The reference to Joseph's love making his younger brother (Benjamin) higher than his brothers alludes to Genesis 45:22, where Joseph gives Benjamin special treatment, and to the broader Joseph narrative of preferential love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"separation","severity":"info","text":"Narsai's concept of 'separation' (pārōšūtā) reflects the Syriac ascetic tradition of qenyānā (nature) and ṣebyānā (will), central to his anthropology and moral psychology.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Joseph's moral exemplarity, contrasting Jacob's flawed love with Joseph's virtuous love that elevates Benjamin to the priesthood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"error cast into the minds","severity":"caution","text":"The phrase 'error cast into the minds of his sons' is ambiguous: it may refer to Jacob's sons' mistaken belief that justification leads to pity, or to a broader theological error about merit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the elder' (kēnā) is ambiguous: it could refer to Jacob or to a generic elder figure; the reading takes it as Jacob based on context.","The phrase 'the degree of the priestly office' (dargā daksē) is ambiguous: it may refer to Joseph's own priestly role or to Benjamin's elevation; the reading follows the English draft's interpretation."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":":ܚܘܼܒܵܐ ܕܚܵܘܝܼ ܠܘܵܬܼ ܝܵܠܘܿܕܹܗ ܘܨܹܝܕܼ ܓܵܒܼܘܼܠܹܗ\nܗܘ̤ ܦܲܢܝܼ ܠܹܗ ܟܠܝܼܠ ܙܵܟܼܘܼܬܼܵܐ ܕܓܲܕܼܠܘܼܗܝ ܪ̈ܲܚܡܹܐ ܀ :ܟܝܵܢܵܐ ܪܡ݂ܲܙ ܠܹܗ ܕܢܸܪܚܲܡ ܠܐܲܒܼܘܼܗܝ ܘܲܠܓܼܵܒܼܘܿܠܹܗ\nܘܲܒܼܕܼܘܼܒܵܪ̈ܵܘܗܝ ܦܪ݂ܲܥ ܠܐܲܠܵܗܵܐ ܘܲܠܝܵܠܘܿܕܹܗ ܀ :ܒܫܲܘܝܘܼܬܼ ܚܘܼܒܹܿܗ ܦܲܠܓܹܗ ܠܚܘܼܒܵܐ ܕܣܝܼܡ ܒܲܟܼܝܵܢܵܐ\nܘܪܸܚܡܲܬܼ ܢܲܦܫܹܗ ܥܨܵܬܹܗ ܠܝܲܨܪܵܐ ܠܡܸܪܚܲܡ ܣܲܓܿܝܼ ܀ :ܕܵܡܹ̇ܐ ܚܘܼܒܵܐ ܕܲܠܘܵܬܼ ܝܵܘܣܸܦ ܡ̣ܢ ܝܵܠܘܿܕܹܗ\nܠܗܵܘ̇ ܕܲܡܫܝܼܚܵܐ ܠܘܵܬܼ ܝܘܿܚܲܢܵܢ ܪܵܚܹ̇ܡ ܡ̇ܪܹܐ ܀ :ܬܪܸܥܣܲܪ ܐܵܘܠܸܕܼ ܐܵܦ ܦܵܪܘܿܩܲܢ ܪܘܼܚܵܢܵܐܝܼܬܼ\nܘܲܠܚܲܕܼ ܡܸܢܗܘܿܢ ܝܲܩܲܪ ܒܚܘܼܒܹܿܗ ܛܵܒܼ ܡ̣ܢ ܚܲܒܼܪ݁ܵܘܗܝ ܀ :ܒܛܲܟܼܣܵܐ ܕܝܲܥܩܘܿܒܼ ܕܐܵܘܠܸܕܼ ܫܲܒܼܛܹ̈ܐ ܒܡܸܢܝܵܢ ܝܲܪ̈ܚܹܐ\nܒܹܗ ܐܵܦ ܡ̇ܪܲܢ ܓܒܼ݂ܵܐ ܬܲܠܡܝܼܕܹ̈ܐ ܠܝܘܼܦܵܢ ܐ̄ܢܵܫܵܐ ܀ :ܐܲܝܟ ܡܸܢܝܵܢܵܐ ܕܲܒܼܢܲܝ̈ ܝܲܥܩܘܿܒܼ ܛܲܟܸܿܣ ܐܸܢܘܿܢ\nܕܢܸܗܘܘܿܢ ܕܵܡܹ̇ܿܝܢ ܐ̄ܪ̈ܵܙܹܐ ܕܥܲܡܵܐ ܠܦܘܼܪܩܵܢ ܥܲܡܡܹ̈ܐ ܀ :ܒܐ̄ܪܵܙ ܦܵܪܘܿܩܲܢ ܐܵܘܠܸܕܼ ܝܲܥܩܘܿܒܼ ܬܪܸܥܣܲܪ ܫܲܒܼܛܝܼ̈ܢ\nܘܨܵܪ ܦܸܠ̈ܐܵܬܼܵܐ ܕܲܬܼܥܣܲܪܬܵܐ ܕܲܓܼܒܼܵܐ ܡܫܝܼܚܵܐ ܀ :ܕܲܡܝܼ ܒܚܘܼܒܹܿܗ ܕܲܠܘܵܬܼ ܝܵܘܣܸܦ ܐܲܝܟ ܪܹܫܝܼܬܲܢ\nܕܲܥܠ݂ܲܒܼ ܚܘܼܒܹܿܗ ܠܘܵܬܼ ܨܼܒܼܝܵܢܵܐ ܕܪܵܚܹ̇ܡ ܚܘܼܒܵܐ ܀ :ܒܚܘܼܒܵܐ ܕܲܒܼܪܹܗ ܪܫܲܡ̣ ܬܲܚܘܝܼܬܼܵܐ ܕܪܵܚܡܹܗ ܕܚܲܬܼܢܵܐ\nܕܲܪܚܸܡ ܐܵܦ ܗܘ̤ ܠܚܲܕܼ ܡ̣ܢ ܝܲܠܕܵܘ̈ܗܝ ܒܐ̄ܪܵܙ ܝܘܿܚܲܢܵܢ ܀ :ܚܘܼܒܵܐ ܠܝܵܘܣܸܦ ܢܲܟܼܦܵܐ ܪܚܝܼܡ ܥܲܠ ܐܲܒܼܘܼܗܝ\nܗܘ̤ ܐܲܪܝܼܡܹܗ ܐܵܦ ܠܲܫܠܝܼܚܵܐ ܠܥܸܠ ܡ̣ܢ ܚܲܒܼܪ݁ܵܘܗܝ ܀ :ܚܘܼܒܹܿܗ ܕܝܵܘܣܸܦ ܢܲܓܼܕܹܿܗ ܠܐܲܒܼܘܼܗܝ ܒܵܬܲܪ ܚܘܼܒܹܿܗ\nܘܲܓܼܠ̣ܵܐ ܘܒܲܕܸܿܩ ܕܚܘܼܒܵܐ ܗ̄ܘ̣ ܦܵܪܲ̇ܥ ܚܘܼܒܵܐ ܠܚܘܼܒܵܐ ܀","english":"The love that he had for his begetter and for his creator, that one wove for himself the crown of the victory of his virtues, compassion. Nature signalled to him that he should love his father and his creator, and by his conduct he repaid God and his begetter. By the equality of her love she divided the love that is placed in nature, and the affection of her own self constrained the inclination to love greatly. The love that Joseph had for his begetter resembles that which the Messiah has for John, the beloved of the Lord. He begot twelve, even the Saviour spiritually, and one of them was honoured in her good love more than his companions. In the order of Jacob, who begot the tribes in the fullness of months, in him also the Lord of the Chosen One chose disciples for the completion of the sign. As the fullness of the sons of Jacob orders the sign, that they might be like the mysteries of the people for the salvation of the nations. By the mystery of the Saviour, Jacob begot the twelve tribes, and he formed the wonders of the thirteenth of the Chosen One, the Messiah. The love that Joseph had is like our beginning, which overcame her love for the will of the one who loves love. By the love of his son he signified the demonstration of the love of the sinner, that he also loved one of his sons by the mystery of John. The love for Joseph, the chaste one, beloved by his father, that one raised up also the apostle above his companions. The love of Joseph magnified his father after her love, and it is revealed and confirmed that it is love that repays love to love.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܘܼܒܵܐ","severity":"info","text":"The Syriac term ḥubbā (love) is a key theological concept in Narsai, often denoting both human affection and divine or typological love. Here it is used in a complex, almost hypostatic sense, as an agent that weaves a crown of victory.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܘܿܚܲܢܵܢ","severity":"info","text":"The reference to John (Yōḥannān) as 'the beloved of the Lord' (ܪܵܚܹ̇ܡ ܡ̇ܪܹܐ) echoes the Gospel of John (e.g., John 13:23, 21:20) and early Christian tradition identifying John as the beloved disciple. Narsai draws a typological parallel between Joseph's love for Jacob and the Messiah's love for John.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܪܸܥܣܲܪ ܫܲܒܼܛܝܼ̈ܢ","severity":"info","text":"The twelve tribes of Israel (Jacob's sons) are here typologically linked to the twelve apostles, with Jacob as a type of Christ. The 'thirteenth' (ܬܼܥܣܲܪܬܵܐ) refers to Paul or possibly to the Messiah himself, a common motif in Syriac exegesis (cf. Ephrem, Hymns on Virginity).","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܕܵܡܹ̇ܐ","severity":"info","text":"The passage is structured around a series of typological comparisons (dāmē, 'resembles') linking Joseph's love to that of the Messiah for John, and Jacob's begetting of tribes to Christ's choosing of apostles. This chiastic pattern reinforces the typological argument.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܚܘܼܒܵܐ ܠܝܵܘܣܸܦ ܢܲܟܼܦܵܐ","severity":"caution","text":"The phrase 'love for Joseph, the chaste one' (ܚܘܼܒܵܐ ܠܝܵܘܣܸܦ ܢܲܟܼܦܵܐ) is ambiguous: it could mean Joseph's love for his father or the father's love for Joseph. The English draft interprets it as the latter, but the Syriac syntax allows either reading. The context of the preceding lines favors Joseph as the subject of love.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܲܥܩܘܿܒܼ","severity":"info","text":"The typology of Jacob begetting twelve tribes and Christ choosing twelve apostles is a standard parallel in Syriac literature (cf. Aphrahat, Demonstrations 4). Narsai extends it by adding a 'thirteenth' figure, likely Paul or the Messiah, as a unique element.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'her love' (ܚܘܼܒܹܿܗ) in the first lines is unclear: it may be nature (ܟܝܵܢܵܐ) personified as feminine, or a divine attribute. The English draft takes it as nature's love, but the Syriac could also imply the love of a feminine entity (e.g., Wisdom).","The phrase 'the love of the sinner' (ܪܵܚܡܹܗ ܕܚܲܬܼܢܵܐ) is ambiguous: it may refer to a specific biblical sinner (e.g., David) or be a generic term. The context suggests a typological reference, but the identity is not explicit."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":":ܒܝܵܘܣܸܦ ܡ̇ܕܹܝܢ ܢܚܘܼܪ ܐܵܦ ܐܲܝܢܵܐ ܕܫܵܐܹ̇ܠ ܪ̈ܲܚܡܹܐ\nܕܲܪܚܸܡ ܡ̇ܪܹܗ ܦܲܪ݂ܥܹܗ ܚܘܼܒܵܐ ܕܛܵܒܼ ܡ̣ܢ ܕܝܼܠܹܗ ܀ :ܐܵܦ ܝܵܠܘܿܕܼ ܡܸܛܠ ܗܵܕܹܐ ܐܲܣܓܿܝܼ ܪܲܚ̣ܡܹܗ\nܕܲܚ̣ܙܵܐ ܕܐܲܣܝܼܪ ܚܘܼܒܵܐ ܕܢܲܦܫܹܗ ܠܘܵܬܼ ܥܵܒܼܘܿܕܹܗ ܀ :ܪܲܚ̣ܡܹܗ ܣܲܓܿܝܼ ܛܵܒܼ ܡ̣ܢ ܐܲܚܵܘ̈ܗܝ ܘܐܲܛܸܢ ܠܐܲܝܵܘ̈ܗܝ\nܕܢܸܗܘܘܿܢ ܪܵܗ̇ܛܝܼܢ ܠܲܬܼܪܲܥ ܟܲܣܝܵܐ ܕܢܸܪܚܲܡ ܐܸܢܘܿܢ ܀ :ܘܟܲܕܼ ܚܲܕܼ ܐܲܒܼܵܐ ܘܚܲܕܼ ܒܵܪܘܿܝܵܐ ܕܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ\nܢܬ݂ܲܥ ܨܼܒܼܝܵܢܵܐ ܕܚܲܕܼ ܗܲܕܵܡ̇ܐ ܘܙܲܠ̣ܘ ܣܲܓܿܝܼ̈ܠܹܐ ܀ :ܚܦܝܼܛ ܗ̄ܘ̣ܵܐ ܝܵܘܣܸܦ ܘܐܲܡܝܼܢ ܟܠܫܵܥ ܒܲܬܼܪܲܥ ܟܲܣܝܵܐ\nܕܲܢܦܲܢܸܐ ܠܹܗ ܐܲܝܟ ܐܲܓܼܪܵܐ ܠܥܲܡܠܵܘ̈ܗܝ ܚܘܼܒܵܐ ܘܪ̈ܲܡܹܐ ܀ :ܒܚܘܼܒܵܐ ܘܪ̈ܲܚܡܹܐ ܟܕܼܝܼܢ ܗ̄ܘ̣ܵܐ ܚܘܼܒܹܿܗ ܒܢܝܼܪܵܐ ܕܡ̇ܪܹܐ\nܘܲܒܼܝܵܠܕܹܗ ܡܙܲܝܲܚ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܠܡܸܠܲܬܼ ܟܲܣܝܵܐ ܀ :ܒܐܝܼܩܵܪ ܐܲܒܼܘܼܗܝ ܡܸܬܼܪܲܥܸܐ ܗ̄ܘ̣ܵܐ ܦܵܪܲ̇ܥ ܗ̄ܘ̣ܵܐ ܠܹܗ\nܠܚܘܼܒܹܿܗ ܚܘܼܒܵܐ ܕܦܵܪܲܥ ܟܠܫܵܥ ܠܲܡܬܲܩܢܵܢܹܗ ܀ ܩܲܕܸܿܡ ܒܲܟܲܪ ܨܼܒܼܝܵܢ ܢܵܦܫܹܗ ܩܕܼܵܡ ܢܵܡܘܿܣܵܐ:\nܕܒܼܵܬܲܪ ܙܲܒܼܢܵܐ ܥܬܼܝܼܕܼ ܗ̄ܘ̣ܵܐ ܕܲܢܣܝܼܡ ܙܘܼܗܪܵ ܡܸܠܵܘ̈ܗܝ ܀ :ܡ̇ܕܹܝܢ ܓܼܠܝܵܐ ܗ̄ܝܼ ܕܠܵܘ ܢܵܡܘܿܣܵܐ ܐܲܠܸܦ ܟܹܐܢܹ̈ܐ\nܐܸܠܵܐ ܗܘ̤ܵܘ ܢܵܡܘܿܣܵܐ ܠܦܘܼܠܚܵܢ ܩܘܼܫܬܵܐ ܀ :ܫܲܦܝܼܪ ܬܲܪܓܸܿܡ ܐܵܦ ܟܵܪܘܿܙܵܐ ܕܡܼܠܲܬܼ ܩܘܼܫܬܵܐ\nܕܲܠܥܵܘܠܹ̈ܐ ܣܝܼܡ ܢܵܡܘܿܣܵܐ ܠܵܐ ܗ̄ܘ̣ܵܐ ܠܟܹܐܢܹ̈ܐ ܀ :ܟܹܐܢܹ̈ܐ ܠܘܼܩܕܸܿܡ ܗܘ̤ܵܘ ܢܵܡܘܿܣܵܐ ܠܪܸ̈ܥܝܵܢܲܝܗܘܿܢ\nܘܗܸܢܘ̣ܿܢ ܚܵܘܝܼܘ ܫܒܼܝܼܠ ܢܵܡܘܿܣܵܐ ܒܕܼܘܼܒܵܪ̈ܲܝܗܘܿܢ ܀ :ܩܲܕܿܝܼܡ ܝܲܨܪܵܐ ܕܦܵܪܘܿܫܘܼܬܼܵܐ ܠܟܼܠ ܢܵܡܘܿܣܝܼ̈ܢ\nܗܘ̤ܝܘܼ ܪܲܒܵܐ ܕܟܼܵܬܹ̇ܒܼ ܘܡܲܗܓܸܿܐ ܠܡܲܠܝܼܠܘܼܬܼܵܐ ܀","english":"He knew that Joseph would ask for mercy, that he might love his Lord, and that his love would repay him more than his own. And the begetter, because of this, increased his love, for he saw that the love of his soul was bound to his creator. His love was greater than that of his brothers, and he inclined his eyes, which were running to the hidden door of the one he loved. And when there is one father and one creator of body and soul, the will of one member is confused, and many go astray. Joseph was diligent and always stood at the hidden door, that it might open for him as a reward for his labors: love and mercy. In love and mercy his love was kindled in the heart of his Lord, and by his begetter he adorned the hidden word. By the honor of his father he was aroused, and he repaid him his love, a love that always repays its debt. First, the will of his soul preceded the law, for after the time it was destined that his words would be a warning. It is evident that it was not the law that taught the chaste, but the law was for the service of truth. The herald of the word of truth also interpreted well, for the law was established for the wicked, not for the chaste. The chaste were before the law in their thoughts, and they showed the way of the law by their conduct. First, the creator of discernment, before all laws, was the great one who writes and teaches eloquence.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts Joseph's natural love for his father and creator with the law, asserting that the chaste preceded the law in their conduct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܲܣܝܵܐ","severity":"info","text":"The Syriac term ܟܲܣܝܵܐ (kasyā) means 'hidden' and here refers to the 'hidden door' of divine love, a key image in Narsai's mysticism.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܹܐܢܹ̈ܐ","severity":"info","text":"The term ܟܹܐܢܹ̈ܐ (kēnē, 'chaste') echoes biblical language for the righteous, possibly alluding to the patriarchs before the Mosaic law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai's homily reflects the Syriac exegetical tradition that Joseph prefigures Christ, with his love for God surpassing natural bonds.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from narrative about Joseph's love to a theological reflection on law and the chaste, marking a structural pivot in the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text has ambiguous phrasing in lines about 'one member' and 'many go astray'; the English draft interprets this as a warning against confusion of wills.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'will of one member is confused' may refer to a single person's divided will or to a collective error; the reading taken is the latter."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":":ܝܲܨܪܵܐ ܟܬ݂ܲܒܼ ܠܹܗ ܣܸܦܪܵܐ ܠܝܵܘܣܸܦ ܥܲܠ ܪܸܥܝܵܢܹܗ\nܘܲܩܪ̣ܵܐ ܒܗܵܘܢܵܐ ܘܦܲܫܸܩ ܣܸܦܪܵܐ ܕܣܸܓܼܕܲܬܼ ܟܲܣܝܵܐ ܀ :ܬܲܪܬܹܿܝܢ ܝܼܠܸܦ̣ ܡ̣ܢ ܢܵܡܘܿܣܵܐ ܕܦܵܪܘܿܫܘܼܬܼܵܐ\nܕܚܲܝܵܒܼ ܐ̄ܢܵܫܵܐ ܦܘܼܪܥܵܢ ܚܘܼܒܵܐ ܠܡܵܪܹܗ ܘܐܲܒܼܘܼܗܝ ܀ :ܬܲܪܬܹܿܝܢ ܦܲܢܝ̣ ܐܵܦ ܗܘ̤ ܒܚܘܼܒܹܿܗ ܐܲܝܟ ܦܵܪܘܿܫܵܐ\nܣܸܓܼܕܲܬܼ ܚܘܼܒܵܐ ܠܡܵܪܵܐ ܕܥܲܕܕܹܿܗ ܘܲܠܝܵܠܘܿܕܹܗ ܀ :ܘܕܲܚ̣ܙܵܐ ܐܲܒܼܘܼܗܝ ܕܲܚܦܝܼܛ ܦܵܪܲܥ ܐܲܝܟ ܚܲܝܒܼܵܐ\nܦܲܪ̣ܥܹܗ ܐܵܦ ܗܘ̤ ܐܲܓܼܪܵܐ ܕܚܘܼܒܵܐ ܠܘܵܬܼ ܨܸܒܼܝܵܢܹܗ ܀ :ܪܲܚ̣ܡܹܗ ܒܟܸܣܝܵܐ ܕܲܚ̣ܙܵܐ ܕܲܟܼܣܸܐ ܒܚܘܼܒܹܿܗ\nܘܝܲܩܪܹܗ ܒܓܸܠܝܵܐ ܕܢܲܟܸܿܦ ܪܼ̈ܓܼܫܵܘܗܝ ܥܲܡ ܨܼܒܼܝܵܢܹܗ ܀ :ܒܢܲܚ̈ܬܹܿܐ ܨܲܒܸܿܬܼ ܦܲܓܼܪܹܗ ܠܦܘܼܬܼ ܨܸܒܼܝܵܢܹܗ\nܘܲܒܼܚܘܼܫܵܒܼܵܘ̈ܗܝ ܙܲܝܲܚ ܢܲܦܫܹܗ ܡܲܠܝܲܬܼ ܚܘܼܒܵܐ ܀ :ܐܵܦ ܒܵܪܘܿܝܵܐ ܐܲܣܓܿܝܼ ܪܲܚ̣ܡܹܗ ܛܵܒܼ ܡ̣ܢ ܐܲܚܵܘ̈ܗܝ\nܕܲܚܙ̣ܲܐ ܕܐܲܣܝܼܪ ܚܘܼܒܵܐ ܕܢܲܦܫܹܗ ܠܘܵܬܼ ܟܲܣܝܘܼܬܹܗ ܀ :ܝܲܗ̣̄ܒܼ ܒܹܗ ܚܲܝܠܵܐ ܡ̣ܢ ܟܲܣܝܘܼܬܹܗ ܠܡܸܚܙܵܐ ܕܟܲܣ̈ܝܵܢ\nܘܚܲܝܸܠ ܙܵܘܥܵܘ̈ܗܝ ܠܡܸܬܼܒܲܩܵܝܘܼ ܒܲܥܬܼܝܼ̈ܕܼܵܬܼܵܐ ܀ :ܟܲܣܝܵܐ ܬܲܪܓܸܿܡ ܪܸܡܙܵܐ ܕܚܲܝܠܹܗ ܒܙܵܘܥܲܝ̈ ܢܲܦܫܵܐ\nܘܒܲܕܿܩܹܗ ܒܓܸܠܝܵܐ ܠܚܹܝܠ ܟܲܣܝܘܼܬܹܗ ܕܲܓܼܠܸܐ ܠܹܗ ܟܠ ܀ :ܒܚܸܠܡܹܗ ܓܠ̣ܵܐ ܠܹܗ ܥܲܠ ܪܘܼܡܪܵܡܹܗ ܘܡܘܼܟܵܟ ܐܲܚܵܘ̈ܗܝ\nܘܚܵܘܝܹܗ ܒܟܸܣܝܵܐ ܕܲܡܪܝܼܡ ܫܲܒܼܛܹܗ ܥܲܠ ܣܵܩܘܿܪ̈ܵܘܗܝ ܀ :ܚ̣ܙܵܐ ܠܲܡ ܝܵܘܣܸܦ ܚܸܠܡܵܐ ܒܟܸܣܝܵܐ ܘܚܵܘܝܼ ܠܐܲܝܵܘ̈ܗܝ\nܘܐܲܠܸܦ ܐܸܢܘܿܢ ܥܲܠ ܫܘܼܠܛܵܢܹܗ ܕܪܵܕܹܐ ܘܕܼܵܐܹ̇ܝܢ ܀ :ܚܙܹ̇ܝܬܼ ܠܲܡ ܕܐܝܼܬܲܝ ܐܸܢܵܐ ܘܐܲܢ̄ܬܿܘܿܢ ܒܦܘܼܠܚܵܢ ܐܲܪܥܵܐ\nܟܲܕܼ ܐܵܣ̇ܪܝܼܢܲܢ ܟܲܦܹ̈ܿܐ ܒܚܲܩܠܵܐ ܠܡܵܙܘܿܢ ܙܲܒܼܢܵܐ ܀","english":"The author wrote the book for Joseph concerning his intention, and he read it in secret and interpreted the book of hidden worship. He learned from the law of the dispensation that a man is obligated to repay love to his Lord and his father. He also hastened in his love like a dispenser of the worship of love to the Lord of his congregation and to his begetter. And when his father saw that he was eager to repay like a debtor, he also repaid him the reward of love according to his will. His love in secret, he saw, concealed in his love, and his honor in public, he subdued his emotions to his will. He prepared his body for his will through afflictions, and through his thoughts he adorned his soul, full of love. The Creator also increased his love more than his brothers, for he saw that the love of his soul was bound to his hiddenness. He gave him power from his hiddenness to see hidden things, and he strengthened his movements to search out the future. The hidden one interpreted the sign of his power through the movements of the soul, and he revealed in public the power of his hiddenness, which revealed everything to him. In his dream he revealed to him his exaltation and the humiliation of his brothers, and he showed him in secret that his tribe was raised above his detractors. Joseph saw the dream in secret and showed it to his brothers, and he taught them to stand over his authority, to rule and to judge. I saw that there is a sign and a portent in the cultivation of the land, when the hands are bound in the field to bring forth the fruit.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܸܦܪܵܐ ܕܣܸܓܼܕܲܬܼ ܟܲܣܝܵܐ","severity":"info","text":"The phrase 'book of hidden worship' (or 'secret adoration') likely refers to a symbolic or allegorical interpretation of Joseph's story, possibly a lost work or a metaphor for inner devotion.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܵܪܘܿܫܘܼܬܼܵܐ","severity":"info","text":"The term 'dispensation' (or 'economy') is a key concept in Syriac theological discourse, often denoting the divine plan or stewardship, here applied to Joseph's moral obligation.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Joseph's inner transformation, shifting from his father's love to his own secret worship and culminating in the dream sequence, which prefigures his exaltation.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܸܠܡܵܐ","severity":"info","text":"The dream motif echoes Genesis 41, where Joseph interprets Pharaoh's dream, but here it is recast as a revelation of Joseph's own future and the humiliation of his brothers.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܸܢܵܐ ܘܐܲܢ̄ܬܿܘܿܥ","severity":"caution","text":"The final line's 'sign and portent in the cultivation of the land' is obscure; it may be a metaphorical reference to Joseph's agricultural role in Egypt or a scribal gloss.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the author' (ܝܲܨܪܵܐ) is ambiguous; it may refer to Narsai himself or to a biblical author.","The phrase 'book of hidden worship' could be a literal work or a metaphor for Joseph's inner devotion.","The final agricultural image is unclear in its connection to the preceding narrative."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":":ܚܙܹ̇ܝܬܼ ܕܐܸܙܕܲܩܦܲܬ̤ ܟܲܦܵܐ ܕܲܩܢܘܿܡܝ ܘܬܸܪܨܲܬ̤ ܩܵܡܲܬ̤\nܘܲܚܙܹ̇ܝܬܼ ܟܲܦܹ̈ܐ ܕܲܩܢܘܿܡܲܝ̈ܟܿܘܿܢ ܟܲܕܼ ܣܵܓܼ̈ܕܵܢ ܠܝܼ ܀ :ܒܟܲܦܹ̈ܐ ܚܵܘܝܹܗ ܟܲܦܢܵܐ ܕܪܵܕܹܐ ܘܲܡܩܲܦܲܚ ܟܠ\nܘܲܒܼܣܸܓܼ̈ܕܵܬܼܗܹܝܢ ܫܘܼܥܒܵܕܼ ܐܲܚܵܘ̈ܗܝ ܕܲܣܓܸܕܼܘ ܩܘܼܕܸܡܵܘܗܝ ܀ :ܚܕܲܥܣܲܪ ܟܲܦܝܼ̈ܢ ܟܲܦ̣ ܪܹ̈ܫܲܝܗܘܿܢ ܘܲܣܓܸܕܼ ܠܲܚܕܼܵܐ\nܘܦܸܫܛܲܬ̤ ܐܝܼܕܼܵܐ ܘܲܪܕܵܬܼ ܐܸܢܹܝܢ ܘܲܙܟܼܵܬ̤ ܐܹܢܝܢ ܀ :ܐܘܿ ܬܸܕܼܡܘܼܪܬܵܐ ܕܲܒܼܝܲܕܼ ܟܲܦܹ̈ܐ ܡܸܬܼܚܵܘܝܵܐ ܗ̄ܘ̣ܵܬܼ\nܕܟܲܦܢܵܐ ܘܣܲܒܼܥܵܐ ܬܪܸܥܣܲܪ ܡܸܬܼܒܲܕܲܩ ܗ̄ܘ̣ܵܐ ܀ :ܐܹܝܘ ܡܸܢܝܵܢܵܐ ܕܝܲܪ݁ܚܹܐ ܚܕܲܥܣܲܪ ܕܚܵܒܼܘ ܘܐܸܬܼܡܲܣܟܲܢܘ\nܘܐܲܣܢܸܩ ܐܸܢܘܿܢ ܪܸܡܙܵܐ ܟܲܣܝܵܐ ܥܲܠ ܚܲܕܼ ܝܲܪܝܵܐ ܀ :ܐܘܿ ܡ̇ܙܘܿܢܵܐ ܕܟܲܕܼ ܗܘ̤ ܙܵܐܹ̇ܢ ܫܐܸ݂ܠ ܡ̇ܙܘܿܢܵܐ\nܒܟܲܦܹ̈ܐ ܬܪܸܥܣܲܪ ܕܡܸܬܼܟܲܫ̈ܦܵܢ ܗ̣̄ܘܲܝ̈ ܟܲܦܵܐ ܀ :ܐܹܝܘ ܠܲܟܼܝܵܢܵܐ ܕܲܫܘܸܐ ܟܠܹܗ ܘܲܦܠܝܼܓܼ ܟܠܹܗ\nܘܡܸܢܹܗ ܟܲܦܢܵܐ ܐܵܦ ܡܵܙܘܿܢܵܐ ܚܲܣܝܼܪ ܘܲܓܼܡܝܼܪ ܀ :ܚܲܕܼ ܗ̄ܘ̣ ܟܝܵܢܵܐ ܘܲܫܘܸܐ ܟܠܹܗ ܒܟܼܠܡܵܐ ܕܲܩܢܸܐ\nܘܲܦܠܝܼܓܼ ܟܠܹܗ ܒܝܲܕܼ ܨܸܒܼܝܵܢܵܐ ܕܦܵܪܘܿܫܘܼܬܹܗ ܀ :ܡ̣ܢ ܚܲܕܼ ܢܸܒܼܥܵܐ ܪܕܼܵܘ ܗܲܕܵܡܹ̈ܐ ܐܲܝܟ ܡܲܒܿܘܼܥܹ̈ܐ\nܘܲܚܕܲܥܣܲܪ ܓܵܙ̣ܘ ܘܚܲܕܼ ܐܸܫܬܲܦܲܥ ܒܪܸܕܼܝܵܐ ܕܚܘܼܒܹܿܗ ܀ :ܒܲܕܼܡܘܼܬܼ ܓܝܼܚܘܿܢ ܚܵܘܝܼ ܪܸܕܼܝܹܗ ܒܐܲܪܲܥ ܡܸܨܪܹܝܢ\nܘܚܲܕܿܝܼ ܫܸܩܝܵܐ ܕܲܡܠܝܼܠܘܼܬܹܗ ܛܵܒܼ ܡ̣ܢ ܚܲܪܫܵܐ ܀ :ܓܝܼܚܘܿܢ ܝܼܒܸܫ̣ ܕܲܟܼܠܵܝܗܝ ܥܵܘ̣ܠܵܐ ܠܪܸܕܼܝܹܗ ܪܲܒܵܐ\nܘܝܵܘܣܸܦ ܐܲܪܕܲܝܼ ܫܸܦܥܵܐ ܚܲܠܝܵܐ ܒܝܲܕܼ ܡ̇ܙܘܿܢܵܐ ܀ :ܒܚܸܠܡܵܐ ܕܲܚܙ̣ܵܐ ܒܲܕܸܿܩ ܠܐܲܚܵܘ̈ܗܝ ܥܲܠ ܬܲܪ̈ܬܲܝܗܹܝܢ\nܕܕܲܡ ܢܸܬܼܟܲܚܕܼܘܼܢ ܡ̣ܢ ܒܘܼܕܵܩܵܐ ܕܲܒܼܝܲܕܼ ܟܲܦܹ̈ܐ ܀","english":"I saw that the palm of my hand was stretched out and my face was set right, and I saw the palms of your hands as they worshipped me. With the palms he shows the palm of the one who drives and strikes all, and with their prostrations the prostration of his brothers who prostrated before him. Eleven palms bowed their heads and prostrated to one, and a hand was stretched out and a rose was planted and a victory was won. O wonder that was shown by the palms, that hunger and thirst would be divided among twelve. Or the measure of the months, eleven that hid and were concealed, and he raised up a hidden sign concerning one year. Or the measure of the one who, when he went, asked for a measure, with twelve palms that were bent as a palm. Or the equalizer that makes all equal and divides all, and from it hunger also and measure, lacking and complete. One equalizer makes all equal with whatever it meets, and divides all by the will of its separateness. From one spring the members flowed like sources, and eleven flowed and one was poured out in the course of her love. In the likeness of Gihon they show his course in the land of Egypt, and a joyful channel of his eloquence better than silence. Gihon dried up all its evil for its great course, and Joseph watered a gentle abundance by means of a measure. In the dream that he saw he examined his brothers concerning both of them, that blood would be mingled with the examination by means of the palms.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܲܦܵܐ","severity":"info","text":"The Syriac term ܟܲܦܵܐ (kappā) can mean 'palm (of the hand)' or 'rock'; here it is consistently 'palm', used in a symbolic gesture of worship and submission.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܲܦܹ̈ܐ ܕܲܩܥܘܿܡܲܝ̈ܟ","severity":"info","text":"The phrase 'palms of your standing' (ܟܲܦܹ̈ܐ ܕܲܩܥܘܿܡܲܝ̈ܟ) likely refers to the hands of the addressee in a posture of prostration, indicating reverence.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܝܼܚܘܿܢ","severity":"info","text":"Gihon (ܓܝܼܚܘܿܢ) is one of the four rivers of Paradise (Gen 2:13). Its mention here, with a 'course in the land of Egypt', may allude to the Nile, often identified with Gihon in Syriac tradition.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܚܕܲܥܣܲܪ ܟܲܦܝܼ̈ܢ","severity":"info","text":"The 'eleven palms' bowing to one likely symbolizes Joseph's eleven brothers bowing to him, a motif from the Joseph story (Gen 37–50). The number eleven recurs in the passage, possibly alluding to the lunar months or the tribes.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܬܸܕܼܡܘܼܪܬܵܐ","severity":"info","text":"The exclamation 'O wonder' (ܐܘܿ ܬܸܕܼܡܘܼܪܬܵܐ) marks a rhetorical shift, introducing a series of symbolic interpretations (hunger, thirst, months, measures) that expand the palm imagery.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡ̇ܙܘܿܢܵܐ","severity":"caution","text":"The term ܡ̇ܙܘܿܢܵܐ (mzōʿā) is ambiguous: it can mean 'measure' (as in the English draft) or 'mediator'. The context of 'asking for a measure' and 'twelve palms' suggests a measuring device, but the word's polysemy may be intentional.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'one' to whom the eleven palms bow is not explicitly named as Joseph, though the context strongly implies it.","The phrase 'blood would be mingled with the examination by means of the palms' is obscure; it may refer to a dream omen or a ritual test."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":":ܗܘ̤ܵܐ ܝܲܬܿܝܼܪܵܐ ܒܘܼܕܵܩ ܐ̄ܪ݁ܵܙܹܐ ܠܒܼܝܼܫܘܼܬܼ ܝܲܨܵܪܵܐ\nܘܲܛܠܲܡ̣ܘ ܐܸܢܹܝܢ ܠܲܣܬܼܝܼܪ݁ܵܬܼܵܐ ܕܲܓܼܠ̣ܵܐ ܒܟܲܦܹ̈ܐ ܀ :ܠܵܐ ܐܸܬܼܥܲܕܵܪܘ ܐܲܚܲܝ̈ ܝܵܘܣܸܦ ܡ̣ܢ ܒܘܼܕܵܩܵܘ̈ܗܝ\nܐܸܠܵܐ ܕܐܵܘܣܸܦܘ ܡܸܪܲܬܼ ܢܲܦܫܵܐ ܠܘܼܩܒܲܠ ܚܸܠܡܵܘ̈ܗܝ ܀ :ܐܲܣܓܿܝܼܘ ܣܲܩ̣ܪܘܼܗܝ ܡܸܛܠ ܫܘܼܦܪ̈ܵܘܗܝ ܐܲܝܟ ܚܲܣܵܡܹ̈ܐ\nܕܡܸܛܠ ܡ̇ܢܵܐ ܦܠܸܐ ܥܲܡ ܫܘܼܦܪܹܗ ܐܵܦ ܪܸܥܝܵܢܹܗ ܀ :ܘܲܟܼܡܵܐ ܕܗܸܢܘ̣ܿܢ ܐܲܣܓܿܝܼܘ ܣܲܩ̣ܪܘܼܗܝ ܥܲܠ ܪܘܼܡܪܵܡܹܗ\nܥܲܒܼ݂ܕܹܿܗ ܡܵܪܹܗ ܢܸܒܼܥܵܐ ܕܡܲܪܕܸܿܐ ܚܹܝܠ ܟܲܣ̈ܝܵܬܼܵܐ ܀ :ܗܦ݂ܲܟ ܘܲܓܼܠ̣ܵܐ ܒܹܗ ܒܚܸܙܘܵܐ ܕܲܬܼܪܹܝܢ ܐ̄ܪܵܙܵܐ ܐ̄ܚܪܹܢܵܐ\nܕܩܵܥܹ̇ܐ ܒܚܲܝܠܹܗ ܐܲܝܟ ܟܵܪܘܿܙܵܐ ܥܲܠ ܫܘܼܠܛܵܢܹܗ ܀ ܚܙܹ̇ܝܬܼ ܠܲܡ ܚܸܠܡܵܐ ܬܢ̣ܵܐ ܡܲܟܼܝܼܟܼܵܐ ܠܐܲܒܼܘܼܗܝ ܘܠܐܲܚܵܘ̈ܗܝ:\nܘܗܵܐ ܢܲܗܝܼܪܹ̈ܐ ܫܸܡܫܵܐ ܘܣܲܗܪܵܐ ܣܵܓܼ̇ܕܲܝܼܢ ܩܘܼܕܼܡܲܝ ܀ :ܥܲܡ ܐܸܣܦܹܪܵܐ ܕܫܸܡܫܵܐ ܪܲܒܵܐ ܘܣܲܗܪܵܐ ܪܲܓܼܝܵܐ\nܚܕܲܥܣܲܪ ܟܵܘܟܿܒܹ̈ܐ ܚܙܹ̇ܝܬܼ ܕܲܟܼܕܼܝܼܢܝܼܢܝܼܢ ܒܢܝܼܪܵܐ ܕܣܸܓܼܕܲܬܼܝ ܀ :ܚܙܹ̇ܐ ܝܵܠܘܿܕܹܗ ܕܚܸܠܡܹܗ ܐܵܬܼܵܐ ܗ̄ܘ̣ ܕܫܸܡ ܫܘܼܠܛܵܢܹܗ\nܘܲܬܼܡܲܗ ܣܲܓܿܝܼ ܕܪܲܒܵܐ ܗ̄ܝܼ ܡܸܢܹܗ ܐܲܝܕܵܐ ܕܒܲܕܸܿܩ ܀ :ܓܠ̣ܵܐ ܠܹܗ ܠܲܒܼܪܹܗ ܚܲܝܠܵܐ ܕܲܟܼܣܸܐ ܒܓܼܵܘ ܦܸܠܐܬܼܵܐ\nܕܐ̄ܢܵܐ ܠܲܡ ܘܐܸܡ̇ܟ ܘܐܲܚܲܝ̈ܟ ܢܹܐܬܸܐ ܘܢܸܣܓܿܘܿܕܼ ܩܘܼܕܼܡܲܝܟ ܀ :ܒܬܲܗܪܵܐ ܪܲܒܵܐ ܩܵܡ̣ ܙܲܕܼܝܼܩܵܐ ܒܐܲܝܠܹܝܢ ܕܲܡܫܲܥ̣\nܘܲܪܢ̣ܵܐ ܣܲܓܿܝܼ ܕܕܲܠܡܵܐ ܚܣܵܡܵܐ ܢܥܵܘܸܟ ܚܘܼܒܵܐ ܀ :ܒܨܸܒܼܝܵܢ ܐܲܚܵܘ̈ܗܝ ܡܸܬܼܒܲܩܸܐ ܗ̄ܘ̣ܵܐ ܐܲܝܟ ܝܵܕܼܘܿܥܵܐ\nܕܕܲܠܡܵܐ ܡܸܪܬܼܵܐ ܘܒܼܝܼܫܘܼܬܼ ܢܸܟܼܠܵܐ ܫܵܪܹܐ ܠܚܸܠܡܹ̈ܐ ܀","english":"He was excessive in examining the mysteries of the nature of the creator, and they marvelled at the hidden things of the dream in the palms. The brothers of Joseph were not helped by his examinations, but they added grief to their soul against his dreams. They increased his envy because of his beauty, like envious ones, for what wonder is there with his beauty, also his thoughts? And the more they increased his envy over his exaltation, his Lord made his desire to subdue the power of the hidden things. He turned and marvelled in him in the vision of a second mystery, which cries out in his power like a herald over his authority. I saw a dream, a third, humble one, for his father and his brothers: and behold, the bright sun and moon worshipping before me. With the sphere of the great sun and the full moon, I saw eleven stars prostrating in the place of my worship. The begetter of his dream saw that it was a sign of his authority, and he marvelled greatly that it was greater than him, how it could be examined. He revealed to his son the power that was hidden within the wonder: that your father and mother and your brothers come and worship before you. The righteous one stood in great wonder at those who were prostrating, and he feared greatly lest envy turn love. By the will of his brothers he was known as a knower, lest grief and evil begin to dwell in dreams.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܘܼܕܵܩ ܐ̄ܪ݁ܵܙܹܐ ܠܒܼܝܼܫܘܼܬܼ ܝܲܨܵܪܵܐ","severity":"info","text":"The phrase 'examining the mysteries of the nature of the creator' refers to Joseph's attempt to interpret his dreams as divine revelations, a theme central to Narsai's homily.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܲܦܹ̈ܐ","severity":"info","text":"The Syriac word 'kappē' (palms) is used both literally (hands) and symbolically (as in the previous passage's 'palms of your hands'), linking the dream imagery to prostration and authority.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܸܡܫܵܐ ܘܣܲܗܪܵܐ ܣܵܓܼ̇ܕܲܝܼܢ ܩܘܼܕܼܡܲܝ","severity":"info","text":"The image of the sun and moon worshipping before Joseph echoes Genesis 37:9-10 (Joseph's dream of the sun, moon, and stars bowing), interpreted by Narsai as a sign of Joseph's future authority over Egypt.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܕܲܥܣܲܪ ܟܵܘܟܿܒܹ̈ܐ","severity":"info","text":"The 'eleven stars' represent Joseph's eleven brothers, who in the dream prostrate before him, prefiguring their later submission during the famine (Genesis 42:6-7).","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܙܹ̇ܝܬܼ ܠܲܡ ܚܸܠܡܵܐ ܬܢ̣ܵܐ ܡܲܟܼܝܼܟܼܵܐ","severity":"info","text":"This passage introduces the third dream in a series (the first two are in the previous passage), marking a structural progression in Narsai's narrative of Joseph's prophetic visions.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܪܢ̣ܵܐ ܣܲܓܿܝܼ ܕܕܲܠܡܵܐ ܚܣܵܡܵܐ ܢܥܵܘܸܟ ܚܘܼܒܵܐ","severity":"caution","text":"The phrase 'he feared greatly lest envy turn love' is ambiguous: it may refer to Joseph's fear of his brothers' envy or to Jacob's fear for Joseph's safety. The Syriac allows both readings.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the righteous one' (ܙܲܕܼܝܼܩܵܐ) in the final lines is ambiguous: it could be Joseph or Jacob, though the context of the dream's interpretation suggests Joseph.","The phrase 'by the will of his brothers he was known as a knower' (ܒܨܸܒܼܝܵܢ ܐܲܚܵܘ̈ܗܝ ܡܸܬܼܒܲܩܸܐ ܗ̄ܘ̣ܵܐ ܐܲܝܟ ܝܵܕܼܘܿܥܵܐ) is syntactically unclear; it may mean Joseph was recognized as a diviner by his brothers' consent or that he acted as a knower despite their will."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܘܲܟܼܡܵܐ ܕܝܲܩܘܿܒ ܒܐܲܝܕܵܐ ܕܟܹܐܢܵܐ ܡܸܬܼܒܲܩܸܐ ܗ̄ܘ̣ܵܐ\nܝܲܨܪܵܐ ܕܲܒܼܢܵܘ̈ܗܝ ܢܸܟܼܠܵܐ ܒܟܸܣܝܵܐ ܡܸܨܛܲܢܲܥ ܗ̄ܘ̣ܵܐ ܀ :ܚܣܲܡ̣ܘ ܡܲܪ̈ܵܚܹܐ ܘܲܣܢ̣ܵܘ ܣܲܓܿܝܼ ܠܡܲܡܝܼܡ ܢܲܦܫܵܐ\nܕܲܚܙ̣ܵܘ ܕܝܼܪܸܒܼ ܒܝܲܕܼ ܓܸܠܝܵܢܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ ܀ :ܗܘ̤ ܥܲܡ ܐܲܚܵܘ̈ܗܝ ܡܸܬܼܪܲܒܸܿܐ ܗ̄ܘ̣ܵܐ ܘܐܲܚܵܘ̈ܗܝ ܥܲܡܹܗ\nܘܟܲܕܼ ܗܘ̤ ܫܘܸܐ ܗ̄ܘ̣ܵܐ ܠܸܒܵܐ ܕܐܲܚܵܘ̈ܗܝ ܠܦܝܼܓܼ ܗ̄ܘ̣ܵܐ ܘܲܣܕܼܝܼܩ ܀ :ܗܘ̤ ܐܲܣܝܼܪ ܗ̄ܘ̣ܵܐ ܒܚܘܼܒܵܐ ܕܐܲܒܼܘܼܗܝ ܘܕܲܩܢܘܿܡܲܝ̈ܗܘܿܢ\nܘܗܸܢܘ̣ܿܢ ܥܵܩ̇ܪܝܼܢ ܒܸܢܝܵܢ ܚܘܼܒܵܐ ܒܢܲܝ̈ܐ ܕܢܸܟܼܠܵܐ ܀ :ܗܘ̤ ܥܲܡ ܐܲܒܼܘܼܗܝ ܚܙܝܼܩ ܒܐܵܘܝܘܼܬܼܵܐ ܕܣܘܼܢܩܵܢܲܝ̈ܗܘܿܢ\nܘܗܸܢܘ̣ܿܢ ܣܵܬܼ̇ܪܝܼܢ ܚܘܼܒܵܐ ܕܝܼܠܹܗ ܘܲܕܼܝܵܠܘܿܕܹܗ ܀ :ܚܣܵܡܵܐ ܣܲܡܝܵܐ ܣܲܡܝܼ ܐܸܢܘܿܢ ܠܐܲܚܲܝ̈ ܝܵܘܣܸܦ\nܘܠܵܐ ܚܙ̣ܵܘ ܢܘܼܗܪܵܐ ܕܙܲܕܿܝܼܩܘܼܬܼܵܐ ܕܲܟܼܣܸܐ ܒܚܸܠ̈ܡܵܘܗܝ ܀ :ܚܣܵܡܵܐ ܗܘ̤ܵܐ ܠܗܘܿܬ ܐܲܝܟ ܬܲܚܦܝܼܬܼܵܐ ܩܕܼܵܡ ܥܲܝܢܲܝ̈ܗܘܿܢ\nܘܠܵܐ ܐܸܬܼܒܲܩܝܼܘ ܕܥܸܠܲܬܼ ܚܸܠܡܵܐ ܠܗܘܿܢ ܥܘܼܕܼܪܵܢܵܐ ܗ̄ܝܼ ܀ :ܚܣܵܡܵܐ ܡܝܼܬܼܵܐ ܕܡܝܼܬܼ ܟܲܕܼ ܠܵܐ ܡܝܼܬܼ ܘܚܲܝ ܟܲܕܼ ܠܵܐ ܚܲܝ\nܡܝܼܬܼ ܠܲܫܪܵܪܵܐ ܘܚܲܝ ܠܲܚܛܝܼܬܼܵܐ ܘܠܲܝܬܵܘܗܝ ܘܐܝܼܬܼܵܘܗܝ ܀ :ܐܲܝܢܵܘ ܒܝܼܫܵܐ ܕܒܼܝܼܫ ܘܲܡܕܲܪܲܡ ܡ̣ܢ ܒܝܼܫܘܼܬܹܗ\nܘܡܲܢ̣ܘܼ ܕܲܓܼܠܝܼܙ ܡ̣ܢ ܢܲܗܝܼܪܵܐ ܐܲܝܟ ܣܲܟܼܠܘܼܬܹܗ ܀ :ܩܪ̣ܵܐ ܠܲܡ ܝܲܥܩܘܿܒܼ ܘܐܸܡ݂ܲܪ ܠܲܒܼܪܹܗ ܝܵܘܣܸܦ ܢܲܟܼܦܵܐ\nܕܬܼܵܐ ܙܸܠ ܘܲܚܙܝܼ ܫܠܵܡܵܐ ܕܐܲܚܲܝ̈ܟ ܘܲܕܡܲܪܥܝܼܬܼܵܐ ܀ :ܚ̣ܙܲܩ ܬܲܡܼܝܼܡܵܐ ܐܲܝܟ ܕܐܸܬܼܦܲܩܲܕܼ ܡ̣ܢ ܝܵܠܘܿܕܹܗ\nܘܥܲܡ ܗܲܕܵܡ̇ܘ̈ܗܝ ܐܵܦ ܪܸܥܝܵܢܹܗ ܒܲܦܫܝܼܛܘܼܬܼܵܐ ܀","english":"And how Jacob was being buried in the hand of the envious one, the form of his sons was being fashioned in secret in the hidden place. The envious ones envied and greatly desired to extinguish the soul, because they saw that he was increasing through spiritual revelations. He was being raised with his brothers, and his brothers with him, and when he was equal, the heart of his brothers was weary and troubled. He was bound by the love of his father and of his relatives, and they were uprooted by the request of love from the sons of the envious one. He was bound with his father in the unity of their afflictions, and they were hiding his love and that of his begetter. Envy, a blind one, blinded the brothers of Joseph, and they did not see the light of righteousness that was concealed in his dreams. Envy was before them like a veil before their eyes, and they did not understand that the cause of the dream was a help for them. Envy, a dead one that died while not dead, and lived while not alive, died to truth and lived to sin, and it is not and it is. Woe to the evil one that is evil and destroys from his evil, and the deceiver who is hidden from the vigilant one like his folly. Jacob called and said to his son Joseph, the chaste one: Come, go and see the peace of your brothers and of the household. The perfect one set out as he was commanded by his begetter, and with his limbs also his mind in simplicity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܣܡܐ","severity":"info","text":"The Syriac noun ܚܣܡܐ (ḥesmā) means 'envy' or 'malice,' here personified as a blind, dead-yet-living force. Narsai exploits its polysemy to link the brothers' moral blindness to Joseph's spiritual insight.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jacob called and said to his son Joseph, the chaste one","severity":"info","text":"This echoes Genesis 37:13–14, where Jacob sends Joseph to check on his brothers after the dream of the seven fat cows. Narsai condenses the biblical dialogue into a single command, emphasizing Joseph's obedience.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"envy, a dead one that died while not dead","severity":"info","text":"Narsai's paradoxical description of envy as 'dead yet living' reflects a common ascetic trope in Syriac literature, where sin is portrayed as a living death. This aligns with Ephrem's Hymns on Faith (Hymn 5) on the self-destructive nature of vice.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"He was bound by the love of his father... they were uprooted by the request of love","severity":"info","text":"The passage alternates between Joseph's passive binding (ܐܣܝܪ) and the brothers' active uprooting (ܥܩܪ), creating a chiastic contrast between Joseph's loyalty and the brothers' envy-driven dissolution of family bonds.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"the perfect one set out as he was commanded by his begetter","severity":"info","text":"Narsai's portrayal of Joseph as 'the perfect one' (ܬܡܝܡܐ) anticipates later Syriac monastic readings of Joseph as a type of the obedient monk, a theme developed in the Book of Steps (4th c.) and later in Isaac of Nineveh.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"the form of his sons was being fashioned in secret in the hidden place","severity":"caution","text":"The Syriac phrase 'in the hidden place' (ܒܟܣܝܐ) is ambiguous: it may refer to Rachel's womb (as in Genesis 30:22) or to a spiritual realm. The English draft's 'in the hand of the envious one' is a possible misreading of ܒܐܝܕܐ ܕܟܐܢܐ.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in the hand of the envious one' (ܒܐܝܕܐ ܕܟܐܢܐ) could be read as 'by the hand of the envious one' (i.e., Laban) or as a metaphorical expression for Jacob's suffering; the English draft takes the former, but the context of Joseph's birth favors the latter.","The identity of 'the envious one' (ܟܐܢܐ) is unclear: it may refer to Laban, Esau, or a generic personification of envy; Narsai likely intends a typological figure."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":":ܚܙ̣ܵܐܘܼܗܝ ܕܐܵܬܹ̇ܐ ܘܲܚܘܝܼܚ ܟܹܐܢܵܐ ܫܦܝܼܥܵܐ\nܘܲܠܛܲܫܘ̣ ܣܲܝܦܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܕܲܢܡܝܼܬܼܘܢܵܝܗܝ ܀ ܗܵܐ ܠܲܡ ܐܵܬܹ̇ܐ ܚܵܠܹ̇ܡ ܚܸܠܡܹ̈ܐ ܥ̣ܢܵܘ ܡܲܪ̈ܵܚܹܐ:\nܬܵܘ ܕܲܢܪܝܼܡܝܼܘܗܝ ܡ̣ܢ ܚܲܝܘܼܬܼܵܐ ܘܢܸܫܪܸܐ ܚܸܠܡܵܘ̈ܗܝ ܀ :ܢܫܲܬܸܿܩ ܚܲܝܵܘ̈ܗܝ ܕܠܵܐ ܬܘܼܒܼ ܢܸܗܪܘܿܓܼ ܒܲܫܒܼܝܼ̈ܚܵܬܼܵܐ\nܕܕܲܠܡܵܐ ܢܲܡܠܸܟ ܘܲܢܫܲܥܒܸܿܕܼ ܠܲܢ ܐܲܝܟ ܡ̇ܐ ܕܲܚܙ̣ܵܐ ܀ :ܩ̣ܪܸܒܼ ܬܲܡܝܼܡܵܐ ܫܐܸܠ̣ ܒܲܫܠܵܡܵܐ ܕܡܲܠܝܲܝ̈ ܪܘܼܓܼܙܵܐ\nܘܠܵܐ ܦܲܢܝܼܘ ܠܹܗ ܐܲܝܕܵܐ ܕܦܲܐܝܵܐ ܠܚܘܼܒܵܐ ܕܐܲܚܹ̈ܐ ܀ :ܩܲܒܸܿܠܘ ܡܸܢܹܗ ܡܙܘܿܢ ܙܲܒܼܢܵܐ ܕܚܲܝܹ̈ܐ ܕܙܲܒܼܢܵܐ\nܘܛܲܒܲܥܘ ܓܘܼܫܡܹܗ ܒܢܸܟܼܠܵܐ ܕܡ̇ܘܬܵܐ ܕܲܢܡܝܼܬܼܘܢܵܝܗܝ ܀ :ܫܐܸ݂ܠ ܒܲܫܠܵܡܗܘܿܢ ܒܚܘܼܒܵܐ ܘܪ̈ܲܚܡܹܐ ܘܢܲܫܸܩ ܐܸܢܘܿܢ\nܘܠܵܐ ܦܲܢܝܼܘܼ ܠܹܗ ܫܠܵܡܵܐ ܕܝܲܗ̣̄ܒܼ ܠܗܘܿܢ ܐܲܟܼܡܵܐ ܕܘܵܠܹ̇ܐ ܀ :ܐܸܟܲܠ̣ܘ ܠܲܚܡܵܐ ܕܐܸܫܬܲܕܲܪ ܠܗܘܿܢ ܡ̣ܢ ܐܲܒܼܘܼܗܘܿܢ\nܘܫܲܪܝܼܘ ܡܪܲܟܿܒܼܝܼܢ ܦܘܼܪ̈ܣܹܐ ܨܢܝܼܥܹ̈ܐ ܐܲܝܟ ܕܢܵܘܒܿܘܼܢܵܝܗܝ ܀ :ܟܲܕܼ ܚܙ̣ܵܐܘܼܗܝ ܗ̄ܘ̣ܵܘ ܟܠܗܘܿܢ ܐܲܚܵܘ̈ܗܝ ܗܵܟܲܢ ܐܸܡ݂ܲܪܘ\nܕܗܵܐ ܠܲܡ ܡܲܛܝܼ ܝܵܠܹ̇ܡ ܚܸܠܡܹ̈ܐ ܘܡ̇ܘܕܲܥ ܐ̄ܪ̈ܵܙܹܐ ܀ :ܗܵܢܵܘ̇ ܝܵܪܬܵܐ ܕܒܲܣܝܼܡ ܪܹܝܚܹܗ ܩܕܼܵܡ ܝܵܠܘܿܕܹܗ\nܢܢܲܛܪ ܐܸܒܼܠܹܗ ܒܓܼܵܘ ܣܵܚܪ̈ܵܬܲܢ ܘܲܩܕܼܵܡ ܐܲܒܼܘܼܗܝ ܀ :ܗܵܢܵܘ̇ ܕܲܥܬܼܝܼܕܼ ܕܢܸܗܘܸܐ ܡ̇ܪܵܐ ܘܲܢܫܲܥܒܸܿܕܼ ܠܲܢ\nܘܒܲܕܼܡܘܼܬܼ ܡ̇ܪܵܐ ܢܸܣܓܿܘܿܕܼ ܩܘܼܕܼܡ̇ܘܗܝ ܘܢܸܫܬܲܥܒܲܕܼ ܠܹܗ ܀ :ܐܸܬܼܚܲܫܲܒܼܘ ܗ̄ܘ̣ܵܘ ܐܲܚܵܘ̈ܗܝ ܕܝܵܘܣܸܦ ܟܲܕܼ ܐܵܡ̇ܪܝܼܢ ܗ̄ܘ̣ܵܘ\nܕܒܲܐܝܼܠܹܝܢ ܦܘܼܪ̈ܣܹܐ ܢܸܕܼܚܩܘܼܢܵܝܗܝ ܡ̣ܢ ܒܹܝܬܼ ܐܲܒܼܘܼܗܝ ܀","english":"they saw him coming, and they showed a fierce hatred,\nand they hid the sword of their thoughts against his image. \"Behold, the dreamer of dreams is coming, the arrogant one!\nLet us cast him down from life and break his dreams.\" They silenced his life so that he would no longer shine in the festivals,\nlest he rule and enslave them as he saw. The innocent one approached and asked for peace from those filled with rage,\nbut they did not extend to him a hand worthy of brotherly love. They received from him the poison of life, the poison,\nand they dipped his body in the dye of death of their image. He asked after their well-being with love and compassion, and he kissed them,\nbut they did not return to him the greeting that he gave them as was fitting. They ate the bread that was sent to them from their father,\nand they began to mount fierce horses according to their nature. When all his brothers saw him, they said thus:\n\"Behold, the dreamer of dreams has arrived, and he reveals secrets.\" This is the heir whose fragrance is sweet before his parent,\nhe keeps his mourning within the surrounding women and before his father. This is the one destined to become lord and to enslave them,\nand in the likeness of a lord he will bow before him and be enslaved. The brothers of Joseph were deliberating when they said,\n\"With what horses shall we drive them from their father's house?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܙ̣ܵܐܘܼܗܝ ܕܐܵܬܹ̇ܐ","severity":"info","text":"The brothers' hostile reaction to Joseph's approach is described with vivid imagery: they 'hide the sword of their thoughts' and call him a 'dreamer of dreams' and 'arrogant one,' reflecting their envy and fear of his spiritual insight.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܸܠܡܹ̈ܐ","severity":"info","text":"The term 'dreams' (ܚܸܠܡܹ̈ܐ) here carries a double sense: literal dreams and, in Narsai's exegetical tradition, prophetic visions or revelations that Joseph receives, marking him as a figure of divine favor.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܸܟܲܠ̣ܘ ܠܲܚܡܵܐ ܕܐܸܫܬܲܕܲܪ ܠܗܘܿܢ ܡ̣ܢ ܐܲܒܼܘܼܗܘܿܢ","severity":"info","text":"The detail of the brothers eating bread sent from their father echoes Genesis 37:25, where Joseph's brothers sit down to eat after selling him into slavery, though here the bread is sent by Jacob, not shared in his presence.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܦܘܼܪ̈ܣܹܐ ܨܢܝܼܥܹ̈ܐ","severity":"info","text":"The 'fierce horses' (ܦܘܼܪ̈ܣܹܐ ܨܢܝܼܥܹ̈ܐ) are a metaphorical image drawn from the Syriac poetic tradition, symbolizing the brothers' aggressive and untamed passions, not a literal reference to cavalry.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܢܵܘ̇ ܝܵܪܬܵܐ ܕܒܲܣܝܼܡ ܪܹܝܚܹܗ","severity":"info","text":"The passage shifts from narrative action to a reflective, almost liturgical declaration ('This is the heir...'), marking a structural pause that underscores Joseph's typological role as a suffering and ultimately triumphant figure.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܠܛܲܫܘ̣ ܣܲܝܦܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ","severity":"caution","text":"The phrase 'they hid the sword of their thoughts' is textually secure but the metaphor is dense; the 'sword' may represent either hostile intent or a specific plot, and the reading here follows the straightforward sense of concealed enmity.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the envious one' in the previous passage is ambiguous; it may refer to a specific brother (e.g., Judah) or a collective personification of envy.","The phrase 'the poison of life, the poison' (ܡܙܘܿܢ ܙܲܒܼܢܵܐ ܕܚܲܝܹ̈ܐ ܕܙܲܒܼܢܵܐ) is paradoxical; it likely means that the brothers receive from Joseph something that should be life-giving (his presence or blessing) but they turn it into poison through their hostility."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܘܕܲܚ̣ܙܵܐ ܐܸܢܘܿܢ ܝܵܘܣܸܦ ܠܐܲܚܵܘ̈ܗܝ ܕܲܟܼܡܝܼܪܝܼܢ ܗ̄ܘ̣ܵܘ\nܩ̣ܪܸܒ ܨܹܐܕܲܝܗܘܿܢ ܘܫܲܐܸܠ ܐܸܢܘܼܢ ܕܡ̇ܢ ܟܵܪܝܵܐ ܠܟܼܘܿܢ ܀ :ܕܲܠܡܵܐ ܐܲܪܝܵܐ ܢܦ݂ܲܠ ܒܲܓܼܙܵܪܵܐ ܘܐܲܥܕܲܝܼ ܓܸܙܪܵܐ\nܘܕܲܠܡܵܐ ܕܹܐܒܹ̈ܐ ܦܣܲܩ̣ܘ ܒܲܛ̈ܢܵܬܼܵܐ ܘܦܲܪܪܸܬܘܼ ܐܸܢܹܝܢ ܀ :ܕܲܠܡܵܐ ܓܼܝܣܵܐ ܦܣܲܩ̣ ܡ̣ܢ ܥܵܢ̈ܵܐ ܘܲܕܼܒܲܪ ܘܐܸܙܲܠ\nܘܡܸܛܠ ܗܵܕܹܐ ܕܲܗܘ̤ܵܬܼ ܝܵܘܡ̇ܢ ܗܵܐ ܟܲܪܝܵܐ ܠܟܼܘܿܢ ܀ :ܠܵܐ ܐܸܟܼܪܸܐ ܠܟܼܘܿܢ ܐܸܢܗܘ̤ ܕܓܼܕܼܫܲܬ̤ ܗܵܕܹܐ ܥܸܠܬܼܵܐ\nܕܐܝܼܬܼ ܒܹܝܬܼ ܐܲܒܼܘܼܢ ܥܘܼܬܼܪܵܐ ܪܲܒܵܐ ܕܠܵܐ ܡܸܣܬܲܝܲܟ ܀ :ܙܲܠܝܼܠܵܐܝܼܬܼ ܦܩܲܪܘ ܙܲܠܝܼܠܹ̈ܐ ܒܗܵܢܵܐ ܫܲܪܒܵܐ\nܘܲܙܥܝܼܦܵܐܝܼܬܼ ܡܦܲܢܹܝܢ ܗ̄ܘ̣ܵܘ ܠܹܗ ܦܸܬܼܓܼܵܡ ܥܵܘ̣ܠܵܐ ܀ :ܒܲܪ ܓܼܢܵܒܼܬܵܐ ܠܡܵܢ ܡܡܲܠܸܠ ܐܲܢ̄ܬܿ ܩܵܠܹ̈ܐ ܚܢܝܼܓܹ̈ܐ\nܕܡܸܛܠܵܬܼܵܟ ܗܵܐ ܡܸܬܿܬܿܥܝܼܩܝܼܢ ܥܸܣܪܵܐ ܓܼܒܼܪ̈ܝܼܢ ܀ :ܩܪܝܼ ܠܗܘܿܢ ܠܚܸܠܡܹ̈ܐ ܗܵܢܘܿ݁ܢ ܕܲܚܠܲܡ̣ܐܼ ܒܟܼܠܗܘܿܢ ܝܵܘܡܲܝ̈ܟ\nܘܲܢܦܲܨܘܿܢܵܟ ܡ̣ܢ ܐܘܼܠܨܵܢܹ̈ܐ ܕܗܵܐ ܡܲܛܝܼ ܠܵܟ ܀ :ܪܗܸܛ ܝܼܗܘܼܕܼܵܐ ܘܲܫܡ݂ܲܛ ܣܲܝܦܵܐ ܐܲܝܟ ܕܢܡܝܼܬܼܝܼܘܼܗܝ\nܘܪܘܼܒܹܝܠ ܛܲܝܸܒܼ ܓܘܼܒܵܐ ܣܦܝܼܩܵܐ ܕܢܸܣܬܲܬܲܪ ܒܹܗ ܀ ܫܕܼܵܐܘܼܗܝ ܐܲܚܵܘ̈ܗܝ ܟܲܕܼ ܒܵܟ݂ܹ̇ܐ ܗ̄ܘ̣ܵܐ ܘܲܡܪܝܼܡ ܩܵܠܹܗ:\nܕܡ̇ܢܵܐ ܥܸܒܼ̇ܕܹܿܬܼ ܘܡ̇ܢܵܐ ܗ̄ܝܼ ܣܲܟܼܠܘܼܬܼܗܝ ܕܗܵܐ ܦܪܲܥܬܿܘܿܢܵܢܝ ܀ :ܨܲܠܝܼ ܝܵܘܣܸܦ ܒܐܸܫܬܹܿܗ ܕܓܼܘܼܒܵܐ ܘܲܩ̣ܪܵܐ ܠܡܵܪܹܗ\nܕܵܐܹ̇ܝܢ ܒܩܘܼܫܬܵܐ ܕܘܼܢ ܟܹܐܢܵܐܝܼܬܼ ܒܹܝܬܼ ܠܝܼ ܘܠܲܐܚܲܝ̈ ܀ :ܚܵܪ̣ ܗ̄ܘ̣ܵܐ ܝܵܘܣܸܦ ܠܪܵܘܡ̇ܐ ܘܥܘܼܡܩܵܐ ܘܠܲܝܬܿ ܕܲܡܥܲܕܲܪ\nܘܗܵܐ ܬܲܓܵܪܹ̈ܐ ܐܸܬܿܛܲܝܲܒܼܘ ܠܹܗ ܡ̣ܢ ܐܲܠܵܗܵܐ ܀ :ܗܝ̤ ܟܹܐܢܘܼܬܼܵܐ ܛܲܝܒܲܬ̤ ܐܸܢܘܿܢ ܠܐܲܦܲܝ̈ ܓܘܼܒܵܐ\nܕܢܹܐܬܼܘܿܢ ܢܦܲܝܓܼܘܼܢ ܬܲܡ̇ܢ ܛܲܗܪܵܐ ܡܸܛܠܵܬܹܗ ܀","english":"And when Joseph saw his brothers, that they were angry, he approached them and asked, \"What is this sorrow that has befallen you? Perhaps a lion has fallen into a trap and destroyed the flock, or wolves have broken into the folds and scattered the sheep, or an army has cut down from the trees and carried off and gone away. Because of this that has happened today, behold, sorrow has befallen you. Do not be angry with me for this cause that has occurred.\" This was the great wealth of their father's house, which was beyond reckoning. The base ones basely stripped him of this inheritance, and with oppression they gave him an evil answer. \"Son of a maidservant, why do you speak these contemptible words? Because of you, behold, ten men are being tormented. Summon those dreams of yours, which you have dreamed all your days, and they will deliver you from the distresses that are now coming upon you.\" Judah ran and drew his sword as was his custom, and Reuben prepared a deep pit, empty, to hide him in. His brothers cast him in while he was weeping and raising his voice: \"What have I done, and what is his folly, that he has thus repaid me?\" Joseph prayed in the depth of the pit and called to his Lord, \"Judge in truth between Cain and Abel, who acted wickedly toward me and my brothers.\" Joseph looked to the height and the depth, and there was no helper. And behold, merchants were sent to him from God. That same Cain-like wickedness prepared a pit for his face, that they might come and rest there at noon because of him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܲܚ̣ܙܵܐ ܐܸܢܘܿܥ ܝܵܘܣܸܦ ܠܐܲܚܵܘ̈ܗܝ","severity":"info","text":"The Syriac opens with a circumstantial clause ('and when Joseph saw his brothers'), which the English draft renders as a temporal clause. The shift is idiomatic but loses the paratactic style of the original.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܵܐܹ̇ܝܢ ܒܩܘܼܫܬܵܐ ܕܘܼܥ ܟܹܐܥܵܐܝܼܬܼ ܒܹܝܬܼ ܠܝܼ ܘܠܲܐܚܲܝ̈","severity":"info","text":"Joseph’s prayer alludes to the Cain and Abel narrative (Gen 4:8–16), casting his brothers as Cain and himself as Abel. The Syriac word ܟܹܐܥܵܐܝܼܬܼ ('wickedly') echoes the Syriac Peshitta of Gen 4:8.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܲܓܵܪܹ̈ܐ","severity":"info","text":"The 'merchants' (ܬܲܓܵܪܹ̈ܐ) sent from God are a non-biblical addition. In Narsai’s retelling, they prefigure the Ishmaelite traders who later buy Joseph (Gen 37:28), but here they are divine agents of rescue.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܕܲܠܡܵܐ ... ܘܕܲܠܡܵܐ ... ܘܕܲܠܡܵܐ","severity":"info","text":"Joseph’s speech uses a triple anaphora ('perhaps ... perhaps ... perhaps') to list hypothetical disasters (lion, wolves, army). This rhetorical device heightens the dramatic irony, as the real danger is from his brothers.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܲܠܝܼܠܵܐܝܼܬܼ","severity":"info","text":"The adverb ܙܲܠܝܼܠܵܐܝܼܬܼ ('basely') is a hapax in this passage, derived from ܙܲܠܝܼܠ ('base, vile'). It intensifies the moral condemnation of the brothers’ actions.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܢܦܲܨܘܿܥܵܟ","severity":"caution","text":"The reading ܘܲܢܦܲܨܘܿܥܵܟ ('and they will deliver you') is uncertain; the manuscript may have a scribal error. The English draft follows the sense of 'deliver', but the Syriac verb could also be read as 'they will set you free'.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܲܢܦܲܨܘܿܥܵܟ' is ambiguous: it may be a corrupt form of ܘܲܢܦܲܨܘܿܢ ('and they will deliver') or a variant spelling. The reading adopted follows the English draft's sense of rescue.","The identity of the 'merchants' (ܬܲܓܵܪܹ̈ܐ) is not explicit in the biblical text; Narsai may be harmonizing with later tradition or inventing a narrative detail."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܩ̣ܪܸܒܼܘ ܬܲܓܵܪܹ̈ܐ ܠܐܲܦܲܝ̈ ܓܘܼܒܵܐ ܘܐܲܩܲܪܘ ܛܲܗܪܵܐ\nܪܗܸܛܘ̣ ܣܵܪ̈ܘܿܚܹܐ ܠܐܲܦܲܝ̈ ܓܘܼܒܵܐ ܕܢܸܙܘܿܢ ܐܸܢܘܿܢ ܀ :ܐܲܣܩܘܼܗܝ ܠܝܵܘܣܸܦ ܡ̣ܢ ܓܵܘ ܓܘܼܒܵܐ ܘܕܲܒܼܪܘܼܗܝ ܘܐܸܙܲܠܘ̣\nܘܫܲܪܝܼܘ ܒܵܥܹ̇ܝܢ ܠܘܸܝܵܐ ܒܐܘܼܪܚܵܐ ܕܢܹܐܙܲܠ ܥܲܡܗܘܿܢ ܀ :ܩ̣ܪܸܒܼܘ ܣܵܪ̈ܘܿܚܹܐ ܠܘܵܬܼ ܬܲܓܵܪܹ̈ܐ ܘܫܲܐܸܠܘ ܐܸܢܘܿܢ\nܕܐܸܢ ܒܵܥܹ̇ܝܢ ܐ̄ܢܬܿܘܿܢ ܥܲܒܼܕܵܐ ܠܡܸܙܒܲܢ ܐܝܼܬܼ ܗ̄ܘ̣ ܨܹܐܕܲܝܢ ܀ :ܛܲܠܝܵܐ ܥܠܲܝܡܵܐ ܕܫܲܦܝܼܪ ܚܸܙܘܹܗ ܘܲܪܓܼܝܼܓܼ ܣܲܓܿܝܼ\nܕܚܲܟܿܝܼܡ ܘܝܵ̇ܕܲܥ ܠܲܡܫܲܡܵܫܘܼ ܥܒܝܼܪܵܐ ܘܐ̄ܢܵܫܵܐ ܀ :ܡܲܝܬܹܿܝܢܲܢ ܠܹܗ ܘܚܵܙܹ̇ܝܢ ܐ̄ܢܬܿܘܿܢ ܠܹܗ ܩܘܿܨܘܼܢ ܛܝܼܡܵܘ̈ܗܝ\nܗܲܒܼܘ ܠܲܢ ܛܝܼܡܹ̈ܐ ܘܲܕܼܒܲܪܘ ܥܲܒܼܕܵܐ ܘܙܸܠܘ ܒܲܫܠܵܡܵܐ ܀ :ܪܗܸܛܘ̣ ܡܲܪ̈ܲܚܹܐ ܥܲܠ ܡܲܟܿܝܼܟܼܵܐ ܕܲܢܙܲܒܿܢܘܼܢܵܝܗܝ\nܐܲܝܟ ܡ̇ܐ ܕܲܪܗܸܛܘ ܐܵܦ ܝܗ̄ܘܼܕܵܝܹ̈ܐ ܥܲܠ ܦܵܪܘܿܩܲܢ ܀ :ܣܲܓܿܝܼ ܕܵܡܹ̇ܐ ܫܲܪܒܹܿܗ ܕܝܵܘܣܸܦ ܠܲܕܼܦܵܘܿܩܲܢ\nܕܟܲܕܼ ܠܵܐ ܐܲܣܟܸܿܠ ܬܠܵܐ̣ܘܼܗܝ ܒܝܼܫܹ̈ ܠܥܸܠ ܡ̣ܢ ܩܲܝܣܵܐ ܀ :ܚܲܪܡ̇ܢܵܐܝܼܬܼ ܣܥ݂ܲܪܘ ܡܲܪ̈ܵܚܹܐ ܒܗܵܘ̇ ܬܲܡܝܼܡܵܐ\nܘܲܕܼܠܵܐ ܚܵܘܣܵܢ ܨܵܕܼܘ ܗ̄ܘ̣ܵܘ ܘܐܲܝܬܿܝܘܼܗܝ ܨܹܝܕܼ ܬܲܓܵܪܹ̈ܐ ܀ :ܚܙ̣ܵܘ ܬܲܓܵܪܹ̈ܐ ܠܫܘܼܦܪܹܗ ܕܝܵܘܣܸܦ ܘܐܸܬܼܪܲܓܼܪܲܓܼܘ ܠܹܗ\nܟܲܕܼ ܣܵܒܲܪܝܼܢ ܗ̄ܘ̣ܵܘ ܕܟܸܣܦܵܐ ܣܲܓܿܝܼ ܒܵܥܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܒܹܗ ܀ :ܥܢ̣ܵܘ ܡܲܪ̈ܵܚܹܐ ܕܥܸܣܪܝܼܢ ܕܟܸܣܦܵܐ ܒܵܥܹ̇ܝܢܲܢ ܒܹܗ\nܘܠܵܐ ܣܲܓܿܝܼܐܝܼܢ ܐܘܼܟܼܠܵܐ ܗ̄ܘ̣ ܕܝܵܘܡ̇ܐ ܗܲܒܼܘܼܢ ܘܣܲܒܼܘܼܢ ܀ :ܡ̣ܢ ܕܲܚܙ̣ܵܐ ܗ̄ܘ̣ܵܐ ܝܵܘܣܸܦ ܛܲܠܝܵܐ ܕܗܵܕܹܐ ܦܣܲܩ̣ܘ ܠܹܗ\nܘܡܸܬܼܢܲܟܼܪܸܐ ܠܹܗ ܡ̣ܢ ܒܹܝܬܼ ܐܲܒܼܘܼܗܝ ܘܡ̣ܢ ܒܹܝܬܼ ܐܲܚܵܘ̈ܗܝ ܀","english":"The merchants approached the edge of the pit and called out a warning. The shepherds ran to the edge of the pit, \"Bring Joseph up from inside the pit, and take him and go!\" And they began to ask, \"Do you want a companion on the road to go with you?\" The shepherds approached the merchants and asked them, \"Do you want to buy a slave? Here is our catch.\" A young man, handsome in appearance and very gentle, wise and knowing how to serve, both raw and cooked. \"Bring him and see; if you like him, set his price. Give us the price, take the slave, and go in peace.\" The arrogant ones ran against the meek one, whom they had caught, just as the Jews ran against our Savior. The story of Joseph greatly resembles that of our Savior, for when he did not understand, they hung him up by his evil ones on a tree. The arrogant ones acted deceitfully against that innocent one, and without cause they seized him and brought him as prey to the merchants. The merchants saw Joseph's beauty and desired him, for they thought they would demand much money for him. The arrogant ones asked, \"How many pieces of silver do you want for him? It is not much; the day's food—take it and go!\" When Joseph saw that the young man had been cut off from this, he was separated from his father's house and from his brothers' house.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܲܗܪܵܐ","severity":"info","text":"The Syriac noun ܛܲܗܪܵܐ (ṭahrā) means 'warning' or 'alarm', not 'a shout' as a generic term. The merchants' action is a formal caution to the shepherds.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܗ̄ܘܼܕܵܝܹ̈ܐ ܥܲܠ ܦܵܪܘܿܩܲܢ","severity":"info","text":"The shepherds' pursuit of Joseph is explicitly compared to the Jews' pursuit of 'our Savior' (ܦܵܪܘܿܩܲܢ). This typological reading aligns Joseph with Christ and the shepherds with persecutors.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܠܵܐ̣ܘܼܗܝ ܒܝܼܫܹ̈ ܠܥܸܠ ܡ̣ܢ ܩܲܝܣܵܐ","severity":"info","text":"The phrase 'hung him up by his evil ones on a tree' echoes the crucifixion narrative, with ܩܲܝܣܵܐ (qaysā) meaning 'wood' or 'tree', a standard Syriac term for the cross.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܲܠܝܵܐ ܥܠܲܝܡܵܐ","severity":"info","text":"The description of Joseph as a 'young man, handsome and gentle, wise and knowing how to serve, both raw and cooked' reflects the ideal slave in late antique Near Eastern markets, emphasizing versatility.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܵܡܹ̇ܐ ܫܲܪܒܹܿܗ ܕܝܵܘܣܸܦ ܠܲܕܼܦܵܘܿܩܲܢ","severity":"info","text":"Narsai explicitly states that Joseph's story 'greatly resembles that of our Savior', a typological interpretation common in Syriac exegesis, especially in Narsai's memre.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܣܲܩ̣ܘ ܠܹܗ","severity":"caution","text":"The phrase ܦܣܲܩ̣ܘ ܠܹܗ (pṣaqw lēh) is ambiguous: it could mean 'they cut him off' (i.e., separated him) or 'they decided about him'. The English draft takes it as 'cut off', but the sense of separation is clear.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܦܣܲܩ̣ܘ ܠܹܗ may be read as 'they cut him off' (separation) or 'they decided about him'; the context supports separation from family.","The identity of 'the young man' (ܛܲܠܝܵܐ) in the final line is ambiguous: it could refer to Joseph or to the slave being sold; the English draft takes it as Joseph."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܒܪܲܟ ܗ̄ܘ̣ܵܐ ܘܲܣܓܸܕܼ ܩܘܼܕܼܡܲܬܼ ܐܲܚܵܘ̈ܗܝ ܟܲܕܼ ܒܵܟܹ̇ܐ ܗ̄ܘ̣ܵܐ\nܘܫܵܦ̈ܥܵܢ ܕܸܡܥܵܘ̈ܗܝ ܥܲܠ ܟܲܬܼܦܵܬܼܗܘܿܢ ܘܒܼܵܥܹܐ ܡܸܢܗܘܿܢ ܀ :ܐܹܡܘܼܬܼ ܗܵܪܟܵܐ ܡ̣ܢ ܐܝܼܕܲܝ̈ܟܿܘܿܢ ܒܗܵܢ ܥܸܕܵܢܵܐ\nܘܠܵܐ ܐܸܙܕܲܒܲܢ ܘܐܸܗܘܸܐ ܥܲܒܼܪܵܐ ܒܒܹܝܬܼ ܢܘܼܟܼܪ̈ܵܝܹܐ ܀ :ܡ̇ܘܡܸܐ ܐ̄ܢܵܐ ܠܟܼܘܿܢ ܒܗܵܘ̇ ܐܲܠܵܗܵܐ ܕܒܝܹܬܼ ܐܲܒܼܪܵܗܵܡ\nܠܵܐ ܬܫܲܕܿܪܘܼܢܵܢܝ ܠܐܲܬܼܪ̈ܵܘܵܬܼܵܐ ܕܠܵܐ ܡܕܲܪܲܫ ܐ̄ܢܵܐ ܀ ܡܸܛܠ ܝܲܥܩܘܿܒܼ ܗܵܐ ܟܲܪܝܵܐ ܠܝܼ ܕܫܵܒܹ̇ܩ ܐ̄ܢܵܐ ܠܹܗ:\nܘܓܼܵܥ̇ܝܵܐ ܥܠܲܝܟܿܘܿܢ ܐܵܦ ܣܲܝܒܲܘܼܬܹܗ ܘܛܲܠܝܘܼܬܼܝ ܥܲܡܹܗ ܀ :ܪܘܼܒܹܝܠ ܒܘܼܟܼܪܵܐ ܝܵ̇ܕܪܬܵܐ ܪܚܝܼܡܵܐ ܚܘܼܣ ܥܲܠ ܐܲܚܘܼܟ\nܘܠܵܐ ܬܲܚܬܼܘܼܢܵܝܗܝ ܠܐܲܒܼܘܼܢ ܣܵܒܼܵܐ ܒܒܼܝܼܫܬܵܐ ܠܲܫܝܘܿܠ ܀ :ܫܸܡܥܘܿܢ ܫܡܲܥܲܝܢܝ ܘܚܘܼܣ ܥܲܠ ܐܲܚܘܼܟ ܒܗܵܢ ܥܸܕܵܢܵܐ\nܘܠܵܐ ܐܸܙܕܲܒܲܢ ܘܐܸܗܘܸܐ ܥܲܒܼܕܵܐ ܠܒܹܝܬܼ ܢܘܼܟܼܪ̈ܵܝܹܐ ܀ :ܝܗ̄ܘܼܕܼܵܐ ܙܪܝܼܙܵܐ ܘܓܼܘܼܪܝܵܐ ܕܐܲܝܵܐ ܢܛܘܼܠܘܼܢ ܪ̈ܲܚܡܲܝܟ\nܘܠܵܐ ܬܥܝܼܩܘܼܢܵܝܗܝ ܠܐܲܒܼܘܼܢ ܣܵܒܼܵܐ ܒܒܼܝܼܫܬܵܐ ܩܫܝܼܬܼܵܐ ܀ :ܣܲܚܦܹܗ ܪܘܼܒܹܝܠ ܕܲܚܩܹܗ ܫܸܡܥܘܿܢ ܙܥܲܩ̣ ܒܹܗ ܝܗ̄ܘܼܕܵܐ\nܐܵܦ ܢܲܦܬܵܠܝ ܛܲܝܸܒܼ ܘܐܲܝܬܿܝܼ ܦܟܼܵܪܹ̈ܐ ܠܐܝܼܕܼܵܘ̈ܗܝ ܀ :ܙܒܼܘܼܠܘܿܢ ܐܸܵܡܲ݁ܪ ܕܠܵܐ ܡܸܬܼܒܲܥ̈ܝܵܢ ܣܘܿܓܼܠܵܐ ܕܡܸܠܹ̈ܐ\nܦܘܼܟܼܪܘܼܗܝ ܠܛܲܠܝܵܐ ܘܐܲܫܠܡܘܼܢܵܝܗܝ ܘܦܘܼܫܘܼܢ ܡܸܢܹܗ ܀ :ܡ̣ܢ ܕܲܚܙ̣ܵܐ ܗ̄ܘ̣ܵܐ ܝܵܘܣܸܦ ܛܲܠܝܵܐ ܕܠܲܝܬܿ ܬܘܼܒܼ ܡܸܠܹ̈ܐ\nܬܠ̣ܵܐ ܗ̄ܘ̣ܵܐ ܥܲܝܢܵܘ̈ܗܝ ܠܐܲܦܲܝ̈ ܪܵܘܡ̇ܐ ܘܗܵܟܲܢ ܐܸܡ̣ܲܪ ܀ :ܡܲܢ ܕܹܝܢ ܥܲܒܼ݂ܕܲܢܝ ܐܲܝܟ ܦܵܪܲܚܬܼܵܐ ܩܲܠܝܼܠ ܓܸܦܹ̈ܐ\nܘܦܸܪܚܹ̇ܬܼ ܘܫܲܪܹܝܬܼ ܘܲܚܙܹ̇ܬܼ ܝܘܼܩܢܵܐ ܕܗܵܝ̇ ܣܲܝܒܲܘܼܬܼܵܐ ܀","english":"He knelt and prostrated himself before his brothers, weeping, and the streams of his tears fell upon their shoulders, and he begged to go. \"Take me from your hands at this time, and do not let me be sold and become a passer-by in the house of merchants. I adjure you by that God of the house of Abraham, do not send me to regions where I am not known. For Jacob, behold, is grieving for me, that I should leave him, and his old age and my youth cry out against you.\" Reuben, the firstborn, the beloved, said, \"Have pity on your brother, and do not cast him down to his old father in evil to Sheol.\" Simeon said, \"Hear me and have pity on your brother at this time, and do not let him be sold and become a slave for the house of merchants.\" Judah, the valiant and mighty one, said, \"Take pity, and do not afflict his old father with harsh evil.\" Reuben embraced him, Simeon kissed him, Judah cried out over him, and Naphtali also was kind and brought ropes to his hands. Zebulun said, \"Words that are not to be sought, the price of the boy, pay and hand him over, and depart from him.\" When Joseph the boy saw that there were no more words, he cast his eyes to the heights of heaven and spoke thus: \"What then have you done to me? Like a bird, with a few feathers, you flew and alighted and saw the burden of this old age.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܪܲܟ ܗ̄ܘ̣ܵܐ ܘܲܣܓܸܕܼ","severity":"info","text":"Joseph kneels and prostrates before his brothers, a gesture of extreme supplication that underscores his desperation and the brothers' authority over his fate.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (ܫܝܘܿܠ) here is not the Hebrew underworld but a Syriac term for the grave or death, used hyperbolically by Reuben to warn that selling Joseph would figuratively kill their father Jacob.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܠܵܗܵܐ ܕܒܝܹܬܼ ܐܲܒܼܪܵܗܵܡ","severity":"info","text":"Joseph's adjuration by 'the God of the house of Abraham' echoes the patriarchal covenant language of Genesis, reinforcing the familial and religious bond he invokes.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܪܘܼܒܹܝܠ ... ܫܸܡܥܘܿܢ ... ܝܗ̄ܘܼܕܼܵܐ ... ܢܲܦܬܵܠܝ ... ܙܒܼܘܼܠܘܿܢ","severity":"info","text":"The passage lists the brothers' responses in sequence (Reuben, Simeon, Judah, Naphtali, Zebulun), creating a dramatic crescendo from pity to betrayal, a narrative device typical of Narsai's homiletic expansions.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܹܝܬܼ ܢܘܼܟܼܪ̈ܵܝܹܐ","severity":"info","text":"The 'house of merchants' (ܒܹܝܬܼ ܢܘܼܟܼܪ̈ܵܝܹܐ) reflects the late antique Syriac context of slave trade, where merchants acted as intermediaries; Joseph fears becoming a 'passer-by' (ܥܲܒܼܪܵܐ), i.e., a transient commodity.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܲܢ ܕܹܝܢ ܥܲܒܼ݂ܕܲܢܝ ܐܲܝܟ ܦܵܪܲܚܬܼܵܐ","severity":"info","text":"Joseph's bird metaphor ('like a bird, with a few feathers') is a poetic lament unique to Narsai, not in the biblical account, illustrating the homilist's creative expansion of Joseph's inner anguish.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܫܝܘܿܠ may be read as 'Sheol' (the underworld) or simply 'the grave'; the translation opts for the latter as a hyperbolic figure for death.","The phrase ܕܠܵܐ ܡܸܬܼܒܲܥ̈ܝܵܢ (Zebulun's words) is ambiguous: it could mean 'not to be sought' (i.e., unsolicited) or 'not to be found'; the translation takes it as 'not to be sought' in the sense of 'unwanted'."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܡܲܢ ܕܹܝܢ ܝܲܗ̣̄ܒ ܠܝܼ ܩܵܠܵܬ ܕܪܲܥܡܵܐ ܕܚܲܣܝܼܢ ܡ̣ܢ ܟܠ\nܘܲܩܥܹ̇ܝܬܼ ܡ̣ܢ ܫܹܠܝ ܘܲܫܡ݂ܲܥ ܐܲܒܼܘܼܢ ܩܵܠ ܪ̈ܘܼܥܵܡܲܝ ܀ :ܡܲܢ̣ܘܼ ܢܹܐܙܲܠ ܢܲܦܸܠ ܒܐܸܕܼܡܵܗ̇ ܕܗܵܝ̇ ܣܲܝܒܿܘܼܬܼܵܐ\nܕܗܵܐ ܒܲܪ ܢܸܕܪ̈ܲܝܟ ܗܵܐ ܡܸܬܿܛܲܪܲܦ ܒܐܲܢܼܪ̈ܵܘܵܬܼܵܐ ܀ :ܡܲܢ̣ܘܼ ܩܵܪܸܒܼ ܠܪܵܘܡ̇ܐ ܪܲܒܵܐ ܕܙܲܠܝܼܠܘܼܬܼܵܐ\nܘܲܡܚܵܙܹܐ ܠܵܗ̇ ܠܗܵܝ̇ ܟܘܿܬܿܝܼܢܵܐ ܩܕܼܵܡ̇ܘܗܝ ܕܝܲܥܩܘܼܒܼ ܀ :ܫܩ݂ܲܠܘ ܣܵܪ̈ܘܿܚܹܐ ܠܟܼܘܿܬܿܝܼܢ ܝܵܘܣܸܦ ܘܲܢܟ݂ܲܣܘ ܓܲܕܼܝܵܐ\nܘܲܠܟܼܘܿܬܿܝܼܢܵܐ ܦܲܠܦܲܠܘܗ̇ ܒܲܕܼܡ̇ܐ ܘܫܲܕܿܪܘܼܗ̇ ܠܐܲܒܼܘܼܗܝ ܀ :ܟܲܕܼ ܥܸܠܲܬ̤ ܗ̄ܘ̣ܵܬܼ ܗܵܒ̇ ܟܘܿܬܿܝܼܢܵܐ ܩܕܼܵܡ̇ܘܗܝ ܕܝܲܥܩܘܿܒܼ\nܘܐܸܡ݂ܲܪܘ ܗ̄ܘ̣ܵܘ ܠܹܗ ܣܲܒܼ ܐܸܫܬܵܘܕܲܥ ܠܵܟ ܟܘܿܬܿܝܼܢܵܐ ܀ :ܐܸܢ ܕܲܒܼܪܵܟ ܗ̄ܝܼ ܘܐܸܢ ܕܚܲܒܿܝܼܒܼܵܟ ܠܵܐ ܝܵ̇ܕܲܥܝܼܢܲܢ\nܕܲܒܼܓܼܵܘ ܚܘܼܪܒܐ ܚܢܲܢ ܐܸܫܟܲܚܢܵܗ̇ ܟܲܕܼ ܦܵܗܹ̇ܝܢܲܢ ܀ :ܡܸܕܼܡ̇ܐ ܠܟܼܘܿܬܿܝܼܢ ܝܵܘܣܸܦ ܠܵܐ ܝܵܕܼܥ̇ܝܼܢܲܢ\nܘܐܸܠܘܼܗܵܕܿܐ ܗ̄ܝܼ ܠܵܐ ܬܸܬܼܚܲܡܲܬܼ ܥܲܠ ܕܣܲܒܲܪܢܵܟ ܀ :ܚܙ̣ܵܐ ܗ̄ܘ̣ܵܐ ܝܲܥܩܘܿܒܼ ܠܟܼܘܿܬܿܝܼܢ ܝܵܘܣܸܦ ܕܒܲܕܼܡ̇ܐ ܨܒܼܝܼܥܵܐ\nܘܐܲܚܕܹܿܗ ܓܘܼܢܚܵܐ ܘܐܲܝܠܸܠ ܘܲܒܼܟܼܵܐ ܡܲܪܝܼܪܵܐܝܼܬܼ ܀ :ܡܲܢ̣ܘܼ ܬܲܒܿܪܹܗ ܠܚܘܼܛܪܵܐ ܕܣܲܝܒܿܘܼܬܼܝ ܣܵܡܹ̇ܟ ܠܐܲܒܼܘܼܗܝ\nܕܢܸܦܠܹ̇ܬܼ ܡܸܟܹܿܝܠ ܘܠܲܝܬܿ ܬܘܼܒܼ ܕܐܵܚܹ̇ܕܼ ܘܲܡܥܲܕܿܪ ܠܝܼ ܀ :ܡܲܢ̣ܘܼ ܕܲܥܸܟ ܫܪܵܓܼܵܐ ܕܐܲܒܼܘܼܗܝ ܕܲܦܠܸܐ ܢܘܼܗܪܹܗ\nܘܲܒܼܟܲܪܝܘܼܬܹܗ ܡܸܬܿܬܲܩܲܠ ܐ̄ܢܵܐ ܐܲܝܟ ܕܲܒܼܚܸܫܟܵܐ ܀ :ܡܲܢ̣ܘܼ ܩܲܛܦܹܗ ܠܦܸܩܚܵܐ ܪܓܼܝܓܼܵܐ ܕܒܲܣܝܼܡ ܪܹܚܹܗ\nܘܲܓܼܕܲܠ ܝܲܗ̣̄ܒ ܠܝܼ ܟܠܝܼܠܵܐ ܕܟܼܘܼ̈ܒܹܿܐ ܒܟܼܠܗܘܿܢ ܝܵܘܡܲܝ̈ ܀","english":"He gave me the voice of the thunder of the merciful one from all, and I cried out from my silence, and my father heard the voice of my groanings. He went and fell at the feet of that old age, for behold, the son of your fingers is being dashed against the walls. He approached the great height of worthlessness and showed that tunic before Jacob. The merchants took Joseph's tunic and covered the kid, and they rolled the tunic in blood and sent it to his father. When that tunic had come before Jacob, they said to him, \"Take, recognize for yourself the tunic. Whether it is your son's or your beloved's, you do not know, for in the midst of the ruin we found it when we were wandering.\" Something like Joseph's tunic you do not know, and even if it were, it would not be disgraced on account of your hope. Jacob saw Joseph's tunic stained with blood, and he groaned, wailed, and wept bitterly. He broke the staff of his old age, leaned on his father, and fell from now on, and there is no one else to take and support me. He extinguished the lamp of his father, whose light was hidden, and in his old age he stumbled like one in darkness. He plucked the desired fruit whose scent was sweet, and he gave me a crown of thorns for all my days.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܘܿܬܿܝܼܢܵܐ","severity":"info","text":"The Syriac term kōtīʿā (tunic) is a loanword from Greek χιτών, referring to Joseph’s garment. Its repeated use here emphasizes the tunic as a token of identity and deception.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Genesis 37:31-33","severity":"info","text":"The episode of the bloodied tunic sent to Jacob echoes Genesis 37:31-33, where Joseph’s brothers dip the tunic in goat’s blood to fake his death. Narsai expands the biblical narrative with dramatic detail.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"merchants","severity":"info","text":"The mention of merchants (ܣܵܪ̈ܘܿܚܹܐ) reflects the Ishmaelite traders in Genesis 37:25-28, who buy Joseph. Narsai’s elaboration of their role in the deception aligns with later exegetical traditions.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"crown of thorns","severity":"info","text":"The phrase “crown of thorns” (ܟܠܝܼܠܵܐ ܕܟܼܘܼ̈ܒܹܿܐ) is a rare typological parallel to Christ’s passion, prefiguring Joseph’s suffering as a type of Christ. This is distinctive in Narsai’s homiletic tradition.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from Joseph’s direct speech (previous passage) to third-person narration of the brothers’ deception and Jacob’s grief, marking a structural transition in the homily.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܲܢ̣ܘܼ","severity":"caution","text":"The repeated Syriac phrase ܡܲܢ̣ܘܼ (māṭū) is ambiguous: it may be a rhetorical exclamation (“How…!”) or a narrative marker (“He went…”). The English draft treats it as narrative, but the sense could be exclamatory, affecting the tone.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܡܲܢ̣ܘܼ (māṭū) is ambiguous between a narrative verb ('he went') and an exclamatory particle ('how…!'). The English draft adopts the narrative reading, but an exclamatory reading would heighten the rhetorical lament.","The identity of 'the merciful one' (ܚܲܣܝܼܢ) in the first line is unclear; it may refer to God, Jacob, or Joseph himself. The English draft leaves it ambiguous."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":":ܡܲܢ̣ܘܼ ܢܩ݂ܲܫ ܠܝܼ ܓܢܘܿܢܵ ܕܐܸܒܼܠܵܐ ܒܗܵܢܵܐ ܙܲܒܼܢܵܐ\nܘܲܚܠܵܦ ܪܸܩܕܼܵܐ ܗܵܐ ܡܲܪܩܸܕܼ ܐ̄ܢܵܐ ܘܲܡܒܲܟܸܿܐ ܐ̄ܢܵܐ ܀ :ܣܕܲܩ ܗ̄ܘ̣ܵܐ ܡ̇ܐܢܵܘ̈ܗܝ ܘܲܠܒܸ݂ܫ ܣܲܩܵܐ ܘܝܼܬܼܒܼ ܒܐܸܒܼܠܵܐ\nܘܲܦܪ݂ܲܣ ܩܕܼܵܡ̇ܘܗܝ ܠܟܼܘܿܬܼܝܼܢ ܝܵܘܣܸܦ ܘܡܸܬܼܝܒܲܩܸܐ ܒܵܗ̇ ܀ :ܐܲܝܟܲܢ ܐܸܣܒܲܪ ܥܲܠ ܡܲܦܲܩܬܵܟ ܠܵܐ ܝܵ̇ܕܲܥ ܐ̄ܢܵܐ\nܘܒܲܐܝܠܹܝܢ ܦܘܼܪ̈ܣܹܐ ܦܪܲܫܬܿ ܒܲܪ ܢܸܕܼܪ̈ܲܝ ܡ̣ܢ ܒܹܝܬܼ ܐܲܒܼܘܼܟ ܀ :ܐܸܢ ܗܘ̤ ܕܐܲܝܵܐ ܬܲܒܼܪܵܟ ܒܐܘܼܪܚܵܐ ܠܵܐ ܫܲܪܝܼܪܵܐ\nܕܥܲܡ ܟܘܿܬܿܝܼܢܵܟ ܐܵܦ ܥܲܠ ܡ̇ܘܬܵܟ ܥܲܠ ܐܸܬܼܒܲܕܲܩ ܀ :ܕܲܠܡܵܐ ܕܓܼܣܵܐ ܦܲܪܫܹܗ ܠܲܪܘܼܡܝ ܡ̣ܢ ܒܹܝܬܼ ܐܲܒܼܘܼܗܝ\nܘܠܵܐ ܐܸܫܬܿܡܥܲܬ̤ ܕܐܸܬܵܐ ܓܼܝܣܵܐ ܠܐܲܬܼܪܵܐ ܗܵܢܵܐ ܀ :ܕܲܠܡܵܐ ܚܣܵܡܵܐ ܦܲܪ̣ܫܹܗ ܠܚܲܒܿܝܼܒܼܝ ܡ̣ܢ ܒܹܝܬܼ ܐܲܒܼܘܼܗܝ\nܐܝܼܬܼ ܬܘܼܟܼܠܵܢܵܐ ܥܲܠ ܟܹܐܢܘܼܬܼܵܐ ܕܬܼܵܒܼ̇ܥܵܐ ܕܝܼܠܵܗ̇ ܀ :ܫܲܕܲܪ ܝܼܥܩܘܿܒܼ ܘܐܲܝܬܿܝܼ ܠܲܒܼܢܵܘ̈ܗܝ ܡ̣ܢ ܠܘܵܬܼ ܥܵܢܵܐ\nܘܫܲܐܸܠ ܐܸܢܘܿܢ ܡܸܛܠ ܝܵܘܣܸܦ ܕܡ̇ܢܵܐ ܓܲܕܼܫܹܗ ܀ :ܓܲܙ̣ ܗ̄ܘ̣ܵܐ ܘܲܫܕܼܵܐ ܚܸܘܵܪ̈ܵܬܹܗ ܩܕܼܵܡ ܥܲܝܢܲܝ̈ܗܘܿܢ\nܟܲܕܼ ܒܵܟܹ̇ܐ ܗ̄ܘ̣ܵܐ ܘܡܸܬܼܟܲܫܲܦ ܗ̄ܘ̣ܵܐ ܘܒܼܵܥܹ̇ܐ ܡܸܢܗܘܿܢ ܀ :ܡ̇ܘܡܸܐ ܐ̄ܢܵܐ ܠܟܼܘܿܢ ܒܗܵܘ̇ ܐܲܠܵܗܵܐ ܕܠܵܐ ܡܸܬܿܕܲܓܼܠ\nܕܡ̇ܢܵܐ ܓܼܕܫܹܗ ܠܝܵܘܸܣܦ ܕܐܸܬܼܵܐ ܨܹܝܕܼ ܡܲܪܥܝܼܬܼܵܐ ܀ :ܥܢ̣ܵܐܘܼܗܝ ܗܸܢܘ̣ܿܢ ܟܲܕܼ ܒܵܪܹܝܢ ܗ̄ܘ̣ܵܘ ܕܲܓܵܠܵܐܝܼܬܼ\nܘܲܒܼܡܵܘ̈ܡܵܬܼܵܐ ܡܸܬܼܚܲܫܚܝܼܢ ܠܹܗ ܕܠܵܐ ܝܵ̇ܕܲܥܝܼܢܲܢ ܀ :ܥܵܘܠܵܐܝܼܬܼ ܒܵܟܹ̇ܝܢ ܐܸܢܘܿܢ ܩܕܼܵܡ ܐܲܒܼܘܼܗܘܿܢ\nܘܗܲܝܡܸܢ ܐܸܢܘܿܢ ܝܲܥܩܘܿܒܼ ܣܵܒܼܵܐ ܕܠܵܐ ܝܵ̇ܕܲܥܝܼܢܲܢ ܀","english":"He gave me the voice of the thunder of the mourner at this time, and instead of dancing, behold, I make to dance and I make to weep. He lifted up his eyes and put on sackcloth and sat in mourning, and he spread before him the tunic of Joseph and wept over it. How I do not know to hope for your release, and through which gates you passed, son of my old age, from your father’s house. If a lion devoured you on a path that is not secure, with your tunic also your death would have been discovered. Perhaps a robber separated my beloved from his father’s house, and it was not heard that an army came to this place. Perhaps a thief separated my beloved from his father’s house; there is trust in the compassion of the seeker who is his own. Jacob sent and brought his sons from the house of the people, and he inquired of them concerning Joseph, what had happened to him. He was shorn and cast his white hairs before their eyes, while he wept and was distressed and begged of them. I swear to you by that God who cannot be deceived, what happened to Joseph who came to the pasture? His eyes were as though they were lying, and with oaths he was made to believe that they did not know. Wicked ones, they weep before their father, and Jacob the old man believed them, for he did not know.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܲܪܩܸܕܼ ܐ̄ܢܵܐ ܘܲܡܒܲܟܸܿܐ ܐ̄ܢܵܐ","severity":"info","text":"The paradoxical pairing 'I make to dance and I make to weep' underscores the emotional turmoil of Jacob, who oscillates between hope and grief over Joseph's fate.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܼܘܿܬܼܝܼܢ","severity":"info","text":"The term 'tunic' (ܟܼܘܿܬܼܝܼܢ) is a key symbol in the Joseph narrative, representing Joseph's identity and the proof of his fate; here Jacob spreads it before him in mourning.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܸܢ ܗܘ̤ ܕܐܲܝܵܐ ܬܲܒܼܪܵܟ ܒܐܘܼܪܚܵܐ ܠܵܐ ܫܲܪܝܼܪܵܐ","severity":"info","text":"The speculation about a lion devouring Joseph echoes Genesis 37:33, where Jacob fears Joseph was killed by a wild beast, though the biblical text does not specify a lion.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܲܙ̣ ܗ̄ܘ̣ܵܐ ܘܲܫܕܼܵܐ ܚܸܘܵܪ̈ܵܬܹܗ","severity":"info","text":"Jacob's act of shaving his white hair (ܚܸܘܵܪ̈ܵܬܹܗ) is a traditional gesture of mourning in Syriac culture, not directly from the biblical account, reflecting Narsai's homiletic elaboration.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܕܲܠܡܵܐ ܕܓܼܣܵܐ ܦܲܪܫܹܗ ܠܲܪܘܼܡܝ","severity":"info","text":"The repeated 'perhaps' (ܕܲܠܡܵܐ) structure introduces a series of hypothetical scenarios (robber, thief) that heighten the dramatic tension and Jacob's uncertainty.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܢ̣ܵܐܘܼܗܝ ܗܸܢܘ̣ܿܢ ܟܲܕܼ ܒܵܪܹܝܢ ܗ̄ܘ̣ܵܘ ܕܲܓܵܠܵܐܝܼܬܼ","severity":"caution","text":"The phrase 'his eyes were as though they were lying' is ambiguous: it may refer to Jacob's sons feigning ignorance with deceptive looks, or to Jacob's own eyes being deceived by their pretense.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'lion' (ܐܲܝܵܐ) is ambiguous: it could be a literal beast or a metaphor for a human predator, as the text later shifts to 'robber' and 'thief'.","The phrase 'his eyes were as though they were lying' (ܥܢ̣ܵܐܘܼܗܝ ܗܸܢܘ̣ܿܢ ܟܲܕܼ ܒܵܪܹܝܢ ܗ̄ܘ̣ܵܘ ܕܲܓܵܠܵܐܝܼܬܼ) is syntactically unclear; the reading taken is that the sons' eyes appeared deceitful."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":":ܠܬ̣ܵܐ ܗ̄ܘ̣ܵܐ ܝܲܥܩܘܿܒܼ ܥܲܝܢܵܘ̈ܗܝ ܘܚܵܪ̣ ܗ̄ܘ̣ܵܐ ܠܐܲܦܲܝ̈ ܪܵܘܡ̇ܐ\nܘܲܡܨܲܠܸܐ ܗ̄ܘ̣ܵܐ ܩܕܼܵܡ ܐܲܠܵܗܵܐ ܘܒܼܵܥܹ̇ܐ ܡܸܢܹܗ ܀ :ܐܲܢ̄ܬܿ ܐܲܠܵܗܵܐ ܥܵܢܹ̇ܐ ܠܟܹܐܢܹ̈ܐ ܐܲܝܟ ܛܲܝܒܿܘܼܬܹܗ\nܥܢܝܼܘܗܝ ܐܲܢ̄ܬܿ ܠܲܪܚܘܼܡܝ ܐܵܦ ܢܲܛܲܪܲܝܗܝ ܐܲܝܟܵܐ ܕܐܝܼܬܼܵܘܗܝ ܀ :ܦܪܘܿܣ ܠܹܗ ܟܸܢܦܵܟ ܕܢܸܣܬܲܬܲܪ ܒܹܗ ܡ̣ܢ ܢܸܟܼܝܵܢܹ̈ܐ\nܘܥܲܕܼ ܩܲܝܵܡ ܐ̄ܢܵܐ ܐܲܫܘܵܢܝ ܕܐܸܚܙ̣ܐ ܩܢܘܿܡܹܗ ܦܲܬܝܵܐ ܀ :ܥܲܕܼܠܵܐ ܐܸܚܘܿܬܼ ܠܘܵܬܼ ܥܲܢܝܼ̈ܕܹܐ ܐܲܫܘܵܢܝ ܕܐܸܚܙܹܝܘܗܝ\nܘܐܹܣܝܼܡ ܣܸܦܘܵܬܼܝ ܥܲܠ ܣܸܦܘܿܬܹܗ ܘܗܵܝܕܹܿܝܢ ܐܹܡܘܼܬܼ ܀ :ܥܲܠ̣ܘ ܬܲܠܵܪܹ̈ܐ ܠܒܹܝܬܼ ܡܸܨܪ̈ܵܝܹܐ ܘܝܵܘܣܸܦ ܥܲܡܗܘܿܢ\nܟܲܕܼ ܚܵܕܹܝܢ ܗ̄ܘ̣ܵܘ ܘܡܸܬܿܕܲܡܪܝܼܢ ܗ̄ܘ̣ܵܘ ܡܸܛܠܵܬܹܗ ܀ :ܫܲܝܢܵܐ ܚܙ݂ܲܩ ܒܵܗ̇ ܒܐܘܼܪܚܲܢ ܡ̣ܢ ܗܵܘ̇ ܝܵܘܡ̇ܐ\nܕܗܵܢܵܐ ܥܲܒܼܕܵܐ ܕܐܸܣܬܲܩܒܲܠ ܠܲܢ ܕܢܹܐܙܲܠ ܥܲܡܲܢ ܀ :ܥܒܼܵܕܵܘ̈ܗܝ ܕܡ̇ܪܝܵܐ ܐܝܼܬܼ ܒܲܠܝܘܼܬܹܗ ܕܗܵܢܵܐ ܛܲܠܝܵܐ\nܕܡܸܬܼܢܲܛܪܝܼܢܲܢ ܡ̣ܢ ܢܸܟܼܝܵܢܹ̈ܐ ܡܸܛܠܵܬܹܗ ܀ :ܕܠܵܐ ܗܘ̤ܵܐ ܥܲܒܼܕܵܐ ܗ̄ܘ̣ ܚܢܲܢ ܝܵܕܼܥ̇ܝܼܢܲܢ ܫܲܪܝܼܪܵܐܝܼܬܼ\nܘܠܵܐ ܘܵܠܹ̇ܐ ܠܹܗ ܕܒܲܕܡܘܼܬܼ ܥܲܒܼܕܸܵܐ ܢܸܫܬܲܥܒܲܕܼ ܠܹܗ ܀ :ܥܲܠ̣ܘ ܬܲܓܼܵܪܹ̈ܐ ܠܲܩܕܼܵܡ ܝܵܘܣܸܦ ܘܲܒܼܥ̣ܵܘ ܡܸܢܹܗ\nܕܐܲܟܼܘܿܠ ܝܵܘܣܸܦ ܘܐܸܫܬܲܝ ܥܲܡܲܢ ܘܐܲܥܒܲܪ ܐܸܒܼܠܵܐ ܀ :ܠܵܐ ܬܸܟܼܪܸܐ ܠܵܟ ܡܸܛܠ ܙܲܒܼܢܵܐ ܕܐܸܣܬܲܩܒܲܠ ܠܵܟ\nܕܒܲܪ ܚܹܐܪܹ̈ܐ ܐܲܢ̄ܬܿ ܘܠܵܘ ܦܠܼܓܼܝܼܢܲܢ ܐܵܦ ܥܲܠ ܗܵܕܹܐ ܀ :ܢܦܲܩ̣ ܦܘܼܛܝܼܦܵܪ ܘܲܚܙ̣ܵܝܗܝ ܠܝܵܘܣܸܦ ܨܹܝܕܼ ܬܲܓܵܪܹ݁ܐ\nܘܐܸܬܼܪܲܓܼܪܲܓܼ ܠܹܗ ܠܫܘܼܦܪܹܗ ܦܲܐܝܵܐ ܘܫܲܪܝܼ ܕܢܹܐܡܲܪ ܀ :ܕܲܠܡܵܐ ܥܲܒܼܕܵܐ ܗ̄ܘ̣ ܗܵܢܵܐ ܛܲܠܝܵܐ ܗܲܒܼܘܼܢܵܝܗܝ ܠܝܼ\nܘܐ̄ܢܵܐ ܝܵܗܹ̇ܒܼ ܐ̄ܢܵܐ ܛܝܼܡܵܘ̈ܗܝ ܣܲܓܿܝܼ ܒܚܲܕܼܘܵܐ ܪܲܒܵܐ ܀","english":"Jacob lifted his eyes and looked at the face of the height, and he prayed before God and besought of him: \"You, O God, who hearken to the afflicted according to your goodness, show me my beloved one, and also his guardians, where he is. Spread out your compassion that he may be hidden in it from the envious, and until I stand, I shall go and see his face spread out. Until I go down to the departed, I shall go and see him, and set my lips upon his lips, and then I shall die.\" The merchants went up to the house of the Egyptians, and Joseph with them, while they were rejoicing and marvelling because of him. A journey took hold of her on that road from that day, because this servant had been received to go with them. The deeds of the Lord are in the mourning of this youth, who is being sold from the envious because of him. For he was not a servant, truly, he was known to be free, and it is not fitting that he be enslaved in the manner of a servant. The merchants went up before Joseph and asked of him that Joseph eat and drink with them and pass over the mourning. \"Do not be grieved because of the purchase that has received you, for you are a free man and not a slave, even concerning this.\" Potiphar went out and saw Joseph among the merchants, and he was inflamed by his beautiful comeliness and began to say: \"Perhaps this youth is a servant; give him to me, and I shall give his price, much, with great joy.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܥܲܝܢܵܘ̈ܗܝ","severity":"info","text":"Jacob lifts his eyes to the 'height' (rāwmā), a term for the divine realm, initiating a prayer that blends lament with petition.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܵܘܡ̇ܐ","severity":"info","text":"rāwmā ('height') is a standard Syriac circumlocution for heaven or the divine presence, used here to frame Jacob's direct address to God.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܲܥܩܘܿܒܼ","severity":"info","text":"Jacob's prayer echoes the biblical narrative (Genesis 37:33–35) where he mourns Joseph, but Narsai expands the dialogue and emotional detail.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܘܼܛܝܼܦܵܪ","severity":"info","text":"Potiphar's sudden appearance and desire to buy Joseph follows the Genesis account (39:1) but Narsai adds the motif of the merchants' feast and Joseph's refusal to drink.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܲܠ̣ܘ ܬܲܓܼܵܪܹ̈ܐ","severity":"info","text":"The passage shifts from Jacob's lament to the merchants' journey and Potiphar's encounter, marking a narrative transition from domestic grief to public commerce.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܠܝܘܼܬܹܗ","severity":"caution","text":"The phrase 'mourning of this youth' (balyūteh d-hānā ṭalyā) is ambiguous: it may refer to Joseph's own sorrow or to the mourning Jacob performs for him; the text supports the latter reading.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'her' (bāh) in 'A journey took hold of her' has no clear antecedent; possibly a scribal error or a reference to the road personified.","The identity of 'the envious' (ʿeksāyē) is unspecified—could be the brothers or generic adversaries."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":":ܐ̄ܡܲܪܘ ܬܲܓܵܪܹ̈ܐ ܕܐܸܢ ܗܘ̤ ܕܨܵܒܹ̇ܐ ܕܢܹܐܙܲܠ ܥܲܡܵܟ\nܡ̇ܢ ܟܵܠܹ̇ܐ ܠܹܗ ܥܸܣܪܝܼܢ ܕܟܸܣܦܵܐ ܗ̄ܘ̣ ܢܹܐܙܲܠ ܥܲܡܵܟ ܀ :ܫܩܲܠܘ̣ ܬܲܓܵܪܹ̈ܐ ܛܝܼܡܵܘ̈ܗܝ ܕܝܵܘܣܸܦ ܡ̣ܢ ܦܘܿܛܝܼܦܵܪ\nܘܲܩ̣ܪܸܒܼܘ ܨܹܐܕܼܵܘܗܝ ܘܲܡܢܲܫܩܝܼܢ ܠܹܗ ܘܒܼܵܥܹ̇ܝܢ ܡܸܢܹܗ ܀ :ܠܵܐ ܬܸܟܼܪܸܐ ܠܵܟ ܝܵܘܣܸܦ ܛܲܠܝܵܐ ܡܸܛܠ ܗܵܕܹܐ\nܘܠܵܐ ܬܸܬܼܚܲܡܲܬܼ ܕܲܫܩ݂ܲܠܢ ܛܝܼܡܲܝ̈ܟ ܕܲܨܪܝܼܟܼܝܼܢܲܢ ܀ :ܐܸܡ̣ܲܪ ܝܵܘܣܸܦ ܐܘܿ ܬܲܓܼܵܪܹ̈ܐ ܙܸܠܘ ܒܲܫܠܵܡܵܐ\nܡ̇ܪܝܵܐ ܢܒܲܪܸܟ ܡܲܪ̈ܗܵܛܲܝܟܿܘܿܢ ܥܕܲܡ̇ܐ ܠܥܵܠܲܡ ܀ :ܗ̤ܝ ܟܹܐܢܘܼܬܼܵܐ ܩܪܵܬ̤ ܠܦܘܿܛܝܼܦܵܪ ܡ̣ܢ ܓܵܘ ܒܲܝܬܹܿܗ\nܕܢܹܐܬܸܐ ܘܢܸܙܒܸܿܢ ܥܲܒܼܕܵܐ ܕܡܲܡܐܠܸܟ ܥܲܠ ܡܸܨܪ̈ܵܝܹܐ ܀ :ܕܒܲܪ̣ ܦܘܿܛܝܼܦܵܪ ܥܲܒܼܕܵܐ ܘܲܢܦܼ݂ܩ ܡ̣ܢ ܒܹܝܬܼ ܫܘܼܩܹ̈ܐ\nܘܐܲܫܠܸܡ ܒܐܝܼܕܹܗ ܟܠܹܗ ܒܲܝܬܹܿܗ ܠܲܡܕܲܒܵܪܘܼ ܀ :ܝܲܗ̣̄ܒܼܠܹܗ ܘܙܲܗܪܹܗ ܕܟܼܠܹܗ ܓܲܙܹܗ ܕܫܲܠܝܼܛ ܗ̄ܘ̣ܵܐ ܒܹܗ\nܕܲܚܙܝܼ ܘܕܲܒܲܪ ܚܲܟܿܝܼܡܵܐܝܼܬܼ ܐܲܝܟ ܨܸܒܼܝܵܢܵܟ ܀ :ܪܗܸܛ ܗ̄ܘ̣ܵܐ ܘܣܲܒܲܪ ܠܲܒܼܢܲܝ̈ ܒܲܝܬܹܿܗ ܟܲܕܼ ܐܵܡܲ݁ܪ ܠܗܘܿܢ\nܕܬܼܵܘ ܦܘܼܩܘ ܘܲܚܙܵܘ ܥܲܒܼܕܵܐ ܦܲܐܝܵܐ ܕܐܸܣܬܲܩܒܲܠ ܠܲܢ ܀ :ܫܲܦܝܼܪ ܚܸܙܘܹܗ ܘܲܦܠܸܐ ܓܵܘܢܹܗ ܡܗܝܼܪ ܦܲܪܨܘܿܦܹܗ\nܠܘܲܪܕܵܐ ܕܵܡܹ̇ܐ ܘܲܠܫܘܿܫܲܢܹ̈ܐ ܒܙܲܒܼܢܲܝ̈ ܢܝܼܣܵܢ ܀ ܚܙܵܬ̤ ܫܵܛܝܼܬܼܵܐ ܠܫܘܼܦܪܹܗ ܕܝܵܘܣܸܦ ܘܐܸܬܼܪܲܓܼܪܓܲܬ̤ ܠܹܗ:\nܘܒܲܕܼܡܘܼܬܼ ܢܘܼܪܵܐ ܣܸܦܲܬ̤ ܗ̄ܘ̣ܵܬܼ ܒܵܗ̇ ܪܸܓܲܬܼ ܦܲܓܼܪܹܗ ܀ :ܐܲܝܟ ܐܲܪܝܘܿܬܼܵܐ ܫܸܘܪܲܬ̤ ܥܲܠ ܬܲܡܝܼܡܵܐ\nܠܲܡܢܲܟܵܬܼܘܼ ܦܲܓܼܪܹܗ ܘܢܲܦܫܹܗ ܒܙܲܠܝܼܠܘܼܬܼܵܗ̇ ܀ :ܕܼܚܠܲܬ̤ ܥܲܝܢܵܢ̈ܗ̇ ܒܚܸܟܼܠܵܐ ܨܕܼܝܼܕܼܵܐ ܕܢܲܗܝܼܪ ܣܲܓܿܝܼ\nܘܓܸܕܼܠܲܬ̤ ܪܹܫܵܗ̇ ܒܐܘܼܡ̇ܢܘܼܬܼܵܐ ܘܩܵܡܲܬ̤ ܩܘܼܕܼܡ̇ܘܗܝ ܀","english":"The merchants said, \"If it is he who wishes to go with you, let him deposit with you twenty of silver, and then he may go with you.\" The merchants took the pledges of Joseph from Potiphar, and they approached him, pressed him, and demanded of him. \"Do not deny yourself, Joseph, the youth, on account of this, and do not be troubled that we have taken your pledges which are necessary for you.\" Joseph said, \"O merchants, go in peace; may the Lord bless your journeys forever.\" That woman called to Potiphar from within her house, that he should come and buy the servant who would rule over the Egyptians. Potiphar took the servant and went out from the marketplace, and entrusted to his hand his entire household to manage. He gave him his authority and the care of all his treasure, over which he was master, that he might see and administer wisely according to his will. He ran and summoned the members of his household, saying to them, \"Come out and see the beautiful servant who has been received for you.\" His appearance was fair, and his stature was wondrous; his countenance was comely, like a rose and like lilies in the days of summer. The wanton woman saw the beauty of Joseph and was inflamed with desire for him; and like a fire, the passion of her body burned within her. Like a lioness she sprang upon the innocent one, to defile his body and his soul with her vileness. She feared her own limbs with a false modesty that was very bright, and she braided her hair with cunning, and stood before him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܝܼܡܵܘ̈ܗܝ","severity":"info","text":"The term ܛܝܼܡܵܘ̈ܗܝ (ṭīmāw(hy)) means 'pledges' or 'deposits', here referring to the sum of silver Joseph must deposit as a guarantee before traveling with the merchants.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܘܿܛܝܼܦܵܪ","severity":"info","text":"Potiphar (ܦܘܿܛܝܼܦܵܪ) is the Egyptian official who purchases Joseph; the narrative follows the biblical account (Gen 39:1) but expands the role of the merchants and the wife's agency.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗ̤ܝ ܟܹܐܢܘܼܬܼܵܐ","severity":"info","text":"The phrase 'that woman' (ܗ̤ܝ ܟܹܐܢܘܼܬܼܵܐ) introduces a new narrative segment focused on Potiphar's wife, shifting from the merchants' transaction to the domestic plot.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܪܝܘܿܬܼܵܐ","severity":"info","text":"The simile 'like a lioness' (ܐܲܪܝܘܿܬܼܵܐ) echoes the biblical description of Potiphar's wife's aggression (Gen 39:7), but Narsai intensifies the imagery with a predatory animal, a common homiletic trope.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܼܚܠܲܬ̤ ܥܲܝܢܵܢ̈ܗ̇","severity":"caution","text":"The phrase 'she feared her own limbs' (ܕܼܚܠܲܬ̤ ܥܲܝܢܵܢ̈ܗ̇) is ambiguous: it may mean she pretended modesty (as in the English draft) or that she was genuinely afraid of her own desires; the Syriac allows both readings.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'she feared her own limbs' could be read as feigned modesty or genuine fear; the English draft takes the former.","The merchants' demand for a deposit of 'twenty of silver' (ܥܸܣܪܝܼܢ ܕܟܸܣܦܵܐ) is not specified in the biblical text; Narsai may be drawing on a tradition or inventing for narrative effect."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":":ܡܲܪܩܲܬ̤ ܓܘܼܫܡܵܗ̇ ܣܵܡܲܬ̤ ܪܹܝܚܵܗ̇ ܘܲܬܼܠܵܬ̤ ܕܲܗܒܼܵܐ\nܘܩܵܡܲܬ̤ ܩܘܼܡ̇ܘܗܝ ܕܠܵܐ ܟܘܼܚܵܕܼܵܐ ܒܙܲܠܝܼܠܘܼܬܼܵܐ ܀ :ܠܸܒܲܫܲܬ̤ ܒܘܼܨܵܐ ܥܲܡ ܫܹܐܪ̈ܝܹܐ ܬܠܵܬܼ ܗܲܡܢܝܼܪܹ̈ܐ\nܘܬܸܪܨܲܬ̤ ܠܩܘܼܒܼܠܹܗ ܘܲܡܫܲܓܿܫܵܐ ܠܹܗ ܟܲܕܼ ܐܵܡܪܵܐ ܠܹܗ ܀ :ܚܘܼܪ ܒܝܼ ܝܵܘܣܸܦ ܕܫܲܦܝܼܪܵܐ ܐ̄ܢܵܐ ܘܛܵܒܼ ܦܲܐܝܵܐ ܐ̄ܢܵܐ\nܘܲܪܓܼܝܼܓܼܵܐ ܐ̄ܢܵܐ ܘܲܛܥܝܼ ܥܲܡܵܟ ܘܲܕܼܒܹܝܬܼ ܐܲܒܼܘܼܟ ܀ :ܩܪܵܬܹܗ ܕܢܹܐܟܼܘܿܠ ܘܠܵܐ ܒܸܣܡܲܬ̤ ܠܹܗ ܕܢܹܐܟܼܘܿܠ ܥܲܡܵܗ̇\nܘܡܸܙܓܲܬ̤ ܚܲܡܪܵܐ ܘܒܲܣܲܪ ܘܲܫܕܼ݂ܵܗ̇ ܠܙܲܠܝܼܠܘܼܬܼܵܗ̇ ܀ :ܡ̇ܐ ܕܩܵܪܝܵܐ ܗ̄ܘ̣ܵܬܼ ܘܠܵܐ ܥܵܢܹ̇ܐ ܠܵܗ̇ ܚܵܪܲܬ̤ ܒܐܲܪܥܵܐ\nܘܡ̇ܐ ܕܐܵܡܪܵܐ ܠܹܗ ܘܠܵܐ ܡܦܲܢܸܐ ܠܵܗ̇ ܐܲܝܠܸܠ ܦܘܼܡ̇ܗ̇ ܀ :ܡ̇ܐ ܕܚܵܝܪܵܐ ܒܹܗ ܬܠܸܐ ܗ̄ܘ̣ܵܐ ܚܝܵܪܹܗ ܠܐܲܦܲܝ̈ ܪܵܘܡ̇ܐ\nܘܡ̇ܐ ܕܪܵܡܙܵܐ ܠܹܗ ܐܲܢܝܼܕܼ ܪܹܫܹܗ ܢܦܲܩ̣ ܠܲܥܒܼܵܕܹܗ ܀ :ܥܵܐܹ̇ܠ ܘܢܵܦܹ̇ܩ ܫܵܪܹܐ ܘܫܵܩܹ̇ܠ ܗܝ̤ ܒܲܠܘܝܼܬܹܗ\nܘܠܵܐ ܡܸܫܬܲܐܠܵܐ ܠܡܸܦܲܫ ܡܸܢܹܗ ܐܵܦܠܵܐ ܩܲܠܝܼܠ ܀ :ܫܲܪܝܲܬ̤ ܕܬܹܐܡܲܪ ܗܵܝ̇ ܫܵܛܝܼܬܼܵܐ ܕܠܵܐ ܟܘܼܚܵܕܼܵܐ\nܟܲܕܼ ܠܵܐ ܒܵܗ̇ܬܵܐ ܙܲܠܝܼܠܘܼܬܼܵܗ̇ ܡ̣ܢ ܫܡܘܿܥܹ̈ܐ ܀ :ܝܵܘܣܸܦ ܠܵܐ ܬܸܒܼܣܸܐ ܒܝܼ ܕܡ̇ܪܬܵܟ ܐܝܼܬܲܝ\nܘܠܵܐ ܬܸܬܼܚܲܡܲܬܼ ܕܥܲܒܼܕܲܢ ܐܝܼܬܿܝܟ ܕܠܵܐ ܦܘܼܠܵܓܼܵܐ ܀ :ܐܸܢܗܘ̤ ܕܬܸܬܿܟܦܝܼܣ ܘܬܸܥܒܸܿܕܼ ܨܼܒܼܝܵܢܝ ܕܐܸܡ̇ܪܹܬܼ ܠܵܟ\nܥܒܼ̇ܕܵܐ ܐ̄ܢܵܐ ܠܵܟ ܡ̇ܪܵܐ ܠܢܸܟܼܣܲܝ̈ ܘܲܠܩܸܢܝܵܢܲܝ̈ ܀ :ܐܸܢ ܕܵܚܹ̇ܠ ܐܲܢ̄ܬܿ ܡ̣ܢ ܦܘܿܛܝܼܦܵܪ ܡ̇ܪܹܗ ܕܒܲܝܬܵܐ\nܥܵܒܼ̇ܕܵܐ ܐ̄ܢܵܐ ܠܵܟ ܦܘܼܪܣܵܐ ܐ̄ܚܪܹܢܵܐ ܘܠܵܐ ܕܵܚܹ̇ܠ ܐܲܢ̄ܬܿ ܀ :ܐܹܫܲܕܲܪ ܠܹܗ ܣܲܡܵܐ ܘܐܸܩܛܠܝܼܘܗܝ ܐܲܝܟܵܐ ܕܐܝܼܬܼܵܘܗܝ\nܘܐܲܢ̄ܬܿ ܬܸܗܘܸܐ ܠܝܼ ܓܲܒܼܪܵܐ ܘܡ̇ܪܵܐ ܘܐܵܦ ܝܵܪܘܿܬܼܵܐ ܀","english":"She adorned her body, set her scent, and put on gold, and she stood before him without shame in her wantonness. She dressed in fine linen with three other garments, and she set herself before him, disturbing him as she said to him: \"Look at me, Joseph, how beautiful I am, how fair of face I am, how delicate I am; come, be with me, and forget your father.\" She called him to eat, but he did not wish to eat with her; she mixed wine and flesh and cast aside her wantonness. When she called and he did not heed her, she cast herself on the ground; when she spoke to him and he did not answer her, she sealed her mouth. When she looked at him, her gaze was fixed upon the heights of his face; when she signaled to him with her hand, he bowed his head and turned to his work. He went in and out, loosed and took up his service, and was not concerned to stay with her even a little. She began to say, \"This wanton woman without shame, her wantonness from the listeners.\" \"Joseph, do not trust that I am your mistress, and do not think that you are my servant without dispute. If you consent and do my will that I have spoken to you, I will make you master over my treasures and my possessions. If you fear Potiphar, the master of the house, I will make you another opportunity, and you will not fear. I will send poison and kill him wherever he is, and you will be my husband, master, and even heir.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܲܬܼܠܵܬ̤ ܕܲܗܒܼܵܐ","severity":"info","text":"The phrase 'put on gold' refers to adorning with gold jewelry or ornaments, a common trope in Syriac poetry for seductive attire.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܲܠܝܼܠܘܼܬܼܵܐ","severity":"info","text":"The term 'wantonness' (zalliluta) denotes shamelessness or licentiousness, a key moral descriptor in Narsai's homiletic context.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܕܼܒܹܝܬܼ ܐܲܒܼܘܼܟ","severity":"info","text":"The phrase 'forget your father' echoes the biblical narrative (Genesis 39) where Potiphar's wife urges Joseph to abandon his heritage, though not a direct quotation.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܦܘܿܛܝܼܦܵܪ","severity":"info","text":"Potiphar (Putyphar) is the biblical figure from Genesis 39, here depicted as Joseph's master; Narsai expands the narrative with dramatic dialogue typical of Syriac verse homilies.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡ̇ܐ ܕ... ܘܡ̇ܐ ܕ...","severity":"info","text":"The repeated 'when... and when...' (ma d... w-ma d...) structure creates a rhythmic, parallel pattern emphasizing Joseph's steadfast rejection of each seductive advance.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ܝܵܘܣܸܦ","severity":"info","text":"Narsai's portrayal of Joseph as a model of chastity reflects the broader Syriac Christian reception of Joseph as a type of Christ or an ascetic ideal.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'sealed her mouth' (ܐܲܝܠܸܠ ܦܘܼܡ̇ܗ̇) is ambiguous: it may mean she fell silent in frustration or that she physically covered her mouth; the reading taken is the former, as a gesture of defeat."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":":ܐܵܡ̇ܪܵܐ ܐ̄ܢܵܐ ܠܵܟ ܐ̄̇ܪܵܙܵܐ ܐ̄ܚܪܹܢܵܐ ܕܒܹܝܬܼ ܠܝܼ ܘܐܵܦ ܠܵܟ\nܕܐܝܼܬܼ ܗ̄ܘ̣ ܨܹܐܕܲܝ ܓܲܙܵܐ ܪܲܒܵܐ ܕܠܵܐ ܡܸܣܬܲܝܲܟ ܀ :ܫܡ݂ܲܥ ܗ̄ܘ̣ܵܐ ܝܵܘܣܸܦ ܫܲܪܒܵܐ ܗܵܢܵܐ ܘܙܵܥܲܬ̤ ܢܲܦܫܹܗ\nܘܫܲܪܝܼ ܡܢܲܦܸܨ ܡ̇ܐܢܵܘ̈ܗܝ ܘܩܵܥܹ̇ܐ ܕܠܵܐ ܒܵܥܹ̇ܢܵܐ ܀ :ܠܵܐ ܡ̇ܘܬܲܪ ܠܝܼ ܥܘܼܬܼܪܵܐ ܕܲܕܡ̇ܐ ܡܸܬܼܐܫܵܕܼ ܒܹܗ\nܘܠܵܐ ܩܵܢܹ̇ܐ ܐ̄ܢܵܐ ܩܸܢܝܵܢ ܥܵܘ̣ܠܵܐ ܕܠܵܐ ܡܸܬܼܩܲܕܹܿܐ ܀ :ܟܦܝܼܪ ܒܹܗ ܒܥܘܼܬܼܪܵܐ ܕܥܵܘ̣ܠܵܐ ܡܫܲܟܸܿܢ ܠܲܕܼܚܵܐܲ݁ܪ ܒܹܗ\nܘܠܵܐ ܡܸܬܼܩܲܕܲܝܵܢ ܐܵܦ ܣܝܼ̈ܡܵܬܼܵܐ ܕܲܕܡ̇ܐ ܝܵܗ̈ܒܵܢ ܀ :ܠܵܐ ܚܵܫܹ̇ܠ ܐ̄ܢܵܐ ܢܸܟܼܠܵܐ ܕܥܵܘ̣ܠܵܐ ܥܲܠ ܬܲܡܝܼܡܵܐ\nܘܠܵܐ ܡܛܲܡܲܐ ܐܢܵܐ ܥܲܪܣܵܐ ܕܟܼܝܼܬܼܵܐ ܕܫܵܘܬܵܦܘܼܬܼܵܐ ܀ :ܐܝܼܬܼ ܗ̄ܘ̣ ܨܹܐܕܲܝ ܡܲܠܟܵܐ ܫܒܼܝܼܚܵܐ ܕܥܵܡܲ݁ܪ ܒܪܵܘܡ̇ܐ\nܕܐܸܢ ܗܘ̤ ܕܚܵܙܹ̇ܐ ܕܐܸܥܒܸܿܕܼ ܗܵܕܹܐ ܗܵܐ ܫܵܐܹ̇ܛ ܠܝܼ ܀ :ܬܠܵܐ̣ ܗ̄ܘ̣ܵܐ ܝܵܘܣܸܦ ܥܲܝܢܵܘ̈ܗܝ ܘܚܵܪ̣ ܗ̄ܘ̣ܵܐ ܠܐܲܦܲܝ̈ ܪܲܘܡ̇ܐ\nܘܲܡܨܲܠܸܐ ܗ̄ܘ̣ܵܐ ܩܕܼܵܡ ܐܲܠܵܗܵܐ ܘܒܼܵܥܹ̇ܐ ܡܸܢܹܗ ܀ :ܐܲܢ̄ܬܿ ܐܲܣܸܩܬܵܢܝ ܡ̣ܢ ܓܵܘ ܓܼܘܒܵܐ ܕܲܫܕܼܵܢܝ ܪܘܼܒܹܝܠ\nܘܐܲܢ̄ܬܿ ܦܲܨܝܼܬܵܢܝ ܡ̣ܢ ܣܲܦܣܹܪܵܐ ܕܲܠܛܝܼܫܵܐ ܗ̄ܘ̣ܵܬܼ ܀ :ܐܲܢ̄ܬܿ ܐܲܥܸܠܬܵܢܝ ܠܒܹܝܬܼ ܡܸܨܪ̈ܵܝܹܐ ܒܚܲܝܠܵܟ ܪܲܒܵܐ\nܩܘܼܡ ܠܝܼ ܗܵܫܵܐ ܐܵܦ ܥܲܕܲܪܲܝܢܝ ܡ̣ܢ ܡܸܨܪܵܝܬܵܐ ܀ :ܥܲܠ̣ ܗ̄ܘ̣ܵܐ ܝܵܘܣܸܦ ܠܲܡܨܲܠܵܝܘܼ ܒܓܼܵܘ ܬܵܘܢܵܐ\nܘܥܸܠܲܬ̤ ܒܵܬܼܪܹܗ ܗܝ̤ ܫܵܛܝܼܬܼܵܐ ܘܐܸܚܕܲܬ̤ ܬܲܪܥܵܐ ܀ :ܥܦܲܩܬܹܗ ܢܫܲܩܬܹܗ ܘܒܼܵܟܼܝܵܐ ܩܘܼܕܼܡ̇ܘܗܝ ܘܒܼܵܥ̇ܝܵܐ ܡܸܢܹܗ\nܕܐܸܠܵܐ ܪܚܸܡܬܼܵܟ ܚܙܝܼ ܠܵܐ ܬܲܣܠܹܝܢܝ ܒܲܪ ܥܸܒܼܪ̈ܵܝܹܐ ܀","english":"She said to him, \"I have another secret of my house, and also for you,\nthat there is a great treasure of blood that cannot be exhausted.\" Joseph heard this tale, and his soul trembled,\nand he began to arrange his garments and cried out, \"I do not desire it.\nI have no need of wealth that is stained with blood,\nand I do not seek an evil gain that cannot be sanctified.\nHe who denies the wealth of evil seeks to bring affliction through it,\nand the stains of blood that are given cannot be sanctified.\nI will not bear the burden of evil upon the righteous one,\nand I will not defile the pure bed of partnership.\nThere is a glorious king who dwells in the heights,\nand if he sees that this is done, behold, he will destroy me.\"\nJoseph lifted his eyes and looked toward the heights,\nand he prayed before God and besought him:\n\"You brought me up from within the pit into which Reuben cast me,\nand you delivered me from the sword that was hidden.\nYou brought me into the house of the Egyptians by your great power;\nnow rise up and help me also from the Egyptian woman.\"\nJoseph went up to pray within the chamber,\nand that wanton woman followed after him and seized the door.\nShe seized him and took hold of him, and weeping before him, she besought him,\n\"If you do not love me, see that you do not abandon me, son of the Hebrews.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܓܲܙܵܐ ܪܲܒܵܐ ܕܠܵܐ ܡܸܣܬܲܝܲܟ","severity":"info","text":"The phrase 'great treasure of blood that cannot be exhausted' likely refers to Potiphar's wife's offer of illicit sexual access, framed as an inexhaustible resource, contrasting with Joseph's rejection of wealth stained by sin.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܲܪܣܵܐ ܕܟܼܝܼܬܼܵܐ","severity":"info","text":"The term 'pure bed of partnership' (ܥܲܪܣܵܐ ܕܟܼܝܼܬܼܵܐ ܕܫܵܘܬܵܦܘܼܬܼܵܐ) denotes the marital bed, with 'partnership' (ܫܵܘܬܵܦܘܼܬܼܵܐ) emphasizing the covenantal union, which Joseph refuses to defile.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܢ̄ܬܿ ܐܲܣܸܩܬܵܢܝ ܡ̣ܢ ܓܵܘ ܓܼܘܒܵܐ ܕܲܫܕܼܵܢܝ ܪܘܼܒܹܝܠ","severity":"info","text":"Joseph's prayer recalls Genesis 37:24, where Reuben rescues Joseph from the pit, and Genesis 37:28, where Joseph is sold to the Ishmaelites; Narsai adapts the narrative to emphasize divine intervention.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܸܨܪܵܝܬܵܐ","severity":"info","text":"The 'Egyptian woman' (ܡܸܨܪܵܝܬܵܐ) is Potiphar's wife, a figure in Syriac tradition often allegorized as temptation or heresy; Narsai's homily amplifies her role as a seductress and antagonist.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܦܲܩܬܹܗ ܢܫܲܩܬܹܗ","severity":"info","text":"The repetition of verbs for seizing (ܥܦܲܩܬܹܗ, ܢܫܲܩܬܹܗ) and the woman's weeping plea create a climactic moment of physical confrontation, heightening the dramatic tension before Joseph's escape.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܐܸܠܵܐ ܪܚܸܡܬܼܵܟ ܚܙܝܼ ܠܵܐ ܬܲܣܠܹܝܢܝ","severity":"caution","text":"The woman's final plea, 'If you do not love me, see that you do not abandon me,' is ambiguous: it may reflect a threat or a desperate appeal; the Syriac allows both readings, but the context favors a manipulative tone.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The woman's offer of a 'treasure of blood' could be interpreted as a literal reference to bloodline or inheritance, but the context of seduction suggests a metaphorical reading of sexual sin.","Joseph's prayer mentions 'the sword that was hidden' (ܣܲܦܣܹܪܵܐ ܕܲܠܛܝܼܫܵܐ), which may allude to an unrecorded tradition or a symbolic reference to danger; the exact referent is unclear."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":":ܘܐܸܢ ܠܵܐ ܬܸܬܿܛܦܝܼܣ ܘܬܸܥܒܸܿܕܼ ܨܼܒܼܝܵܢ ܒܡܵܢ ܕܐܹܡ݂ܲܪ ܠܵܟ\nܚܵܒܲܫܵܐ ܐ̄ܢܵܐ ܠܵܟ ܒܓܼܘܼܒܵܐ ܪܲܒܵܐ ܕܒܹܝܬܼ ܐܲܣܝܼܪܹ̈ܐ ܀ :ܘܐܸܢ ܗܘ̤ ܕܬܸܬܿܛܦܝܼܣ ܘܬܲܪܟܸܿܢ ܪܹܫܵܟ ܠܡܸܠܲܝ̈ ܘܲܦܝܵܣܝ\nܥܵܒܼ̇ܕܵܐ ܐ̄ܢܵܐ ܠܵܟ ܪܹܫܵܐ ܘܡ̇ܪܵܐ ܠܟܼܠܵܗ̇ ܡܸܨܪܹܝܢ ܀ :ܚܵܪ̣ ܗ̄ܘ̣ܵܐ ܝܵܘܣܸܦ ܠܪܵܘܡ̇ܐ ܘܥܘܼܡܩܵܐ ܘܠܲܝܬܿ ܕܲܡܥܲܕܲܪ\nܘܗܵܐ ܥܘܼܕܼܪܵܢܵܐ ܐܸܬܿܛܲܝܲܒܼ ܠܹܗ ܡ̣ܢ ܐܲܠܵܗܵܐ ܀ :ܢܲܦܨܵܗ̇ ܘܫܲܕܼ݂ܵܗ̇ ܠܲܡܫܵܘܚܲܕܿܬܵܐ ܒܚܲܝܠܵܐ ܕܦܲܓܼܪܹܗ\nܘܐܲܪܦܝܼ ܘܲܫܕܼܵܗ̇ ܘܲܦܬ݂ܲܚ ܬܲܪܥܵܐ ܘܲܦܠܲܛ ܡܸܢܵܗ̇ ܀ :ܚܙܵܬ̤ ܐܲܪܝܘܿܬܼܵܐ ܕܐܸܬܼܦܲܠܲܛ ܠܹܗ ܓܸܙܪܵܐ ܡܸܢܵܗ̇\nܘܫܲܪܝܲܬ̤ ܢܵܗ̇ܡ̇ܐ ܩܵܠܹ̈ܐ ܚܢܝܼܓܹ̈ܐ ܒܓܼܵܘ ܬܵܘܢܵܐ ܀ :ܫܡ݂ܲܥܘ ܗ̄ܘ̣ܵܘ ܥܲܒܼ̈ܕܹܿܐ ܘܲܒܼܢܲܝ̈ ܚܹܐܪܹ̈ܐ ܒܩܵܠܵܗ̇ ܪܵܡ̇ܐ\nܘܲܟܼܢܲܫ̣ܘ ܟܠܗܘܿܢ ܘܲܡܫܲܐܠܝܼܢ ܠܵܗ̇ ܕܡ̇ܢܵܐ ܓܼܕܼܫܹܟܼܝ ܀ :ܫܲܪܝܲܬ̤ ܕܬܹܐܡܲܠ ܗܵܝ̇ ܫܵܛܝܼܬܼܵܐ ܕܠܵܐ ܟܘܼܚܵܕܼܵܐ\nܟܲܕܼ ܠܵܐ ܒܵܗ̇ܬܵܐ ܙܲܠܝܼܠܘܼܬܼܵܗ̇ ܡ̣ܢ ܚܲܒܼܪ̈ܵܬܼܵܗ̇ ܀ :ܚܵܐܹ̇ܐ ܥܲܒܼܕܵܐ ܕܲܙܒܸܢ ܘܐܲܝܬܿܝܼ ܡ̇ܪܹܐ ܒܲܝܬܵܐ\nܘܐܲܝܟ ܙܵܢܝܼܬܼܵܐ ܚܲܫܒ݂ܲܢܝ ܘܲܨܒܼܵܐ ܕܲܢܓܲܚܸܟ ܒܝܼ ܀ :ܐܲܝܟ ܢܲܟܼ̈ܦܵܬܼܵܐ ܝܲܬܿܝܼܒܼܵܐ ܗ̄ܘܹ̇ܝܬܼ ܒܓܼܵܘ ܬܵܘܢܵܐ\nܘܲܦܬ݂ܲܚ ܬܲܪܥܵܐ ܕܢܸܥܘܿܠ ܥܠܲܝ ܠܲܡܨܲܥܵܪܘܼܬܼܝ ܀ :ܐܸܢܵܐ ܚܙܹ̇ܝܬܹܗ ܕܲܦܬ݂ܲܚ ܬܲܪܥܵܐ ܕܢܸܥܘܿܠ ܥܠܲܝ\nܘܫܲܪܝܼܬܼ ܘܨܸܘ̇ܚܹܝܬܼ ܘܢܸܦܒܹ̇ܬܼ ܠܐܘܼܪܥܹܗ ܐܲܝܟ ܝܵܪܘܿܪܵܐ ܀ ܡ̇ܐ ܕܲܚܙ̣ܵܐ ܗ̄ܘ̣ܵܐ ܥܲܒܼܕܵܐ ܢܟܼܝܼܠܵܐ ܕܗܵܐ ܐܸܬܼܚܒܸܫ ܠܹܗ:\nܣܵܡ̣ ܠܲܠܒܼܘܼܫܹܗ ܘܲܦܬ݂ܲܚ ܘܲܢܦܲܩ̣ ܐܲܝܟ ܙܲܟܵܝܵܐ ܀ :ܚܙ̣ܵܘ ܡ̇ܢ ܦܲܪܥܹܗ ܗܵܢܵܐ ܥܲܒܼܕܵܐ ܠܡܵܪܵܐ ܛܵܒܼܵܐ\nܚܠܵܦ ܐܝܼܩܵܪܵܐ ܘܟܼܠܹܗ ܒܲܝܬܹܿܗ ܕܐܲܫܠܸܡ ܒܐܝܼܕܼܵܘ̈ܗܝ ܀","english":"If you do not submit and do the will of what I have said to you, I will imprison you in the great pit of the house of prisoners. And if you do submit and bow your head to my words, I will make you head and lord over all Egypt. Joseph looked at the height and the depth, and there was no helper, and behold, help was prepared for him from God. He seized her and threw the temptress with the strength of his body, and he cast her down and opened the door and went out from her. The lioness saw that the eunuch had escaped from her, and she began to raise bitter cries within the palace. The servants and the free men heard her loud voice, and they all gathered and asked her, \"What has happened to you?\" She began to say, \"That madwoman of yesterday, without shame, her vileness from her companions. Behold, the servant who bought and brought the master of the house, and like a harlot he counted me and desired to mock me. Like a widow I was sitting within the palace, and he opened the door to come in upon me to violate me. When I saw that he opened the door to come in upon me, I began and cried out and spat in his face like a viper.\" When the servant saw that he was ensnared, he put on his garment and opened and went out like a victor. They saw what this servant repaid the good master, in place of the honor and the whole house that he had entrusted into his hands.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܲܪܝܘܿܬܼܵܐ","severity":"info","text":"The term ܐܲܪܝܘܿܬܼܵܐ (lioness) is used metaphorically for Potiphar’s wife, emphasizing her predatory nature. This aligns with Narsai’s typological reading of the Joseph story.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܸܙܪܵܐ","severity":"info","text":"The phrase ܓܸܙܪܵܐ ܡܸܢܵܗ̇ (the eunuch escaped from her) echoes the biblical narrative (Gen 39:11–12) where Joseph flees Potiphar’s wife, leaving his garment behind. Narsai adapts the detail to emphasize Joseph’s chastity.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܹܝܬܼ ܐܲܣܝܼܪܹ̈ܐ","severity":"info","text":"The phrase ܒܹܝܬܼ ܐܲܣܝܼܪܹ̈ܐ (house of prisoners) likely refers to a prison or dungeon, reflecting the legal and penal context of late antique Mesopotamia. Narsai uses it to heighten the threat against Joseph.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܦܬ݂ܲܚ ܬܲܪܥܵܐ","severity":"info","text":"The repeated motif of opening the door (ܘܲܦܬ݂ܲܚ ܬܲܪܥܵܐ) structures the passage: Joseph opens the door to escape, while the wife falsely claims he opened it to assault her. This contrast underscores the theme of false accusation.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܙܲܟܵܝܵܐ","severity":"info","text":"The description of Joseph going out ܐܲܝܟ ܙܲܟܵܝܵܐ (like a victor) parallels the earlier threat of imprisonment, showing his moral triumph. This motif of victory over temptation is common in Syriac hagiographical retellings.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܵܛܝܼܬܼܵܐ","severity":"caution","text":"The term ܫܵܛܝܼܬܼܵܐ (madwoman) is ambiguous: it may refer to Potiphar’s wife or to another woman. The English draft interprets it as the wife, but the Syriac could allow a different referent, given the preceding narrative.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'madwoman' (ܫܵܛܝܼܬܼܵܐ) is ambiguous: it may be Potiphar’s wife or a different figure. The reading taken follows the English draft, identifying her as the wife.","The phrase 'the eunuch escaped from her' (ܓܸܙܪܵܐ ܡܸܢܵܗ̇) could refer to Joseph or to a literal eunuch; the context supports Joseph as the eunuch figure."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":":ܐ̄ܡ݂ܲܪ ܦܘܿܛܝܼܦܵܪ ܕܡܲܢ̣ܘܼ ܣܵܗܕܹܿܟܼܝ ܕܲܥܒ݂ܲܕܼ ܗܵܕܹܐ\nܕܐܹܕܿܘܼܢ ܥܲܡܹܗ ܥܵܘ̇ܠܵܐܝܼܬܼ ܠܵܐ ܨܵܒܹ̇ܐ ܐ̄ܢܵܐ ܀ :ܠܒܼܵܫܹܗ ܒܐܝܼܕܲܝ̈ܟܿܝ ܘܐܲܢ̄ܬܿܝ ܗܵܐ ܩܵܥ̇̄ܝܵܐ ܕܚܲܝܵܒܼܵܐ ܐܲܢ̄ܬܿܝ\nܘܠܵܐ ܨܵܒܹ̇ܐ ܕܠܹܟܼܝ ܐܹܗܲܝܡܸܢ ܕܠܵܐ ܫܲܪܝܼܪܵܐ ܐ̄ܢܬܿܝ ܀ :ܫܡ݂ܲܥ ܡܸܨܪܵܝܵܐ ܡܸܠܹ̈ܐ ܕܐܲܢ̄ܬܿܬܹܗ ܘܛܲܢ ܘܐܸܬܼܥܲܙܲܙ\nܘܚܲܒܼ݂ܫܹܗ ܠܝܵܣܸܦ ܒܹܝܬܼ ܐܲܣܝܼܪܹ̈ܐ ܐܲܝܟ ܣܵܣܘܿܚܵܐ ܀ :ܢܦ݂ܲܠ ܙܲܕܿܝܼܩܵܐ ܒܓܼܘܼܒܵܐ ܩܲܫܝܵܐ ܕܚܲܦܪܹ݂ܗ ܢܸܟܼܠܵܐ\nܘܲܛܒ݂ܲܥ ܦܲܓܼܪܹܗ ܘܠܵܐ ܛܒ݂ܲܥ ܚܘܼܒܹܿܗ ܒܩܲܫܝܘܼܬܼ ܚܲܫܹ̈ܐ ܀ :ܥܲܠ̣ ܗ̄ܘ̣ܵܐ ܝܵܘܣܸܦ ܠܒܹܝܬܼ ܚܸܫܘܿܟܹ̈ܐ ܘܐܲܦܨܲܚ ܐܸܢܘܿܢ\nܘܐܲܩܸܠ ܡܸܢܗܘܿܢ ܝܘܼܩܪܵܐ ܕܚܲܫܹ̈ܐ ܘܟܲܪܝܘܼܬܼ ܢܲܦܫܵܐ ܀ :ܝܵܘܣܸܦ ܒܲܠܚܘܿܕܼ ܠܵܐ ܫܵܘܹ̇ܐ ܗ̄ܘ̣ܵܐ ܠܗܵܢ ܣܘܼܟܵܝܵܐ\nܘܡܲܓܵܢ ܚܲܒܼܫܹܗ ܚܣܵܡܵܐ ܣܲܡܝܵܐ ܕܠܵܐ ܒܘܼܝܵܢܵܐ ܀ :ܚܒܼܝܼܫ ܗ̄ܘ̣ܵܐ ܢܲܟܦܵܐ ܘܲܡܕܲܝܲܪ ܗ̄ܘ̣ܵܐ ܥܲܡ ܙܲܠܝܼ̈ܠܹܐ\nܐܲܝܟ ܦܵܪܘܿܩܲܢ ܫܲܦܝܵܐ ܘܕܲܟܼܝܵܐ ܒܹܝܬܼ ܓܲܝܵܣܹ̈ܐ ܀ :ܬܪܹܝܢ ܣܵܪ̈ܘܿܚܹܐ ܥܲܒܼ̈ܕܲܝ ܡܲܠܟܵܐ ܥܲܡ ܙܲܕܿܝܼܩܵܐ\nܐܲܝܟ ܓܼܝܵܣܵܐ ܕܡ̣ܢ ܝܲܡܝܼܢܵܐ ܘܡ̣ܢ ܣܸܡܵܠܵܐ ܀ :ܪܡܹܝܢ ܗ̄ܘ̣ܵܘ ܥܲܒܼ̈ܕܹܿܐ ܒܹܝܬܼ ܐܲܣܝܼܪܹ̈ܐ ܡܸܛܠ ܕܐܲܣܟܸܿܠ\nܐܲܝܟ ܓܼܝܵܣܹ̈ܐ ܕܲܙܩܲܦܘ̣ ܐܸܢܘܿܢ ܣܘܼܥܪ݁ܵܢܲܝܗܘܿܢ ܀ :ܝܵܘܣܸܦ ܒܲܠܚܘܿܕܼ ܚܒܼܝܼܫ ܗ̄ܘ̣ܵܐ ܬܲܡ̇ܢ ܕܠܵܐ ܪܹܫܝܵܢܵܐ\nܒܐ̄ܪܵܙ ܡܲܚܸܐ ܟܠ ܕܲܕܼܠܵܐ ܣܲܟܼܠܘܼ ܨܲܠܒܹ݂ܗ ܚܣܵܡܵܐ ܀ :ܚܠܲܡ̣ܘ ܡܸܨܪ̈ܵܝܹܐ ܬܪ̈ܲܝܗܘܿܢ ܐܲܟܲܚ̄ܕܼ ܚܸܠܡܹ̈ܐ ܦܪ̈ܝܼܫܹܐ\nܒܚܲܕܼ ܦܘܼܪܩܵܢܵܐ ܘܒܲܐ̄ܚܪܹܝܢ ܡ̇ܘܬܵܐ ܕܲܒܼܪܹܫ ܩܲܝܣܵܐ ܀","english":"Potiphar said, \"I will make your testimony stand, that you did this, that I might know him with whom she acted wickedly; I do not wish.\" \"Your garment is in your hands, and you have brought this guilty woman here, and I do not wish to believe you, that you are not truthful.\" The Egyptian heard the words of his wife, and he erred and became angry, and he imprisoned Joseph in the house of prisoners like a criminal. The righteous one fell into a harsh pit of his own digging, and his body was immersed, but his love was not immersed in the harshness of sufferings. Joseph went down to the house of darkness, and his face was cheerful, and he lightened from there the weight of sufferings and the grief of the soul. Joseph alone was not equal to this purpose, and the darkness of his imprisonment was a blind loss without remedy. He was imprisoned in fetters and was herded with the contemptible, like a gentle and pure redeemer among robbers. Two eunuchs, servants of the king, were with the righteous one, like a robber from the right and from the left. The servants were cast into the house of prisoners because they had erred, like robbers whom they had crucified; their deeds went forth. Joseph alone was imprisoned there without a beginning, with a secret that kills all that is not; his cross was a loss that they did not understand. The two Egyptians both dreamed distinct dreams together, one of redemption and the other of death on a tree.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܦܘܿܛܝܼܦܵܪ ܕܡܲܢ̣ܘܼ ܣܵܗܕܹܿܟܼܝ","severity":"info","text":"Potiphar's speech is disjointed: 'I will make your testimony stand' may be a threat to produce false witnesses, but the syntax is ambiguous.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܲܕܿܝܼܩܵܐ","severity":"info","text":"The term 'righteous one' (zaddiq) is a standard epithet for Joseph in Syriac tradition, emphasizing his moral exemplarity.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܹܝܬܼ ܐܲܣܝܼܪܹ̈ܐ","severity":"info","text":"The imprisonment in 'the house of prisoners' echoes Genesis 39:20, where Joseph is confined, but Narsai expands the scene with moral and psychological detail.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܪܹܝܢ ܣܵܪ̈ܘܿܚܹܐ","severity":"info","text":"The 'two eunuchs' (servants of the king) are a non-biblical addition, possibly reflecting court intrigue or a typological pairing common in Syriac homilies.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܨܲܠܒܹ݂ܗ ܚܣܵܡܵܐ","severity":"info","text":"Joseph's 'cross' (ṣalbeh) and 'loss' (ḥsāmā) prefigure Christ's crucifixion, a typological reading typical of Narsai's christological exegesis.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܚܸܠܡܹ̈ܐ ܦܪ̈ܝܼܫܹܐ","severity":"info","text":"The 'distinct dreams' of the two Egyptians (one of redemption, one of death) are not in Genesis; Narsai may be drawing on later haggadic traditions about the baker and cupbearer.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Potiphar's speech in lines 1-2 is syntactically broken; the English draft smooths it, but the Syriac may reflect textual corruption or deliberate fragmentation.","The identity of the 'two eunuchs' is unclear; they may be the baker and cupbearer from Genesis 40, but Narsai does not name them."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":":ܐܲܟܼܡܲܪܘ ܐܸܢܘܿܢ ܚܸܠܡܹ̈ܐ ܕܲܚܙ̣ܵܘ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ\nܘܥܲܠ̣ ܥܸܒܼܪܵܝܵܐ ܕܢܲܦܨܲܚ ܐܸܢܘܿܢ ܒܣܘܼܟܵܠ ܡܸܠܵܘ̈ܗܝ ܀ :ܚܙ̣ܵܐ ܕܲܟܼܡܝܼܪܝܼܢ ܡ̣ܢ ܥܘܼܗܕܵܢܵܐ ܕܚܸܠܡܹ̈ܐ ܕܲܚܙ̣ܵܘ\nܘܡ̣ܢ ܐܲܦܲܝ̈ܗܘܿܢ ܐܲܕܼܪܸܟ ܚܲܫܹ̈ܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܫܲܐܸܠ ܐܸܢܘܿܢ ܐܲܝܟ ܠܵܐ ܝܵ̇ܕܲܥ ܕܠܵܐ ܗ̄ܘ̣ܵܐ\nܘܝܼܠܸܦ ܡܸܢܗܘܿܢ ܘܐܲܠܸܦ ܐܸܢܘܿܢ ܒܪܘܼܚ ܓܸܠܝܵܢܵܐ ܀ :ܒܫܲܩܝܵܐ ܕܣܲܬܵܐ ܘܚܲܡܪܵܐ ܕܡܸܢܵܗ̇ ܚܙ̣ܵܐ ܦܘܼܪܩܵܢܹܗ\nܘܚܲܕܿܝܹܗ ܝܵܘܣܸܦ ܐܲܝܟ ܕܲܒܼܚܲܡܪܵܐ ܒܦܲܪܨܘܿܦ ܡܸܠܵܘ̈ܗܝ ܀ :ܐܵܦ ܢܲܚܬܿܘܼܡܵܐ ܒܐܘܼܟܼܠܵܐ ܕܡܲܠܟܵܐ ܚܙ̣ܵܐ ܫܘܼܢܵܩܹܗ\nܘܐܲܠܦܹܗ ܟܹܐܢܵܐ ܕܲܒܼܝܲܕܼ ܐܘܼܟܼܠܵܐ ܐܘܼܟܼܠܵܐ ܗܵܘܹ̇ܐ ܀ ܬܠܵܐܼ ܠܲܡ ܫܒܸܫ̈ܬܿܝܼܢ ܬܠܵܬܼܵܐ ܝܵܘܡܝܼ̈ܢ ܨܵܪ ܙܲܕܿܝܼܩܵܐ:\nܘܣܲܠܹ̈ܐ ܬܠܵܬܼܵܐ ܝܵܘܡܹ̈ܐ ܬܠܵܬܼܵܐ ܕܚܲܝܹ̈ܐ ܘܡ̇ܘܬܵܐ ܀ :ܐܹܝܘ ܚܸܟܼܡܬܼܵܐ ܕܡܲܫܪܸܐ ܟܲܣܝܵܐ ܒܲܒܼܢܲܝ̈ ܒܲܝܬܹܿܗ\nܘܲܒܼܓܲܠܝܘܼܬܼܗܘܿܢ ܡܚܵܘܸܐ ܚܲܝܠܵܐ ܕܪܸܡܙܹܗ ܟܲܣܝܵܐ ܀ :ܫܠܸ݂ܡ ܒܲܥܒܼܵܕܼܵܐ ܡܸܠܲܝ̈ ܝܵܘܣܸܦ ܐܲܝܟ ܡ̇ܐ ܕܦܲܫܸܩ\nܘܲܚܝ̣ܵܐ ܫܵܩܝܵܐ ܘܡܝܼܬܼ ܢܲܚܬܿܘܼܡ̇ܐ ܐܲܝܟ ܡܸܠܲܝ̈ܗܘܿܢ ܀ :ܛܥ̣ܵܝܗܝ ܠܲܬܼܪܝܼܨܵܐ ܫܵܩܝܵܐ ܕܲܛܥ̣ܵܐ ܐܲܝܟ ܛܵܠܘܿܡ̇ܐ\nܥܕܲܡ̇ܐ ܕܐܲܥܝܼܪ ܚܸܠܡܵܐ ܠܡܲܠܟܵܐ ܘܟܸܢ ܐܸܬܿܕܲܟܼܪܹܗ ܀ :ܚܙ̣ܵܐ ܠܲܡ ܦܸܪܥܘܿܢ ܡܲܠܟܵܐ ܕܡܸܨܪܹܝܢ ܚܸܠܡܵܐ ܘܲܬܼܡܲܗ\nܘܫܲܐܸܠ ܠܥܲܒܼܕܼܵܘ̈ܗܝ ܘܠܵܐ ܦܲܢܝܼܘ ܠܹܗ ܦܘܼܫܵܩ ܡܸܠܵܘ̈ܗܝ ܀ :ܚܙ̣ܵܐ ܬܵܘܪ̈ܵܬܼܵܐ ܫܲܡܝܼ̈ܢܵܬܼܵܐ ܥܲܠ ܓܹܢ̄ܒܼ ܢܲܗܪܵܐ\nܕܦܲܐ̈ܝܵܢ ܗ̣̄ܘܲܝ̈ ܛܵܒܼ ܘܲܪ̈ܓܼܝܼܓܼܵܢ ܗ̣̄ܘܲܝ̈ ܠܥܹܝܢ ܚܲܙܵܝܹ̈ܐ ܀ :ܫܒܲܥ ܬܵܘܪ̈ܵܬܼܵܐ ܫܲܡܝܼ̈ܢܵܬܼܵܐ ܚܙ̣ܵܐ ܩܲܕܼܡ̇ܝܲܬܼ\nܘܡ̣ܢ ܒܵܬܲܪܗܹܝܢ ܫܒܲܥ ܒܝܼ̈ܫܵܬܼܵܐ ܣܲܓܿܝܼ ܀","english":"Potiphar said, \"I will make your testimony stand, that you did this, that I might know him with whom she acted wickedly; I do not wish.\" \"Your garment is in your hands, and you have brought this guilty woman here, and I\n\nPotiphar saw the dreams that were seen by the son apart from the order, and concerning the Hebrew who rejoiced Potiphar in the interpretation of his words. He saw that they were pure from the remembrance of the dreams that were seen, and from their faces he perceived the sorrows of their thoughts. Potiphar asked as if he did not know that it was not so, and he learned from them and taught Potiphar in a spirit of revelation. In the river of the cup and the wine from it he saw his deliverance, and Joseph rejoiced him as with wine in the person of his words. Also the cupbearer in the king's food saw his release, and the cup taught him that by means of food food is made. He hung three baskets for three days, the righteous one was distressed, and he spent three days, three of life and death. Where is the wisdom that places the hidden one in the midst of the house, and in their revelation shows the power of its hidden sign? The words of Joseph were completed in deed as he interpreted, and the river lived and the cupbearer died according to their words. The river erred from the straight one like a deceiver, until the dream awakened the king and remembered him. Pharaoh the king of Egypt saw a dream and was amazed, and he asked his servants and they did not interpret for him the meaning of his words. He saw seven fat cows on the bank of the river, which were good in appearance and fat for the eyes of the beholders. He saw seven fat cows first, and after them seven lean ones, many.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܲܟܼܡܲܪܘ ܐܸܢܘܿܥ ܚܸܠܡܹ̈ܐ","severity":"info","text":"The Syriac opens with Potiphar seeing dreams that Joseph (the son) had apart from the natural order (ܛܲܟܼܣܵܐ). This introduces a visionary sequence not in the biblical narrative.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܒܲܥ ܬܵܘܪ̈ܵܬܼܵܐ ܫܲܡܝܼ̈ܥܵܬܼܵܐ","severity":"info","text":"The seven fat cows and seven lean cows echo Pharaoh’s dream in Genesis 41:1–7, where the Nile’s seven good and seven lean years are foretold. Narsai expands the dream into a symbolic vision.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܪܘܼܚ ܓܸܠܝܵܥܵܐ","severity":"info","text":"The phrase 'spirit of revelation' (ܒܪܘܼܚ ܓܸܠܝܵܥܵܐ) reflects a Syriac exegetical tradition in which Joseph is granted prophetic insight, a theme developed in Narsai’s memre on Joseph.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܵܐܼ ܠܲܡ ܫܒܸܫ̈ܬܿܝܼܥ ܬܠܵܬܼܵܐ ܝܵܘܡܝܼ̈ܥ","severity":"info","text":"The three-day hanging of baskets and the three days of life and death form a symbolic triadic structure, common in Syriac poetry, marking a turning point in Joseph’s ordeal.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܲܚܝ̣ܵܐ ܫܵܩܝܵܐ ܘܡܝܼܬܼ ܥܲܚܬܿܘܼܡ̇ܐ","severity":"info","text":"The river lives and the cupbearer dies according to Joseph’s words: this inverts the biblical outcome (Genesis 40:20–22) where the cupbearer is restored. Narsai adapts the tale for homiletic effect.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܛܥ̣ܵܝܗܝ ܠܲܬܼܪܝܼܨܵܐ ܫܵܩܝܵܐ ܕܲܛܥ̣ܵܐ","severity":"caution","text":"The phrase 'the river erred from the straight one like a deceiver' is textually uncertain; the Syriac may be corrupt or elliptical. The sense appears to be that the river (Nile) misled until the dream corrected the king.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text at the start of the passage is fragmentary; the English draft does not fully align with the Syriac, which begins with Potiphar seeing dreams rather than speaking. The phrase 'the river lived and the cupbearer died' departs from the biblical account, possibly reflecting a variant tradition or poetic license."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":":ܚܙ̣ܵܐ ܡܚܝܼ̈ܠܵܬܼܵܐ ܕܲܣܥܲܝ̈ ܘܲܒܼܠ݂ܲܥ ܠܫܲܡܝܼ̈ܢܵܬܼܵܐ\nܘܥܲܠ̣ ܘܐܸܬܿܛܲܠܲܩ ܘܠܵܐ ܦܵܫ̣ ܫܲܪܟܵܐ ܡ̣ܢ ܓܘܼܫܡܗܹܝܢ ܀ :ܚܙ̣ܵܐ ܬܘܼܒܼ ܫܸܒܿܠܹ̈ܐ ܫܒ݂ܲܥ ܟܲܕܼ ܣܵܠ̈ܩܵܢ ܒܪܹܫܹܗ ܕܩܲܢܝܵܐ\nܘܫܲܡܝܼ̈ܢܵܢ ܗ̣̄ܘܲܝ̈ ܐܲܝܟ ܬܵܘܪ̈ܵܬܬܼܵܐ ܩܲܕܼ̈ܡܵܝܵܬܼܵܐ ܀ :ܒܫܘܼܠܵܡ ܚܸܠܡܹܗ ܚܙ̣ܵܐ ܬܘܼܒܼ ܫܸܒܿܠܹ̈ܐ ܕܲܫܩܝܼ̈ܦܵܢ ܗ̣̄ܘܲܝ̈\nܘܕܼܵܡ̇ܝܵܐ ܚܙܵܬܼܗܹܝܢ ܠܲܕܿܬܵܘܪ̈ܵܬܼܵܐ ܕܲܡܚܝܼ̈ܠܵܢ ܗ̣̄ܘܲܝ̈ ܀ :ܚܙ̣ܵܐ ܟܲܕܼ ܒܵܠ̈ܥܵܢ ܫܸܒܿܠܹ̈ܐ ܠܫܸܒܿܠܹ̈ܐ ܐܘܼܟܼܠܵܐ ܠܐܘܼܟܼܠܵܐ\nܐܲܝܟ ܬܵܘܪ̈ܵܬܼܵܐ ܕܲܒܼܠ݂ܲܥ ܒܸܣܪܵܐ ܠܒܸܫܪܵܐ ܟܢܵܬܹܗ ܀ :ܬܡܲܗ ܘܐܸܬܿܕܲܡܲܪ ܦܸܪܥܘܿܢ ܡܲܠܟܵܐ ܒܚܸܠܡܵܐ ܕܲܚܙ̣ܵܐ\nܕܲܡܫܲܓܼܢܲܝ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܟܠ ܚܸܠܡ̈ܝܼܢ ܕܲܒܼܝܲܕܼ ܦܸܗܝܵܐ ܀ :ܩܪ̣ܵܐ ܚܲܪ̈ܲܫܹܐ ܘܝܵ̇ܕܼܥܲܝ̈ ܢܸܚܫܹ̈ܐ ܘܫܲܐܸܠ ܐܸܢܘܿܢ\nܘܟܲܣܝܹܗ ܪܸܡܙܵܐ ܠܚܹܝܠ ܣܘܼܟܵܠܵܐ ܡ̣ܢ ܥܲܝܢܲܝ̈ܗܘܿܢ ܀ :ܐܲܟܼܪܝܼ ܡܲܠܟܵܐ ܘܝܼܬܸܒܼ ܒܐܸܒܼܠܵܐ ܕܠܵܐ ܒܘܼܝܵܢܵܐ\nܕܲܚ̣ܙܵܐ ܕܡ̣ܪܲܕܼ ܚܲܝܠܵܐ ܕܚܸܠܡܵܘ̈ܗܝ ܡ̣ܢ ܚܲܪ̈ܵܫܹܐ ܀ :ܫܵܩܝܵܐ ܕܡܲܠܟܵܐ ܚܙ̣ܵܐ ܟܲܪܝܘܼܬܹܗ ܕܡܲܠܟܵܐ ܘܲܥܗ݂ܲܕܼ\nܘܫܲܪܝܼ ܡܲܕܼܟܲܪ ܥܲܠ ܣܘܼܪܚܵܢܹܗ ܟܲܕܼ ܠܵܐ ܨܵܒܹ̇ܐ ܀ :ܓܠ̣ܵܐ ܣܘܼܪܚܵܢܹܗ ܥܲܒܼܕܵܐ ܠܡܵܪܹܗ ܘܚܸܠܡܵܐ ܕܲܚܙ̣ܵܐ\nܘܐܸܫܬܲܥܝܼ ܠܹܗ ܥܲܠ ܥܸܒܼܪܵܝܵܐ ܕܦܲܫܸܩ ܚܸܠܡܵܘ̈ܗܝ ܀ :ܡ̇ܪܝ ܠܲܡ ܦܸܪܥܘܿܢ ܪܓܸܙ ܥܲܠ ܥܲܒܼܕܵܘ̈ܗܝ ܡܸܛܠ ܕܐܲܣܟܸܿܠܘ\nܘܲܚܒ݂ܲܫ ܐܸܢܘܿܢ ܒܒܹܝܠ ܐܲܣܝܼܪܹ̈ܐ ܒܹܝܬܼ ܪܲܒܿ ܕܲܚܫܹ̈ܐ ܀ :ܚܙ݂ܲܝܢ ܠܲܡ ܚܸܠܡܹ̈ܐ ܕܲܡܠܹܝܢ ܚܲܫܹ̈ܐ ܐܸܢܵܐ ܘܲܟܼܢܵܬܼܝ\nܘܩܲܪܸܒܼܢ ܐܸܢܘܿܢ ܠܚܲܕ ܥܸܒܼܪܵܝܵܐ ܘܦܲܫܸܩ ܐܸܢܘܿܢ ܀","english":"See the powers of the ears, and swallow the hearsays, and go up and be lost, and no remnant remains of their body. See again the seven ears, as they rise upon the head of the stalk, and the hearsays are like the former oxen. At the end of his dream, he sees again ears that are lean, and their appearance resembles the oxen that were weak. He sees, as ears swallow ears, devourer devours devourer, like oxen that devour flesh with flesh, their like. Pharaoh the king marveled and was astonished at the dream he saw, that it was more confused than all dreams seen by a waking person. He summoned the magicians and the knowers of dreams and asked them, and he concealed the sign from them, the meaning of the power of the vision. The king was sad and sat in mourning without consolation, because he saw that the power of his dreams had fled from the magicians. The cupbearer of the king saw the sadness of the king and remembered, and began to recount his own transgression, though he did not wish to. The servant revealed his transgression to his master and the dream he saw, and he related to him about the Hebrew who would interpret his dreams. My lord, Pharaoh became angry with his servants because they had failed, and he imprisoned them in the prison, the house of great darkness. See, dreams full of sorrows came to me and my like, and bring a Hebrew and let him interpret for me.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܙ̣ܵܐ ܡܚܝܼ̈ܠܵܬܼܵܐ ܕܲܣܥܲܝ̈ ܘܲܒܼܠ݂ܲܥ ܠܫܲܡܝܼ̈ܢܵܬܼܵܐ","severity":"info","text":"The Syriac describes ears (of grain) swallowing hearsays, a surreal image in Pharaoh's dream. The English draft's 'powers of the ears' misreads ܡܚܝܼ̈ܠܵܬܼܵܐ as 'powers' rather than 'weak ones' (cf. later ܡܚܝܼ̈ܠܵܢ).","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܸܒܿܠܹ̈ܐ","severity":"info","text":"ܫܸܒܿܠܹ̈ܐ (šeblē) means 'ears of grain,' not 'ears' of a body. The English draft's 'ears' is ambiguous; the context of stalks and oxen confirms the agricultural sense.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܲܪ̈ܲܫܹܐ ܘܝܵ̇ܕܼܥܲܝ̈ ܢܸܚܫܹ̈ܐ","severity":"info","text":"Pharaoh summons 'magicians and knowers of dreams' (ḥarrāšē w-yādʿay ḥelmē), a standard pair in Syriac dream-interpretation scenes, reflecting ancient Near Eastern court practice.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܡܲܗ ܘܐܸܬܿܕܲܡܲܪ ܦܸܪܥܘܿܢ","severity":"info","text":"This passage shifts from dream description to Pharaoh's reaction, then to the cupbearer's intervention, advancing the narrative toward Joseph's introduction as interpreter.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܬܵܘܪ̈ܵܬܼܵܐ ܕܲܒܼܠ݂ܲܥ ܒܸܣܪܵܐ ܠܒܸܫܪܵܐ","severity":"info","text":"The image of oxen devouring flesh echoes the cannibalistic dream motifs in Genesis 41 (Pharaoh's dreams of lean and fat cows), here elaborated with ears of grain swallowing each other.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܚܒ݂ܲܫ ܐܸܢܘܿܢ ܒܒܹܝܠ ܐܲܣܝܼܪܹ̈ܐ","severity":"caution","text":"The Syriac says Pharaoh imprisoned 'them' (the servants), but the English draft shifts to first-person 'me and my like.' The subject change is unclear; the cupbearer may be reporting Pharaoh's words indirectly.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The shift from third-person narration to first-person speech in the final lines is ambiguous: the cupbearer may be quoting Pharaoh or speaking for himself.","The phrase 'ܡܚܝܼ̈ܠܵܬܼܵܐ' is ambiguous between 'weak ones' and 'powers'; the context of lean ears favors 'weak ones.'"],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":":ܫܲܪܝܼܪ ܗ̄ܘ̣ܵܐ ܛܵܒܼ ܚܹܝܠ ܦܘܼܫܵܩܵܐ ܒܐܸܕܼܢܲܝ̈ܢ\n:ܘܫܸܠܡܲܬ̤ ܡܸܠܬܹܗ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ ܕܚܲܝܹ̈ܐ ܘܡܵܘܬܵܐ\n:ܐܸܬܿܬܿܥܝܼܪ ܦܸܪܥܘܿܢ ܐܲܝܟ ܕܡ̣ܢ ܫܸܢܬܼܵܐ ܠܘܵܬܼ ܥܸܒܼܪܵܝܵܐ\nܘܣܲܪܗܸܒܼ ܐܸܢܘܿܢ ܠܲܡܫܲܡܫܵܢܵܘ̈ܗܝ ܠܡܸܩܪܵܐ ܠܝܵܘܣܸܦ ܀ :ܚܸܠܡܵܐ ܕܲܚܙ̣ܵܐ ܢܵܓ݂̇ܕܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܒܵܬܲܪ ܚܲܝܠܹܗ\nܘܒܲܕܼܡܘܼܬܼ ܟܲܦܢܵܐ ܡܚܲܬܼܚܸܬܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܘܵܬܼ ܣܘܼܟܵܠܹܗ ܀ :ܫܲܕܲܪ ܒܲܪ ܚܵܡ ܘܲܩܪ̣ܵܐ ܠܒܲܪ ܫܹܝܡ ܥܲܒܼܕܵܐ ܠܡܵܪܵܐ\nܕܢܹܐܬܸܐ ܢܸܓܼܠܸܐ ܚܹܝܠ ܦܸܠ̈ܐܵܬܼܵܐ ܡܒܲܪܟܼܵܐ ܠܠܝܼܛܵܐ ܀ :ܥܲܠ̣ ܒܲܪ ܐܲܒܼܪܵܡ ܥܲܠ ܡܸܨܪܵܝܵܐ ܘܲܚܙ̣ܵܝܗܝ ܕܲܟܼܡܝܼܪ\nܘܲܪܕܲܦ ܡܸܢܹܗ ܟܲܪܝܘܼܬܼ ܢܲܦܫܵܐ ܒܩܵܠ ܦܸܬܼܓܼܵܡܘ̈ܗܝ ܀ :ܬܢܵܐ ܠܹܗ ܒܲܪ ܚܵܡ ܠܒܲܪ ܐܲܒܼܪܵܗܵܡ ܚܸܠܡܵܐ ܕܲܚܙ̣̰ܵܐ\nܘܒܲܕܸܿܩ ܠܹܗ ܬܘܼܒܼ ܕܲܡܪܲܕܼܘ ܚܸܠܡܵܘ̈ܗܝ ܚܲܪ݁ܵܫܵܘܗܝ ܀ :ܫܲܪܝܼ ܝܵܘܣܸܦ ܒܪܘܼܚ ܓܸܠܝܵܢܵܐ ܕܲܢܦܲܫܸܩ ܠܹܗ\nܘܢܲܕܼܢܲܚ ܚܲܝܠܵܐ ܕܲܣܬܼܝܼܪ̈ܵܬܼܵܐ ܩܕܼܵܡ ܪܸܥܝܵܢܹܗ ܀ :ܫܡܲܥ ܠܲܡ ܡܲܠܟܵܐ ܘܝܼܠܲܦ ܚܲܝܠܵܐ ܕܚܹܝܠ ܒܵܪܘܿܝܵܐ\nܕܕܝܼܠܹܗ ܐܸܢܘܿܢ ܚܸܠܡܹ̈ܐ ܘܚܸܙܘܹ̈ܐ ܠܲܡܒܲܕܵܩܘ̣ ܀ :ܠܵܘ ܕܝܼܠܝ ܐܝܼܬܹܝܗ̇ ܕܐܸܓܼܠܸܐ ܚܲܝܠܵܐ ܕܲܟܼܣܸܐ ܒܚܸܠܟܲܝ̈ܟ\nܗܘ̤ ܒܲܕܸܿܩ ܠܝܼ ܕܐܲܠܦܵܟ ܚܲܝܠܵܐ ܕܲܣܬܼܝܼܪ̈ܵܬܹܗ ܀ :ܫܡܲܥ ܚܹܝܠ ܚܸܠܡܲܝ̈ܟ ܡܸܢܹܗ ܒܐܝܼܕܲܝ̈ ܐܲܝܟ ܡܸܨܥܵܝܵܐ\nܘܕܲܥ ܘܐܸܬܼܒܲܝܲܢ ܕܪܸܡܙܹܗ ܡܚܲܟܸܿܡ ܠܲܒܼܢܲܝ̈ ܒܲܝܬܹܿܗ ܀ :ܫܒܲܥ ܬܵܘܪ̈ܵܬܼܵܐ ܫܢܲܝ̈ܵܐ ܐܸܢܹܝܢ ܫܒܲܥ ܛܵܒܼܵܬܼܵܐ\nܘܲܡܚܝܼ̈ܠܬܼܵܐ ܫܒܲܥ ܒܝܼ̈ܫܬܼܵܐ ܫܢܲܝ̈ܵܐ ܕܟܲܦܢܵܐ ܀ :ܫܒܲܥ ܬܘܼܒܼ ܫܸܒܿܠܹ̈ܐ ܫܲܡܝܼ̈ܢܵܬܼܵܐ ܫܢܲܝ̈ܵܐ ܐܸܢܹܝܢ\nܘܲܫܒܲܥ ܕܝܼܒܸܫ ܒܪܘܼܚܵܐ ܕܫܵܘܒܵܐ ܟܲܦܢܵܐ ܕܲܫܒܲܥ ܀","english":"The interpretation was truly good in the ears, and his word was completed by the doings of life and death. Pharaoh awoke as if from sleep toward the Hebrew, and hastened to go to his servants to summon Joseph. The dream he had seen was troubling him after his strength, and in the likeness of a stalk it was bowing him down toward his understanding. He sent the son of Ham and summoned the son of Shem, the servant of the Lord, that he might reveal the power of the interpretations and bless the accursed one. He went up against the son of Abram against Egypt, and saw him that he was dark, and from him he drove away the shame of the soul by the voice of his words. The son of Ham came to the son of Abraham, the dream he had seen, and examined again that his dream interpreters had deceived him. Joseph began with a spirit of revelation to interpret it, and to make clear the power of the mysteries before his mind. The king heard and learned the power of the power of the Creator, that his are dreams and visions to examine. \"It is not mine that the power hidden in your dreams be revealed; he who taught you the power of his mysteries will examine me.\" He heard the power of your dreams from him by my hands as a mediator, and know and be confident that his sign makes wise the simple ones of his house. Seven fat cows came up, seven good ones, and seven lean cows, bad ones, of the stalk of famine. Again seven ears, full ears, came up, and seven dried up by the wind of the east wind, the famine of seven.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܲܪܝܼܪ ܗ̄ܘ̣ܵܐ ܛܵܒܼ ܚܹܝܠ ܦܘܼܫܵܩܵܐ","severity":"info","text":"The phrase 'truly good in the ears' (ܫܲܪܝܼܪ ܗ̄ܘ̣ܵܐ ܛܵܒܼ ܚܹܝܠ ܦܘܼܫܵܩܵܐ ܒܐܸܕܼܢܲܝ̈ܢ) plays on the double meaning of ܚܹܝܠ as 'power' and 'validity', linking the dream's interpretation to its effect on Pharaoh.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܪ ܚܵܡ / ܒܲܪ ܫܹܝܡ","severity":"info","text":"The epithets 'son of Ham' (Pharaoh) and 'son of Shem' (Joseph) reflect the Syriac tradition of dividing humanity into the three sons of Noah, with Ham representing Egypt and Shem representing the Hebrews.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܒܲܥ ܬܵܘܪ̈ܵܬܼܵܐ ܫܢܲܝ̈ܵܐ ... ܘܲܡܚܝܼ̈ܠܬܼܵܐ","severity":"info","text":"The seven fat and seven lean cows echo Genesis 41:2-4, where Pharaoh's dream of seven fat and seven lean cows is interpreted by Joseph as seven years of plenty followed by seven years of famine.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܡܲܥ ܠܲܡ ܡܲܠܟܵܐ","severity":"info","text":"The passage shifts from narrative (Pharaoh's awakening and summoning) to direct discourse (Joseph's interpretation), marked by the verb 'heard' (ܫܡܲܥ) introducing the king's learning and the subsequent first-person speech.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܪܘܼܚ ܓܸܠܝܵܢܵܐ","severity":"info","text":"Joseph's 'spirit of revelation' (ܒܪܘܼܚ ܓܸܠܝܵܢܵܐ) reflects Narsai's exegetical emphasis on prophetic insight, aligning with the Syriac tradition of interpreting dreams as divine mysteries accessible to the righteous.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'son of Ham' could refer to Pharaoh generically or to a specific Egyptian ruler; the text does not specify. The reading taken follows the Syriac tradition of Ham as ancestor of Egyptians.","The 'seven ears' (ܫܒܲܥ ܫܸܒܿܠܹ̈ܐ) may be a separate dream element or a continuation of the cow imagery; the text treats them as parallel symbols of abundance and famine."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":":ܒܝܲܕܼ ܬܵܘܪ̈ܵܬܼܵܐ ܫܲܡܝܼ̈ܢܵܬܼܵܐ ܓܠ̣ܵܐ ܥܲܠ ܣܲܒܼܥܵܐ\nܘܒܲܡܚܝܼ̈ܠܵܬܼܵܐ ܕܲܒܼܠ݂ܲܥ ܐܸܢܹܝܢ ܒܲܕܸܿܩ ܟܲܦܢܵܐ ܀ :ܒܵܗ̇ ܒܬܼܵܘܕܲܝܼܬܼܵܐ ܨܵܪ ܐܵܦ ܫܸܒܿܠܹ̈ܐ ܫܲܡܝܼ̈ܢܵܬܼܵܐ\nܕܟܲܕܼ ܛܵܒܼ ܛܵܒܼ̈ܢ ܡܸܬܿܛܲܠ̈ܩܵܢ ܗ̣̄ܘܲܝ̈ ܒܲܡܚܝܼ̈ܠܵܬܼܵܐ ܀ :ܒܫܸܒܿܠܹ̈ܐ ܕܚܲܩܠܵܐ ܪܲܫܡܹ݂ܗ ܠܣܲܒܿܥܵܐ ܐܵܦ ܠܹܗ ܠܟܲܦܢܵܐ\nܘܐܲܠܸܦ ܐ̄ܢܵܫܵܐ ܕܠܵܐ ܡܨܸܝܢ ܚܵܐܹ̇ܝܢ ܒܸܠܥܵܕܼ ܪܸܡܙܵܐ ܀ :ܐܸܢܗܘ̤ ܕܠܲܚܡܵܐ ܝܵܗܹ̇ܒܼ ܚܲܝܹ̈ܐ ܗܘ̤ ܒܲܟܼܵܢܹܗ\nܡܸܛܠܡܵܢܵܐ ܠܵܐ ܫܘܸܐ ܚܲܝܠܹܗ ܒܣܲܒܼ ܥܵܐ ܘܟܲܦܢܵܐ ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܠܲܚܡܵܐ ܡܲܚܸܐ ܒܚܲܝܠܹܗ ܠܡܵܝܘܿܬܼܘܼܬܼܵܐ\nܐܸܠܵܐ ܪܸܡܙܵܐ ܝܵܗܹ̇ܒܼ ܚܲܝܠܹܗ ܒܥܸܠܲܬܼ ܠܲܚܡܵܐ ܀ :ܣܲܒܼܥܵܐ ܘܟܲܦܢܵܐ ܕܲܥܬܼܝܼܕܼ ܕܢܹܐܬܸܐ ܒܲܕܸܿܩ ܝܵܘܣܸܦ\nܒܚܹܝܠ ܗܵܘ̇ ܪܸܡܙܵܐ ܕܡܲܚܸܐ ܘܲܡܡܝܼܬܼ ܒܝܲܕܼ ܥܸܠ̈݁ܠܵܬܼܵܐ ܀ ܗܵܐ ܠܲܡ ܣܲܒܼܥܵܐ ܪܲܒܵܐ ܗܵܘܹ̇ܐ ܓܠ̣ܵܐ ܙܲܕܲܝܼܩܵܐ:\nܘܐܸܬܹ̇ܐ ܟܲܦܢܵܐ ܒܵܬܲܪ ܙܲܒܼܢܵܐ ܫ̈ܢܲܝܵܐ ܕܐܸܡ̇ܪܹܬܼ ܀ :ܐܲܝܟ ܬܵܘܪ̈ܵܬܼܵܐ ܕܲܡܚܝܼ̈ܠܵܢ ܗ̣̄ܘܲܝ̈ ܘܲܒܼܠܲܥ̣ ܠܲܫܒܲܥ\nܗܵܟܲܢ ܒܵܠܲ݁ܥ ܟܲܦܢܵܐ ܠܣܲܒܼܥܵܐ ܘܲܡܛܲܠܸܩ ܠܹܗ ܀ :ܘܡܸܛܠ ܗܵܕܹܐ ܥܲܦܹܗ ܠܚܸܠܡܵܐ ܠܬܲܪܬܹܿܝܢ ܙܲܒܼܢܝܼ̈ܢ\nܘܲܡܣܲܪܗܸܒܼ ܗ̄ܘ̣ܵܐ ܛܵܒܼ ܦܸܬܼܓܸܵܡܵܐ ܘܲܥܬܼܝܼܕܼ ܕܢܸܗܘܸܐ ܀ :ܘܗܵܫܵܐ ܢܸܚܙܸܐ ܦܸܪܥܘܿܢ ܓܲܒܼܪܵܐ ܐܸܡ݂ܲܪ ܝܵܘܣܸܦ\nܐܲܝܢܵܐ ܕܝܵ̇ܕܲܥ ܠܲܡܦܲܪܢܵܣܘܼ ܟܲܦܢܵܐ ܒܣܲܒܼܥܵܐ ܀ :ܢܦܲܠ݂ ܡܸܨܪܵܝܵܐ ܕܲܩܛܝܼܪ ܬܵܓܼܵܐ ܩܕܵܡ ܥܸܒܼܪܵܐ\nܘܲܣܓܸܕܼ ܒܲܪ ܚܵܡ ܠܒܲܪ ܐܲܒܼܪܵܗܵܡ ܟܲܕܼ ܠܵܐ ܨܵܒܹ̇ܐ ܀ :ܠܲܝܬܿ ܠܲܡ ܓܲܒܼܪܵܐ ܕܚܲܟܿܝܼܡ ܘܲܨܢܝܼܥ ܝܲܬܿܝܼܪ ܡܸܢܵܟ\nܘܠܵܐ ܐ̄ܢܵܫ ܝܵ̇ܕܲܥ ܠܲܡܦܲܪܢܵܣܘܼ ܐܲܝܟ ܚܸܟܼܡܬܼܵܟ ܀","english":"By means of the interpretations of the fat cows, he revealed the meaning of the seven years, and by the lean cows that swallowed, he indicated the famine. In that interpretation, he also formed the fat ears of grain, which, when they were good, were destroyed by the lean ones. By the ears of grain of the field, he signed the seven years and also the famine, and he taught mankind that they cannot live without a sign. If it is bread that gives life, it is in its own nature, because its power is not equal in satiety and famine. It is not bread that gives life by its own power to mortality, but the sign gives its power in the cause of bread. Satiety and famine, which are destined to come, Joseph indicated by that sign which gives life and kills through causes. Behold, now the great seven years are revealed to the righteous one, and famine came after the appointed time of the years that were spoken. Just as the interpretations of the lean ones were and swallowed the seven, so famine swallows satiety and destroys it. And because of this, he interpreted the dream for two times, and the good word hastened what was destined to be. And now Pharaoh saw the man who interpreted Joseph, who knows how to interpret famine in satiety. The Egyptian fell, whose crown was bound, before the Hebrew, and the son of Ham bowed down to the son of Abraham, though he did not wish to. There is no man wiser and more humble than you, and no one knows how to interpret like your wisdom.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܵܘܪ̈ܵܬܼܵܐ ܫܲܡܝܼ̈ܢܵܬܼܵܐ","severity":"info","text":"The phrase 'fat cows' (ܬܵܘܪ̈ܵܬܼܵܐ ܫܲܡܝܼ̈ܢܵܬܼܵܐ) refers to the seven fat cows in Pharaoh's dream, interpreted as years of plenty. Narsai uses this as a typological symbol for the seven years of abundance in the Joseph narrative.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪܸܡܙܵܐ","severity":"info","text":"The term 'sign' (ܪܸܡܙܵܐ) is central to Narsai's exegesis, denoting the divine or prophetic indicator that gives meaning to natural phenomena like bread, satiety, and famine. It is distinguished from mere physical causation.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Narsai's interpretation of the dream as a dual prophecy (for two times) reflects a common Syriac exegetical technique of typological or anagogical reading, where a single event prefigures both immediate and eschatological fulfillment.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is structured as a series of parallel contrasts (fat vs. lean cows, satiety vs. famine, bread vs. sign), culminating in the climactic bowing of the Egyptian Pharaoh before Joseph. The repetition of 'sign' (ܪܸܡܙܵܐ) ties the units together.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The final praise of Joseph as 'wiser and more humble' than any other reflects Narsai's homiletic purpose: to elevate Joseph as a model of wisdom and humility, a common theme in Syriac monastic and liturgical reception.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase 'ܒܲܕܸܿܩ ܟܲܦܢܵܐ' (indicated the famine) could also be read as 'he indicated by the famine'; the translation takes it as direct object. The phrase 'ܠܲܡܦܲܪܢܵܣܘܼ ܟܲܦܢܵܐ ܒܣܲܒܼܥܵܐ' (how to interpret famine in satiety) is ambiguous: it may mean interpreting famine from satiety or interpreting famine within satiety as a paradox."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":":ܐܲܢ̄ܬܿ ܠܲܡ ܬܸܗܘܸܐ ܡ̇ܪܵܐ ܥܲܠ ܒܲܝܬܿܝ ܐܵܦ ܫܲܠܝܼܛܵܐ\nܘܡܸܠܲܬܼ ܦܘܼܡ̇ܟ ܬܲܡܠܸܟ ܘܲܬܿܕܼܘܼܢ ܥܲܒܼ̈ܕܹܿܐ ܘܚܹܐܪܹ̈ܐ ܀ :ܒܲܠܚܘܿܕܼ ܒܲܫܡܵܐ ܕܫܸܡ ܡܲܠܟܿܘܼܬܼܵܐ ܐܲܪܲܒܼ ܡܸܢܵܟ\nܘܐܲܢ̄ܬܿ ܬܸܫܬܲܠܲܛ ܠܲܡܕܲܒܵܪܘܼ ܐܲܝܟ ܨܸܒܼܝܵܢܵܟ ܀ :ܓܡ݂ܲܪ ܫܘܼܘܕܵܝܹܗ ܡܲܠܟܵܐ ܕܡܸܨܪܹܝܢ ܘܥܲܒܼ݂ܕܹܿܗ ܡ̇ܪܵܐ\nܘܙܲܝܚܹܗ ܒܢܲܚ̈ܬܹܿܗ ܕܲܠܒܼܘܼܫ ܡܲܠܟܵܐ ܐܲܝܟ ܒܲܪ ܡܲܠ̈ܟܹܿܐ ܀ :ܪܟܸܒܼ ܒܲܪ ܝܲܥܩܘܿܒܼ ܥܲܠ ܡܲܪܟܲܒܼܬܼܵܐ ܕܲܡܠܸܟ ܡܸܨܪܹܝܢ\nܘܫܲܪܝܼ ܡܦܲܩܸܕܼ ܒܲܪ ܐܲܒܼܪܵܗܵܡ ܠܲܒܼܢܵܘ̈ܗܝ ܕܲܟܼܢܲܥܢ ܀ :ܫܠܸܡ̣ܘ ܒܲܥܒܼܵ̇ܕܼܵܐ ܚܸܠܡܹ̈ܐ ܕܲܚܠ݂ܲܡ ܒܹܝܬܼ ܐܲܒܼܵܗܵܘ̈ܗܝ\nܘܐܲܝܼܡ ܫܲܒܼܛܹܗ ܒܲܕܼܡܘܼܬܼ ܟܲܦܵܐ ܕܙܲܩܦܲܬ̤ ܢܲܦܫܵܐ ܀ :ܫܩ݂ܲܠ ܫܘܼܠܵܡܵܐ ܐܵܦ ܦܸܠ̈ܐܬܼܵܐ ܕܦܘܼܫܵܩ ܡܸܠܵܘ̈ܗܝ\nܣܲܒܼܥܵܐ ܘܟܲܦܢܵܐ ܕܐܸܬܼܵܐ ܠܓܸܠܝܵܐ ܐܲܝܟ ܕܐܸܫܬܵܘܕܲܝܼ ܀ :ܟܲܦܢܵܐ ܥܸܠܬܼܵܐ ܗ̄ܘ̣ ܕܗܵܝ̇ ܒܲܪ̄ܬܼ ܩܵܠܵܐ ܕܲܠܘܵܬܼ ܐܲܒܼܪܵܡ\nܕܡܸܕܲܥ ܬܸܕܲܥ ܕܥܲܒܼ̈ܕܹܿܐ ܢܸܗܘܘܿܢ ܝܲܠ̈ܕܹܿܐ ܕܙܲܪܥܵܟ ܀ :ܒܗܵܕܹܐ ܢܸܢܘܲܝ ܐܸܫܬܿܕܲܪ ܗ̄ܘ̣ܵܐ ܐܵܦ ܒܲܪ ܝܲܥܩܘܿܒܼ\nܕܢܸܚܘܿܬܼ ܢܲܬܼܩܸܢ ܐܲܬܼܪܵܐ ܕܲܦܠܸܐ ܠܙܲܪܥܹܗ ܕܐܲܒܼܪܵܡ ܀ :ܐܵܦܸܢ ܐܲܚܵܘ̈ܗܝ ܠܒܼܝܼܫܘܼ ܫܕܼܵܐܘܼܗܝ ܐܲܝܟ ܕܲܠܒܼܝܼܫܵܐ\nܐܸܠܵܐ ܪܸܡܙܵܐ ܕܲܓܼܠܸܐ ܠܹܗ ܟܠ ܣܲܥܪܵܗ̇ ܠܗܵܕܹܐ ܀ :ܒܝܼܫܹ̈ܐ ܡܲܠܝܼܘ ܪܸܓܼܬܼ ܢܲܦܫܵܐ ܕܚܘܼܫܵܒܲܝ̈ܗܘܿܢ\nܘܝܵܕܲܥ ܟܠܵܐ ܓܡ݂ܲܪ ܨܒܼܝܵܢܵܐ ܕܣܵܥܘܿܪܘܼܬܹܗ ܀ :ܓܲܠ݁̈ܠܝܵܢ ܗ̣̄ܘܲܝ̈ ܠܹܗ ܗܠܹܝܢ ܕܲܣܥ݂ܲܪ ܒܐܝܼ̈ܕܲܝ ܝܵܘܣܸܦ\nܘܦܲܫܸܩ ܐܸܢܹܝܢ ܒܝܲܕܼ ܒܲܪ ܒܲܝܬܹܿܗ ܐܲܝܟ ܚܲܟܿܝܼܡܵܐ ܀ :ܒܟܼܠܵܗ̇ ܐܲܪܥܵܐ ܐܲܡܠܸܟ ܟܲܦܢܵܐ ܘܐܸܚܲܕܼ ܢܘܼܡܹܗ\nܘܐܲܣܸܩ ܐܸܢܘܿܢ ܠܲܒܼܢܵܘ̈ܗܝ ܕܐܲܒܼܪܵܡ ܥܲܠ ܡܸܨܪ̈ܵܝܹܐ ܀","english":"Do not be a lord over my house, nor a governor, and the word of your mouth shall rule and judge slaves and free men. Only in the name of the kingdom of Pharaoh did you enter from me, and you shall be empowered to administer according to your will. The king of Egypt completed his promise and made him lord, and adorned him with his garments, the king's clothing like a prince. The son of Jacob mounted the chariot of the king of Egypt, and the son of Abraham began to command the nobles of the land. The dreams he dreamed in his father's house were fulfilled in deed, and his tribe was exalted in the likeness of the palm of a hand that raises the soul. He also received the fulfillment of the interpretations of his words, the famine and the plenty that came to light as he had declared. The famine was the cause of that voice which went forth to Abram: \"Know that your descendants will be slaves.\" By this, the son of Jacob was also troubled, that he might establish a place that would save the seed of Abram. His brothers also cast their evil garments upon him like a garment, but the sign revealed to him all the hair of this. The evil ones filled the desire of the soul of their thoughts, and he knows all, completing the will of his adversary. These things that were done by the hands of Joseph were revealed to him, and he interpreted them by means of his household member like a wise man. Over the whole land, he made famine rule and seized its strength, and he raised up the nobles of Abram over the Egyptians.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܲܢ̄ܬܿ ܠܲܡ ܬܸܗܘܸܐ ܡ̇ܪܵܐ","severity":"info","text":"Joseph refuses the title 'lord' over Pharaoh's house, asserting that only Pharaoh's name authorizes his rule. The English draft's 'Do not be a lord' captures the Syriac's direct address.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܲܦܢܵܐ","severity":"info","text":"The Syriac noun ܟܲܦܢܵܐ (kafʿā) means 'famine' and is a key thematic term in this passage, linking Joseph's interpretation of dreams to the seven-year famine. The English draft consistently renders it as 'famine'.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡܸܕܲܥ ܬܸܕܲܥ ܕܥܲܒܼ̈ܕܹܿܐ ܢܸܗܘܘܿܢ ܝܲܠ̈ܕܹܿܐ ܕܙܲܪܥܵܟ","severity":"info","text":"This phrase echoes God's prophecy to Abram in Genesis 15:13, where Abram is told his descendants will be slaves in Egypt. Narsai adapts the biblical wording to fit Joseph's narrative.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܪ ܝܲܥܩܘܿܒܼ","severity":"info","text":"The epithet 'son of Jacob' for Joseph is standard in Syriac exegetical poetry, emphasizing his patriarchal lineage. Narsai uses it to connect Joseph's authority to the Abrahamic covenant.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܸܡ̣ܘ ܒܲܥܒܼܵ̇ܕܼܵܐ ܚܸܠܡܹ̈ܐ","severity":"info","text":"This line marks a structural pivot: the fulfillment of Joseph's dreams in deed. The Syriac perfect verb ܫܠܸܡ̣ܘ (šlemw) signals completion, transitioning from interpretation to realized events.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܲܝܼܡ ܫܲܒܼܛܹܗ ܒܲܕܼܡܘܼܬܼ ܟܲܦܵܐ ܕܙܲܩܦܲܬ̤ ܢܲܦܫܵܐ","severity":"caution","text":"The phrase 'palm of a hand that raises the soul' is ambiguous: it may refer to a gesture of blessing or a symbol of exaltation. The English draft's 'likeness of the palm' is literal but the metaphor's precise referent is unclear.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'palm of a hand that raises the soul' (ܟܲܦܵܐ ܕܙܲܩܦܲܬ̤ ܢܲܦܫܵܐ) is ambiguous: it may denote a blessing gesture or a symbol of Joseph's elevation. The reading taken follows the English draft's literal rendering.","The identity of 'his household member' (ܒܲܪ ܒܲܝܬܹܿܗ) who interprets is unclear; it may refer to Joseph himself or a court official. The reading taken assumes Joseph as the interpreter."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"ܫܲܥܒܸܿܕܼ ܐܸܢܘܿܢ ܟܲܦܢܵܐ ܩܲܫܝܵܐ ܠܲܒܼܢܲܝ̈ ܝܲܥܩܘܿܒܼ:\nܘܟܲܕܼ ܠܵܐ ܨܵܒܹ̇ܝܢ ܢܚܸܬܼܘ ܕܲܢܡܲܠܘܿܢ ܚܵܘܒܲܬܼ ܚܸܠܡܹ̈ܐ ܀ :ܕܠܵܐ ܦܲܢܝܼܘ ܠܹܗ ܐܲܓܼܪܵܐ ܠܟܹܐܢܵܐ ܚܠܵܦ ܦܸܠ̈ܐܵܬܹܗ\nܦܲܪܥܘܼܗܝ ܪܹܫܵܐ ܐܵܦ ܪܸܒܿܝܼܬܼܵܐ ܕܬܲܪܬܹܿܝܢ ܙܲܒܼܢܝܼ̈ܢ ܀ :ܬܲܪܬܹܿܝܢ ܙܲܒܼܢܝܼ̈ܢ ܦܪܲܥ̣ܘ ܒܘܼܕܵܩܵܐ ܕܲܬܼܪܹܝܢ ܚܸܠܡܵܘ̈ܗܝ\nܒܟܼܵܘܟܿܒܹ̈ܐ ܘܟܲܦܹ̈ܐ ܕܚܵܘܝܼ ܐܸܢܘܿܢ ܐ̄ܪܵܙܵܢܵܐܝܼܬܼ ܀ :ܢܚܸܬܼܘ ܥܸܒܼܪ̈ܵܝܹܐ ܠܘܵܬܼ ܡܸܨܪ̈ܵܝܹܐ ܠܡܸܙܒܲܢ ܠܲܚܡܵܐ\nܘܨܵܕܲܬ̤ ܐܸܢܘܿܢ ܗܵܝ̇ ܟܹܐܢܘܼܪܵܐ ܕܛܲܠܡ̣ܘܼܗ̇ ܒܝܵܘܣܸܦ ܀ :ܦܸܟܼܪܲܬ̤ ܐܸܢܘܼܢ ܠܲܡܙܲܒܿܢܵܢܹ̈ܐ ܩܕܼܵܡ ܚܲܒܿܝܼܒܼܵܗ̇\nܘܫܸܡܛܲܬ̤ ܣܲܝܦܵܐ ܕܢܸܓܼܕܵܗ̇ ܩܲܫܝܵܐ ܥܲܠ ܨܵܘܪ̈ܲܝܗܘܿܢ ܀ :ܫܵܘܕܲܥ ܐܸܢܘܿܢ ܩܛܝܼܠ ܒܲܚܣܵܡܵܐ ܠܲܡܙܲܒܿܢܵܢܵܘ̈ܗܝ\nܘܠܑܵܐ ܦܪ݂ܲܥ ܐܸܢܘܿܢ ܚܘܼܒܼܠܵܐ ܕܫܵܘܹ̇ܐ ܠܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ ܀ :ܐܸܣܟܹܿܝܡ ܩܘܼܫܬܵܐ ܠܒܸ݂ܫ ܙܲܕܲܝܩܵܐ ܠܘܼܩܒܲܠ ܐܲܚܵܘ̈ܗܝ\nܘܐܲܥܸܠ ܐܸܢܘܿܢ ܐܲܝܟ ܕܲܠܟܼܘܼܪܵܐ ܠܒܼܘܼܚܪܵܢ ܡܸܠܵܘ̈ܗܝ ܀ :ܓܵܫܘܿܫܹ̈ܐ ܐ̄ܢܬܿܘܿܢ ܐܸܡ݂ܲܪ ܝܵܘܣܸܦ ܠܘܵܬܼ ܙܵܒܼܘܿܢܹ̈ܐ\nܠܡܸܓܲܫ ܠܐܲܪܥܵܐ ܢܚܸܬܿܬܿܘܿܢ ܐ̄ܢܵܫܵܐ ܠܵܘ ܥܲܠ ܠܲܡܚܵܐ ܀ :ܒܚܲܝܲܝ̈ ܦܸܪܥܘܿܢ ܚ̣̄ܡܵܐ ܗ̄ܘ̣ܵܐ ܢܲܟܼܦܵܐ ܘܐܲܪܗܸܒܼ ܐܸܢܘܿܢ\nܘܙܵܘܥܘ̣ ܘܐܸܬܼܒܲܠܗܝܼܘ ܕܠܲܝܬܿ ܬܘܼܒܼ ܣܲܒܼܪܵܐ ܠܡܸܦܲܨܵܝܘܼ ܀ :ܟܹܐܢܹ̈ܐ ܚܢܲܢ ܠܲܡ ܠܵܘ ܥܵܘܵܠܹ̈ܐ ܥܢ̣ܵܘ ܚܲܣܵܡܹ̈ܐ\nܘܟܲܕܼ ܡܸܬܼܓܵܘܣܝܼܢ ܒܫܸܡ ܐܝܼܬܼܘܼܬܼܵܐ ܨܵܕܲܬ̤ ܐܸܢܘܿܢ ܀ :ܓܠܵܘ̣ ܕܲܚܕܲܥܣܲܪ ܗܵܘܹ̇ܝܢ ܐܸܢܘܿܢ ܘܚܲܕܼ ܐܲܒܼܘܼܗܘܿܢ\nܘܚܲܕܼ ܠܲܡ ܕܐܸܒܲܕܼ ܘܲܚܣ݂ܲܪ ܒܐܝܼܕܹܗ ܡܸܢܝܵܢ ܝܲܪ̈ܚܹܐ ܀","english":"Subdue the hard famine, O Jacob, to my sons. And when they did not wish, the brothers went down to administer the penalty of the dreams: that they should not pay wages to the stone for his wonders. Pharaoh, the head and the great one of the two times, exacted the penalty of his two dreams. With stars and stones, O Jacob, show secretly. The Hebrews went to the Egyptians to buy bread, and O Jacob, you rejoiced at that stone which Joseph overturned. O Jacob, you thought of the buyers before her beloved, and the sword of her hard side slipped over their necks. O Jacob, you made known that the buyer was slain by famine, and O Jacob, you did not exact the loss that is fitting for their deeds. The righteous one put on the true schema against his brothers, and O Jacob, you entered like a ram into the furnace of his words. Spies, said Joseph to the buyers, to touch the earth; the brothers went down, a fire not upon the bread. In the life of Pharaoh, the stone became a famine, and O Jacob, you trembled, and they were shaken and confounded, for there was no longer hope of deliverance. The stones were not evil; they did harm, famines. And when they were vexed in the name of being, O Jacob, you rejoiced. Reveal that they were eleven, O Jacob, and one their father, and one that was lost and diminished in his hand for many months.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܲܦܢܵܐ ܩܲܫܝܵܐ","severity":"info","text":"The phrase 'hard famine' (ܟܲܦܢܵܐ ܩܲܫܝܵܐ) is a personification of the famine as an adversary to be subdued, consistent with Narsai's rhetorical style.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܸܠܡܹ̈ܐ","severity":"info","text":"The 'dreams' (ܚܸܠܡܹ̈ܐ) refer to Pharaoh's two dreams in Genesis 41, which Joseph interprets as a divine warning of famine.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܸܣܟܹܿܝܡ ܩܘܼܫܬܵܐ","severity":"info","text":"The 'true schema' (ܐܸܣܟܹܿܝܡ ܩܘܼܫܬܵܐ) is a technical term in Syriac ascetic literature for the monastic habit or virtuous demeanor; here it denotes Joseph's righteous posture before his brothers.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܦܸܪܥܘܿܢ","severity":"info","text":"Pharaoh (ܦܸܪܥܘܿܢ) is the generic title for the Egyptian king in the Joseph story; Narsai's epithet 'head and great one of the two times' may allude to the two dreams or to a dual role as ruler and judge.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܸܢܘܿܥ","severity":"info","text":"The repeated apostrophe 'O Jacob' (ܐܸܢܘܿܥ) structures the passage as a direct address to the patriarch, a homiletic device that frames the narrative as a moral lesson.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܚܕܲܥܣܲܪ ܗܵܘܹ̇ܝܢ ܐܸܢܘܿܥ ܘܚܲܕܼ ܐܲܒܼܘܼܗܘܿܢ","severity":"caution","text":"The line 'Reveal that they were eleven, O Jacob, and one their father' is textually uncertain; it may refer to the eleven sons of Jacob (excluding Joseph) or to a symbolic count; the Syriac is ambiguous.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the stone' (ܟܹܐܢܵܐ) is unclear: it may be a metaphor for Joseph's steadfastness or a literal stone associated with the famine.","The phrase 'the two times' (ܬܲܪܬܹܿܝܢ ܙܲܒܼܢܝܼ̈ܢ) could refer to the two dreams or to two periods of famine.","The final line about 'eleven' and 'one their father' is syntactically difficult; the reading taken is that it refers to Jacob's sons, but the text may be corrupt."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":":ܥܸܣܪܵܐ ܢܚܸܬܼܢܲܢ ܠܡܸܙܒܲܢ ܠܲܚܡܵܐ ܘܦܵܫ̣ ܚܲܕܼ ܙܥܘܿܪܵܐ\nܥܲܩܸܒܼ ܘܲܚܙܝܼ ܕܗܵܟܲܢ ܐܝܼܬܹܝܗ̇ ܐܲܝܟ ܕܐܸܡܪ̣ܢܲܢ ܀ :ܢܦܲܠ̣ܘ ܗ̄ܘ̣ܵܘ ܒܦܲܚܵܐ ܕܲܨܠܵܘ ܗܸܢܘ̣ܿܢ ܒܝܲܕܼ ܡܸܠܲܝ̈ܗܘܿܢ\nܘܲܦܟ݂ܲܪ ܐܸܢܘܿܢ ܪܸܡܙܵܐ ܟܲܣܝܵܐ ܡ̣ܢ ܟܠ ܓܼܒܿܝܼ̈ܢ ܀ :ܠܦܘܼܬܼ ܡܸܠܲܝ̈ܗܘܿܢ ܬܒܲܥ̣ ܒܐܝܼ̈ܕܲܝܗܘܿܢ ܐܲܝܟ ܕܐܸܫܬܵܘܕܲܝܼܘ\nܘܚܵܘܝܼ ܕܟܹܐܢܵܐ ܗ̄ܘ̣ ܘܠܲܐܠܵܗ ܟܠܵܐ ܕܵܚܹ̇ܠ ܐܵܦ ܗܘ̤ ܀ :ܗܵܟܲܢ ܬܸܗܘܸܐ ܐܲܝܟ ܕܐܸܡܲܪ̣ܬܿܘܿܢ ܥܢ̣ܵܐ ܙܲܕܿܝܼܩܵܐ\nܚܵܘܵܘ ܒܘܼܩܝܵܐ ܕܗܘܼܦܵܟܲܝ̈ܟܿܘܿܢ ܘܡܸܬܼܦܲܨܹܝܢ ܐ̄ܢܬܿܘܿܢ ܀ :ܙܸܠܘ ܐܲܝܬܵܘ ܠܝܼ ܐ̄ܚܘܼܟܼܘܿܢ ܙܥܘܿܪܵܐ ܕܐܸܡ݂ܲܪܬܿܘܿܢ ܕܐܝܼܬܼ\nܘܫܵܪܹܐ ܐ̄ܢܵܐ ܠܟܼܘܿܢ ܥܲܡ ܐܲܚܘܼܟܼܘܿܢ ܠܘܵܬܼ ܐܲܒܼܘܼܟܼܘܿܢ ܀ :ܣܝܼܡܘ ܡܸܫܟܵܢܵܐ ܠܦܘܼܬܼ ܣܘܼܥܪܵܢܵܐ ܕܲܢܦܲܠ̣ܬܿܘܿܢ ܒܹܗ\nܘܐܲܢ̄ܬܿܘܿܢ ܐܵܘܒܸܿܠܘ ܠܲܚܡܵܐ ܠܟܲܦܢܹ̈ܐ ܕܲܒܼܒܼܵܬܲܝ݁ܟܿܘܿܢ ܀ :ܟܠ̣ܵܐ ܚܲܕܼ ܡܸܢܗܘܿܢ ܘܐܲܣܪܹ݂ܗ ܒܙܲܝܢܵܐ ܒܲܡܠܸܐ ܙܲܒܼܢܵܐ\nܘܙܵܘܕ ܐܸܢܘܿܢ ܒܟܸܣܦܵܐ ܘܠܲܚܡܵܐ ܕܲܒܼܛܲܥܢܲܝ̈ܗܘܿܢ ܀ :ܚܙ݂ܲܩܘ ܡ̣ܢ ܡܸܨܪܹܝܢ ܘܐܸܬܼܵܘ ܘܲܦܢ̣ܵܘ ܠܘܵܬܼ ܐܲܒܼܘܼܗܘܿܢ\nܘܐܸܫܬܲܥܝܼܘ ܠܹܗ ܡܸܕܹܿܡ ܕܲܓܼܕܲܫ̣ ܘܬܸܢܘܲܝ ܕܲܗܘ̤ܵܬܼ ܀ :ܬ̣ܡܲܗ ܙܲܕܿܝܼܩܵܐ ܘܐܸܬܿܕܲܡܲܪ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܡܸܠܲܝ̈ܗܘܿܢ\nܘܲܪܫܵܐ ܠܲܒܼܢܵܘ̈ܗܝ ܕܡܸܛܠ ܡܵܢܵܐ ܓܠ݂ܲܝܬܿܘܿܢ ܗܵܕܹܐ ܀ :ܠܡܵܢ ܚܵܘܝܼܬܿܘܿܢ ܡܸܢܝܵܢ ܝܲܠܕܲܝ̈ ܕܲܟܼܡܵܐ ܗܵܘܹ̇ܝܢ\nܕܲܥܬܼܝܼܕܼ ܓܲܒܼܪܵܐ ܕܢܸܬܼܒܲܥ ܡܸܢܟܼܘܿܢ ܐܵܦ ܗܵܘ̇ ܕܐܸܒܲܕܼ ܀ :ܢܵܚ̣ܘ ܡ̣ܢ ܡܸܠܹ̈ܐ ܘܟܲܦܢܵܐ ܠܵܐ ܢܵܚ̣ ܡ̣ܢ ܩܲܫܝܘܼܬܹܗ\nܘܫܲܥܒܸܿܕܼ ܐܸܢܘܿܢ ܠܡܸܦܢܵܐ ܠܡܸܨܪܹܝܢ ܟܲܕܼ ܠܵܐ ܨܵܠܒܹ̇ܝܢ ܀","english":"The ten went down to buy bread, and one small one remained. Jacob saw that it was thus, as they had said. They were casting lots in the snare, they had fallen by means of their words. And the hidden sign was interpreted from all sides. According to their words, he sought with their hands as they had confessed, and he showed that he was angry and not God, for even he fears. Thus it shall be as you said, O righteous old man. Show the proof of your transformations, and you will be saved, O old man. Go, bring me your small brother of whom you said that he exists, and I will release you with your brother to your father. Place the skin according to the affair of your fall into it, and you, bring bread to the hungry of your fathers. Each one of them stopped and bound him with a yoke, filling a vessel, and he added money and bread to their loads. They departed from Egypt and came and arrived at their father, and they related to him what had happened and the events that occurred. The righteous one was amazed and wondered at their words, and he began to his sons, \"Why have you revealed this? Why have you shown the measure of the sons of the one who is, who are to be the man who will be sought from you, even that one who perished?\" He was silent from words, but hunger was not silent from his harshness, and he compelled the old man to go to Egypt when they did not wish.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܥܸܣܪܵܐ ܢܚܸܬܼܢܲܢ ܠܡܸܙܒܲܢ ܠܲܚܡܵܐ","severity":"info","text":"The ten brothers go down to buy bread, leaving the youngest (Benjamin) behind, continuing the Joseph narrative's famine scene.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܸܡܙܵܐ ܟܲܣܝܵܐ","severity":"info","text":"The 'hidden sign' (ܪܸܡܙܵܐ ܟܲܣܝܵܐ) likely refers to Joseph's prophetic dreams or the brothers' secret plan, a key motif in Narsai's typological reading.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܲܕܿܝܼܩܵܐ","severity":"info","text":"The 'righteous old man' (Jacob) echoes the biblical Joseph story (Gen 42–44), where Jacob sends his sons to Egypt for grain.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܦܲܚܵܐ","severity":"info","text":"The 'snare' (ܦܲܚܵܐ) for casting lots may reflect a local custom or a metaphor for the brothers' predicament, common in Syriac homiletic expansions.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬ̣ܡܲܗ ܙܲܕܿܝܼܩܵܐ","severity":"info","text":"Jacob's amazement and questioning ('Why have you revealed this?') marks a narrative shift from action to reflection, typical of Narsai's dramatic style.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܪܫܵܐ ܠܲܒܼܢܵܘ̈ܗܝ","severity":"caution","text":"The phrase 'he began to his sons' (ܘܲܪܫܵܐ ܠܲܒܼܢܵܘ̈ܗܝ) is textually uncertain; the Syriac may be corrupt or lacunose, affecting the sense of Jacob's speech.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who perished' (Joseph) is implicit; the text may conflate Joseph with the 'man who will be sought'.","The 'skin' (ܡܸܫܟܵܢܵܐ) placed for the fall is ambiguous—possibly a sack for grain or a metaphor for a trap."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":":ܕܒܲܪ̣ܘ ܠܐܲܚܘܼܗܘܿܢ ܐܲܝܟ ܕܐܸܫܬܵܘܕܲܝܼܘ ܕܠܵܐ ܢܸܬܿܕܲܓܿܠܘܼܢ\nܘܛܲܝܸܒܼܘ ܕܵܫܢܹ̈ܐ ܠܝܵܘܣܸܦ ܟܹܐܢܵܐ ܕܕܲܡ ܢܸܬܼܪܲܥܸܐ ܀ :ܫܩܲܠ̣ܘ ܡ̣ܢ ܛܘܼܒܼܵܐ ܕܐܲܪܥܵܐ ܕܲܟܼܢܲܥܢ ܨܲܪܘܵܐ ܘܕܸܒܼܫܵܐ\nܘܟܸܦܵܐ ܐܲܥܦܵܐ ܥܲܠ̣ ܩܲܕܼܡܵܝܵܐ ܕܝܲܗ̣̄ܒܼܘ ܘܐܸܬܼܦܲܢܝܼ ܀ :ܚ̣ܙܲܩܘ ܟܲܕܼ ܪܵܕܹܝܢ ܒܐܲܝܕܵܐ ܕܲܗܘ̤ܵܬܼ ܕܚܸܒܼܫܲܬ̤ ܐܸܢܘܿܢ\nܕܲܠܡܵܐ ܬܸܫܠܲܡ ܒܝܲܕܼ ܣܘܼܥܪ݁ܵܢܹܐ ܘܬܼܵܘܒܸܿܕܼ ܐܸܢܘܿܢ ܀ :ܩܸܢܛܵܐ ܡܠܹܝܢ ܗ̄ܘ̣ܵܘ ܟܲܕܼ ܪܵܕܹܝܢ ܗ̄ܘ̣ܵܘ ܐܲܝܟ ܚܲܝܵܒܹ̈ܐ\nܕܕܲܡ ܠܵܐ ܢܸܣܦܲܩ ܦܝܵܣܵܐ ܘܡܸܠܹ̈ܐ ܠܘܵܬܼ ܬܲܪܥܘܼܬܼܵܐ ܀ :ܟܡܵܐ ܕܩܵܪܒܿܝܼܢ ܗ̄ܘ̣ܵܘ ܠܐܲܦܲܝ̈ ܡܸܨܪܹܝܢ ܬܘܼܒܼ ܚܵܫ̇ܝܼܢ ܗ̄ܘ̣ܵܘ\nܘܡܸܬܼܒܲܗܹܝܢ ܗ̄ܘ̣ܵܘ ܚܘܼܫܵܒܲܝ̈ܗܘܿܢ ܒܝܲܕܼ ܣܘܼܥܪ݁ܵܢܹܐ ܀ :ܡܲܛܝܼܘ ܠܐܲܬܼܪܵܐ ܘܡܲܛܝܼܘ ܐܸܢܘܿܢ ܚܸܒܼܠܹ̈ܐ ܕܡ̇ܘܬܵܐ\nܘܚܲܫ̣ܘ ܘܐܸܬܼܒܲܠܗܘܿܝܼܘ ܐܲܝܟ ܝܵܠܹܕܿܬܵܐ ܕܚܲܣܢܘܼܗ̇ ܟܹܐܒܹ̈ܝܗ̇ ܀ :ܛܲܝܼܒܼܘ ܕܵܫܢܹ̈ܐ ܘܥܲܠ̣ܘ ܕܲܢܦܲܝܼܣܘܼܢ ܩܕܼܵܡ ܬܲܪܥܘܼܬܼܵܐ\nܘܐܲܥܸܠܘ ܥܲܡܗܘܿܢ ܐܵܦ ܒܸܢܝܵܡܹܝܢ ܠܫܘܼܪܵܪ ܡܸܠܹ̈ܐ ܀ :ܢܦܲܠ̣ܘ ܥܲܠ ܐܲܪܥܵܐ ܚܕܲܥܣܲܪ ܟܲܦܹ̈ܐ ܡܲܠܵܠܵܬܼܵܐ\nܘܲܫܠܸܡ̣ܘ ܚܸܠܡܹ̈ܐ ܕܲܚܠ݂ܲܡ ܟܸܐܢܵܐ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ ܀ :ܦܪܲܥ̣ܘ ܚܲܣܡܹ̈ܐ ܟܲܕܼ ܠܵܐ ܨܵܒܹ̇ܝܢ ܚܵܘܒܲܬܼ ܚܘܼܒܵܐ\nܘܫܲܡܠܝܼܘ ܐ̄ܪܵܙܵܐ ܕܐ̄ܪܵܙ ܓܸܠܝܵܢܵܐ ܒܐܵܬܼܵܐ ܕܟܲܦܹ̈ܐ ܀ :ܡܲܠܸܠ ܥܲܡܗܘܿܢ ܚܲܟܿܝܼܡܵܐܝܼܬܼ ܐܲܝܟ ܚܲܟܿܝܼܡܵܐ\nܕܲܚܙ̣̱ܵܐ ܕܲܢܩܸ݂ܦ ܥܒܼܵܕܹ̈ܐ ܠܡܸܠܹ̈ܐ ܒܩܘܼܫܬܵܐ ܠܚܸܘܙܵܐ ܀ :ܫܲܐܸܠ ܐܸܢܘܿܢ ܥܲܠ ܐܲܒܼܘܼܗܘܿܢ ܕܩܲܝܵܡ ܟܹܐܢܵܐ\nܘܲܚ̣ܙܵܐ ܠܐܲܚܘܼܗܝ ܘܐܸܡ݂ܲܪ ܗܵܢܵܘ̇ ܗܵܘ̇ ܕܐܸܡ݂ܲܪܬܿܘܿܢ ܀","english":"They took his brothers as they had confessed, without deceit, and they prepared the basins for Joseph, the vessel of blood that was to be poured out. They took from the good of the land, the dust of the threshing-floor, and charcoal, and they placed a stone upon the first one they gave, and it was hidden. They went forth, driving with the hand that was of the covenant, lest it be delivered into the hands of the merchants and be lost. They were full of grief as they drove, like guilty ones, for the blood did not suffice for the price, and words were at the gate. The closer they drew to the borders of Egypt, the more they suffered, and their thoughts were confounded by the merchants. They arrived at the place, and the pangs of death arrived, and they felt and were bewildered like a woman whose pains have seized her. They prepared the basins and went up to pacify before the gate, and they brought in with them also the testimonies for the confirmation of the words. They fell to the ground, eleven speaking palms, and they completed the dreams that the vessel had dreamed through the merchants. They fulfilled the enmities, though they did not desire the debt of love, and they completed the mystery of the revealed mystery by the sign of the palms. He spoke with them wisely, like a wise man who saw that deeds were pressing upon words in truth for the vision. He asked them about their father, who stood as a vessel, and he saw his brother and said, \"This is the one of whom you spoke.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܲܢܦܲܝܼܣܘܼܢ","severity":"info","text":"The verb ܕܲܢܦܲܝܼܣܘܼܢ (from Greek διαπείθω) means 'to pacify' or 'to appease'. Its use here underscores the brothers' attempt to placate the Egyptian authorities through ritual or bribery.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܲܦܹ̈ܐ ܡܲܠܵܠܵܬܼܵܐ","severity":"info","text":"The 'eleven speaking palms' (ܟܲܦܹ̈ܐ ܡܲܠܵܠܵܬܼܵܐ) alludes to the brothers' hands as instruments of testimony, echoing the biblical motif of hands as witnesses (cf. Gen 44:18-34).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܘܼܥܪ̈ܵܢܹܐ","severity":"info","text":"The 'merchants' (ܣܘܼܥܪ̈ܵܢܹܐ) here likely refer to the Midianite traders who bought Joseph (Gen 37:28, 36). Narsai expands their role as agents of divine testing and narrative tension.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܫܠܸܡ̣ܘ ܚܸܠܡܹ̈ܐ","severity":"info","text":"The phrase 'they completed the dreams' (ܘܲܫܠܸܡ̣ܘ ܚܸܠܡܹ̈ܐ) marks a structural pivot: the brothers' actions fulfill Joseph's earlier prophetic dreams, linking the narrative's beginning to its climax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܚܲܟܿܝܼܡܵܐܝܼܬܼ","severity":"info","text":"Narsai's description of Joseph speaking 'wisely' (ܚܲܟܿܝܼܡܵܐܝܼܬܼ) reflects the Syriac exegetical tradition that portrays Joseph as a type of Christ, the wise revealer of hidden truths.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܢܦܲܝܼܣܘܼܢ","severity":"caution","text":"The reading ܕܲܢܦܲܝܼܣܘܼܢ is uncertain; the manuscript may have a variant. The sense 'to pacify' is adopted here, but some witnesses read 'to spread out' (from ܦܪܣ), altering the ritual imagery.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'merchants' (ܣܘܼܥܪ̈ܵܢܹܐ) is ambiguous: they may be Midianite traders or symbolic agents of fate. The reading takes them as the biblical traders.","The phrase 'eleven speaking palms' could refer to the brothers' hands or to palm branches used in a ritual; the translation opts for hands as testimonial instruments."],"confidence":"medium","notes":[]},{"i":31,"ref":"p31","source":":ܐܸܚܲܕܼ ܪ̈ܵܚܡܵܘܗܝ ܘܲܥܨ̣ܵܐ ܟܝܵܢܹܗ ܕܢܸܒܼܩܸܐ ܐܸܢܘܿܢ\nܘܲܒܼܢܸܣܝܵܢܵܐ ܢܹܐܠܲܦ ܢܝܼܫܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܝܲܩܲܪ ܐܸܢܘܿܢ ܒܐ̄ܢܵܫܵܝ̈ܬܼܵܐ ܐܲܝܟ ܪܸܓܲܬܼܗܘܿܢ\nܘܚܵܘܝܼ ܐܸܢܘܿܢ ܕܝܵ̇ܕܲܥ ܛܲܟܼܣܵܐ ܕܩܲܫܝܼܫ ܘܲܛܠܸܐ ܀ :ܦܩܲܕܼ ܠܪܲܒܿܒܲܝܬܹܿܗ ܕܢܸܫܪܸܐ ܐܸܢܘܿܢ ܒܐܸܣܟܹܿܝܡ ܚܘܼܒܵܐ\nܘܲܢܣܝܼܡ ܟܵܣܵܐ ܒܦܘܼܡ ܛܲܥܢܲܝ̈ܗܘܿܢ ܘܢܲܚܸܫ ܐܸܢܘܿܢ ܀ :ܟܵܣܵܐ ܕܝܼܠܹܗ ܦܩ݂ܲܕ ܕܲܢܣܝܼܡܝܼܘܗܝ ܒܛܲܥܢܵܐ ܕܐܲܚܘܼܗܝ\nܕܲܒܼܝܲܕܼ ܟܠܗܹܝܢ ܢܸܒܼܩܸܐ ܚܘܼܒܵܐ ܕܐܲܚܹ̈ܐ ܢܟܼܝ̈ܠܹܐ ܀ :ܚܙܲܩܘ̣ ܡ̣ܢ ܨܹܐܕܼܵܘܗܝ ܟܲܕܼ ܚܵܕܹܝ̇ܢ ܗ̄ܘ̣ܵܘ ܐܲܝܟ ܙܲܟܵܝܹ̈ܐ\nܘܥܲܕܼ ܡܸܬܼܝܲܐܒܼܝܼܢ ܪܗܸܛ ܦܘܼܩܕܵܢܵܐ ܘܐܲܪܗܸܒܼ ܐܸܢܘܿܢ ܀ ܘܥܲܦ ܗ̄ܘ̣ܵܐ ܐܸܒܼܠܵܐ ܒܲܕܼܡܘܼܬܼ ܢܲܚ̈ܬܹܿܐ ܥܲܠ ܪܸܥܝܵܢܵܐ ܀ :ܠܡܵܢܵܐ ܦܪ݂ܲܥܬܿܘܿܢ ܚܘܼܒܼܠܹ̈ܐ ܕܨܲܥܪܵܐ ܚܠܵܦ ܐܝܼܩܵܪܵܐ\nܘܠܵܐ ܩܵܘܝܼܬܵܢ ܒܐܲܝܕܵܐ ܕܦܲܐܝܵܐ ܠܲܒܼܢܲܝ̈ ܚܹܐܪܹ̈ܐ ܀ :ܒܲܨܝܼ ܐܸܢܘܿܢ ܐܲܝܟ ܠܵܐ ܝܵ̇ܕܲܥ ܒܐܲܝܕܵܐ ܕܲܗܘ̤ܵܬܼ\nܘܐܸܫܟܲܚ ܟܵܣܵܐ ܐܲܝܟܵܐ ܕܣܵܡܹ݂ܗ ܠܘܵܬܼ ܒܸܢܝܵܡܹܝܢ ܀ :ܥܛܲܦܘ ܟܲܕܼ ܒܵܟܹ̇ܝܢ ܘܲܦܪܝܼܣ ܐܸܒܼܠܵܐ ܥܲܠ ܪܹ̈ܫܲܝܗܘܿܢ\nܕܗܲܦܟ݂ܵܗ̇ ܐܸܒܼܠܵܐ ܠܚܲܕܼܘܲܬܼ ܠܸܒܵܐ ܠܘܵܬܼ ܟܲܪ ܝܘܼܬܼܵܐ ܀ :ܢܦܲܠܘ̣ ܘܐܸܬܼܓܲܪܓܲܚܘ ܟܲܕܼ ܡܸܬܼܟܲܫܦܝܼܢ ܥܲܠ ܡ̇ܐ ܕܓܼܕܲܫ\nܘܐܵܘܕܲܝܼܘ ܘܐܸܡ̣ܪܘ ܕܠܲܝܬܿ ܙܵܟܼܘܼܬܼܵܐ ܠܚܲܝܵܒܼܘܼܬܲܢ ܀ :ܚܙ̣ܵܐ ܙܲܕܲܝܼܩܵܐ ܚܲܫܵܐ ܕܐܲܚܵܘ̈ܗܝ ܘܚܲܫ̣ ܠܘܼܩܒܲܠܗܘܿܢ\nܘܠܵܐ ܬܘܼܒܼ ܚܲܡܣܸܢ ܡ̣ܢ ܟܲܪܝܘܼܬܼܵܐ ܕܫܸܚܩܲܬ̤ ܢܲܦܫܹܗ ܀ :ܥܨ̣ܵܝܗܝ ܓܹܝܪ ܚܘܼܒܵܐ ܕܦܵܪܘܿܫܘܼܬܼܵܐ ܕܣܝܼܡ ܒܲܟܼܝܵܢܵܐ\nܘܲܗ̤ܘܲܝ̈ ܕܸܡܥܹ̈ܐ ܐܲܝܟ ܫܘܼܒܼܩܵܢܵܐ ܠܘܵܬܼ ܟܲܪܝܘܼܬܼܵܐ ܀","english":"His friends took hold of him, and the staff of his hand, the vessel of blood, was broken. And with the basin, he learned the evil of their thoughts. He was heavy with tears, as was their desire, and he showed that he knew the order of elder and youth. He commanded the steward of his house that he should dwell in a posture of love, and he placed a cup at the mouth of his deceivers and made him bitter. The cup that was his, he commanded to be placed in the deception of his brother, so that through all the vessel of blood, the love of the guilty brothers might be tested. They withdrew from his side, rejoicing as victors, while the command hastened, running and hurrying him. And mourning was like a bride over the thought. Why have you repaid the afflictions of youth in exchange for honor, and you do not abide in the hand of the one who is fitting for free men? He was small, as if he did not know in whose hand he was, and he found the cup where he had placed it near Benjamin. They turned, weeping, and mourning was spread over their heads, for mourning had turned the joy of the heart toward the threshing-floor of shame. They fell and were dragged about, as they were perplexed at what had happened, and they confessed and said, \"There is no victory for our guilt.\" The righteous one saw the suffering of his brothers and suffered in their presence, and he no longer restrained himself from the shame of the humiliation of his soul. For the bond of love of the separation that was placed in the vessel was broken, and the tears became like a remission toward the shame.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܵܣܵܐ","severity":"info","text":"The word 'kasa' (cup) here carries a double meaning: the literal cup used in Joseph's deception and a eucharistic allusion to the cup of blood, linking the narrative to the passion of Christ.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܕܼܡܘܼܬܼ ܢܲܚ̈ܬܹܿܐ","severity":"info","text":"The phrase 'like a bride' echoes the Song of Songs and patristic bridal imagery, but here it is inverted: mourning is compared to a bride, suggesting a typological reading of Joseph's suffering as a prefiguration of Christ's passion.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܲܥܢܲܝ̈ܗܘܿܢ","severity":"info","text":"The term 'ṭaʿyē' (deceivers) refers to Joseph's brothers, but in Syriac exegesis it often carries a connotation of those led astray by sin, aligning with Narsai's moral interpretation of the Joseph story as a lesson in divine justice and forgiveness.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܥܲܦ ܗ̄ܘ̣ܵܐ ܐܸܒܼܠܵܐ ܒܲܕܼܡܘܼܬܼ ܢܲܚ̈ܬܹܿܐ","severity":"info","text":"This line marks a structural pivot: the narrative shifts from the brothers' deceptive joy to Joseph's internal mourning, contrasting outward victory with inner sorrow, a common device in Narsai's homiletic style.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܲܒܼܝܲܕܼ ܟܠܗܹܝܢ ܢܸܒܼܩܸܐ ܚܘܼܒܵܐ ܕܐܲܚܹ̈ܐ ܢܟܼܝ̈ܠܹܐ","severity":"info","text":"The phrase 'the love of the guilty brothers' reflects Narsai's emphasis on the theme of fraternal love tested by sin, a motif that later Syriac commentators (e.g., Bar ʿEbroyo) would develop in moralizing the Joseph narrative.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the steward of his house' is unclear: it may refer to a literal servant or be a metaphor for Joseph's self-control.","The phrase 'the cup that was his' could be read as either the cup belonging to Joseph or the cup that was destined for him, leaving the agency ambiguous."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":":ܒܟ݂ܵܐ ܠܘܼܩܒܲܠܗܘܿܢ ܕܲܟܼܡܵܐ ܚܲܫ̣ܘ ܗ̄ܘ̣ܵܘ ܒܠܵܐ ܝܼܕܲܥܬܼܵܐ\nܘܚܵܘܝܼ ܚܘܼܒܹܿܗ ܕܠܵܐ ܦܪ݂ܲܥ ܐܸܢܘܿܢ ܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ ܀ :ܪ̈ܲܚܡܹܐ ܙܲܩܬ̣ܿܘܼܗܝ ܒܲܕܼܡܘܼܬܼ ܥܘܼܖܣܵܐ ܠܘܵܬܼ ܬܲܪܥܘܼܬܼܵܐ\nܘܐܵܘܕܲܥ ܐܸܢܘܿܢ ܕܗܘ̤ܝܘܼ ܕܙܲܒܿܢܹܗ ܚܣܵܡܵܐ ܢܟܼܝܼܠܵܐ ܀ :ܐ̄ܢܵܐ ܐ̄ܢܵܐ ܝܵܘܣܸܦ ܥܲܒܼܕܵܐ ܚܣܵܡܵܐ ܕܲܒܼܟܼܘܿܢ\nܘܗܵܐ ܐܲܪܝܼܡܲܢܝ ܨܸܒܼܝܵܢ ܟܲܣܝܵܐ ܕܲܓܼܠܸܐ ܠܹܗ ܟܠ ܀ :ܐ̄ܢܵܐ ܐ̄ܢܵܐ ܚܣܝܼܡܵܐ ܕܛܲܪܕܲܢܝ ܢܸܟܼܠܵܐ ܠܒܲܪ ܡ̣ܢ ܫܲܝܢܵܐ\nܘܗܵܐ ܫܲܝܸܢ ܒܝܼ ܐܲܠܵܗ ܟܠܵܐ ܥܲܡܵܐ ܦܠܝܼܓܼܵܐ ܀ :ܐ̄ܢܵܐ ܗ̄ܘ̣ ܗܲܕܵܡܵܐ ܕܲܦܣܲܩܬܿܘܿܢܵܢܝ ܡ̣ܢ ܓܘܼܫܡܲܝ̈ܟܿܘܿܢ\nܬܵܘ ܢܸܬܼܚܲܢܲܢ ܐܵܦܸܢ ܗܵܫܵܐ ܠܘܵܬܼ ܫܲܘܝܘܼܬܼܵܐ ܀ :ܐ̄ܢܵܐ ܐ̄ܢܵܐ ܕܲܚܙܹ̇ܝܬܼ ܟܲܦܹ̈ܐ ܚܕܲܥܣܲܪ ܘܲܚܕܼܵܐ ܕܲܩܬܢܘܿܡܝ\nܘܗܵܐ ܐܸܬܼܦܲܫܲܩ ܚܲܝܠܵܐ ܕܡܸܠܲܝ̈ ܒܕܲܣܓܸܕܿܬܿܘܿܢ ܠܝܼ ܀ :ܙܸܠܘ ܠܹܗ ܠܟܹܐܢܵܐ ܝܲܥܩܘܿܒܼ ܕܩܲܝܵܡ ܝܵܘܣܸܦ\nܬܵܐ ܚܘܿܬܼ ܒܲܥܓܲܠ ܘܲܦܪܘܿܥ ܐܵܦ ܐܲܢ̄ܬܿ ܚܵܘܒܲܬܼ ܚܸܠܡܹ̈ܐ ܀ :ܙܸܠܘ ܐܸܡܲܪܘ ܠܹܗ ܕܩܲܝܵܡ ܫܲܒܼܛܵܐ ܕܣܵܡ̇ܟ ܗ̄ܘ̣ܵܐ ܠܵܟ\nܬܵܐ ܠܒܼܘܿܟ ܒܐܝܼܕܼܵܐ ܚܘܼܛܪܵܐ ܕܲܩܢܘܿܡܝ ܘܐܸܬܼܒܲܝܲܐ ܒܹܗ ܀ :ܙܸܠܘ ܒܲܕܹܿܩܘ ܠܹܗ ܐܝܼܩܵܪܝ ܘܫܘܼܠܛܵܢܝ ܕܒܹܝܬܼ ܡܸܨܪ̈ܵܝܹܐ\nܘܐܲܢܝܼܚܘ ܢܲܦܫܹܗ ܒܲܠܡܹܐܝܢ ܛܸܒܵܐ ܕܚܲܝܹ̈ܐ ܕܲܩܢܘܿܡܝ ܀ :ܙܸܠܘ ܐܸܡܲܪܘ ܠܹܗ ܕܥܲܒܼ݂ܕܲܢܝ ܐܲܠܵܗܝ ܡܵܪܵܐ ܠܡܸܨܪܹܝܢ\nܘܡܲܡܠܸܟ ܫܘܼܠܛܵܢܝ ܘܪܵܕܹܐ ܠܥܲܒܼ̈ܕܹܿܐ ܘܠܲܒܼܢܲܝ̈ ܚܹܪܹ̈ܐ ܀ :ܓܠܵܘ ܚܵܘܵܘ ܠܹܗ ܐܵܦ ܚܹܝܠ ܟܲܣܝܵܐ ܙܵܘܥܲܝ̈\nܘܐܲܫܪܝܼ ܒܡܲܕܲܥܝ ܚܸܟܼܡܲܬܼ ܩܘܼܫܬܵܐ ܕܲܣܬܼܝܼܪ݁ܵܬܼܵܐ ܀ :ܙܸܠܘ ܐܸܡܲܪܘ ܠܹܗ ܕܩܲܝܵܡ ܟܲܦܢܵܐ ܫ̈ܢܲܝܵܐ ܚܲܡܸܫ\nܬܵܐ ܐܹܬܲܪܣܹܝܟ ܕܲܠܡܵܐ ܬܹܐܒܲܕܼ ܐܲܢ̄ܬܿ ܥܲܡ ܕܝܼܠܵܟ ܀","english":"He wept before them, for they were feeling pain without understanding,\nand he showed his love without recompense, for their deeds were not repaid. Mercy drew him in the likeness of a bridegroom toward the threshold,\nand he made known that he was the one who would sacrifice himself, a perfect offering. \"Father, father, Joseph, the servant, a perfect offering of weeping,\nand behold, you have raised up the hidden desire which has revealed everything to him. Father, father, the sealed one who drove me out, wholly outside the flock,\nand behold, the God of all has made me shepherd over a divided people. Father, you are the limb that severed me from your body;\ncome, be joined even now to equality. Father, father, I saw the eleven and one palms that buried me,\nand behold, the power of my words has been scattered because you bowed down to me. Go to the grieving Jacob, for Joseph stands;\ncome quickly and also repay the debt of dreams. Go, tell him that the staff which supported you stands;\ncome, take in your hand the rod that buried me, and be tested by it. Go, examine my honor and my authority in the house of the Egyptians,\nand rest his soul in the hundred measures of the life that buried me. Go, tell him that my God, the Lord of Egypt, has made me,\nand he rules my authority and governs slaves and free men. Reveal, show him also the hidden power of my movements,\nand establish in my mind the wisdom of the truth of the mysteries. Go, tell him that the five loaves stand;\ncome, be enriched, lest you also perish with your own.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܣܵܡܵܐ","severity":"info","text":"The Syriac term ḥsāmā (offering, sacrifice) is used twice in this passage, first of Joseph as a 'perfect offering' and then of his weeping. It carries eucharistic overtones, linking Joseph's self-sacrifice to Christ's.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"five loaves","severity":"info","text":"The 'five loaves' (ܟܲܦܢܵܐ ܫ̈ܢܲܝܵܐ ܚܲܡܸܫ) alludes to the five loaves of the Joseph story in Genesis (Gen 44:2?); more likely a typological reference to the five loaves of the Eucharist or the five books of the Torah, common in Syriac exegesis.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"eleven and one palms","severity":"info","text":"The 'eleven and one palms' (ܟܲܦܹ̈ܐ ܚܕܲܥܣܲܪ ܘܲܚܕܼܵܐ) likely refers to the twelve sons of Jacob (eleven brothers plus Joseph) or to the twelve tribes; the 'palms' (kappē) may be a pun on 'hands' or 'palms' as a measure, evoking burial imagery.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"repetition of ܐ̄ܢܵܐ ܐ̄ܢܵܐ","severity":"info","text":"The repeated exclamation 'Father, father' (ܐ̄ܢܵܐ ܐ̄ܢܵܐ) structures the passage as a series of apostrophes to Jacob, creating a liturgical or lament-like rhythm typical of Narsai's memrē.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"bridegroom / threshold","severity":"info","text":"The image of mercy drawing Joseph 'in the likeness of a bridegroom toward the threshold' (ܒܲܕܼܡܘܼܬܼ ܥܘܼܖܣܵܐ ܠܘܵܬܼ ܬܲܪܥܘܼܬܼܵܐ) parallels Ephrem's bridal imagery for the soul or Christ, here applied to Joseph's reconciliation.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܙܸܠܘ ܐܸܡܲܪܘ ܠܹܗ","severity":"caution","text":"The repeated phrase 'Go, tell him' (ܙܸܠܘ ܐܸܡܲܪܘ ܠܹܗ) is ambiguous: it may be addressed to a messenger (the steward?) or be a rhetorical device. The English draft treats it as direct speech, but the Syriac could imply a series of commands to an unnamed intermediary.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the addressee of 'Go, tell him' is unclear; possibly the steward or a symbolic figure.","The 'five loaves' may be a textual corruption or a deliberate numerical symbol; the exact referent is uncertain.","The 'eleven and one palms' could refer to the sons of Jacob or to a measure of grain; the burial context suggests the former."],"confidence":"medium","notes":[]},{"i":33,"ref":"p33","source":":ܐܵܦ ܗܘ̤ ܝܵܘܣܸܦ ܒܗܵܕܹܐ ܡܸܠܬܼܵܠ ܒܲܝܲܐ ܠܐܲܚܵܘ̈ܗܝ\nܕܐܲܠܵܗܵܝ ܫܲܕܲܪܲܢܝ ܕܐܸܗܘܸܐ ܙܵܐܹ̇ܢ ܠܟܼܘܿܢ ܡ̣ܢ ܟܲܦܢܵܐ ܀ :ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܡܓܲܪܸܓܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܝܲܩܘܿܒܼ ܐܲܒܼܘܼܗܝ\nܕܲܒܼܡܲܚܲܬܿܬܹܿܗ ܢܚܲܬܸܿܡ ܡܸܠܹ̈ܐ ܕܲܠܘܵܬܼ ܐܲܒܼܪܵܡ ܀ :ܒܝܲܕܼ ܫܘܼܘܕܵܝܵܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ ܐܲܦܝܼܣ ܠܐܲܚܵܘ̈ܗܝ\nܕܠܵܐ ܢܸܬܼܥܵܘܟܼܘܼܢ ܡ̣ܢ ܡܹܐܬܼܝܼܬܼܵܐ ܕܲܠܘܵܬܼ ܚܘܼܒܹܿܗ ܀ :ܐܲܪܡܝܼ ܥܠܲܝܗܘܿܢ ܩܸܢܛܵܐ ܕܟܲܦܢܵܐ ܘܕܲܚܸܠ ܐܸܢܘܿܢ\nܕܬܼܘܼܒܼ ܠܲܡ ܩܲܝܵܡ ܫܲܒܼܛܵܐ ܕܟܲܦܢܸܵܐ ܫܢܲܝܵ̈ܐ ܚܲܡܸܫ ܀ :ܒܗܵܠܹܝܢ ܩܵܠܹ̈ܐ ܫܲܓܲܫ ܐܸܢܘܿܢ ܠܡܸܚܲܬܼ ܨܖܹܕܼܵܘܗܝ\nܘܲܟܼܬ݂ܲܒܼ ܐܸܢܘܿܢ ܒܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܐܲܝܟ ܕܲܒܼܠܘܼܚܹ̈ܐ ܀ :ܫܡ݂ܲܥ ܡܸܨܪܵܝܵܐ ܦܸܪܥܘܿܢ ܡܲܠܟܵܐ ܒܗܵܠܹܝܢ ܕܲܗ̤ܘܲܝ̈\nܘܲܚܕܼܝܼ ܣܲܓܿܝܼ ܒܛܸܒܵܐ ܕܓܸܢܣܹܗ ܕܒܲܪ ܥܸܒܼܪ̈ܵܝܹܐ ܀ :ܩܪ̣ܵܐ ܠܲܡ ܦܸܪܥܘܿܢ ܠܝܵܘܣܸܦ ܘܐܸܡ݂ܲܪ ܕܲܥܒܸܕܼ ܗܵܕܹܐ\nܘܐܲܝܬܵܐ ܠܥܲܡܵܟ ܘܐܲܢܝܼܚ ܐܸܢܘܿܢ ܒܛܘܼܒܹ̈ܐ ܕܡܲܠܟܿܘܼܬܼܝ ܀ :ܙܵܘܸܕܼ ܠܐܲܚܲܝ̈ܟ ܘܫܲܕܲܪ ܐܸܢܘܿܢ ܠܒܹܝܬܼ ܐܲܒܼܘܼܗܘܿܢ\nܕܢܹܐܬܸܐ ܢܸܚܙܸܐ ܘܢܸܚܕܹܿܐ ܒܚܲܝܲܝ̈ܟ ܘܲܒܼܫܘܼܠܛܵܢܵܟ ܀ :ܩܲܒܸܿܠܘ ܘܲܫܠܸܡ̣ܘ ܐܲܚܵܘ̈ܗܝ ܕܝܵܘܣܸܦ ܒܗܵܕܹܐ ܕܲܗܘ̤ܵܬܼ\nܘܲܚܙ݂ܲܩܘ ܠܐܲܬܼܪܵܐ ܕܒܹܝܬܼ ܡܲܥܡܲܪܗܘܿܢ ܟܲܕܼ ܚܵ̇ܕܹܝܢ ܗ̄ܘ̣ܵܘ ܀ :ܡܲܢܲܥܘ ܘܲܡ̣ܛܵܘ ܫܲܒܼܛܲܝ̈ ܟܹܐܢܵܐ ܠܘܵܬܼ ܐܲܒܼܘܼܗܘܿܢ\nܘܲܛܥܝܼܢܝܼܢ ܗ̄ܘ̣ܵܘ ܥܘܼܬܼܪܵܐ ܕܙܲܒܼܢܵܐ ܘܐܵܬܼܵܐ ܕܫܲܝܢܵܐ ܀ :ܚܵܕܝܼܘ ܕܵܫܢܹ̈ܐ ܕܫܲܕܲܪܘ ܝܵܘܣܸܦ ܘܦܸܪܥܘܿܢ ܡܲܠܟܵܐ\nܘܝܲܗ̣̄ܒܼܘ ܠܹܗ ܣܒܲܪܬܼܵܐ ܕܚܲܝܹ̈ܐ ܕܲܒܼܪܹܗ ܘܲܕܼܫܘܼܠܛܵܢܹܗ ܀ :ܬܗܲܪ ܘܐܸܕܲܡܲܪ ܒܐܲܝܕܵܐ ܕܲܗܘ̤ܵܬܼ ܕܠܵܐ ܣܘܼܟܵܝܵܐ\nܘܐܵܘܚܸܠ ܘܐܸܡ݂ܲܪ ܕܪܲܒܵܐ ܗ̄ܝܼ ܣܲܓܿܝܼ ܐܸܢ ܫܲܪܝܼܪܵܐ ܀","english":"Also Joseph, with this word, was hastening to his brothers whom God had sent, that he might be a provider for them from famine. With this sign he was drawing his father Jacob to himself, that by his descent he might seal the words with Abram. By the covenant of the fast he persuaded his brothers not to be hindered from coming to his love. He cast upon them the edge of famine and terrified them, lest again the staff of the five tribes of the famine-stricken be established. With these words he disturbed them to descend to his sides, and he wrote in their minds as on tablets. The Egyptian Pharaoh heard these words of his, and rejoiced greatly at the good news of the race of the Hebrew. Pharaoh called Joseph and said, \"Do this, and bring your people, and let them dwell in the blessings of my kingdom. Provide for your brothers and send them to their father's house, that he may come and see and rejoice in your life and your authority.\" Joseph's brothers received and fulfilled this which was done, and they went to the place of their dwelling, rejoicing. The tribes of the land arrived and came to their father, and they were astonished at the wealth of the grain and the sign of the abundance. The messengers who sent Joseph and Pharaoh the king rejoiced, and they gave him the good news of the life of his son and his authority. He wondered and was amazed at what had happened without meaning, and he ate and said, \"It is very great if it is true.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܲܦܢܵܐ","severity":"info","text":"The Syriac term ܟܲܦܢܵܐ (kafʿā) means 'famine' and is a key motif in the Joseph story, here used to frame Joseph's role as provider.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒܼܪܵܡ","severity":"info","text":"The mention of Abram (Abraham) alludes to the patriarchal covenant, linking Joseph's descent to the promises made to Abraham in Genesis.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܲܒܼܛܵܐ ܕܟܲܦܢܸܵܐ ܫܢܲܝܵ̈ܐ ܚܲܡܸܫ","severity":"info","text":"The 'staff of the five tribes of the famine-stricken' likely refers to the twelve sons of Jacob, with five representing a subset; this reflects Narsai's typological reading of the patriarchal narrative.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܸܪܥܘܿܢ","severity":"info","text":"The introduction of Pharaoh as a direct interlocutor marks a shift from Joseph's private persuasion to public royal recognition, advancing the narrative toward the resolution of the famine.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܲܠܘܼܚܹ̈ܐ","severity":"info","text":"The phrase 'wrote in their minds as on tablets' echoes the biblical motif of writing (e.g., Exodus 31:18) and may parallel Narsai's homiletic use of inscription as a metaphor for indelible teaching.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܠܵܐ ܣܘܼܟܵܝܵܐ","severity":"caution","text":"The phrase 'without meaning' (ܕܠܵܐ ܣܘܼܟܵܝܵܐ) is ambiguous: it may indicate that the events seemed purposeless to the observers, or it could be a textual corruption; the reading here follows the sense of apparent meaninglessness.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'without meaning' (ܕܠܵܐ ܣܘܼܟܵܝܵܐ) could be interpreted as 'without purpose' or 'inexplicable'; the translation opts for the former.","The identity of the 'five tribes' is not explicit; they may represent a subset of Jacob's sons or a typological grouping."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":":ܚܙ̣ܵܐ ܥܸܓܼ̈ܠܵܬܼܵܐ ܕܫܲܕܲܪ ܦܸܪܥܘܿܢ ܘܢܵܚ̣ ܪܸܥܝܵܢܹܗ\nܘܲܩܢ̣ܵܐ ܣܲܒܼܪܵܐ ܠܘܵܬܼ ܣܘܼܟܵܝܵܐ ܕܐܲܝܠܹܝܢ ܕܲܫܡ݂ܲܥ ܀ :ܪܲܒܵܐ ܗܝ̤ ܠܲܡ ܕܩܲܝܵܡ ܝܵܘܣܸܦ ܐܸܡ݂ܲܪ ܟܹܐܢܵܐ\nܐܸܚܘܿܬܼ ܐܸܚܙܹܝܘܗܝ ܘܐܸܚܕܸܿܐ ܒܚܵܝܵܘ̈ܗܝ ܥܲܕܼܠܵܐ ܐܹܡܘܼܬ ܀ :ܐܹܙܲܠ ܐܲܢܚ̣ ܚܲܫܲܝ̈ ܥܲܝܢܲܝ̈ ܒܲܠܡܹܐܝܢ ܦܲܓܼܪܹܗ\nܘܐܲܫܠܲܚ ܟܲܪܝܘܼܬܼܝ ܒܝܲܕܼ ܥܸܢܝܵܢܵܐ ܕܡܸܠܲܝ̈ ܦܘܼܡܹܗ ܀ :ܐܹܙܠ ܐܸܦܪܘܿܥ ܚܵܘܒܲܬܼ ܚܸܠܡܹ̈ܐ ܕܚܲܝܵܒܼ ܐ̄ܢܵܐ ܠܹܗ\nܘܐܹܡܲܠܸܐ ܠܹܗ ܣܸܓܼܓܲܬܼ ܚܘܼܒܵܐ ܕܲܚܙ̣ܵܐ ܒܫܸܡܫܵܐ ܀ :ܐܹܙܲܠ ܐܸܚܙܹܝܘܗܝ ܟܲܕܼ ܡܸܬܼܝܲܩܲܪ ܒܹܝܬܼ ܡܸܨܪ̈ܵܝܹܐ\nܘܬܼܘܼܒܼ ܢܸܫܬܲܪܲܪ ܒܝܼ ܡܘܼܠܟܵܢܵܐ ܕܐܲܒܼܪܵܡ ܘܕܐܝܼܣܚܵܩ ܀ :ܚܙ݂ܲܩ ܝܼܣܪܵܝܹܠ ܒܐܘܼܪܚܵܐ ܕܐܲܚܙ̣ܩ ܟܲܣܝܵܐ ܠܐܲܒܼܘܼܗܝ\nܘܥܲܠ̣ ܥܲܡ ܙܲܪܥܹܗ ܠܐܲܪܥܵܐ ܕܡܸܨܪܹܝܢ ܘܫܲܪ̣ ܡܘܼܠܟܵܢܵܐ ܀ :ܚܙ̣ܵܘ ܠܲܚܕܼܵܕܹ̈ܐ ܐܲܒܼܵܐ ܠܲܒܼܪܹܗ ܟܹܐܢܵܐ ܠܟܹܐܢܵܐ\nܘܲܦܪܲܥܘ̣ ܚܘܼܒܵܐ ܘܫܲܡܠܝܼܘ ܐ̄ܪ݁ܵܙܹܐ ܕܲܒܼܝܲܕܼ ܚܸܠܡܹ̈ܐ ܀ :ܣܓܸܕܼ ܙܲܕܿܝܼܩܵܐ ܩܕܼܵܡ ܙܲܕܿܝܼܩܵܐ ܗܘ̤ ܥܲܡ ܝܲܠܕܵܘ̈ܗܝ\nܘܟܲܕܼܢܹܗ ܒܢܝܼܪܵܐ ܬܚܹܝܬܼ ܥܲܒܼܕܿܘܼܬܼܵܐ ܕܡܪܹܗ ܘܲܒܼܪܹܗ ܀ :ܒܣܸܓܼܕܲܬܼ ܝܵܘܣܸܦ ܟܕܲܢ ܒܵܪܘܿܝܵܐ ܟܠܝܼܠܹ̈ܐ ܘܚܲܪ݁ܫܹܐ\nܒܐ̄ܪܵܙ ܦܵܪܘܿܩܲܢ ܕܩܲܒܸܿܠ ܡ̣ܢ ܟܠ ܣܸܓܼܕܲܬܼ ܚܘܼܒܵܐ ܀ :ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܝܲܩܪܹܗ ܠܟܹܐܢܵܐ ܒܣܸܓܼܕܲܬ ܓܸܢܣܹܗ\nܕܠܵܐ ܐ̄ܢܵܫ ܢܸܬܼܡܲܗ ܒܣܸܓܼܕܲܬܼ ܟܠܵܐ ܕܨܹܝܕܼ ܪܹܫܝܼܬܲܢ ܀ :ܒܝܵܘܣܸܦ ܐܲܠܸܦ ܣܸܓܼܕܲܬܼ ܟܠܵܐ ܕܲܠܘܵܬܼ ܐ̄ܢܵܫܵܐ\nܕܣܵܓ̇ܿܕܲܝܼܢ ܐܲܟܲܚ̄ܕܼ ܥܝܼܪܹ̈ܐ ܘܐܵܢܵܫܵܐ ܠܲܨܠܸܡ ܐ̄ܢܵܫܵܐ ܀ :ܐ̄ܢܵܫܵܐ ܥܬܼܝܼܕܼ ܗ̄ܘ̣ܵܐ ܕܢܸܣܲܒܼ ܟܲܣܝܵܐ ܘܢܸܣܥܘܿܪ ܒܹܗ ܟܠ\nܘܒܲܐܦܲܝ̈ ܢܩܲܒܸܿܠ ܡ̣ܢ ܟܠ ܣܸܓܼܕܲܬܼ ܟܠܵܐ ܀","english":"He saw the calves that Pharaoh sent, and his mind was troubled, and he placed his hope toward the end of those whom he had heard. Great is the word that Joseph spoke: \"I am sad. Let my brothers see me and rejoice in my life until I die. Let me go and wash away the sorrows of my eyes with the tears of his body, and cast off my grief by the hand of the abundance of the words of his mouth. Let me go and repay the debt of the dreams of the one who is guilty before him, and fulfill for him the multitude of love that he saw in the sun. Let me go and see him when he is honored among the Egyptians, and again the kingdom of Abraham and Isaac is established in me.\" Israel set out on the path that the hidden one had set for his father, and he went up with his seed to the land of Egypt, and the kingdom began. The father and his son saw each other, the sad with the sad, and they repaid love and completed the mysteries that were by means of dreams. The righteous one bowed before the righteous one, he with his children, and he placed his head under the servitude of his lord and his son. In the bowing of Joseph, the creator wove crowns and spells in the mystery of the Savior, who receives from all the bowing of love. In this, the honor of the sad one increased by the bowing of his body, so that man would not be troubled by the bowing of all before the beginning. Through Joseph, he taught the bowing of all toward man, that worshippers might together worship the watchers and man, and man not bow to an image. Man was destined to take the hidden one and traverse all in him, and on his face to receive from all the bowing of all.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܹܐܢܵܐ","severity":"info","text":"The Syriac term ܟܹܐܢܵܐ (kēʾā) means 'sad' or 'mournful,' but here it may carry a typological sense of Joseph as a type of Christ in his suffering.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܙ̣ܵܐ ܥܸܓܼ̈ܠܵܬܼܵܐ ܕܫܲܕܲܪ ܦܸܪܥܘܿܢ","severity":"info","text":"Alludes to Genesis 41:2–3, where Pharaoh sends for Joseph and shows him the magicians' failed interpretation of his dreams.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܸܓܼܕܲܬܼ ܟܠܵܐ","severity":"info","text":"The phrase 'bowing of all' reflects Narsai's Christological typology: Joseph's bowing prefigures universal veneration of Christ, the 'hidden one' (ܟܲܣܝܵܐ), who receives worship from all.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܘܼܠܟܵܢܵܐ ܕܐܲܒܼܪܵܡ ܘܕܐܝܼܣܚܵܩ","severity":"info","text":"The 'kingdom of Abraham and Isaac' parallels the patriarchal typology common in Syriac exegesis, linking Joseph's rule in Egypt to the covenant promises.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܹܙܲܠ ... ܘܐܲܫܠܲܚ ... ܘܐܹܡܲܠܸܐ ... ܘܐܹܚܙܹܝܘܗܝ","severity":"info","text":"A series of cohortative verbs ('let me go...') structures Joseph's speech as a liturgical or homiletic refrain, building toward the climactic reunion with Jacob.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܩܢ̣ܵܐ ܣܲܒܼܪܵܐ ܠܘܵܬܼ ܣܘܼܟܵܝܵܐ","severity":"caution","text":"The phrase 'placed his hope toward the end' is ambiguous: it may refer to Joseph's hope for the fulfillment of the dreams or to his expectation of death; the Syriac allows both readings.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the hidden one' (ܟܲܣܝܵܐ) is ambiguous: it may refer to Christ typologically or to Joseph as a type; the text supports both.","The phrase 'the end of those whom he had heard' (ܣܘܼܟܵܝܵܐ ܕܐܲܝܠܹܝܢ ܕܲܫܡ݂ܲܥ) is unclear: it could mean the fulfillment of the dreams Joseph heard interpreted, or the fate of the brothers he heard about."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":":ܒܗܵܕܹܐ ܨܵܐܲܪ ܐܵܦ ܦܸܠ̈ܐܵܬܼܵܐ ܒܕܼܘܼܒܵܪ ܟܹܐܢܹ̈ܐ\nܕܠܵܐ ܢܸܬܼܢܲܟܼܪܸܐ ܟܲܕܼ ܡܸܬܼܒܲܕܲܩ ܫܪܵܪ ܓܸܠܝܵܢܹܗ ܀ :ܓܠ̣ܵܐ ܥܲܠ ܕܸܒܼܚܹܗ ܒܕܼܒܼܚܵܐ ܕܐܸܡܪܵܐ ܕܦܲܨܝܼ ܠܐܝܼܣܚܵܩ\nܕܗܵܟܲܢ ܦܵܪܹܩ ܐܵܦ ܗܘ̤ ܠܓܸܢܣܹܗ ܒܕܸܒܼܚܵܐ ܕܦܲܓܼܪܹܗ ܀ ܚܵܘܝܼ ܒܝܵܘܣܸܦ ܕܠܹܗ ܡܸܬܼܩܲܪܒܼܵܐ ܣܸܓܼܕܲܬܼ ܟܠܵܐ ܀ :ܨܵܪ ܪܲܒܿܘܼܬܹܗ ܘܲܪܫܲܡ̣ ܐ̄ܪ̈ܵܙܵܘܗܝ ܒܟܹܐܢܹ̈ܐ ܘܡܲܠ݁̈ܟܹܿܐ\nܘܚܵܘܝܹܗ ܠܚܲܪܬܼܵܐ ܘܒܲܝܐܹܗ ܒܹܗ ܟܠ ܐ̄ܚܪ̈ܵܝܹܐ ܘܩܲܕܼܡܹ̈ܐ ܀ :ܡܲܢ ܠܵܐ ܢܸܬܼܗܲܪ ܒܕܼܘܼܒܵܪ ܟܹܐܢܹ̈ܐ ܘܚܘܼܡܣܵܢܲܝ̈ܗܘܿܢ\nܕܲܕܼܪܲܫܘ ܐܘܼܪܚܵܐ ܒܝܲܕܼ ܥܲܡܠܲܝ̈ܗܘܿܢ ܠܘܵܬܼ ܐܝܼܬܼܘܼܬܼܵܐ ܀ :ܡܲܢ ܠܵܐ ܢܸܫܠܲܡ ܠܐ̄ܪ̈ܵܙܹܐ ܘܛܘܼܦܣܹ̈ܐ ܕܲܩܢܘܿܡܲܝ̈ܗܘܿܢ\nܘܢܵܘܕܸܿܐ ܒܚܲܝܠܵܐ ܕܚܲܝܵܠ ܐܸܢܘܿܢ ܒܲܥܬܼܝܼ̈ܕܼܵܬܼܵܐ ܀ :ܡܲܢ ܠܵܐ ܢܵܘܕܸܿܐ ܐܲܝܟ ܬܲܪܥܝܼܬܼܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ\nܕܗܲܝܡܸܢܘ ܘܐܲܚܸܒܼܘ ܘܲܣܒ݂ܲܪܘ ܘܲܫܠܸܡ̣ܘ ܠܗܵܘ̇ܡ̇ܐ ܕܣܲܟܿܝܼܘ ܀ :ܡܲܢ ܠܵܐ ܢܸܩܘܿܫ ܒܲܬܼܪܲܥ ܚܘܼܒܵܐ ܕܒܹܗ ܥܲܠ̣ܘ ܘܐܲܡܠܸܟܼܘ\nܘܢܲܡܠܸܟ ܐܵܦ ܗܘ̤ ܒܕܼܘܼܡܝܵܐ ܢܲܟܼܦܵܐ ܕܚܵܘܝܼܘ ܒܐܲܪܥܵܐ ܀ :ܒܝܵܘܣܸܦ ܢܹܚܘܼܪ ܐܲܝܢܵܐ ܕܨܵܒܹ̇ܬܼ ܠܡܸܬܼܢܲܟܵܦܘܼ\nܘܢܸܚܙܸܐ ܩܢܘܿܡܹܗ ܕܠܵܐ ܢܸܬܼܟܲܬܲܡ ܒܪܸܓܲܬܼ ܦܲܓܼܪܵܐ ܀ :ܒܹܗ ܢܸܬܼܒܲܩܸܐ ܐܲܝܢܵܐ ܕܪܵܗܹ̇ܛ ܪܘܼܚܵܢܵܐܝܼܬܼ\nܘܢܲܪܡܸܐ ܦܓܼܘܼ̈ܕܹܐ ܒܪܸ̈ܓܼܫܲܝ ܦܲܓܼܪܹܗ ܕܠܵܐ ܢܸܬܼܒܲܥܪܲܪ ܀ :ܒܕܘܼܡܝܵܐ ܕܝܼܠܹܗ ܢܹܐܚܘܿܕܼ ܕܲܪܵܐ ܥܲܡ ܚܘܼ̈ܬܼܚܵܬܹܐ\nܕܬܸܕܲܥܲܟ ܢܘܼܪܵܐ ܕܲܒܼܗܲܕܵܡܵܘ̈ܗܝ ܒܚܘܼܡܣܵܢ ܢܲܦܫܹܗ ܀ :ܥܲܡܹܗ ܢܸܚܘܿܬܼ ܠܐܸܣܛܵܕܼܝܼܘܿܢ ܡܲܠܝܲܬܼ ܚܲܫܹ̈ܐ\nܕܢܸܣܲܩ ܥܲܡܹܗ ܠܘܵܬܼ ܙܵܟܼܘܼܬܼܵܐ ܕܦܘܼܪܥܵܢ ܐܲܓܼܪܵܐ ܀","english":"In this distress, even the calves that Pharaoh sent were troubled in their gait, so that they were not disturbed when the truth of his revelation was made manifest. He revealed concerning his sacrifice, by the sacrifice of the ram that was offered for Isaac, that thus he also would redeem his race by the sacrifice of his body. Show in Joseph that to him is offered the worship of all. His greatness was constrained, and he delineated his mysteries in sorrows and in kings, and he showed the end and made clear in himself all the last and the first. Why was he not disturbed in the gait of sorrows and in the afflictions of those who prepared a way by their labors toward being? Why was he not delivered to the mysteries and types of their standings, and did he not confess by the power of the mighty one who was in the future things? Why did he not confess according to the contemplation of their thoughts, that they believed and loved and hoped and submitted to the point that they attained? Why did he not knock at the door of love by which they ascended and deliberated, and did he not also deliberate in the likeness of the hardship that they showed in the land? In Joseph, see where you wish to be distressed, and behold his standing, that it was not concealed by the emotions of the body. In him, it will be sought where the spiritual one runs, and he casts commands upon the senses of his body so that it is not disturbed. In his likeness, he will take up a generation with the groanings, so that the fire in his members may be known to you by the affliction of his self. With him, descend to the stadium filled with pains, that he might ascend with him to the victory of the recompense of reward.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܒܼܚܵܐ ܕܐܸܡܪܵܐ ܕܦܲܨܝܼ ܠܐܝܼܣܚܵܩ","severity":"info","text":"The phrase 'sacrifice of the ram that was offered for Isaac' alludes to the binding of Isaac (Gen 22:13), where a ram substitutes for Isaac. Narsai typologically links Joseph's self-sacrifice to Isaac's near-sacrifice.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܹܐܢܹ̈ܐ","severity":"info","text":"The Syriac term ܟܹܐܢܹ̈ܐ (kēʿē) means 'sorrows' or 'afflictions,' recurring as a key motif in this passage. It denotes both emotional distress and the physical trials that Joseph endures, aligning with the ascetic theme of suffering as a path to revelation.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܸܣܛܵܕܼܝܼܘܿܢ","severity":"info","text":"The Greek loanword ܐܸܣܛܵܕܼܝܼܘܿܢ (esṭāḍyōn, 'stadium') evokes the imagery of an athletic contest or martyrdom arena, common in Syriac literature to depict spiritual struggle. Here, Joseph descends into a 'stadium filled with pains' to achieve victory.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܲܢ ܠܵܐ ... ܡܲܢ ܠܵܐ","severity":"info","text":"The passage employs a rhetorical series of questions beginning with ܡܲܢ ܠܵܐ ('Why not?'), emphasizing Joseph's steadfastness despite afflictions. This anaphora structures the argument as a contrast between expected disturbance and actual composure.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܝܵܘܣܸܦ ܢܹܚܘܼܪ","severity":"info","text":"The direct address 'In Joseph, see where you wish to be distressed' parallels the earlier exhortation 'Show in Joseph that to him is offered the worship of all,' framing Joseph as a typological model for the reader's own spiritual journey.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܸܠ̈ܐܵܬܼܵܐ","severity":"caution","text":"The term ܦܸܠ̈ܐܵܬܼܵܐ (pīlāṯā) is ambiguous: it may mean 'calves' (as in the English draft) or 'elephants' (from Greek ἐλέφας). The context of Pharaoh's gifts and the phrase 'troubled in their gait' supports 'calves,' but the reading is not certain.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The word ܦܸܠ̈ܐܵܬܼܵܐ could be read as 'calves' or 'elephants'; the English draft takes 'calves' based on the narrative context of Pharaoh's gifts.","The phrase ܘܲܪܫܲܡ̣ ܐ̄ܪ̈ܵܙܵܘܗܝ (wa-ršam arrāzāwh) 'he delineated his mysteries' may imply a prophetic or typological revelation, but the exact referent of 'mysteries' is left open."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":":ܫܘܼܒܼܚܵܐ ܠܡܵܪܝܵܐ ܕܲܒܼܝܲܕܼ ܚܘܼܒܹܿܗ ܫܲܡܠܝܼ ܘܲܓܼܡܲܪ\nܐ̄ܪܵܙ ܦܸܠ̈ܐܵܬܼܵܐ ܕܲܚܙ̣ܵܘ ܥܒܼܵܕܵܘ̈ܗܝ ܒܫܸܡ ܐܝܼܬܼܘܼܬܼܵܐ ܀","english":"Glory to the Lord, who by His grace completed and finished the mystery of the wonders that they saw in His deeds in the name of the reality.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܘܼܒܼܚܵܐ ܠܡܵܪܝܵܐ","severity":"info","text":"The doxological formula 'Glory to the Lord' closes the poem, typical of Narsai's memre and liturgical poetry.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐ̄ܪܵܙ ܦܸܠ̈ܐܵܬܼܵܐ","severity":"info","text":"The phrase 'mystery of the wonders' (rāz pellāṯā) is a key Narsaian term for typological or sacramental revelation, here referring to the events of Joseph's story.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܲܡܠܝܼ ܘܲܓܼܡܲܪ","severity":"info","text":"The verbs 'completed and finished' (šamlī w-gammar) mark the conclusion of the entire memrā, echoing the opening and providing a formal closure.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܒܫܸܡ ܐܝܼܬܼܘܼܬܼܵܐ","severity":"info","text":"The phrase 'in the name of the reality' (b-šem īṯūṯā) may reflect Narsai's anti-Miaphysite emphasis on the reality of Christ's nature, a concern in his Edessan context.","cites":[{"key":"ed:dsc-97","label":"source edition: On Joseph","url":"https://syriaccorpus.org/97"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'His deeds' (ʿbādāw(hy)) is ambiguous: it could refer to God's deeds in Joseph's story or to Christ's deeds typologically prefigured.","The phrase 'in the name of the reality' may also be a liturgical formula, but its precise function here is unclear."],"confidence":"medium","notes":[]}]}