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Syriac · Homilies · Late 5th/early 6th century CE

On Joseph (Memra 8)

Jacob of Serugh · syriac

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machine-draft · no human review 5 passages · 1,411 words

Work dossier · summary and historical context

Summary

This homily, the eighth memra on Joseph by Jacob of Serugh, retells the biblical story of Joseph (Genesis 37–50) in twelve-syllable meter with end-rhyme, a hallmark of Jacob’s poetic style. It interprets Joseph’s life as a typological prefiguration of Christ, emphasizing themes of suffering, redemption, and divine providence. The text survives in multiple Syriac manuscripts, the earliest from the 9th century, and was later used in West Syriac Lenten liturgy, particularly on the Sunday of Joseph. The edition collates five witnesses but lacks a critical apparatus, so textual variants must be checked against the listed manuscripts.

This memra exemplifies Jacob of Serugh’s poetic and theological artistry, blending biblical narrative with typological exegesis. It is a key witness to Syriac Christological interpretation of the Joseph story, influencing later liturgical and homiletic traditions. The work also illustrates the continuity of Syriac metrical homilies and their role in shaping communal piety during Lent.

Historical context

Jacob of Serugh (c. 451–521 CE) was a prominent Syriac theologian and poet, active in the region of Osrhoene (modern-day southeastern Turkey/northeastern Syria). He composed numerous memre (verse homilies) for liturgical use in the Syriac-speaking Church of the East and later in West Syriac tradition. This memra on Joseph was part of a cycle of homilies on the patriarch, likely delivered during Lent, a period when Joseph’s story was read typologically. The Syriac text was transmitted through monastic and cathedral libraries, with the earliest extant manuscript dating to the 9th century, though the original composition dates to the late 5th or early 6th century. The homily reflects the Christological exegesis common in Syriac patristic literature, where Old Testament figures like Joseph are seen as types of Christ. Its liturgical use is attested in later West Syriac lectionaries, but the precise date of its incorporation is uncertain.

Apparatus · what the pipeline recorded

Annotation and terms

29 commentary units 5 structure5 term5 scripture5 background4 caution3 parallel1 reception1 sense 0 derived notes 9 open questions 5 narrative
What the kinds mean

Pipeline notes

  • coverageNo English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed.
  • limitThe 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.
  • registerRegister: homily in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them.
  • structurePassages: 5 narrative.
  • sourceSource edition: syriac — CC BY 4.0

Term index

CopticRenderingCountFirst
no glossary terms recorded
dsc-116:1 · narrativehigh
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ܡܺܐܡܪܳܐ ܕܰܬܡܳܢܝܳܐ ܕܥܰܠ ܝܰܘܣܶܦ ܡܺܐܡܪܳܐ ܕܰܬܡܳܢܝܳܐ ܕܥܰܠ ܝܰܘܣܶܦ ܘܥܰܠ ܟܰܦܢܳܐ ܕܰܗܘܳܐ ܬܰܪܥܳܐ ܪܰܒܳܐ ܦܼܬܰܚ ܠܺܝ ܝܰܘܣܶܦ ܕܰܫܟܰܚ̈ܳܬ݂ܳܐ ܒܳܟ ܡܳܪܝ̱ ܐܶܥܿܽܘܠ ܐܶܚܿܙܶܐ ܫܽܘܦܪ̈ܶܐ ܕܰܣܕܺܝܪܺܝܢ ܒܶܗ ܡܶܕܶܡ ܚܼܰܕܬ݂ܳܐ ܕܠܰܘ ܕܺܝܠܶܗ ܗܽܘ ܓܠܼܳܐ ܚܰܘܺܝ ܠܺܝ ܘܰܡܠܳܢܝ ܬܶܗܪܳܐ ܕܬܽܘܒ ܐܶܡܿܰܠܶܠ ܥܰܠ ܢܶܨܚ̈ܳܢܰܘܗ̱ܝ ܕܺܝܠܳܟ ܗ̱ܘ ܡܳܪܝ̱ ܟܽܠܗܽܘܢ ܓܰܙ̈ܶܐ ܕܰܟܣܸܶܝܢ ܗ̱ܘܰܘ ܒܶܗ ܘܡܶܢܗܽܘܢ ܐܰܦܶܩ ܥܽܘܬ݂ܪܳܐ ܠܡܶܨܪܶܝܢ ܕܶܐܫܼܬܰܕܰܪ ܠܳܗ̇ ܡܳܐܢ̈ܶܐ ܫܐܺܝܼ̈ܠܶܐ ܠܒܶܫ ܡܶܣܟܺܢܳܐ ܘܰܒܗܽܘܢ ܝܼܺܪܶܒ ܥܕܰܡܳܐ ܕܬܶܣܒܰܪ ܟܽܠܳܗ̇ ܐܰܪܥܳܐ ܕܗܽܘܝܽܘ ܥܰܬܺܝܼܪ ܐ̱ܪ̈ܳܙܰܘܗ̱ܝ ܕܰܒܪܳܐ ܣܡܰܟ݂ܘ ܠܶܗ ܕܢܼܶܣܰܩ ܥܰܠ ܪܰܒܽܘܬ݂ܐ ܘܥܰܠ ܗܳܝ ܡܰܛܺܝ ܠܗܳܕܶܐ ܟܽܠܳܗ̇ ܪܺܝܫܳܢܽܘܬ݂ܐ ܙܺܝܼܘܳܐ ܓܢܺܝܼܒܳܐ ܐܺܝܬ ܗ̱ܘܳܐ ܒܨܰܠܡܶܗ ܡܶܢ ܕܺܝܚܺܝܕܳܐ ܘܥܰܠܗ̇ܳܝ ܐܰܙܗܰܪ ܥܰܠ ܒܶܪ̈ܝܳܬ݂ܐ ܫܡܶܗ ܫܰܦܺܝܪܳܐ ܐܺܡܰܪ ܡܳܕܶܝܢ ܥܰܠ ܗܰܘ ܫܽܘܦܪܳܐ ܕܝܰܗ̱ܒ ܠܶܗ ܫܽܘܦܪ̈ܶܐ ܟܰܕ ܢܿܳܛܰܪ ܐ̱ܢܳܐ ܛܶܟܣܳܐ ܠܡܺܐܡܪܳܐ ܒܟ݂ܽܠܳܗ̇ ܐܽܘܪܚܶܗ ܦܫܰܪ ܗ̱ܘܳܐ ܠܡܰܠܟܳܐ ܚܶܠܡܶܗ ܘܺܝܪܶܒ ܡܶܢ ܦܽܘܫܳܩܳܐ ܘܡܶܢ ܓܰܘ ܐ̱ܪܳܙܶܗ ܕܚܶܠܡܳܐ ܐ̱ܪܳܙܳܐ ܬܽܘܒ ܢܳܒܰܥ ܗ̱ܘܳܐ ܣܽܘܥܪܳܢܳܐܺܝܬ ܦܰܫܶܩ ܝܰܘܣܶܦ ܐܰܝܟ ܕܰܒܙܰܒܢܶܗ ܘܗܰܘ ܦܽܘܫܳܩܳܐ ܥܰܠ ܦܽܘܫܳܩܳܐ ܣܢܺܝܼܩ ܬܶܢܝܳܢܽܘܬ݂ ܠܰܘ ܕܰܡܗܺܝܼܪ ܐ̱ܢܳܐ ܛܳܒ ܡܶܢ ܝܰܘܣܶܦ ܣܳܡܶܬ ܐܰܦ̈ܰܝ ܠܰܡܦܰܫܳܩܽܘ ܥܶܠܬ݂ܗ ܕܚܶܠܡܳܐ ܘܚܰܬܺܝܬ݂ܽܘܬ݂ܶܗ ܙܩܺܝܦܳܐ ܓܰܠܺܝ ܟܽܠܗܽܘܢ ܐ̱ܪ̈ܳܙܶܐ ܘܰܣܬܺܝܪ̈ܳܬ݂ܐ ܘܒܶܗ ܐܶܬ݂ܦܰܫ̈ܰܩܝ ܥܰܡܺܝ̈ܩܳܬ݂ܐ ܕܰܓܢܺܝ̈ܙܳܢ ܗܘ̈ܰܝ ܡܶܢ ܡܶܐܬ݂ܝܼܬܶܗ ܕܡܳܪܰܢ ܘܰܠܟܳܐ ܕܢܰܚܼܘ ܓܶܠܝ̈ܳܢܶܐ ܘܠܳܐ ܐܺܝܬ ܡܶܕܶܡ ܕܰܟܣܸܶܐ ܠܰܐܒܳܐ ܕܠܳܐ ܝܰܗܼܒܶܗ ܠܰܢ
English
Homily Eight on Joseph A homily, the eighth, on Joseph, and on the famine that occurred. A great door has been opened for me by Joseph, that I might enter, O my Lord, and see the splendors that are arranged therein. Something new, which is not his own, he reveals to me, and fills me with wonder, that I might again speak concerning his mysteries. It is yours, O my Lord, all the treasures that were hidden in him, and from them he brought forth wealth for Egypt, to which he was sent. The needy put on garments of silk, and through them he grew, until the whole land thought that he was rich. The mysteries of the Son were established for him, that he might ascend to greatness, and to that end all this headship attains. A wondrous radiance was in his image from the Only One, and concerning her he warned the creatures, his beautiful name. He spoke of the beauty that gave him beauty, while he preserved the order of the discourse throughout his entire course. He interpreted the dream for the king, and he grew from the interpretation, and from within the mystery of the dream, he again sought a mystery. In a practical manner, Joseph interpreted according to his time, and that interpretation is sealed with interpretation, a wonder. Not one more skilled than Joseph set his face to interpret the cause of the dream and its truth. A clear cross, all the mysteries and secrets, and in it were interpreted the deep things that were hidden. From the coming of the Lord and the King who revealed revelations, there is nothing hidden from the Father that he did not give to the Son.
dsc-116:2 · narrativemedium
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ܫܽܘܼܦܪܳܐ ܕܓܰܘ̈ܢܶܐ ܐܶܠܳܐ ܒܢܽܘܗܪܳܐ ܠܳܐ ܡܶܬ݂ܦܪܶܫ ܘܐ̱ܪ̈ܳܙܰܘܗ̱ܝ ܕܰܒܪܳܐ ܐܶܠܳܐ ܒܩܶܛܠܶܗ ܠܳܐ ܐܶܬ݂ܦܰܫܼܰܩܘ̱ ܡܿܰܢ ܝܿܳܕܰܥ ܗ̱ܘܳܐ ܩܕܳܡ ܡܶܐܬ݂ܝܼܬ݂ܳܐ ܕܰܢܦܰܫܶܩ ܗ̱ܘܳܐ ܕܦܰܓ݂ܪܶܗ ܕܡܳܪܰܢ ܐܺܝܬ݂ܘܗ̱ܝ ܣܰܒܥܳܐ ܠܥܳܠܡܳܐ ܟܽܠܶܗ ܥܰܠ ܪܶܥܝܳܢܳܐ ܕܡܰܢܽܘ ܗܳܕܶܐ ܡܶܬܕܰܢܚܳܐ ܗܘܳܬ ܕܗܳܠܶܝܢ ܫܽܘܦܪ̈ܶܐ ܕܺܐܝܬ ܗܘܳܐ ܒܝܰܘܣܶܦ ܕܰܡܫܺܝܚܳܐ ܗ̱ܘܰܘ ܢܛܺܝܼܪ ܫܰܪܟܳܢܳܐ ܒܚܶܠܡܶܗ ܕܦܶܪܥܽܘܢ ܕܶܐܬ݂ܦܰܫܰܩ ܗ̱ܘܳܐ ܕܠܳܐ ܐܺܝܬ ܦܽܘܪܣܳܐ ܕܢܶܬ݂ܦܰܫܰܩ ܗ̱ܘܳܐ ܩܕܳܡ ܡܶܐܬ݂ܝܬ݂ܳܐ ܫܒܰܥ ܬܰܘܪ̈ܳܬ݂ܐ ܚܼܙܳܐ ܥܰܠ ܢܰܗܪܳܐ ܫܰܡܺܝ̈ܢܳܬ݂ܳܐ ܐܰܝܟ ܐ̱ܢܳܫ ܢܺܐܼܡܰܪ ܣܰܒܥܳܐ ܪܰܒܳܐ ܒܥܳܠܡܳܐ ܟܽܠܶܗ ܐܳܦ ܗܽܘ ܥܳܠܡܳܐ ܕܐ̱ܢܳܫܳܐ ܢܰܗܪܰܐ ܗ̱ܘ ܐܶܢ ܡܶܬ݂ܦܰܫܰܩ ܘܒܰܕܡܽܘܬ ܫܶܦ̈ܥܶܐ ܥܳܒܪܺܝܢ ܕܳܪ̈ܶܐ ܚܰܕ ܒܳܬ݂ܪ ܚܰܕ ܪܶܕܝܰܐ ܗ̱ܘ ܪܰܒܳܐ ܕܪܺܝܫ ܡܰܒܽܘܥܶܗ ܐܳܕܳܡ ܐܺܝܬ݂ܘܗ̱ܝ ܘܰܐܝܟ ܡܰܥܒܰܪܬܳܐ ܕܡܰܝ̈ܳܐ ܟܽܠܝܽܘܡ ܗܳܐ ܡܶܬ݂ܚܰܕܰܬ݂ ܩܽܘܡ ܥܰܠ ܢܰܗܪܳܐ ܘܰܚܙܺܝܼ ܗܳܠܶܝܢ ܡܰܝ̈ܳܐ ܕܶܐܬ݂ܡܳܠ ܚܰܠܶܦܘ̱ ܐܰܬ݂ܪܳܐ ܘܠܰܝܬ ܐܶܢܽܘܢ ܠܳܟ ܬܶܚܼܙܶܐ ܐܶܢܽܘܢ ܐ̱ܚܪ̈ܳܢܶܐ ܝܰܘܡܳܢ ܡܶܬ݂ܚܰܘܺܝܢ ܠܳܟ ܟܰܕ ܚܿܳܐܰܪ ܐܰܢ̱ܬ ܕܳܐܦ ܗܼܶܢܽܘܢ ܬܽܘܒ ܠܡܰܥܒܰܪ ܙܳܪܒܺܝܢ ܥܰܡ ܚܰܒܪ̈ܰܝܗܽܘܢ ܐܳܦ ܗܽܘ ܥܳܠܡܳܐ ܪܗܺܝܼܒ ܕܢܶܫܰܢܶܐ ܨܶܝܕ ܫܽܘܠܳܡܳܐ ܒܰܕܡܽܘܬ ܡܰܝ̈ܳܐ ܕܟ݂ܽܠ ܝܽܘܡ ܫܳܓ݂ܪܺܝܢ ܨܶܝܕ ܡܰܚܰܬܬ݂ܐ ܕܳܚܶܝܢ ܕܳܪ̈ܶܐ ܗܳܢܳܐ ܠܗܳܢܳܐ ܠܰܡܫܰܢܳܝܽܘ ܐܰܝܟ ܕܰܒܢܰܗܪܳܐ ܙܳܪܒܺܝܢ ܬܰܦ̈ܶܐ ܥܰܠ ܡܰܪܕܺܝܬ݂ܐ ܚܽܘܪ ܬܰܩܢܳܐ ܐܺܝܬ ܘܡܶܫܟܰܚ ܐܰܢ̱ܬ ܠܶܗ ܕܥܳܠܡܳܐ ܢܰܗܪܰܐ ܗ̱ܘ ܕܪܳܕܶܐ ܘܥܳܒܰܪ ܠܰܡܫܰܢܳܝܽܘ ܒܚܺܐܦܳܐ ܪܰܒܳܐ ܫܢܰܝ̈ܳܐ ܟܕܺܝܢܺܝܢ ܐܰܝܟ ܬܰܘܪ̈ܳܬ݂ܐ ܒܢܺܝܪܳܐ ܪܰܒܳܐ
English
The beauty of the mysteries cannot be distinguished except by revelation, and its secrets of the Son cannot be interpreted except by his death. He who knew before the coming would interpret that the body of the Lord is satiety for the whole world. Concerning the thought that this was being made known, that these beauties which were in Joseph were of the Messiah. The remainder was preserved in the dream of Pharaoh, which was interpreted that there is no limit to what was interpreted before the coming. Seven cows were seen on the river, full-eared, like a great satiety in the whole world. Also that world of the Son is a river if it is interpreted. And in the likeness of the flowing streams of generations, one after another, the great one of the head of his source, Adam, is he. And like the passage of waters, behold, it is renewed daily. Stand on the river and see these waters of yesterday; they have changed place, and there is no eye for you to see, but other eyes are shown to you today when you look. Also these eyes again to pass, they flow with their companions. Also that world, vast, which hastens toward the end, in the likeness of waters which daily flow toward the descent, generations pass, this one to that one, to be completed, like the rays that flow upon the mirror. Look, there is a moment, and you can find that the world is a river which runs and passes to its completion with great speed. The heavens are worn out like the cows in the great enclosure.
dsc-116:3 · narrativemedium
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ܕܢܰܓܺܝܕ̈ܳܢ ܠܶܗ ܠܥܳܠܡܳܐ ܕܢܶܥܼܒܰܪ ܩܰܠܺܝܠܳܐܺܝܬ݂ ܣܰܒܥܳܐ ܘܟܰܦܢܳܐ ܣܕܺܝܪܺܝܢ ܘܳܐܬ݂ܝܢ ܚܰܕ ܒܳܬ݂ܪ ܚܰܕ ܕܢܺܐܠܰܦ ܥܳܠܡܳܐ ܥܰܠ ܥܳܒܽܘܕܳܐ ܡܶܢ ܦܽܘܪ̈ܢܳܣܰܘܗ̱ܝ ܨܰܠܡܳܐ ܠܥܳܠܡܳܐ ܨܳܪ ܐܰܠܳܗܳܐ ܒܚܶܠܡܳܐ ܠܦܶܪܥܽܘܢ ܘܰܩܼܪܳܐ ܠܝܰܘܣܶܦ ܕܰܢܦܰܫܶܩ ܠܶܗ ܫܰܪܺܝܪ̈ܳܬ݂ܳܐ ܡܰܠܦܳܢܽܘܬ݂ܐ ܕܶܢܚܰܬ ܬܰܡܳܢ ܢܰܗܺܝܪܳܐܺܝܬ݂ ܕܥܰܠ ܫܽܘܚܠܳܦܳܐ ܕܥܳܠܡܳܐ ܬܰܟ݂ܪܶܙ ܚܰܟܺܝܡܳܐܺܝܬ݂ ܐܰܩܺܝܡܶܗ ܗ̱ܘܳܐ ܚܶܠܡܳܐ ܠܦܶܪܥܽܘܢ ܥܰܠ ܡܰܥܒܰܪܬ݂ܐ ܕܢܶܚܼܙܶܐ ܠܙܰܒܢ̈ܶܐ ܕܟ݂ܽܠܗܽܘܢ ܥܳܒܿܪܺܝܢ ܠܰܡܫܰܢܳܝܽܘ ܣܰܒܥܳܐ ܘܟܰܦܢܳܐ ܨܳܪ ܗ̱ܘܳܐ ܩܽܘܕܡܰܘܗ̱ܝ ܕܢܶܬܚܰܟܰܡ ܗ̱ܘܳܐ ܕܰܠܙܳܝܽܘܢܳܐ ܢܼܶܗܘܶܐ ܥܳܗܶܕ ܟܽܠ ܝܰܘܡ̈ܳܬ݂ܗ ܚܼܙܳܐ ܬܰܘܪ̈ܳܬ݂ܐ ܒܡܰܪܓܳܐ ܕܪ̈ܳܥܝܳܢ ܐܰܝܟ ܐ̱ܢܳܫ ܢܺܐܼܡܰܪ ܕܡܰܪܓܰܐ ܗ̱ܘ ܥܳܠܡܳܐ ܘܰܐܝܟ ܗܰܒ̈ܳܒܶܐ ܐ̱ܢܳܫ̈ܳܐ ܚܿܳܡܺܝܢ ܝܰܘܡܳܢ ܣܰܒܥܰܐ ܗ̱ܘ ܕܰܐܫܪܺܝ ܒܥܳܠܡܳܐ ܒܰܪ ܐܰܠܳܗܳܐ ܐܰܝܢܳܐ ܕܰܚܟܺܝܼܡ ܢܺܐܣܽܘܢ ܢܰܦܫܶܗ ܒܫܰܦܺܝܪ̈ܳܬ݂ܐ ܦܰܓܪܶܗ ܕܰܒܪܳܐ ܥܠܰܠܬ݂ܐ ܗ̱ܘ ܪܰܒܬܳܐ ܠܰܕܫܿܳܩܶܠ ܠܶܗ ܕܰܐܝܟ ܫܰܪܟܳܢܳܐ ܕܚܰܝ̈ܶܐ ܢܛܺܝܼܪ ܒܶܗ ܠܥܳܠܡܳܐ ܚܼܰܕܬ݂ܐ ܚܽܘܪ ܐܰܝܟ ܝܰܘܣܶܦ ܐܶܢ ܚܰܟܺܝܼܡ ܐܰܢ̱ܬ ܒܰܙܒܰܢ ܣܰܒܥܳܐ ܘܦܽܘܩ ܟܰܢܶܫ ܠܳܟ ܐܶܣܢܳܐ ܠܢܰܦܫܳܟ ܕܬܺܐܚܶܐ ܡܶܢܶܗ ܥܒܽܘܪܳܐ ܕܟܰܢܶܫ ܝܰܘܣܶܦ ܐܰܘܦܺܝ ܘܒܰܩ ܘܶܐܬ݂ܛܰܠܰܩ ܘܦܰܓ݂ܪܳܐ ܚܰܝܳܐ ܠܥܳܠܡܳܐ ܣܰܒܥܰܐ ܗ̱ܘ ܠܰܕܢܳܣܶܒ ܠܶܗ ܠܝܰܘܡܳܐ ܐ̱ܚܪܳܝܳܐ ܛܽܘܪ ܒܳܟ ܗܳܢܳܐ ܐܶܣܢܳܐ ܪܰܒܳܐ ܕܢܶܗܘܶܐ ܫܟܺܝܼܚ ܠܳܟ ܕܬܺܐܚܶܐ ܡܶܢܶܗ ܕܠܳܐ ܫܽܘܠܳܡܳܐ ܟܰܦܢܳܐ ܗܳܘܶܐ ܒܳܬ݂ܰܪ ܗܳܢܳܐ ܣܰܒܥܳܐ ܕܰܗܘܳܐ ܐܰܝܟ ܗܿܳܝ ܕܰܚܼܙܳܐ ܒܚܶܠܡܳܐ ܦܶܪܥܽܘܢ ܢܰܗܺܝܪܳܐܺܝܬ݂ ܒܓ݂ܰܘ ܓܺܗܰܢܳܐ ܛܽܘܦܬ݂ܳܐ ܕܡܰܝ̈ܳܐ ܡܶܕܶܡ ܗܺܝ ܪܰܒ
English
the world, that it might pass through quickly. Satiety and famine were arranged, and they came one after the other, to teach the world about the Provider from his provisions. God formed a likeness of the world in a dream for Pharaoh, and called Joseph to interpret for him the truths. The teaching that descended there clearly, that it might wisely proclaim the change of the world. The dream set Pharaoh over the crossing, that he might see the offerings of all who passed by to be nourished. Satiety and famine were placed before him, that he might learn that the nourisher would remember all his days. He saw oxen in the meadow of the shepherds, as one who says that the world is a meadow, and like flowers the men who are warm. The day of satiety is when the Son of God dwells in the world, that is, the one who is wise and stores himself in beautiful things. His body, which the great cause took from the Son, that like the rest of the living he might be cast into a new world. Look, like Joseph, if you are wise at the time of satiety, and go out, seek for yourself a remedy for your soul, that you may live from it. The grain that Joseph sought, he found and searched, and it was lost; and the living body for the world of satiety is for the one who takes it. For the last day, keep for yourself this great remedy, that it may be found for you, that you may live from it without end. Famine comes after this satiety that was, like that which Pharaoh saw clearly in the dream. Within Gehenna, a flood of waters is something great.
dsc-116:4 · narrativehigh
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ܘܰܐܝܢܳܐ ܕܗܳܪܟܳܐ ܠܳܐ ܡܛܰܝܶܒ ܠܶܗ ܠܗܳܢܳܐ ܚܰܣܺܝܪܰܐ ܗ̱ܘ ܒܗܿܰܘ ܛܽܘܪܳܦܳܐ ܚܰܕ ܦܰܪܬܽܘܬ݂ܐ ܕܚܰܝ̈ܶܐ ܣܰܒܥܰܐ ܗ̱ܘ ܘܡܿܰܢ ܕܰܢܛܺܝܼܪ ܒܶܗ ܗܽܘ ܡܬܰܪܣܶܐ ܠܶܗ ܘܠܳܐ ܡܶܬܛܰܪܰܦ ܠܟܰܦܢܳܐ ܕܦܰܓ݂ܪܳܐ ܝܰܨܺܝܦ ܝܰܘܣܶܦ ܠܰܡܟܰܢܳܫܽܘ ܥܒܽܘܪܳܐ ܕܙܰܒܢܳܐ ܠܚܰܝ̈ܶܐ ܕܙܰܒܢܳܐ ܒܶܝܬ ܡܶܨܪ̈ܳܝܶܐ ܝܶܫܽܘܥ ܡܰܠܟܰܢ ܝܰܗ̱ܒ ܬܽܘܪܣܳܝܳܐ ܦܰܓ݂ܪܶܗ ܚܰܝܳܐ ܕܰܠܢܰܦܫ̈ܳܬ݂ܐ ܘܦܰܓ݂ܪ̈ܶܐ ܢܰܐܚܶܐ ܒܥܳܠܡܶܗ ܚܰܕܬ݂ܳܐ ܐܶܣܢܰܐ ܗ̱ܘ ܗܳܢܳܐ ܕܠܳܐ ܫܳܪܝܳܐ ܠܶܗ ܘܠܳܐ ܓܺܗܰܢܳܐ ܕܠܽܘܩܒܰܠ ܢܽܘܪܳܐ ܒܚܰܝܠܶܗ ܡܰܩܪܶܒ ܘܰܡܛܰܠܶܩ ܠܳܗ̇ ܗܿܳܢܰܘ ܫܶܩܝܳܐ ܕܡܰܪܘܶܐ ܠܢܰܦܫܳܐ ܕܫܿܳܬܝܳܐ ܡܶܢܶܗ ܘܠܳܐ ܡܶܬܡܰܣܪܳܐ ܒܶܝܬ ܨܰܗܘ̈ܳܢܶܐ ܕܫܰܠܗܶܒܺܝܬ݂ܐ ܦܰܓ݂ܪܳܐ ܘܰܕܡܳܐ ܣܰܒ ܠܳܟ ܓܰܒܪܳܐ ܒܗܰܝܡܳܢܽܘܬ݂ܐ ܘܕܰܝܶܫ ܘܰܥܒܰܪ ܥܰܠ ܓܰܘܙܰܠܬܳܐ ܠܒܶܝܬ ܡܰܠܟܽܘܬ݂ܐ ܗܳܢܳܐ ܚܡܺܝܪܳܐ ܛܡܽܘܪ ܒܰܓ݂ܒܺܝܠܬܳܟ ܒܰܪܡܳܝܽܘܬ݂ܐ ܕܒܶܗ ܐܺܝܬ ܚܰܝ̈ܶܐ ܕܠܳܐ ܫܽܘܠܳܡܳܐ ܠܰܕܫܳܘܶܐ ܠܶܗ ܙܰܒܢܰܐ ܗ̱ܘ ܗܳܢܳܐ ܕܣܰܒܥܳܐ ܪܰܒܳܐ ܒܰܐܪܥܳܐ ܟܽܠܳܗ̇ ܚܡܽܘܠ ܘܰܐܣܓܳܐ ܠܳܟ ܚܰܝ̈ܶܐ ܡܬܺܝܼܚ̈ܶܐ ܥܰܕ ܐܺܝܬ ܐܰܬ݂ܪܳܐ ܚܽܘܪ ܦܳܪܽܘܫܳܐ ܒܗܿܰܘ ܚܰܟܺܝܼܡܳܐ ܬܡܺܝܼܗܳܐ ܝܰܘܣܶܦ ܕܒܰܙܒܰܢ ܣܰܒܥܳܐ ܗܽܘ ܥܰܡ ܟܰܦܢܳܐ ܡܶܬ݂ܟܰܬܰܫ ܗ̱ܘܳܐ ܠܪܽܘܚܩܳܐ ܚܿܳܐܰܪ ܐܰܝܢܳܐ ܕܚܰܟܺܝܼܡ ܒܰܕܡܽܘܬ ܝܰܘܣܶܦ ܐܰܣܶܢ ܢܰܦܫܶܗ ܒܙܰܒܢܳܐ ܕܫܰܠܺܝܛ ܥܰܠ ܕܽܘܒܳܪܶܗ ܒܥܳܠܡܳܐ ܐ̱ܚܪܺܢܳܐ ܥܠܰܠܬܳܐ ܠܳܐ ܐܺܝܬ ܡܶܢ ܚܺܐܪܽܘܬ݂ܐ ܗܳܢܰܐ ܗ̱ܘ ܙܰܒܢܳܐ ܦܫܺܝܼܩ ܢܶܩܢܶܐ ܒܶܗ ܟܽܠ ܛܳܒ̈ܳܬ݂ܐ ܒܗܰܘ ܫܽܘܠܳܡܳܐ ܠܳܐ ܐ̱ܢܳܫ ܙܿܳܪܰܥ ܕܠܳܐ ܐܺܝܼܬ ܐܰܬ݂ܪܳܐ ܚܨܳܕܳܐ ܗ̱ܝ ܚܰܪܬ݂ܳܐ ܢܶܟܢܽܘܫ ܟܽܠܢܳܫ ܟܽܘܠ ܥܰܠ̈ܳܠܬ݂ܳܐ
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And what kind of place is this that does not prepare for this deficient one? In that one morsel, a portion of life was satiety, and when it was stored in him, it sustained him and was not consumed. For the hunger of the body, Joseph was careful to provide for the famine. The grain of the harvest for the life of the harvest among the Egyptians. Jesus gave the throne of his living body, so that for souls and bodies he might bring forth brothers in his new world. This one was not beginning nor end, which, opposite the mountain, by his power brings and removes her. That drink which waters the soul of the drinker from it, and is not exhausted among the thirsts of the flame. Body and blood, take for yourself, O man, in faith, and tread and pass over the threshold to the house of the kingdom. This leaven, preserve in your creation, O man, for in it there is life without end for those who are worthy of it. It is the harvest of great satiety in the whole land. Store up and multiply for yourself expansive life while there is space. Behold the distinguished one, that wise and wondrous Joseph, who, while providing satiety, was contending with famine. Look far off to what is wise in the likeness of Joseph. He healed himself with the harvest that rules over his pride. In the other world, there is no entrance from freedom. This is the simple harvest; gather in it all goods. In that end, no seed perishes where there is no space. The harvest is the end; gather all, all entrances.
dsc-116:5 · narrativehigh
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ܙܰܒܢܰܐ ܗ̱ܘ ܗܳܢܳܐ ܕܰܐܝܢܳܐ ܕܟܰܫܺܝܪ ܒܶܗ ܡܶܬ݂ܬܰܓܰܪ ܕܰܢܟܰܢܶܫ ܠܶܗ ܐܶܣܢܳܐ ܕܚܰܝ̈ܶܐ ܠܥܳܠܡܳܐ ܪܰܒܳܐ ܒܰܪ ܐܰܠܳܗܳܐ ܥܠܰܠܬܳܐ ܐܰܣܓܺܝܼ ܒܶܝܬ ܡܳܝܽܘ̈ܬ݂ܐ ܐܰܘ ܟܰܫܺܝܪ̈ܶܐ ܡܠܽܘ ܢܰܦܫ̈ܳܬ݂ܟ݂ܽܘܢ ܚܰܝ̈ܶܐ ܚܰܕ̈ܬ݂ܶܐ ܡܰܓܳܢ ܝܳܗܶܒ ܡܶܢ ܒܶܝܬ ܐܰܒܽܘܗ̱ܝ ܟܽܠ ܫܶܐܠ̈ܳܬ݂ܳܐ ܠܰܘ ܐܰܝܟ ܝܰܘܣܶܦ ܛܺܝ̈ܡܶܐ ܫܳܩܶܠ ܡܶܢ ܢܳܣܽܘ̈ܒܶܐ ܝܰܘܣܶܦ ܡܶܢܶܗ ܡܶܕܶܡ ܠܳܐ ܝܰܗ̱ܒ ܟܰܕ ܦܰܪܢܶܣ ܗ̱ܘܳܐ ܦܳܪܽܘܩܰܢ ܕܶܝܢ ܦܰܓ݂ܪܳܐ ܕܺܝܼܠܶܗ ܝܰܗ̱ܒ ܠܰܣܢܺܝ̈ܩܶܐ ܡܳܕܶܝܢ ܝܼܺܨܰܦܘ ܐܳܘ ܡܳܝܽܘ̈ܬ݂ܐ ܠܰܡܟܰܢܳܫܽܘ ܚܰܝ̈ܶܐ ܡܬܺܝܚ̈ܶܐ ܕܗܳܫܳܐ ܡܰܓܳܢ ܗܳܐ ܡܶܬ݂ܝܰܗܒܺܝܢ ܚܰܟܺܝܼܡ ܠܶܒܳܐ ܝܰܘܣܶܦ ܨܳܪ ܠܰܢ ܛܽܘܦܣܳܐ ܛܳܒܳܐ ܕܒܰܙܒܰܢ ܣܰܒܥܳܐ ܠܟܰܦܢܳܐ ܢܶܥܗܰܕ ܦܳܪܽܘܫܳܐܺܝܬ݂ ܐܶܪܕܶܐ ܒܫܰܪܒܶܗ ܕܰܡܠܸܶܐ ܫܽܘܦܪ̈ܶܐ ܩܰܠܺܝܠܳܐܺܝܬ݂ ܕܨܶܝܕ ܫܽܘܠܳܡܳܐ ܩܪܳܐ ܠܺܝ ܡܺܐܡܪܳܐ ܠܰܡܰܗܠܳܟܽܘ ܥܒܼܰܪ ܗ̱ܘܳܐ ܣܰܒܥܳܐ ܘܫܰܪܺܝ ܟܰܦܢܳܐ ܕܢܺܐܼܬ݂ܐ ܠܰܐܪܥܳܐ ܘܩܼܳܡ ܕܰܢܦܰܪܢܶܣ ܒܰܪ ܥܶܒܪ̈ܳܝܶܐ ܠܟܽܠܶܗ ܥܳܠܡܳܐ ܢܓܰܕ ܗ̱ܘܳܐ ܟܰܦܢܳܐ ܠܰܐܬ݂ܪ̈ܰܘܳܬ݂ܐ ܕܢܺܐܬ݂ܘܢ ܨܶܝܕܰܘܗ̱ܝ ܕܢܶܨܚܰܬ ܗܘܳܬ ܠܶܗ ܡܕܰܒܪܳܢܽܘܬ݂ܗ ܥܰܠ ܣܰܓܺܝ̈ܐܶܐ ܩܳܡܼܘ ܥܰܠ ܬܰܪܥܶܗ ܣܢܺܝ̈ܩܶܐ ܕܢܶܒܥܽܘܢ ܣܰܝܒܪ̈ܳܬ݂ܳܐ ܕܰܦܫܺܝܼܩ ܗܘܳܐ ܠܶܗ ܢܥܰܕܰܪ ܐܶܢܽܘܢ ܒܽܐܘܠܨܳܢܰܝ̈ܗܽܘܢ ܪܗܼܶܛܘ ܗ̱ܘܰܘ ܒܳܬ݂ܪܶܗ ܟܰܦܢ̈ܶܝܗܿ ܕܰܐܪܥܳܐ ܢܣܰܒܰܥ ܐܶܢܽܘܢ ܕܠܶܗ ܗܽܘ ܫܟܺܝܚ ܗ̱ܘܳܐ ܠܚܰܡܳܐ ܕܡܰܘܦܶܐ ܕܢܶܣܡܽܘܟ ܐܶܢܽܘܢ ܨܳܒܼܘ ܡܶܣܟ̈ܺܢܶܐ ܡܶܢ ܟܽܠ ܓܰܒܺܝ̈ܢ ܨܶܝܕ ܥܰܬܺܝܪܳܐ ܕܠܶܗ ܗܽܘ ܐܺܝܬ ܗ̱ܘܳܐ ܐܶܣܢܳܐ ܪܰܒܳܐ ܢܦܰܪܢܶܣ ܐܶܢܽܘܢ ܚܣܰܪ ܗ̱ܘܳܐ ܠܚܰܡܳܐ ܠܡܳܪ̈ܰܘܳܬ݂ܐ ܘܰܠܫܰܠܺܝ̈ܛܶܐ ܘܝܰܘܣܶܦ ܒܰܠܚܽܘܕ ܒܣܰܒܥܳܐ ܪܰܒܳܐ ܒܪܺܝܟ ܗ̱ܽܘ ܕܢܶܨܚܶܗ
English
This is the time that is fitting for him to trade, that he might exchange the medicine of life for the great world. The son of God multiplied the cause among the needy, or the worthy filled your souls with new life. He gives a gift from his father's house for all requests, not like Joseph who takes prices from the afflicted. Joseph gave nothing from himself when he distributed, but rather he gave his own body to the hungry. The needy or the worthy were eager to exchange for him. The extended life that is now being given as a gift. The wise-hearted Joseph fashioned for you a good example, that in time he might give satiety to hunger, remembering the distributor. Run through his story, which is filled with beauties, briefly, that for the sake of completion, call me to the discourse for your journey. Satiety had passed and the hunger that came to the land began, and the son of the Hebrews stood to distribute to the whole world. Hunger was severe for the regions that were around him, so that his stewardship cried out over many. The needy stood at his door seeking provisions, for it was easy for him to help them in their distress. The hungers of the land ran after him, and he satisfied them, for to him alone was found bread that suffices, on which they could rely. The poor desired from all sides the rich man, for to him alone was the great medicine, and he distributed to them. Bread was lacking for lords and rulers, and Joseph alone was blessed with great satiety, so that his cry
Citation. Tergwame, “On Joseph (Memra 8)”, dsc-116:1, machine-draft, 2026. https://naxiai.com/christian/works/dsc-116#s1
Colophon. Source: syriac · licence: CC BY 4.0 · model: deepseek/deepseek-v4-flash:floor · provider: Relace · cost: $0.0040 · generated 2026-11-15.