PUBLICATIONS AND BOOK REVIEWS

Hans Hollerweger, TURABDIN: Lebendiges Kulturerbe / Living Cultural Heritage / Canli Kültür Mirasi (Linz, Austria: Freunde des Turabdin, 1999). 367 pp.; 478 color photographs. $40.00.

EDIP AYDIN, TEANECK, NEW JERSEY, USA [1] Hans Hollerweger, a Professor Emeritus of Liturgical Science at the Theological Faculty in Linz, Austria, has come up with a remarkable book about Turabdin, the heartland and the sanctuary of the Syriac Christians located in southeast Anatolia in modern . Hollerweger, a true and dear friend of Turabdin and its people and founder of the “Friends of Turabdin”, through his book TURABDIN captures the spirit of this mystical region and its Oriental beauty by providing an excellent “pictorial account of Turabdin, the Holy mountain of .” Also, the author’s thought provoking preface and two excellent introductory contributions by two renowned scholars, coupled with two important messages, one from His Holiness Mor Ignatius Zakka I Iwas, the Patriarch of the of Antioch, and the other from Mor Timotheos Samuel Aktas, the Archbishop of Turabdin, together with the perceptive comments on each photograph and depiction contained in the book provide the context necessary for understanding and appreciating the artistic creativity of Turabdin as well as its social, cultural, historical and liturgical significance not only for Syriac Christians but for all Christendom. [2] This illustrated book takes the reader on a fascinating journey across the physical and cultural history of Turabdin and guides them through ancient churches and . It likewise introducing the region’s remaining inhabitants to the wider public by presenting them as a living community above all through the celebration of the their ancient liturgy performed in Aramaic, the language spoken by our Lord Jesus Christ himself. Hollerweger, stresses the historical significance and religious importance of Turabdin through the following statement. “Today, this high limestone plateau in southeast Turkey, between the Tigris and the Syrian border, with

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its hills and valleys, seems remote. But, once upon a time, Romans and Byzantine emperors, reigning in Rome and Constantinople, ruled not only over regions and countries in the West, but also over Turabdin in the East. This far-off region has long captured public attention, at one time as a stronghold on the border of the Empire, later on as the center of the Syriac Church and nowadays as a cornerstone of Christianity in the Middle East.” (p. 14) Hollerweger informs us how Christianity was preached in Turabdin at an early time. This is known from the fact that in 120 A.D. there was a in Beth Zabday (Azakh). With the flourishing of monasticism in the region, which is a distinctive feature of Turabdin, the inhabitants of Turabdin were finally converted to Christianity through the monks in the fourth century. This ascetic movement left its mark on the region of Turabdin that came to be interpreted as “The Mountain of the Servants of God”. [3] Hollerweger’s interest in Syriac Christianity seems to have been prompted by two factors. First, his liturgical background as a Professor of Liturgical Science at the Theological Faculty in Linz, Austria, gave him a good knowledge of the Syriac Liturgy and appreciation of its beauty. Secondly, his ecumenical vision and more importantly his true Christian love for the least of the brethren, the ‘Forgotten Christians’ of Turabdin, led him to become the ‘voice of the voiceless’. He states: “Many [the inhabitants of Turabdin] had left their native area and had emigrated to the West in the hope of finding a secure future. Those who remained were in need of a feeling of solidarity, which I tried to give to them through the organization ‘Friends of Turabdin’” (p. 14) a few paragraphs later, he states his appreciation of the Syriac liturgy saying: “As a professor of liturgy, I have had the opportunity of experiencing the precious legacy of the West Syriac Liturgy both in Mor Gabriel and at the liturgical services in the bishop’s church, Mort Shmuni in .” (p. 14) Then he goes on to talk about the central role of the liturgy in the monastic life of Turabdin and the unifying factor of the liturgy by bringing together the Syriac Orthodox and Christians of other denominations living in Turabdin. [4] Hollerweger’s first visit to Turabdin was in the middle of 1980s. Since then, his continuous regular annual visits to the region made him very familiar and knowledgeable about the history of

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Turabdin, as well as its people, their daily life, culture and ancient tradition. It seems that the more Hollerweger became acquainted with the region and its people; the mutual bond of love between them grew stronger. He states, “The inhabitants of Turabdin impress me most of all by their originality and simplicity, by their attachment to their native soil, by their fortitude in difficult times, by their self-confidence and lack of pretentiousness” (p. 14). Furthermore, what is of special interest to him is that the inhabitants of Turabdin still use the language spoken by Jesus, an Aramaic dialect today known as Turoyo. He concludes by saying, “This makes them the bearers of an uninterrupted tradition from the beginnings of Christianity until the present day. Here on the plateau of Turabdin, formerly isolated and cut off from the world, they have been able to preserve their culture, a culture which cann ot be transferred to any other region.” (p. 14) [5] The book contains two brilliant essays that stemmed from the pen of two renowned British scholars: of Oxford University and Andrew Palmer of London University. Brock, with his essay entitled “Tur’Abdin- a Homeland of Ancient Syro- Aramaean Culture,” draws attention to the cultural background of Syriac Christianity, emphasizing that Turabdin or “Mount Athos of the East” as it is sometimes referred to by the European writers, is not only famous for its multitude of ancient churches and monasteries, with their magnificent architecture that has attracted many historians and architects, but also known for its cultural role played by the innumerable scribes in the transmission of texts. He states: “over the course of centuries and continuing right up to the present day, innumerable scribes have been at work in the churches and monasteries of Tur’Abdin, copying out Syriac liturgical and literary texts” (p. 23). Palmer, the author of the book entitled “Monk and Mason on Tigris Frontier: The Early History of Tur’Abdin” (Cambridge, 1990), is very familiar and knowledgeable about Turabdin and its people. This is also reflected in his contribution under the title “The 1600-Year History of the Monastery of Qartmin (Mor Gabriyel)” in which he first situates Turabdin in a historical context and traces its development and changes up to our time. He then focuses on the Monastery of Qartmin (Mor Gabriel), one of the few remaining active monasteries in the region and undoubtedly the most active one today. He talks eloquently of the history of the Monastery, its

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structure, architecture, style and liturgical symbolism associated with its artifacts. Palmer then goes on to give a detailed historical account of the major relevant events of the Monastery and its development. [6] The book is thoughtfully arranged and skillfully divided into geographically based chapters that introduce the reader to the ancient churches and monasteries, villages and towns of Turabdin which are now depleted by large scale emigration, but nevertheless remain a living testimony of the glorious past and pointing to a hopeful future. The book is very rich in illustrations and includes about five hundred photographs, both in color and in black and white, that present the true image of Turabdin. Like a bouquet of flowers gathered from the ‘Fertile Crescent’, these photographs while on the one hand, reveal the various aspects and magnificence of churches and monasteries with their beautiful architecture, decoration, furnishings and artifacts as well as the liturgical rites and symbolism associated with Syriac Christianity; on the other, they picture the life in Turabdin, showing the colorful scenes of acorn grown mountains and hills, exotic gardens and blooms, traditional Syriac foods and clothes, and shedding light upon the different aspects of life and conditions of the Syriac people. All photographs are accompanied with captions in three different languages providing further details of each d epiction. [7] This fascinating book of TURABDIN by Hollerweger, which is a true celebration of the spiritual and cultural richness as well as the geographical beauty of the region and its sacred monuments, comes in handy for the Jubilee Celebration in observation of the two thousand years of Christianity of which Turabdin has truly been one of its faithful herald and still continues to be so. The book fulfills both the expectation of the people of Turabdin and meets the need felt by the public and specialists alike. It will be an invaluable tool for students and scholars in the field of history, religion, spirituality and Near East studies and above all to those who are interested in the mysterious Syriac Orient and its distinct . It is no doubt that it will especially be of immense help to the Syriac community in the diaspora in rediscovering their roots, rejoicing in their glorious past and carrying the torch of light brightly to future generations. The book is remarkable indeed. It is clear, well written and colorfully presented. Furthermore, it makes it more accessible to a wider

Publications and Book Reviews 119 audience since the text is beautifully and eloquently composed in three languages: German, English and Turkish. Poetically, I would conclude by saying TURABDIN is a jewel that should be treasured in everyone’s library and, like a colorful flower, planted in every reader’s garden to enjoy both its beauty and sweet fragrance that pleases both the eye and heart.

Recent Books on Syriac Topics (1997–2000)

SEBASTIAN P. BROCK, UNIVERSITY OF OXFORD [1] As in previous lists of recent books on Syriac topics, I have taken the opportunity to rectify some oversights (one very serious one from 1997!) from 1997 and 1998. [2] 1997 Borbone, P., Cook, J., Jenner, K.D., and D.M. Walter: The Old Testament in Syriac according to the Version. Part V, Concordance; Volume 1, The Pentateuch (Leiden: Brill). Malacrida, G.: Forme del canto siriaco (Lucca: Libreria musicale italiana). Teule, H. and Wessels, A., eds.: Oosterse christenen binnen de wereld van de Islam (Kampen: Kok). [With good coverage of the Syriac traditions]. [3] 1998 Brock, S.P.: The Holy Spirit in the Syrian Baptismal Tradition (Syrian Churches Series (ed. J. Vellian), 9. Pune: Anita; Enlarged Second Edition). Lattke, M.: Die Oden Salomos in ihre Bedeutung für Neues Testament und Gnosis, IV (Orbis Biblicus et Orientalis, 25/4. Fribourg: Editions universitaires/Göttingen: Vandenhoec k & Ruprecht). Frantzolas, K.G.: Hosiou Ephraim tou Syrou Erga, VII (Thessaloniki: Perivoli tis Panagias). [The final volume of a re-edition of Ephrem Graecus, mostly based on Assemani, but this volume also has a few hitherto unpublished texts]. Heinz, A.: Feste und Feiern im Kirchenjahr nach dem Ritus der Syrisch-Orthodoxen Kirche von Antiochien (Trier). Sauget, J.-M. (ed. L. Duval-Arnould and F. Rilliet): Littératures et manuscripts des chrétientés syriaques et arabes. Receuil d’articles (Studi e Testi, 389. Rome). Varghese, B.: Dionysius bar Salibi: Commentary on the Eucharist (Moran Etho Series, 10. Kottayam: SEERI). [English translation]. [4] 1998/9 Charon, C. (tr. J. Collarafi): History of the Patriarchates (Alexandria, Antioch, Jerusalem) from the sixth-century Monophysite Schism until the present [1902], I–II (Fairfax VA: Eastern Christian Publications). [5] 1999 Barsom, E., ed.: Shimo (7th edn.; Glane: Monastery of St Ephrem). [Large Quarto edition, in calligraphy of Mor Julius Cicek]. Brock, S. (tr. M. Campatelli and M. Nin): Efrem il Siro. L’arpa dello Spirito. 18 poemi di sant’ Efrem (Rome: Lipa). 120 Publications and Book Reviews 121

Brock, S.P. (tr. M. Campatelli and M. Nin): L’occhio luminoso. La visione spirituale di sant’ Efrem (Rome: Lipa). Hage, L.: Précis de chant maronite (BUSEK, 39. Kaslik: Université Saint Esprit). Henze, M.: The Madness of King Nebuchadnezzar. The Ancient Near Eastern Origins and Early History of Interpretation of Daniel 4 (Supplements to the Journal for the Study of Judaism, 61. Leiden: Brill). [Ch. 4 on early Syriac tradition]. Key Fowden, E.: The Barbarian Plain: Saint Sergius between Rome and Iran (Berkeley: University of California Press). Kochappilly, P.P.: Celebrative Ethics: Ecological Issues in the Light of the Syro- Malabar Qurbana (Bangalore: Dharmaram Publications). Lattke, M.: Oden Salomos. Text, Übersetzung, Kommentar. Teil 1, Oden 1 und 3–14 (Novum Testamentum et Orbis Antiquus, 41/1. Freiburg/ Göttingen). Müller-Kessler, C. and M. Sokoloff: A Corpus of Christian Palestinian Aramaic. V, The Catechism of Cyril of Jerusalem in the Christian Palestinian Aramaic Version (Groningen: Styx). Tarzi, J.: The Syrian Urhoyan Cuisine. The Art of Edessan Cookery (Burbank CA: the author [900 N. Glenoaks Road, Burbank CA 91052]). Thackston, W.M.: An Introduction to Syriac: an elementary grammar with readings from (Bethesda MD: Ibex). Thelly, E.: Syriac-English-Malayalam Lexicon (Kottayam: Deepika Book House). Van Rooy, H.F.: Studies on the Syriac Apocryphal Psalms (Journal of Semitic Studies Supplement, 7. Oxford: University Press). [6] 2000 Alfeyev, H.: The Spiritual World of Isaac the Syrian (Kalamazoo MI: Cistercian). Baum, W., and D. Winkler: Die Apostolische Kirche des Ostens. Geschichte der sogenannten Nestorianer (Einführung in das orientalisches Christentum, 1. Klagenfurt: Kitab). Barsoum, Ignatius Aphram I (tr. M. Moosa): The History of Syriac Literature and Sciences (Pueblo CO: Passeggiata Press, ISBN 1–57889–103– 5). Borbone, P.G.: Storia di Mar Yahballaha e di Rabban Sauma. Un orientale in Occidente ai tempi di Marco Polo (Torino: Zamorani). Bou Mansour, T.: La théologie de Jacques de Saroug. Tome II, Christologie, Trinité, Eschatologie, Méthode exégétique et théologique (BUSEK, 40. Kaslik: Université Saint Esprit). Brock, S.P. (tr. G. Bulut): Gelenginde Kutsal Kitap (I stanbul). Falla, T.C: A Key to the Peshitta Gospels. 2, He–Yodh (Leiden: Brill).

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Gerber, S.: Theodor von Mopsuestia und das Nicänum. Studien zu den katechetischen Homilien (Supplements to Vigiliae Christianae, 51. Leiden: Brill). Hanna, Sabo, and Aziz Bulut: Wörterbuch Deutsch-Aramäisch, Aramäisch- Deutsch/Sfar melle, Suryoyo-Almanoyo, Almanoyo-Suryoyo (Heilbronn: ISBN 3-00-005767–6). Hannibal J. Gevargis: Ruhaniyun-e Bar-Jestah-yi Ashuri dar Do Qarn-I Akhir, vol. 1 [Assyrian religious writers of the last two centuries] (Tehran: The Assyrian Church). Ica, I.I. Jr., tr.: Sfantul Efrem Sirul, Imnele Nasterii si Aratarii Domnului (Sibiu: Deisis). [Romanian translation of Ephrem, Madrashe on Nativity and Epiphany, and Soghyatha]. Illert, M.: Johannes Chrysostomos und das antiochenisch-syrische Mönchtum (Zürich/Freiburg i.B.: Pano). Joseph, J.: The Modern Assyrians of the Middle East: Encounters with Western Missions, Archaeologists and Colonian Powers (Studies in Christian Mission, 26. Leiden: Brill). Luxenberg, C.: Der Syro-Aramäische Lesart des Koran. Ein Beitrag zur Entschlüsselung der Koransprache (Berlin: Das Arabische Buch). Mengozzi, A: A Story in a Truthful Language. Neo-Syriac Poems by Israel of Alqosh and Joseph of Telkepe, North , 17th century, I–II (diss. Leiden University). Pigulevskaya, N.V.: Sirijskaya Srednevekovaya Istoriografia: Issledovaniya I Perevodi (St. Petersburg: Rossijskaya Akademiya Nauk, Instiut Vostokovedeniya). With Introduction by E.N. Mescherskaya. Ross, S.K.: Roman Edessa: Politics and Culture on the Eastern Fringes of the Roman Empire (London: Routledge). Seven d-Beth Qermez, E., ed.: Antony Rhitor of Tagrit, The Book of Rhetoric. (Södertälje: Författares Bokmaskin) ISBN 91–7910–253-0. (Edition of the complete Syriac text). Slabczyk, M.: Apokalipso de Danielo Profeto en lando Persio kaj Elama (Vienna: Arkado Eldonejo). [Edition and Esperanto translation of Harvard syr. 42, with use also of BL Add. 18715]. Sony, B.: L’Homélie de Jacques de Saroug sur l’Hexameron. I, Traduction et notes sur l’homélie syriaque du Vème-VIème siècle publiée en arabe pour la première fois; II, Etude de l’homélie syriaque du Vème-VIème siècle publiée en arabe pour la première fois (Rome: the author [Via G.Ventura 60, I-00167, Roma]). [Syriac text, Arabic translation, notes and studies]. Tamcke, M., and A. Heinz, eds.: Zu Geschichte, Theologie, Liturgie und Gegenwartslage der Syrischen Kirchen (Studien zur orientalischen Kirchen, 9. Hamburg).

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Trombley, F.R., and J.W. Watt: The Chronicle of Pseudo-Joshua the Stylite (Translated Texts for Historians, 32. Liverpool: Liverpool University Press). Zayat, E., and M. Immerzeel: Documentation and Conservation of Art in . Papers of the Workshop held at Damascus University 16–19 September 1996 (Leiden: Research School for African, Asian and Amerindian Studies). [Including medieval wall-paintings etc.) [7] No date, but late 1990s Brock, S.P.: Chang-i Ruh al-Qudus: Guzidehee az ash`ari-i Mar Aprum (Tehran: Kanuni Yuhanai Rasul). ———. Chashm-i Darakhashan: Ruyayi ruhani Mar Aprum (Tehran: Kanuni Yuhanai Rasul). ———. Pedaran-i Siryani: Dar nyaysh va zendigeh ruhani (Tehran: Kanuni Yuhanai Rasul).

Terry C. Falla, A Key to the Peshitta Gospels, vol. 1, Alaph-Dalath (Brill, 1991). xl +136 + [21] pp; vol. 2, He-Yodh (Brill, 2000). xxxvii +150 + [50] pp.

ANDREAS JUCKEL, INSTITUT FÜR NEUTESTAMENTLICHE TEXTFORSCHUNG, UNIVERSITY OF MÜNSTER [1] According to the preface this ‘Key to the Peshitta Gospels’ is an “analytical concordance,” but in fact its basic features present it as an attractive combination of a concordance and a lexicon. These features are: 1. a Syriac-English lexicon (with Syriac words of similar meaning to the catchword), 2. a critical guide to the Greek behind the Syriac, and 3. a complete concordance of references. ‘The aim of A Key to the Peshitta Gospels is to fulfill this need [i.e., of a complete concordance and a comprehensive critical guide to the Greek behind] by providing the researcher with a range of information, previously unpublished, essential to the study of the Peshitta as a translation of the Greek and as a literary work in its own right’ (introduction of vol. 1, ix). Thus this ‘Key’ provides lexical, semantic, translation-technical and sequential informations by which it surpasses its predecessor1 and similar analytical approaches,2 and actually introduces a new standard for the genus ‘Key’. Due to its basic features the value of Falla’s ‘Key’ is not reduced by the Concordance of George A. Kiraz3 which was

1 Henry Fulham Whish, Clavis Syriaca: a Key to the Ancient Syriac version, called ‘Peshitto’, of the Fo ur Gospels (London, 1883). 2 Otto Klein, Syrisch-griechisches WȄrterbuch zu den vier kanonischen Evangelien nebst einleitenden Untersuchungen (Giessen, 1916); Lexicon to the Syriac New Testament (Peshitta), by W. Jennings (Oxford, 1926), revised by U. Gantillon (1962). 3 George A. Kiraz, A Computer-Generated Concordance to the Syriac New Testament. According to the British and Foreign Bible Society’s Edition, vols. I–VI (Leiden/New York/Köln, 1993). The Concordance to the Peshitta Version of the Aramaic [i.e., Syriac] New Testament published 1985 by The Way International (New Knoxville, Ohio) could not put in danger Falla’s work. The severest deficiency of The Way’s concordance is that it is not based on the Tetraeuangelium sanctum published by Ph.E. Pusey and G.H. Gwilliam (1901) but on the Aramaic [i. e., Syriac] New Testament (1983, The Way International), which in the Gospels mainly relies on one single manuscript. 124 Publications and Book Reviews 125

published in 1993 (two years after Falla’s first volume). For the ‘analysis’ of the ‘Key’ refers primarily to lexical and semantic classification of words, supplemented by complete sequential informations, while Kiraz’ Concordance primarily offers a morphological analysis including context lines for every Syriac word of the whole NT, and detailed statstical data. The user of both works will notice their complementary character, a view Falla himself proposes in a special section (vol. 2 p. xxxvi–vii) devoted to the different scopes of Kiraz’ Concordance and his own ‘Key’. Compared with Kiraz’ Concordance the broader meaning of the term ‘Key’ and its semantic accentuation are obvious. The preparation of the ‘Key’s’ future volumes will undoubtly gain profit from Kiraz’ Concordance and (as we all hope) be published in a shorter sequence than volume One and Two. [2] Their marvellous outside appearance both volumes owe to Beryl Turner (“copy editor, proofreader, typesetter, research assistant”), who created the twenty-five printer fonts for the ‘Key’ and is reponsible for the clearly arranged lay-out. She also created the ‘Index of tricky Syriac forms’ (vol. 2, appendix p. 5–16), which is a heavenly gift for beginners (the ‘Key’ inside the ‘Key’). The text is printed in two columns, all Syriac words and passages are given in Serʜo and are vocalized. At the end of vol. 1 we find an “Appendix of supplementary references” (of words which are ‘listed and cross-referenced in this volume for full treatment in a subsequent one’), an “English index” (i.e., of the English translations and glosses of the Syriac words and phrases) with reference to page and column, and an “Alphabetical directory of Syriac terms.” Volume 2 offers two additional indices, an “Index of tricky Syriac forms” (providing the roots of these forms), and an ‘Index of grammatical and general information’ (covering both volumes). ‘Corrections to Volume One’ (two columns) conclude the book. [3] The Introduction to “arrangement and methodology” in vol. 1 is clear and instructive, providing samples, summaries and outlines. Falla is well acquainted with the problems of the Peshitta as a translation4 and offers fundamental reflections on the evaluation of

4 Terry C. Falla, “Poetic features of the Peshitta Gospels,” Le MusǷon 90 (1977): 63–80; “Questions Concerning the Content and Implications of the Lexical Work A Key to the Peshitta Gospels,” Orientalia Christiana

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the Syriac-Greek correspondences. The introduction to vol. 2 introduces some improvements of presenting and arranging the lexical material, the most extensively discussed one is the grammatical classification of “words with the form of the passive participle” (xxi–xxx). [4] The ‘Key’ is based on the Tetraeuangelium Sanctum published by Ph.E. Pusey and G.H. Gwilliam (1901). For the sake of completeness, Falla adds Lk 22:17–8 and Jn 7:53–8:11 (taken from the Peshitta volume of the British and Freign Bible Society, 1905– 1920). Due to their secondary status, references to these passages are put with square brackets in the ‘Key’. The Pusey/Gwilliam volume itself is based on 42 manuscript and is the standard for research in the New Testament Peshitta. [5] The articles are listed according to the Syriac roots, personal and geographical names, loanwords from the Greek and pronouns (also the single forms) are incorporated alphabetically. This is what the user expects, and that verbs like Ôü†~ and ‹ƒ†~ are quoted in articles headed by ÔýØ and ÀÊØ is a usual practice known from Costaz’ Dictionary (though Costaz puts these “artificial” roots with brackets). For practical reason an “abstract” root is given as a header to every article, thus introducing ‘homonymous’ roots like ž €ûÄ I (¾Áûě , ‘a leaper’), and €ûÄ II (¾ÁûÄ, ‘a jar’); çÁ‡ I (çÁ‡› , ‘buy, purchase’), and çÁ‡ II (¾æÁ‡ž › , ‘time’). The primarily numerical character of these classifications is evident from Íå I (Íå ¡ ), and Íå II (Íå ž ) in vol 2 p. 38. This method is helpful for beginners to trace any word under its alphabetically arranged “root” and was recently applied by George A. Kiraz (for technical reason) to produce his computer-generated Concordance. The more experienced user will notice that the implicite etymological background of arranging the roots derives mainly from the 2nd edition (1928) of Carl Brockelmann’s Lexicon Syriacum (as acknowledged in vol. 1, xxii), but Falla’s use of roman letters to distinguish “identical roots” is not the same as Brockelmann’s to distinguish “homonymous roots.” This can confuse beginners.

Analecta 247 (1994): 85–99; “The Classification of Words in Recent Syriac and Hebrew Lexical Works and the New Approach adopted in Volume Two of A Key to Peshitta Gospels” (paper read at the VIIIth Symposium Syriacum at Sydney, 2000; forthcoming).

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[6] The first section of an article is the Syriac-English “lexicon,” it contains the catchword (e.g., ûéÁ, ÀûéÁ), the notation of speech (n. m. = noun masculine), a gloss (or glosses) in roman type corresponding to the Syriac word’s use in the Peshitta Gospels (‘flesh’), italicized qualifications, where required, elucidating the gloss (flesh and blood Mt 16:7; the Word became flesh Jn 1:14), and Syriac words of similar meaning (ûÅñ).—Verbs are introduced according to their conjugations (Peal, Ethpe, Pael, Ethpa etc), which are representing the ‘catchword’ and immedeately follow the “root” at the top of an article (e.g., —ÊÁ): PAEL, show, make known, declare, make known a person’s whereabouts Jn 11:57; declare something openly Jn 16:25; of Moses declaring that the dead rise Lk 20:37, cf. Peal ûâ~, ¾ĆàÄ, Pael ¿ÍÏ, ûÂè, Aph ÃÂÒ, “ÊØ, ðÂå.—In an article with verbs and nouns the verbs are treated first according to their conjugations, nouns and adjectives follow according to the conjugation they derive from (the model for this arrangement probably was the Thesaurus Syriacus of Robert Payne Smith).— Numerous articles are devided into analytical categories (e.g., ¾Á~ ‘father’): I. ‘father, an ancestor’ etc; II. ¿ÌÁ~K ‘parents’; III. of the Satan (Jn 8:44); IV. of God as Father (with 7 subsections). These categories present terms and expressions in Syriac. [7] The user will always have to remember that this Syriac-English “lexicon” of the ‘Key’ is restricted to the Gospels and not all known conjugations and meanings of a special verb or a special noun are represented. But within this limitation, all lexical/semantic informations are given: “The selection of examples is not arbitrary, but seeks to represent, wothout repetition, the various contexts in which the catchword appears” (vol. 1, xxv). Improvements of this lexical part were introduced by vol. 2: The verbal conjugation is now followed by basic forms of the verb, and nouns and adjectives are given as catchword only according to the actual state in which they occur in the Gospels (only absolute, only emphatic, absolute and emphatic), thus providing morphological informations. [8] The “Syriac words of similar meaning” are an innovative feature in this lexical part of the ‘Key’, it is a first step towards a semantic classification of the Syriac vocabulary of the Peshitta Gospels. Falla is well aware of the venture to enter this area and declares, “that the Key seeks to do no more than bring together selections of words, which can function in the same general

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semantic field, for the purpose of furthering research in the Peshitta text of the Gospels” (vol. 1, xxv). But he also points to the advantage of this kind of research: “Employed judiciously and in conjunction with the Syriac-Greek correspondences, this feature of the Key can provide a valuable aid for the exploration of the Peshitta text and disciplines as specific as a study of the translation techniques of the four Peshitta Gospels and of the text-critical use of the Peshitta in biblical research” (vol. 1, xxvi). [9] The second section of an article offers a guide to the Greek underlying the Peshitta Gospels. It is designed “to give the Greek term corresponding to every occurence in the Peshitta Gospels of the Syriac term in question and to take into account the existence of variant Greek readings, with which the Peshitta is often in accord” (vol. 1, xxvi). The longest paragraph of the introduction is devoted to the scope, method of citation, Greek texts employed, and to the evaluation of the Syriac-Greek correspondences (vol. 1, xxvi–xxxvii). Though Falla sets out well the general problem of term-for-term comparism between the Peshitta Gospels and the Greek text(s), and points at the “unavoidably skeletal nature of the Key’s analysis of Syriac-Greek correspondences” which need further evaluation, the actual result of his term-for-term comparism is convincingly useful and an indispensable starting point for any thorough research in the Greek background of the Peshitta Gospels. It is true that the Peshitta’s revisional connection with the Old Syriac, the contextual exegesis of its translator(s), and its predilection toward the poetic are severe restrictions for a term- for-term approach (vol. 1, xxxiv), but these pecularities are no general disapproval for this approach. For Falla meets the problem of inadaquate translations by including “paraphrastic” corr- espondences as well as non-correspondences in his Syriac-Greek anal ysis, what makes it complete and reliable. [10] One sample for illustration: If the analysis is lengthy or complicated (e.g., ûÂÄ, ÀûÂÄ ‘a man, person’), it starts with a ‘guide to analysis’ by listing up all occuring Greek terms: DQKU JDPL]Z JDPLVNZGDLPRQL]RPDLRSRQKUR9 n. c. (= no correspond- dencs), DQTUZSR9. The actual analysis is given according to these Greek terms and offers all appropriate references (added by Greek variant readings, if extant). The mysterious reference of ÀûÂÄ to JDPL]Z is due to an paraphrastic translation and explained by the Syriac phrase ÀăÂÅß ç؆ K ¾ýåK Mt 22:30, the one of gabra to

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GDLPRQL]RPDL by the phrase ¾åÍ؃ † ÀûÂÄ Lk 8:36, etc. “No correspondence” is given Jn 10:41, where the Syriac ¾å ÀûÂÄ represents the Greek WRXWRX (non-correspondences the user has to look up himself). [11] This method of quoting the Syriac-Greek correspondences is clear and helpful, and offers a range of informations not available in print before. It is one of the virtues of the ‘Key’ to give the pure correspondences between the Syriac and the Greek editions without evaluation by the author and without reduction to the self- explanatory correspondences. By this method the ‘Key’ provides the segment of “(non-) correspondences” which is most significant for an evaluation of characteristic lexical and semantic features of the Peshitta Gospels. And not only the “(non-) correspondences” invite for research, but also the bewildering ones and those we only meet once or twice in the Gospels, e.g., Lk 3:1 8: From the ‘Key’ (vol. 1, p. 31, article: óß~ I.) we learn that only Lk 3:18 the Pael óß~ is rendered by SDUDNDOHZ (or SDUDLQHZ, a variant reading of one sigle Greek manuscript). The obvious semantic difference invites for a closer look. The Greek (Greek New Testament, 3rd/4th ed., and Nestle-Aland 26th/27th ed.) read 3ROODPHQRXQNDLHWHUDSDUDNDOZQ (or: SDUDLQZQ5) [i.e., John the Baptist] HXDJJHOL]HWRWRQODRQ. The Syriac: ç؃ ¿ÿÙåăÏ~ ”~ ¾Ćããïß ûÂéâ†J ¿† óàâJ ¿š½ÙÅèK . According to the Syriac John the Baptist ‘taught, instructed’ the people, according to the Greek he ‘urges/ encourages/ invites etc’ the people.6 What to think about the Syriac translation? It obviously presents John the Baptist as a teacher, thus reducing the wide connotation of the Greek verb to the action of a ¾æòàâ. For the Greek text and its variant readings Falla primarily relies on The Greek New Testament, 3rd ed.1975, corr. 1983, and Nestle- Aland 26th ed.1979), but he is well acquainted with the full range

5 3DUDLQHZ we meet only twice in the New Testament (Acts 27:9.22), translated by mlk, Peal.—3DUDNDOHZ is mainly translated by the verb bca (see ‘Key’ vol. 1, p. 95–96). 6 A Concise Greek-English Dictionary of the New Testament, prepared by Barclay M. Newman, Jr. (1993), p. 132/33: beg, urge; encourage, speak words of encouragement; request, ask; appeal to; console, comfort, cheer up; invite, summon.—The Revised Standard Version reads: “So, with many other exhortations, he preached good news to the people.”

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of Greek NT editions from Tischendorf (ed. octava 1869–72) to The NT in Greek, The Gospel According to St. Luke, ed. by the American and British Committees of the International Greek NT Project (1984/87). In the footnotes he gives evaluations of the Greek editions by citing comments of prominent scholars. It might be interesting to quote Falla’s own sound comment on the comparative usefulness of the single editons he was working with: “In summary, if a variant Greek reading is not to be found in the critical apparatusses of GNT and Nestle-Aland, it would be prudent to seek it in Legg for Matthew and Mark, The New Testament in Greek for Luke, von Soden for the Fourth Gospel, and Tischendorf and Tregelles for all four Gospels, before turning to the other critical editions.” This quotation is appropriate to give a feeling for the diligence and reliability of the Greek side of Falla’s work. [12] The third section of an article offers a complete concordance of references. A welcome feature is that in a simple article all references given in the two preceding sections are listed again. Only the references given in analytical categories of an article are not repeated elsewhere. In longer articles with a larger number of entries, every entry has its own concordance and is a small article of ist own consisting of the three basic sections, e.g., óß~ I.: The Peal concludes with the concordance of references after the lexical section and the range of Greek terms behind the Syriac. The same is true for the Pael and the Ethpa, for the entries ¾æòßÍØ and ¾æòàâ. This distribution of the references brings together what belongs together. By the help of Kiraz’ Concordance, I made intensive checks of the ‘Key’s’ references. With regard to the fact that vol. 1 is completely worked out by hand (vol. 2 Falla himself could check with Kiraz’ Concordance), I was thrilled by the accuracy and completeness of the references. [13] Criticism of this marvellous work is few and hardly substantial, it refers primarily to the long articles devoted to Syriac particles like ~ and its compounds, ç؃ and ûÙÄ etc., and to the articles dealing with the prepositions. All these articles are marvels of compactness, arrangement and presentation, but extremely diffuse and tiresome to work with (and to work out!). Especially here the information of the ‘Key’ needs the Syriac (and the Greek) NT to be opened beside to get an appropriate understanding of the lexical, semantic or grammatical peculiarity, the sufficient presentation of

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which the ‘Key’ is not designed to give. A reduction of these complex articles would be tolerable and would contribute to a faster publication of the subsequent volumes. It does not belong to the nature of such a ‘Key’ to give the optimum in every respect, and nobody will dare to blame the author for completing this work by reducing the optimum and complexity of information to a more practicable and more efficient level. [14] Finally the attractivity of the ‘Key’ for the beginners should be noticed. At present no good and cheap Syriac lexicon for beginners is available, and Kiraz’ Concordance will remain a dream for them. The ‘Key’ is combining both tools and could serve well the needs of beginners. But to fulfill these needs the subsequent volumes should be available within a reasonable amount of time. I hope that Falla will be able to finish this important project, it would be a severe setback for the Syriac studies if its completion would remain a dream!