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Though fairly distinct among Syriac manuscripts, the nearly twenty exemplars of the so-called Syriac "Masora" remain relatively unknown and often misunderstood. These handbooks were developed to help the reader pronounce, interpret, and compare words from across a spectrum of different sources: including works of patristics, theology, liturgy, and the Bible. Because earlier studies of this genre have focused, almost exclusively, on the biblical portions of these manuscripts, little has been known about the collections of excerpts from 255 patristic-era writings included in many of these handbooks. This volume is the first-ever study and transcription of over ten thousand excerpted ?vocalized words and readings? (smohe w-qroyoto) from works attributed to Greek writers such as Ps.-Dionysius, Basil, Gregory of Nazianzus, and Severus of Antioch. This material has the potential to inform not only Syriac studies and Patristics, but the broader study of literacy and modes of learning in the Medieval Middle East.0.
"Preliminary versions of parts of the following book have been presented at conferences or lectures in Oxford, London, Paris and Geneva"--P. ix.
For a long time the Diatessaron has drawn the interest of modern scholars. Some of the problems related to the Syriac Harmony of the Gospels have been solved. Others still remain in dispute. The Syriac Commentary on the Diatessaron, attributed to Ephraem (306-373), is one of the most important witnesses to the wording of the Harmony. Unfortunately, most of the surviving Syriac folios of the text have been discovered only recently. Consequently, no detailed study on the Commentary has been undertaken yet. It is the aim of this study to present this scholarly demand. This Oxford dissertation deals with the questions of the difficult process of the Commentary's transmission and analyses both the Trinitarian and Christological understanding of its author. By way of a comparison with the "genuine" Ephraem, this study argues that the Commentary in its present form is a compilation from the hand of one of his disciples. However, it serves as an important source on the theological discussions in the Edessa of the late fourth and early fifth centuries.
(Peeters 1973)
Ephrem the Syrian (d. 373) has often been taken to represent an unhellenized Semitic form of Christianity in unbroken continuity with the tradition of Jesus and the apostles. This somewhat romanticized view of Ephrem disregards the fact that Syria had been subject to Greek influence since its conquest centuries earlier by Alexander the Great. Ephrem's own writings however frequently betray a familiarity with Greek philosophical ideas. This book first introduces Ephrem's intellectual context and his attitude towards learning. It then systematically analyzes parallels between Ephrem and Greek writers on the subjects of atomism, space, on corporeals, vision, and the four elements. This study thereby demonstrates that Ephrem draws not only on Semitic cultural traditions, but also on Greek philosophical thought.