Syriac literature

The number of remaining Islamic schools in the city of Aleppo is 33, in addition to three mosques that had been converted into schools during the Ottoman era and have since returned to their original function. Some of these schools have maintained a religious focus , while others have taken on functions of civil services. Among these schools, 21 have been converted from mosques, which is a significant percentage; two of them were originally mosques. It is noteworthy that many of these schools and other sites are now serving additional functions, the most important of which is housing. Recently, the occupancy of schools for residential purposes has increased, totaling seven schools.

This article examines poems dedicated to the martyr Qūryāqōs by the eminent East Syriac poet and patriarch ʿAḇdīšōʿ of Gāzartā (d. 1570). For the first time the peculiarities of these works and their place in the development of Syriac poetry are examined. Additionally, a critical edition and translation of one of the poems, the turgāmā, is given, based on available manuscripts. A special place in the article is given to the correlation of the poetic texts under consideration with the prose versions of the hagiography of this martyr, which was used as a source by ʿAḇdīšōʿ of Gāzartā.

Martin Luther a analizat foarte atent subiectul teologiei. Teologia este preocupată de cunoașterea lui Dumnezeu și a omului. Prin urmare, avem atât teologie în sens restrâns - doctrina despre Dumnezeu - cât și antropologie – doctrina despre om. Acestea două sunt inseparabil unite. Dumnezeu poate fi cunoscut în mod adecvat numai în termenii relației sale cu omul; iar omul poate fi cunoscut în mod adecvat numai în termenii relației sale cu Dumnezeu. Astfel, teologia nu este preocupată nici de o doctrină obiectivă a lui Dumnezeu, nici de o antropologie care pune întrebări despre om, altele decât cele care implică relația sa cu Dumnezeu. Ambele laturi ale acestei relații sunt determinate de faptul că omul este un păcătos vinovat și pierdut și că Dumnezeu este justificarea și răscumpărarea tocmai a acestui tip de om.

Here is a sample of William Jennings' "Lexicon to the Syriac New Testament: with Copious References, Dictions, Names of Persons and Places and some various Readings found in the Curetonian, Sinaitic Palimpsest Philoxenian and Other MSS". It has been slightly revised in regards to minor details but it is essentially to same as the 1926 classic printed by Oxford University. It has been completely edited and re-typeset.

TIGINT Aggiornamenti Settembre 2024

TIGINT Traduzione Interlineare Greco Italiano del Nuovo Testamento

nuovo, testamento, bibbia, interlineare, italiano, greco, traduzione, trasliterazione, vangeli, sacre, scritture, libri, biblici, greche, cristiane, new, testament, bible, interlinear, italian, greek, translation, transliteration, gospels, sacred, scriptures, books, biblical, greek, christian, nuovo testamento, matteo, marco, luca, giovanni, atti degli apostoli, atti, apostoli, romani, lettera, apostolo, Paolo, 1 Corinti, 2 corinti, galati, efesini, filippesi, colossesi, 1 Tessalonicesi, 2 Tessalonicesi, 1 Timoteo, Tito, Filemone, Ebrei, Giacomo, 1 Pietro, 2 Pietro, 1 Giovanni, 2 Giovanni, 3 Giovanni, Giuda, Apocalisse, Rivelazione,

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Dans la marge d'un manuscrit contenant un recueil de canons ecclésiastiques miaphysites (CFMM 309, VIIIème-IXème siècle, de l’Église des Quarante Martyrs en Tur Abdin, Turquie), on peut trouver une quantité remarquable de gloses de différentes natures et en deux langues, en grec et en syriaque. Ce constat, pris en lui-même, ne susciterait pas un grand étonnement, sinon pour la proportion dans laquelle tous ces éléments paratextuels se retrouvent également dans d'autres manuscrits portant le même recueil législatif. Parmi eux se trouvent au moins deux manuscrits précédents et une copie possible du CFMM 309, transmettant cette tradition jusqu'au XXème siècle. La récurrence de cet ensemble paratextuel, ainsi que la mise en évidence de la conscience derrière le projet de ce recueil, témoigne du lien entre le texte grec original et sa traduction en syriaque d'une part, et de la volonté de laisser une trace d'un processus de formalisation culturelle d'autre part : en effet, ce recueil est le résultat de l'interaction entre la première formalisation du droit byzantin et celle du droit syro-occidental miaphysite, probablement réalisée par Jacques d'Édesse ou le milieu intellectuel du monastère de Qenneshrin.

Mon intervention vise d'abord à exposer la typologie des gloses pour expliquer leur nécessité, en tenant compte également de leur importance dans le dialogue entre la langue grecque et la langue syriaque. Ensuite, mon objectif sera de contextualiser cette opération culturelle afin de restituer les orientations de cette dialectique entre l'empire byzantin et l'Église miaphysite, qui, à la fin du VIIème siècle, se trouvait nécessairement à la première étape de consolidation de son identité propre entre deux empires en restructuration, et à la croisée de l'émergence d'une nouvelle réalité politique islamique.

This paper deals with the question of the relationship between the Armenian version of the apocryphal Acts of Thecla and the Armenian Martyrdom of Thaddeus. A thorough comparative analysis allows us to conclude that the author of the Martyrdom of Thaddeus must have known the text of the Acts of Thecla, which enjoyed a great popularity in Armenia from the fifth century onwards. The model of the Acts of Thecla is particularly significant as a pattern of holiness followed by the author of the Martyrdom of Thaddeus in the representation of the figure of Sanduxt, who, according to this text, was the first woman converted to Christianity in Armenia and had a role as a preacher, as Thecla did in the Acts of Thecla. In addition, the paper approaches the question of the Armenian apocryphal texts as possible historical sources about the role of women in the history of ancient Christianity, a question considered in the framework of the recent criticism on gender history.

The first thematic symposium on the Huns in Türkiye was held within the Istanbul Medeniyet University Faculty of Arts and Humanities on November 13–14, 2023. The “International Symposium for Hun Studies” also stands out as the first interdisciplinary symposium covering the Asian Huns, European Huns, and even the post-Hun period. This distinguishes itself from previous events that focused solely on one aspect – be it historical, archaeological, or philological – of the Huns. Our primary aim in organizing the symposium was to summarize the findings of Hun studies to date, conduct a situation analysis, and provide assessments regarding their future tasks. Our aim was to bring together scholars from various disciplines who study the Huns and the Hun period, aiming to unite them at a common point, foster diverse perspectives, and facilitate the exchange of knowledge among different fields of science.
At the symposium, which was attended by researchers from six countries, 21 presentations were made in the fields of history, art history, archaeology, philology, linguistics, archaeometry, archaeogenetics, and geophysics (detailed symposium program is available at the back of the proceedings book). The proceedings book of the symposium contains 14 papers supported by notes, scientific references, and images.

Il presente convegno è il primo di una serie il cui scopo è quello di indagare l'ascetismo nella sua dimensione interculturale. Pratiche religiose legate alle funzioni essenziali del corpo (quali il cibo, il sonno e la sessualità) sono attestate, infatti, in forme diverse e con finalità diverse in ogni ambito culturale. In questo senso, ciò che si intende con il termine ascetismo può essere definito, perciò, a buon diritto un fenomeno interculturale. I contributi di questo primo convegno si propongono di illuminare non solo la conformazione pratica e teorica di tale fenomeno in un determinato contesto culturale ma anche di individuare, dove possibile, quali influenze, contatti o contaminazioni con altri ambiti hanno contribuito a strutturare tale conformazione. L'ambito cronologico preso in esame è quello che va dalle testimonianze più antiche, in ambito mesopotamico, a quelle del V-X sec. d.C. mentre quello geografico-culturale abbraccia alcune delle manifestazioni più importanti sorte e sviluppatesi nel bacino del Mediterraneo e nel Vicino Oriente.

The Conference is the first in a series whose purpose is to investigate asceticism in its cross-cultural dimension. Religious practices related to the body's essential functions (such as food, sleep, and sexuality) are attested, in fact, in different forms and with diverse purposes in each cultural sphere. In this sense, the asceticism can, therefore, rightly be called a cross-cultural phenomenon. The contributions of the Conference aim to illuminate not only the practical and theoretical conformation of this phenomenon in a given cultural context but also to identify, where possible, what influences, contacts, or contaminations with other spheres have helped to structure this conformation. The chronological scope examined is from the earliest evidence in the Mesopotamian sphere to the fifth to tenth centuries CE. In contrast, the geographic-cultural sphere embraces crucial manifestations that arose and developed in the Mediterranean basin and the Near East.

Tears represent signs of the state of the soul. Just as there are many
stages of the spiritual life and states experienced under the influence
of grace or of the passions, so there are many kinds of tears. The Syriac
Fathers do not speak systematically about spiritual weeping and tears.
However, what we attempt to do in this paper is to illustrate tears as
features of spiritual life of the monk, a major attention being given to
their provenance and role, based on the brief naratives we collect from
some compositions of Syriac mystics and Church Fathers.

TIGINT Aggiornamenti Agosto 2024

TIGINT Traduzione Interlineare Greco Italiano del Nuovo Testamento

nuovo, testamento, bibbia, interlineare, italiano, greco, traduzione, trasliterazione, vangeli, sacre, scritture, libri, biblici, greche, cristiane, new, testament, bible, interlinear, italian, greek, translation, transliteration, gospels, sacred, scriptures, books, biblical, greek, christian, nuovo testamento, matteo, marco, luca, giovanni, atti degli apostoli, atti, apostoli, romani, lettera, apostolo, Paolo, 1 Corinti, 2 corinti, galati, efesini, filippesi, colossesi, 1 Tessalonicesi, 2 Tessalonicesi, 1 Timoteo, Tito, Filemone, Ebrei, Giacomo, 1 Pietro, 2 Pietro, 1 Giovanni, 2 Giovanni, 3 Giovanni, Giuda, Apocalisse, Rivelazione,

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The present study deals with an inscription on a granite stele in the township of Muttuchira, Kottayam District, Kerala, India. The inscription was written in Malayalam, in the ancient Dravidian vaṭṭeḻuttu script, in 1581. It commemorates the erection of a series of open-air crosses, as well as the placement of a Persian Cross, called the Bleeding Cross. The first cross was erected in 1528 and the last one in 1581. The inscription was first published in 1930 and, ever since, several concurrent interpretations thereof have been proposed. However, all the previous transcriptions and interpretations were based on a poorly ex- ecuted estampage, which gave rise to a series of misunderstandings. This study is based on a new, clearly readable estampage and gives a transcription in vaṭṭeḻuttu Unicode fonts and in Modern Malayalam characters as well as a Modern Malayalam and an English translation, together with a detailed historical interpretation permitted by new material collected in Kerala in the last two and a half decades. The new deciphering of the inscription sheds light on the role of Muttuchira, one of the main centres of the anti-Portuguese and anti-Latin resist- ance of the local Christians in the sixteenth century, on the origin of the open-air crosses de- fining the landscape of Central Kerala, and on the vicissitudes of Christian epigraphy in Kerala.

Several Syriac texts of the period from the seventh to the ninth centuries were devoted to the religious challenge of Islam. A topic which emerges regularly in these texts is the so-called "'new Jews' theme:" Muslims and their faith were compared to the Jews and their faith by some means or other. Syriac authors resorted to anti-Jewish stereotypes from the pre-Islamic era and used these stereotypes to compromise the new religion of Islam in the eyes of their Christian readers. The similarities between Jews and Muslims regarding crucial Christian doctrines such as the Trinity and the Incarnation led Christian writers like Patriarch Timothy I (d. 823) to designate Muslims as "new Jews." By comparing several Syriac texts on Islam from the period in question, the paper outlines the development of the "'new Jews' theme" in the Syriac Christians' reactions toward Islam.

In this volume, Rey and Reymond offer a new critical edition of all the Hebrew manuscripts of Ben Sira from the Cairo Genizah and Dead Sea Scrolls (including the so-called "Rhyming" Paraphrase). Manuscripts are presented independently to preserve their unique qualities and to emphasize the text’s pluriformity. Readers will discover numerous new readings and restorations, explained in detailed notes, that illustrate Ben Sira’s complex textual composition. French and English translations together with a philological commentary help elucidate the sometimes obscure sense of the Hebrew. This edition will form the foundation for future work on the book of Ben Sira.

This article challenges the stereotypical portrayal of Indian Christians as solely motivated by material incentives, often labeled as "rice bag Christians." It delves into the historical and socio-cultural roots of Christianity in India, highlighting the existence of indigenous Christian communities that have been an integral part of the nation's tapestry for centuries. By examining the diverse experiences and contributions of these communities, the article aims to dispel the monolithic and derogatory "rice bag" narrative. It underscores the importance of recognizing the complex realities of religious conversion and the plurality of motivations that drive individuals towards Christianity in India. Through critical analysis and empirical evidence, the article advocates for a nuanced understanding of Indian Christianity, fostering interfaith dialogue and challenging discriminatory stereotypes.

The conversion of the Turks to Islam is a multifaceted historical process that began as early as the pre-Islamic era when interactions between Turks and Arabs were recorded in poetry and literature. By the 7th century, various Turkic tribes had settled in regions like Azerbaijan and Central Asia, where they encountered Islamic influence through both military and cultural interactions with Muslim forces, particularly during the expansion of the Arab Empire. Historical accounts indicate that initial relations between the Turks and Muslims were marked by mutual respect and cooperation in some instances, while in others, tensions and conflicts arose, especially during the Byzantine-Sassanid wars and the early conquests of the Islamic Caliphates.

A significant number of fabricated hadiths initially portrayed the Turks as a future threat to Islam, but later writings by scholars such as al-Jahiz highlighted the pivotal role of the Turks as defenders and champions of the Islamic world, particularly within the military ranks of the Abbasid Caliphate. The gradual conversion of the Turks to Islam, beginning with the Khazar, Hephthalite, and Oghuz tribes, was not the result of forced conversion but rather a complex process driven by both political alliances and religious exchanges.

By the 9th and 10th centuries, many Turkic tribes had fully embraced Islam, with some becoming influential leaders in the Muslim world, founding powerful Islamic dynasties such as the Seljuks. The spread of Islam among the Turks also played a key role in expanding the borders of the Islamic world into Central Asia, Eastern Europe, and Anatolia, shaping the future of both Islamic civilization and the global political landscape.

JACQUES DE SAROUG, Sur Adam et sur le bien et le mal, homélie métrique inédite (906 vers). Édition critique, traduction française, avec études codicologique, littéraire et théologique, par P. KHALIL G. ALWAN, ML., Jounieh, Éditions «Apôtres», 2021. 266 pages (156 x 234 mm).
This homily exists in a unique manuscript at the University of Birmingham, Mingana Syriac Fund No. 87 (oc. syr., 18th century) Fol. 36r-56r. The discovery of an unpublished poem by Jacob of Sarug constitutes in itself an added value to Syriac studies at a critical period in the history of the school of Edessa. The thesis on Good and Evil, presented by Jacob, Bishop of Sarug, offers us, for the first time, a complete treatise on systematic angelology and treatises on anthropology and Trinitarian theology.

The Virgin Mary had come to represent The Church in many Patristic theologies.  In representing the universal Church or being an icon of the Church; the Virgin Mary alone knows, loves, and has faith in the Lord Jesus. In this bond between them, Jesus Christ, loves the Church represented by the Pure Virgin Mother, and reveals to the Church first, his victory over death; the foundation stone of the Apostolic Church.

“Your spirit is your (wax) tablet”: Figurative images of education in the works of Ephrem the Syrian, paper presented at the XIX Oxford Patristics Conference (August 5–9, 2024), panel “Christianising and Christianized Images: Figurative Language in Ancient Christian
Literature”.

Ephrem was the most prominent theologian of the Syro-Mesopotamian area during the 4th century. As several studies have shown, his exceptional literary production is constantly innervated by a vivid symbolic imagination that make its comprehension nebulous, sometimes even to a reader with considerable familiarity with the contents of Holy Scripture. Far less attention has been paid to Ephrem's involvement in catechetical instruction as a malphānā (teacher), firstly in Nisibis (currently Diyarbakır) and after the city was ceded to the Sasanids in 363 due to the agreements between the emperor Jovian and the šāhān šāh Shāpūr II, in Edessa (Şanlıurfa). The aim of this paper is to analyze some passages from Ephrem's production (mēmrē and madrāšē, expecially Contra Haereses and De Fide), identifying and investigating rhetorical images and metaphors related to education and teaching. They range from allegories and symbolic images to similes and personifications of the learning process. It will be shown that, with a few exceptions, Ephrem's literary images reflect didactic practices of everyday life addressed to circles of disciples, aiming to show that the texts of the Old and New Testaments constitute the starting point and, at the same time, the arrival point of a path that promotes and reinforces the contemplation of Christian truth, which is intrinsically perfect. At last, the spread of rhetorical images used by Efrem on education in later Christian literature will be examinated, especially in the authors of the school of the Persians and Nisibis, who considered themselves heirs of Ephrem's teachings.

The publication presents a Russian translation of the surviving part of the Greek Catens «Interpretation of the Epistle to the Romans» St. Cyril of Alexandria. The Preface indicates the initial form of interpretation is determined and with the help of additional sources it is concluded that it was an exegetic comment divided into «volumes». On the basis of the con- tent of the treatise, the question of its dating is solved and it is indicated that the absence of the Nestorian dispute means that it was written before 429, and the features of the triadological terminology allow to date it not earlier than the beginning of writing «Dialogues about the Holy Trinity» (412 or 423). Examines the hermeneutical principles of the Saint and an overview of the content of the interpretation. It is noted that it is devoted almost exclusively to the issues of so- teriology: the spread and action of sin in the descendants of Adam, the powerlessness of the law of Moses in the fight against sin and the meaning of the law, the house-building of the incarnate Word, God's Providence towards the Jewish people and pagans, human freedom, which does not negate the foreknowledge of God.

Isaac of Nineveh has been often presented, in both the scholarly and non-scholarly discourse, as a non-polemical writer. This article aims to deconstruct this oversimplified interpretation, that Paolo Bettiolo has been the first to challenge, in a recent study. While we do not find in Isaac polemics on dogmatic and political issues nor direct attacks against his opposers, we nevertheless find very firm stances, especially on the issues of radical mercy, the necessity of separation from ‘the world’, and the need to avoid fleeing from temptations. This indicates Isaac’s strong awareness of (possible) critique. My study not only aims to analyze the areas in which Isaac is “argumentative”, however, but also to examine how his capacity to make polemical or assertive statements was born, and in what lie its roots. Through examining the passages in which Isaac expresses a “claim to the truth”, I investigate the way in which the inner certainty of what he perceives as “truth” developed for him, a certainty that gives him the strength to argue for what he considers important. In retracing the way in which Isaac describes the birth of this internal certainty, I particularly focus on his distinctive emphasis on listening to, interpreting, and trusting personal experience; that is to say, on the need to appropriate this experience for oneself. This process also reveals the nature of the “truth” that is discovered in this way, and what Isaac means by this term.

The chronicles of the Mar Thoma Church are characterised by adversities, legal conflicts, humiliations, and betrayals. Yet, amidst this tumultuous history, our forefathers have exemplified that we must endure in our faith. The narrative unfolding in Thrivalla and its surroundings serves as a testament to how, across ages, the Mar Thoma Church has been guided by the divine hand of God through the trials and tribulations encountered on its journey.

The Byzantine theological tradition keeps a common trend that the image of God in human being is related to its intellectual abilities. Church Fathers like Athanasius of Alexandria, Gregory of Nyssa and John of Damascus made their points on ‘Image of God’ under the influence of the Epistle to the Colossians—the account on the Supremacy of Christ (Col 1:15–23) of Paul the Apostle. Theodore of Mopsuestia’s approach, however, is different and keeps closer to a common Antiochene tradition. Outstanding representatives of the Antiochene School like Diodore of Tarsus, John Chrysostom andTheodoret of Cyrus admit that image of God (Gen 1:26–28) is reflected by the whole human nature, not only by the rational soul. AccordingTheodore’s theological thought the first human being was created according to the image of Christ but not according to the image of the Divine Word. The bishop of Mopsuestia also explains his general view that the term ‘image’ (εἰκών) can be accepted just as a figurative image similar to the sculptures and nothing more. The human being serves as a figurative representation of God in creation. In such a way Theodore opens a perspective for the human salvation as an imitation of Christ’s mission on earth and His heroic fight on the Cross till a full identification and unification of the human will with the divine will. Nevertheless, in one of his earlier works, Theodore states that human is created according to the image of the triune God. He develops this idea through a specific term attached to Adam, it is ‘bond’ (σύνδεσμος). He proposed also an original idea that in the creation account God created the human being as containing potentially both genders and that God’s image is related to the human as an integral nature. In his later works, however, he appears much more conservative and follows the lines drawn by Diodore and supports that only man is an image of God. It appears that Theodore of Mopsuestia during his life shares two principally different concepts on image of God. Nevertheless, he appears an original thinker who keeps closer to the specific Antiochene heritage the Christian East.

كل الأداء بالقناع رمزا ظاهرة بارزة في الشعر العربي الحديث والمعاصر،  إذ يعمد الشاعر بهذه الاستراتيجية  إلى اجتلاب شخصية تاريخية أو أسطورية أو دينية فيوظفها متواريا خلفها لتنهض  بتجربته الشعرية، وتعد شخصيات  الأنبياء من أهم الشخصيات  التي تعامل معها الشعراء المعاصرين على مستوى الرمز عموما والقناع خصوصا كونها شخصيات تتميز بعمقها الفكري  والإنساني  فهي شخصيات فاعلة وفعاّلة على مستوى الحياة ، كما تنماز بامتدادها الزمني  أكثر من  بقية الشخصيات الأخرى .
      وهذه المقاربة تسعى  لرصد تقنية قناع الأنبياء في الشعر الجزائري المعاصر عند الشاعر عثمان لوصيف ومحاولة الوقوف على ما حققه الشاعر من شعرية وسمت تجاربه  بالتميز وذلك من أجل الوعي بأبعاد الظاهرة  عموما التي تعد في إطار القصيدة مدركا جماليا يتخذ وجوها رمزية وليس فقط مجرد وعاء  لاستحضار الشخصيات  عموما
The mask performance symbolized a prominent phenomenon in modern Arabic poetry, With this strategy, the poet invokes a historical, mythological, or religious figure He hires her, hiding behind her, to carry out his poetic experience, And The personalities of the prophets are among the most important figures that contemporary poets dealt with at the

ازدهرت الحركة العلمية في بلاد الشام خلال القرن السابع هجري/الثالث عشر للميلاد, بصفة عامة وعلوم  الطب على وجه الخصوص؛ وذلك لتوفر عدة عوامل ساهمت في هذا الازدهار, ومنها دعم السلطة الحاكمة الأيوبية, والمملوكية, ونظام الوقف الإسلامي, مع توفر الخدمات الطبية في فترة شهدت فيها المنطقة عمليات جهادية كبيرة ضد الصليبيين, وهو ما أدى لظهور أسماء كبيرة لأطباء رفعوا لواء هذا العلم, وساهموا في تطويره, وكانت مدينة دمشق ميدان لأغلب هؤلاء الأطباء فشهدت بذلك بناء العديد من المدارس الطبية والبيمارستانات الوقفية , وقد كان الطبيب الدمشقي مهذب الدين الدخوار خير مثال على الوقف الصحي من خلال وقف داره كمدرسة لتعليم صناعة الطب وهي ما عرفت بالمدرسة الدخوارية بدمشق, ومن تم تتابع ظهور المدارس التخصصية الطبية الوقفية في ذات المجال.

Despite their centrality to the history of Christianity in the East, Syriac Christians have generally been excluded from modern accounts of the faith. Originating from Mesopotamia, Syriac Christians quickly spread across Eurasia, from Turkey to China, developing a distinctive and influential form of Christianity that connected empires. These early Christians wrote in the language of Syriac, the lingua franca of the late ancient Middle East, and a dialect of Aramaic, the language of Jesus. Collecting key foundational Syriac texts from the second to the fourteenth centuries, this anthology provides unique access to one of the most intriguing, but least known, branches of the Christian tradition.