Bibliographic index of works by St. Ephraim the Syrian, translated from Syriac in the TSO series

This painting is a list of those works by St. Ephraim in the translation of the Moscow Theological Academy, which were translated from Syriac 1 and occupy about half of the total volume of his collected works. The relevance of compiling such a bibliographic index is determined by the fact that since the publication of these translations (starting from the second half of the 19th century), significant success has been achieved in studying the heritage of one of the most revered saints of Syriac Christianity. And first of all, here we should point out the critical edition of most of the works attributed in the manuscript tradition to St. Ephraim, and the discovery (with subsequent publication) of the original Syriac text of the Commentary on the Diatessaron. In addition, of course, quite extensive work was carried out to study the theological teaching of authentic monuments, as well as their literary features. The translation of the Syriac texts was carried out by Bachelor of MDA prot. A.K. Sokolov († 1884) from the so-called “Roman edition” (Editio romana) of the works of St. Ephraim, consisting of two - Greek 2 and Syriac 3 - blocks of three volumes each. The edition of the Greek texts was prepared by Joseph Simon Assemani, while the edition of the Syriac three-volume work was carried out by Peter Benedict and Stephen Evodius (nephew of Joseph Simon Assemani). Despite the fact that the Syriac three-volume set was the first edition of the vast number of Syriac texts attributed to St. Ephraim, his rather mediocre quality (expressed primarily in his free and inattentive handling of the original texts) earned him a bad reputation, and therefore, starting from the 19th century. the Syriac texts included in the “Roman Edition” were republished again, but at a higher level. Thus, in this index an attempt is made to present the texts translated in the TSO series from the Syriac language according to the “Roman Edition” in the light of the current state of studying the heritage of St. Ephraim. The index follows the list of works of the Syrian father, published in previous volumes of BV 4, and contains: the title (indications of the number of chapters are added in parentheses), the number of the text in the list of BU TSO, the location of the Russian translation, the source of the Russian translation, a paragraph in the bibliography of Den Bizen 5 with the title of the text used in it (and intended to be standard), a modern (critical) edition of this text, handwritten lists (with their dating) 6, modern translation(s), (made on the basis of a critical edition), basic research on this text, notes on the features and composition of the Russian translation, as well as information on the authenticity of the work. The bibliographic information provided does not pretend to be exhaustive; for a more detailed bibliography on a specific text, you can use the specified reference book by Den Biesen. When compiling this inventory, in addition to the editions of the works of St. Ephraim was used: bibliography of Den Bizen 7, indexes of editions 8 and texts 9 of Ephraim the Syrian, as well as catalogs of Syriac manuscripts. According to the researcher of the Ephraem graecus corpus D. Emmerdenger-Iliadou, Syriac originals can be established for only a few 10 Greek texts (as a rule, the correspondence is very distant only with parts of certain Syriac texts, which are also significantly processed in the Greek translation). For only one original Syriac text does a complete Greek version exist (see nos. 583 and 612 below). One of the main criteria for the authenticity of texts attributed to Ephraim the Syrian is the manuscript tradition 11 . Thanks to 14 manuscripts 12 dating from the 5th-6th centuries, 13 “Commentary on the Book of Genesis”, “Commentary on the Book of Exodus”, “Commentary on the Four Gospels”, “Memra of Our Lord”, poetic cycles “On the Church”, “On the Crucifixion”, “On Faith”, “On Fasting”, “Against Heresies”, “On Christmas”, “On Nisivin”, “On Paradise”, “Against Emperor Julian”, “On the Resurrection”, “On Unleavened Bread”, “On Virginity”. Some of the specified texts exist only in a single list; Often the collections have not been completely preserved. To another group of handwritten traditions of works attributed to St. Ephraim, refers to a large number of later, mainly liturgical, manuscripts. Although the analysis of such texts is very difficult (especially in the absence of more ancient witnesses to the text), as research shows, manuscripts of this type may also contain authentic material 14. Thus, the degree of authenticity of a number of texts that exist only in later copies has not been established to date. Therefore, for those of them that were published only in the “Roman Edition” (and translated into Russian), we cannot provide any new information. In the absence of the opportunity to conduct a thorough comparison of the Russian translation with the original Syriac texts in order, firstly, to determine its quality, and, secondly, to establish a possible dependence on the Latin translation accompanying the publication, we carried out a control comparison of several texts, as a result of which we can come to the following conclusions. As was noted in domestic patrolology by Archbishop. Filaret (Gumilevsky), the Latin translation of Syriac texts “turns out to be too free and sometimes erroneous” 15. The Russian translation follows the Syriac text quite closely and accurately, sometimes still preferring more descriptive constructions. In general, perhaps, it will not be wrong to conclude that this translation is a good example of the pre-revolutionary school of translation of patristic works. Following the practice common at that time, the Russian translation does not convey the poetic form of the hymns (madrash 16) of Ephraim the Syrian, organized in the form of stanzas consisting of couplets of 7 syllables 17. Let’s compare one of the first paragraphs of the “Commentary on Genesis”: This example clearly demonstrates the specifics of Russian translation. First of all, one can observe the lack of literal adherence to the Latin translation, which is indeed characterized by excessive freedom and descriptiveness in relation to the original text. However, in certain, sometimes difficult to convey, places, the translator most likely relied on it 19. A comparison of the Russian translation with the original Syriac text clearly indicates that the translator had a very good command of the Syriac language. It can be noted that the meaning of the story is conveyed quite accurately, although it is not always possible to agree with the interpretations proposed by the translator. The most significant distortion of the original text is the replacement of the interpretation with Gen. 1, 2 with the corresponding place from the Western Syriac (Monophysite) exegetical compendium 20. Below is an index of the works of St. Ephraim the Syrian, translated into the TSO series. Works by Rev. Ephraim, not translated into Russian, are included in a separate appendix. Works by Rev. Ephraim the Syrian, translated into the TSO series 1. TEXT: About repentance (chap. 1–76). RUSSIAN TRANSLATION: TSO 16. Book. 3. pp. 172–416 (IV, 122–345). SOURCE: Editio Romana Syr. III. R. 367–561. BIBLIOGRAPHY: § 36 (Paraenesis). MANUSCRIPTS: Vatican. syr. 11 (1261 ann.), syr. 93 (823 ann.), syr. 111 (522 ann.), syr. 117 (X saec.), syr. 120 (VII saec.). NOTES: Chapters 1, 75–76 are identical to hymns 34, 29–30 from the Hymns of the Church series. AUTHENTICITY: Some of the chapters are definitely not authentic. 2. TEXT: Conversation on the words: “The Lord put a guard over my mouth, and a guard over my mouth” (Ps. 140:3). RUSSIAN TRANSLATION: TSO 16. Book. 4. pp. 416–425 (IV, 345–353). SOURCE: Editio Romana Syr. II. R. 330–336. BIBLIOGRAPHY: § 118 (Mēmrā on Ps. 140, 3). MANUSCRIPTS: Vatican. syr. 117 (XII saec.). AUTHENTICITY: Undetermined. 3. TEXT: Conversation on the words: “Son, listen to my wisdom, and attach your ear to my words” (Proverbs 5:1). RUSSIAN TRANSLATION: TSO 16. Book. 4. pp. 425–429 (IV, 353–357). SOURCE: Editio Romana Syr. II. R. 336–338. BIBLIOGRAPHY: § 119 (Mēmrā on Prov. 5, 1). MANUSCRIPTS: impossible to determine definitively. 4. TEXT: Conversation on the words: “All vanity and ruin of the spirit” (Eccl. 1, 14). RUSSIAN TRANSLATION: TSO 16. Book. 4. pp. 430–438 (IV, 357–366). SOURCE: Editio Romana Syr. II. R. 338–344. BIBLIOGRAPHY: § 87 (Mēmrā on what Qohelet said: “All is vanity and affliction”). MODERN EDITION: Beck 1970a. P. 58–66. MODERN TRANSLATION: Beck 1970a. S. 80–91. RESEARCH: Strothmann W. Das Buch Kohelet und seine syrischen Ausleger // Erkenntnisse und Meinungen. Bd. I/Hrsg. Von G. Wießner. Wiesbaden, 1973, pp. 189–238 (Göttinger Orientforschungen I/3). AUTHENTICITY: Beck classified this text as inauthentic due to significant differences in content (judgment of the soul immediately follows bodily death) and style (meaningless repetitions and statements) with the definitely authentic works of St. Ephraim. Strotmann pointed out the presence in the text of a quotation from John. 14, 27, following the translation of Thomas of Garkel (VII century). 5. TEXT: Funeral chants. RUSSIAN TRANSLATION: TSO 18. Book. 2. pp. 5–186 (IV. pp. 366–533). SOURCE: Editio Romana Syr. III. R. 225–359. BIBLIOGRAPHY: § 33 (Necrosima, seu Funebres Canones). NOTES: Chapter 5 contains verses from the Hymns of Elder Julian cycle, hymns 14; Chapter 24 is an abridged version of hymn 18 from the same cycle. AUTHENTICITY: Some of the texts are definitely not authentic. 6. TEXT: Discourse against the Jews, spoken in the week: Hosanna. RUSSIAN TRANSLATION: TSO 18. Book. 2. pp. 187–210 (V. pp. 3–24). SOURCE: Editio Romana Syr. III. R. 209–224. BIBLIOGRAPHY: § 63 (Mēmrā on the Holy Feast of the Hosanna). MODERN EDITION: Beck 1970b. P. 55–78. MANUSCRIPTS: British Library Add. 12165 (1015 ann.), Vatican. syr. 117 (XII saec.), syr. 118 (X saec.), etc. MODERN TRANSLATION: Beck 1970b. S. 72–98. AUTHENTICITY: Beck classified this text as inauthentic due to the lack of ancient witnesses to the text (all available lists date back to the second millennium), as well as due to the absence of St. Ephraim's methods for developing this plot. 7. TEXT: About human free will (chap. 1–4). RUSSIAN TRANSLATION: TSO 18. Book. 2. pp. 210–221 (V, 24–33). SOURCE: Editio Romana Syr. III. P. 359–366. BIBLIOGRAPHY: § 19 (Hymns on the Church). MODERN EDITION: Beck 1960. P. 4–7, 7–10, 32–34, 15–17. MANUSCRIPTS: Vatican. syr. 111 (522 ann.), British Library Add. 14571 (519 ann.), Add. 14574 (V-VI saec.) and a number of liturgical manuscripts containing only individual hymns. MODERN TRANSLATION: Beck 1960. P. 4–7, 7–9, 34–37, 15–17. RESEARCH: Brock S. The Transmission of Ephrem’s Madrashe in the Syriac Liturgical Tradition // StPatr. 1997. Vol. 33. P. 490–505. NOTES: The chapters are identical to the following hymns from the Hymns of the Church series: chapter 1 hymn 2, chapter 2 hymn 3, chapter 3 hymn 13, verses 1-6 and 19, chapter 4 hymn 6. AUTHENTIC: Definitely authentic. 8. TEXT: To the words of Isaiah: “Let the wicked be lifted up, and not see the Glory of the Lord” (Is. 26:10). RUSSIAN TRANSLATION: TSO 18. Book. 4. pp. 223–233 (V, 33–42). SOURCE: Editio Romana Syr. II. P. 344–350. BIBLIOGRAPHY: § 72 (Mēmrā on what Isaiah said: “Let the sinner be eliminated”). MODERN EDITION: Beck 1970a. P. 80–95. MANUSCRIPTS: Vatican. syr. 117 (XII saec.), syr. 155 (1515 ann.), British Library Add. 14615 (X-XI saec.), Dublin B 5.19 (1625 ann.). MODERN TRANSLATION: Beck 1970a. S. 108–126. NOTES: In later lists the text is significantly expanded compared to older ones. AUTHENTICITY: Beck believed that this text may be based on genuine material from Ephraim the Syrian, but in its present form it must be classified as inauthentic due to significant differences in style (mechanical use of biblical examples) and development of theme. 9 . TEXT: To the words of Jeremiah: “Woe to us, for we have sinned” (Lamentations 5:16). RUSSIAN TRANSLATION: TSO 18. Book. 4. pp. 233–246 (V, 42–54). SOURCE: Editio Romana Syr. II. R. 350–359. BIBLIOGRAPHY: § 49 (Sermo de admonitione I). MODERN EDITION: Beck 1970a. P. 66–80. MANUSCRIPTS: Vatican. syr. 117 (XII saec.), syr. 464 (1234 ann.), syr. 566 (1472/3 ann.), British Library Add. 14611 (X saec.), Add. 17172 (830 ann.). MODERN TRANSLATION: Beck 1970a. S. 91–108. AUTHENTICITY: Beck classifies this text as inauthentic due to significant substantive and stylistic differences with the authentic works of St. Ephraim, characterized by the publisher as exaggerations caused by the needs of preaching; This text is also distinguished by radical self-exposure, which is absent in the original writings of the Syrian father. 10. TEXT: To the words of Jonah’s prophecy: “Arise and go to Nineveh” (Jon. 3, 2.3). RUSSIAN TRANSLATION: TSO 18. Book. 4. pp. 247–289 (V, 54–92). SOURCE: Editio Romana Syr. II. R. 359–387. BIBLIOGRAPHY: § 79 (Sermo de Ninive et Jona). MODERN EDITION: Beck 1970b. P. 1–40. MANUSCRIPTS: British Library Add. 14573 (VI saec.), Vatican. syr. 117 (XII ann.), Dublin B. 5.18 (1625 ann.). MODERN TRANSLATION: Beck 1970 b. S. 1–53. RESEARCH: Brock S . Ephrem’s verse homily on Jonah and the Repentance of Nineveh: notes on the textual tradition // Philohistôr. Miscellanea in honorem Caroli Laga / Ed. A. Schoors, P. van Deun. Louvain, 1994, pp. 71–86 (OCA 60); De Halleux A. A propos du sermon éphremien sur Jonas et la pénitence des Ninevites // Lingua Restituta Orientalis: Festgabe für A. Assfalg / Ed. R. Schulz, M. Görg. Wiesbaden, 1990, pp. 155–160 (Ägypten und Altes Testament 20). NOTES: The only original Syriac text for which a complete Greek translation exists (CPG 4082; ed.: Hemmerdinger-Iliadou D. St. Éphrem le Syrien: Sermon sur Jonas // Le Muséon. 80. 1967. P. 47–74). 11. TEXT: To the words: “And this river cried with a great voice: “Lazarus, come out”” (John 11:43). RUSSIAN TRANSLATION: TSO 18. Book. 4. pp. 289–301 (V, 92–103). SOURCE: Editio Romana Syr. II. P. 387–395. BIBLIOGRAPHY: § 120 (Mēmrā on Joh. 11, 43). 12. TEXT: Hymns for the Nativity of Christ. RUSSIAN TRANSLATION: TSO 18. Book. 4. pp. 302–363 (V, 103–156). SOURCE: Editio Romana Syr. II. P. 396–436. BIBLIOGRAPHY: § 32 (Hymns on the Nativity). MODERN EDITION: Beck 1959. P. 1–143 (cycle of 28 hymns). MANUSCRIPTS: Vatican. syr. 112 (551 ann.), British Library Add. 14506 (IX saec.), Add. 14571 (519 ann.) and a number of later manuscripts of liturgical content. MODERN TRANSLATION: Beck 1959. S. 1–130; Cassingena-Trévedy 2001; McVey 1989, pp. 61–218; St. Ephraim the Syrian. Hymn (Madrasha) for Christmas / Trans. with sire., intro. article by prot. L. Griliches // BV. 5–6. 2005–2006. pp. 17–41 (translation of hymn 1). RESEARCH: De Halleux A . Le comput ephrémien du cycle de la Nativité // The Four Gospels: Festschrift Frans Neirynck / Ed. F. Van Segbroeck, C. M. Tuckett, G. Van Belle, J. Verheyden. Leuven, 1992, pp. 2369–2382 (BETL 100). NOTES: Hymn 7 according to the “Roman Edition” was omitted in the Russian translation; correspondence with Beck's edition: 1 1; 2 3; 3 4; 4 hymn 5, stanzas 1–3, 6–24 hymn 6, stanzas 1–13; 5 7; 6 hymn 8, stanzas 1–12, 18–21, 13–17 hymn 9, stanza 1; 7 hymn 10, stanzas 2–12 hymn 11 hymn 13; 8 14; 9 15; 10 16; 11 17; 12 18; The core of the cycle is hymns 5–20 (according to Beck’s edition), most likely written in this form by St. Ephraim; to the 6th century authentic hymns 1–4 of similar content were added to them, and by the 8th century. – hymns 21–28. AUTHENTIC: Definitely authentic (except for hymn 28). 13. TEXT: For Christmas. RUSSIAN TRANSLATION: TSO 18. Book. 4. pp. 364–368 (V, 156–161). SOURCE: Editio Romana Syr. III. R. 599–602. MODERN EDITION: Beck 1959. P. 13–18. MODERN TRANSLATION: Beck 1959. S. 12–17. NOTES: The text corresponds to Hymn 2, 1–20 of the Beck edition; Volume 2 of the “Roman Edition” contains the cycle “Hymns for Christmas” (pp. 396–436), of which the second (this) hymn was published separately in the section “De diversis sermones” of the 3rd volume. 14. TEXT: Suffering and Resurrection of Christ. RUSSIAN TRANSLATION: TSO 18. Book. 4. pp. 369–371 (V, 161–163). SOURCE: Editio Romana Syr. III. R. 603–604. MODERN EDITION: Beck 1960. P. 130–133. MODERN TRANSLATION: Beck 1960. S. 126–128. NOTES: The hymns from the cycle “Hymns on the Church” were published separately in two volumes of the “Roman Edition”; This text corresponds to the hymn of the 51st edition of Beck. 15. TEXT: Song of praise to the Mother of God. RUSSIAN TRANSLATION: TSO 18. Book. 4. pp. 371–376 (V, 163–168). SOURCE: Editio Romana Syr. III. P. 604–608. BIBLIOGRAPHY: § 66 (Sermones duo de Genetrice Dei). MODERN EDITION: Beck 1975. P. 39–42. MODERN TRANSLATION: Beck 1975. S. 49–55. NOTES: Beck's edition contains two memes of the Virgin Mary; This text corresponds to the second memra. AUTHENTICITY: The first memra is definitely not authentic, and, as Beck has shown, depends on the memra for the Nativity of a West Syrian author of the 5th century. Jacob of Srugsky; the second contains obvious characteristics that make it possible to attribute its writing to the time after St. Ephraim. 16. TEXT: Reflection on the economy of our salvation. RUSSIAN TRANSLATION: TSO 18. Book. 4. pp. 376–382 (V, 168–173). SOURCE: Editio Romana Syr. III. P. 608–612. MODERN EDITION: Beck 1960. P. 58–65. MODERN TRANSLATION: Beck 1960. S. 60–65. NOTES: This text corresponds to hymns 26 and 27 of the Beck edition. 17. TEXT: About the truth and goodness of God. RUSSIAN TRANSLATION: TSO 18. Book. 4. pp. 382–385 (V, 173–175). SOURCE: Editio Romana Syr. III. P. 613–615. MODERN EDITION: Beck 1960. P. 12–15. MODERN TRANSLATION: Beck 1960. S. 12–15. NOTES: This text corresponds to the hymn of the 5th edition of Beck. 18. TEXT: Why God accepts some petitions and rejects others. RUSSIAN TRANSLATION: TSO 18. Book. 4. pp. 385–389 (V, 175–179). SOURCE: Editio Romana Syr. III. P. 615–618. MODERN EDITION: Beck 1960. P. 54–58. MODERN TRANSLATION: Beck 1960. S. 55–60. NOTES: This text corresponds to the hymn of the 25th edition of Beck. 19. TEXT: God arranges everything for the salvation of man. RUSSIAN TRANSLATION: TSO 18. Book. 4. pp. 390–392 (V, 179–182). SOURCE: Editio Romana Syr. III. P. 618–620. MODERN EDITION: Beck 1960. P. 133–136. MODERN TRANSLATION: Beck 1960. S. 129–131. NOTES: This text corresponds to the hymn of the 52nd edition of Beck. 20. TEXT: Temporary goods are removed from eternal goods. RUSSIAN TRANSLATION: TSO 18. Book. 4. pp. 393–395 (V, 182–183). SOURCE: Editio Romana Syr. III. P. 620–622. MODERN EDITION: Beck 1960. P. 76–79. MODERN TRANSLATION: Beck 1960. S. 75–77. NOTES: This text corresponds to the hymn of the 31st edition of Beck. 21. TEXT: About the inconstancy of human will. RUSSIAN TRANSLATION: TSO 18. Book. 4. pp. 395–397 (V, 184–186). SOURCE: Editio Romana Syr. III. P. 622–624. BIBLIOGRAPHY: § 9 (Hymns on the Church). MODERN EDITION: Beck 1960. P. 79–81. MODERN TRANSLATION: Beck 1960. S. 77–79. NOTES: This text corresponds to the hymn of the 32nd edition of Beck. AUTHENTICITY: Definitely authentic 22. 22. TEXT: About taming bad desires. RUSSIAN TRANSLATION: TSO 18. Book. 4. pp. 397–401 (V, 186–189). SOURCE: Editio Romana Syr. III. P. 624–627. MODERN EDITION: Beck 1960. P. 66–70. MODERN TRANSLATION: Beck 1960. S. 65–69. NOTES: This text corresponds to the hymn of the 28th edition of Beck. 23. TEXT: About guarding the eye and tongue. RUSSIAN TRANSLATION: TSO 18. Book. 4. pp. 401–403 (V, 189–191). SOURCE: Editio Romana Syr. III. P. 627–629. MODERN EDITION: Beck 1960. P. 81–84. MODERN TRANSLATION: Beck 1960. S. 79–81. NOTES: This text corresponds to the hymn of the 33rd edition of Beck. RUSSIAN TRANSLATION: TSO 18. Book. 4. pp. 404–416 (V, 191–202). SOURCE: Editio Romana Syr. II. P. 318–325. MODERN EDITION: Beck 1960. P. 113–128. MODERN TRANSLATION: Beck 1960. S. 109–124. NOTES: in the “Roman Edition” the text is classified as exegetical works; this text corresponds to hymns 45–49 of the Beck edition. RUSSIAN TRANSLATION: TSO 18. Book. 4. pp. 417–418 (V, 202–204). SOURCE: Editio Romana Syr. II. R. 325–326. MODERN EDITION: Beck 1960. P. 128–130. MODERN TRANSLATION: Beck 1960. S. 124–126. NOTES: in the “Roman Edition” the text is classified as exegetical works; This text corresponds to the hymn of the 50th edition of Beck. 26. TEXT: Mary and Eve (in three chapters). RUSSIAN TRANSLATION: TSO 18. Book. 4. pp. 419–423 (V, 204–208). SOURCE: Editio Romana Syr. II. R. 327–329. MODERN EDITION: Beck 1960. P. 87–93. MODERN TRANSLATION: Beck 1960. S. 84–90. NOTES: in the “Roman Edition” the text is classified as exegetical works; this text corresponds to hymns 35–37 of the Beck edition. 27. TEXT: Jesus is the light of the world. RUSSIAN TRANSLATION: TSO 18. Book. 4. pp. 423–424 (V, 208–209). SOURCE: Editio Romana Syr. II. R. 330. BIBLIOGRAPHY: § 117 (Mēmrā on Ps. 96, 11). 28. TEXT: About the wandering life. RUSSIAN TRANSLATION: TSO 20. Book. 2. pp. 1–3 (V, 209–211). SOURCE: Editio Romana Syr. III. R. 650–651. BIBLIOGRAPHY: § 107 (Mēmrā on the solitariness of the solitaries and the destitute life of the monks, of the dwellers in the caves, on the mountains, in hollows, in the rocks, and in the clefts of the ground). MODERN EDITION: Beck 1973. P. 1–16. MANUSCRIPTS:Vatican. syr. 566 (1472/3 ann.), Borgia syr. 10 (1583 ann.). MODERN TRANSLATION: Beck 1973. S. 1–21. RESEARCH: Vööbus A. Untersuchungen über die Authentizität einiger asketischer Texte, überliefert unter dem Namen “Ephraem Syrus”. Pinneberg, 1947 (Contributions of the Baltic University 25); Vööbus 1958; Idem. Ein neuer Text von Ephrem über das Mönchtum // OrC 42. 1958. P. 41–43. NOTES: The text published in the "Roman Edition" is fragmentary. AUTHENTICITY: Vybus considered the text authentic, identifying the descriptions of monastic life with the time of St. Ephraim; Beck classified this text as inauthentic due to significant differences in style (“unclear” language; complex, sometimes confusing structure of sentences, lack of clear development of the topic) and content (indications of more developed forms of monasticism) with the authentic works of Ephraim the Syrian (Beck’s opinion is considered generally accepted today). 29. TEXT: About hermitage. RUSSIAN TRANSLATION: TSO 20. Book. 2. pp. 3–7 (V, 209–211). SOURCE: Editio Romana Syr. III. P. 652–654. BIBLIOGRAPHY: § 106 (Mēmrā on solitaries and monks and desert dwellers). MODERN EDITION: Lamy 1902. P. 147–186 21. RESEARCH: Bou Mansour T. Les écrits ascétiques ou “monastiques” d’Isaac dit d’Antioche // JEastCS. 59. 2007. P. 49–84; Vööbus A. Beiträge zur kritischen Sichtung der asketischen Schriften, die unter dem Namen Ephraem des Syrers überliefert sind // OrC 39. 1955. P. 48–55; Vööbus 1958. NOTES: The text published in the "Roman Edition" corresponds to § 2-5 of Lamy's edition. AUTHENTICITY: the text is attributed in the manuscript tradition to Erem and Isaac of Antioch; Wybus considered the text to be authentic; Bu Mansur convincingly reveals the authorship of Isaac of Antioch. 30. TEXT: About brotherly admonition to each other. RUSSIAN TRANSLATION: TSO 20. Book. 2. pp. 8–57 (V, 215–258). SOURCE: Editio Romana Syr. III. P. 654–687. BIBLIOGRAPHY: § 89 (Sermo de reprehensione II). MODERN EDITION: Beck 1970a. P. 12–49. MANUSCRIPTS: British Library Add. 14573 (VI saec.), Vatican. syr. 117 (XII saec.), Paris. syr. 189 (XVII saec.), syr. 196 (XIV saec.), Dublin B 5.19 (1625 ann.). MODERN TRANSLATION: Beck 1970a. S. 17–65. NOTES: The existing Greek text "De morbo linguae et prauis affectibus" (CPG 3950) contains several more and less reworked passages from this Syriac text. AUTHENTICITY: Beck believed that the text was most likely genuine. 31. TEXT: About heaven (in 12 parts). RUSSIAN TRANSLATION: TSO 20. Book. 2. pp. 58–102 (V, 258–297). SOURCE: Editio Romana Syr. III. P. 562–598. BIBLIOGRAPHY: § 35 (Hymns on Paradise). MODERN EDITION: Beck 1957b. P. 1–54. MANUSCRIPTS: British Library Add. 14506 (XI saec.), Add. 14571 (519 ann.), Add. 17141 (519 ann.), Vatican. syr. 111 (522 ann.), syr. 112 (551 ann.). MODERN TRANSLATION: Beck 1957b. S. 1–50; Brock 1990, pp. 77–168; Lavenant 1968. P. 33–63; From the shores of the Bosphorus to the shores of the Euphrates / Transl., preface. and comment. S. S. Averintseva. M., 1987. pp. 176–189 (translation of hymns 8 and 11). RESEARCH: Botha P. J. The significance of the senses in St. Ephrem’s description of Paradise // APB. 5. 1994. P. 28–37; McVey K. Images of Joy in Ephrem’s Hymns on Paradisë Returning to the Womb and the Breast // Journal of the Canadian Society for Syriac Studies 3. 2003. P. 59–77. NOTES: Beck's edition contains the text of 15 hymns; the text of the “Roman Edition” corresponds to hymns 1–12 of the Beck edition; the remaining 3 have not been translated into Russian. AUTHENTICITY: Definitely authentic. 32. TEXT: Dying will. RUSSIAN TRANSLATION: TSO 20. Book. 2. pp. 201–220 (V, 297–317). SOURCE: Editio Romana Gr. II. P. 395–410. BIBLIOGRAPHY: § 173 (Ephrem’s “Testament”). MODERN EDITION: Beck 1973. P. 43–69. MANUSCRIPTS: Vatican. syr. 117 (XII saec.), Borgia syr. 45 (XVI-XVII saec.), British Library Add. 14582 (816 ann.), Add. 14624 (VII-VIII saec.), Add. 14666 (VII-VIII saec.), Berlin, Sachau 72 (XVI-XVII saec.). MODERN TRANSLATION: Beck 1973. S. 53–80. RESEARCH: Vööbus 1958. NOTES: Also preserved in Greek (CPG 3947) and Armenian translations. AUTHENTICITY: Beck considered the text to be definitely inauthentic due to significant discrepancies with the authentic writings of St. Ephraim in language and realities. 33. TEXT: Interpretation of the book of the prophet Isaiah. RUSSIAN TRANSLATION: TSO 20. Book. 4. pp. 221–352 (V, 317–424). SOURCE: Editio Romana Syr. II. P. 20–97. BIBLIOGRAPHY: § 133 (Commentary on Isaiah). MANUSCRIPTS: Vatican. syr. 103 (IX-X saec.), British Library Add. 12144 (1081 ann.). RESEARCH: Bundy D. The Peshitta of Isaiah 53, 9 and the Syrian commentators // OrC 67. 1983. P. 32–45; Haar Romeny 2004; Haar Romeny 2008; Kruisheer 1998. NOTES: The "Roman Edition" was supplemented by Lamy, who published a commentary on chapters 43–66 (Lamy 1886, pp. 105–214) from the British Library Add. 12144; Both of these manuscripts are copies (the differences between them suggest two editions) of the so-called “Catena Severi” - an exegetical compilation compiled in 861 by the West Syrian monk Severus and depending on the interpretations of Ephraim the Syrian, the West Syrian theologian James of Edessa († 708) and additional material. AUTHENTICITY: Bundy does not rule out the authenticity of the text; Kruishir and Haar Romeni admit the presence of genuine Ephraim material in the text of the commentary. 34. TEXT: Commentary on the book of the prophet Jeremiah. RUSSIAN TRANSLATION: TSO 20. Book. 4. pp. 353–470 (V, 424–519). SOURCE: Editio Romana Syr. II. P. 98–162. BIBLIOGRAPHY: § 134 (Commentary on Jeremiah). MANUSCRIPTS: Vatican. syr. 103 (IX-X saec.). RESEARCH: Haar Romeny 2004; Haar Romeny 2008; Kruisheer 1998. NOTES: The text is part of the Catena Severa, see No. 621. AUTHENTICITY: Researchers admit the presence of genuine material from Ephraim in the text of the commentary. 35. TEXT: Interpretation of some passages of the Lamentations of Jeremiah. RUSSIAN TRANSLATION: TSO 20. Book. 4. pp. 471–473 (V, 519–520). SOURCE: Editio Romana Syr. II. P. 163–164. BIBLIOGRAPHY: § 135 (Scholia on Lamentations). MODERN EDITION: Lamy 1886. P. 215–228 22. NOTES: The text is part of the Catena Severa, see No. 621; the text published in the "Roman Edition" covers only 3 chapters, while Lamy's text covers five. 36. TEXT: Interpretation of the book of the Prophecies of Ezekiel. RUSSIAN TRANSLATION: TSO 22. Book. 2. pp. 1–56 (VI, 5–51). SOURCE: Editio Romana Syr. II. P. 165–202. BIBLIOGRAPHY: § 136 (Commentary on Ezekiel). 37. TEXT: Interpretation of the book of the Prophecies of Daniel. RUSSIAN TRANSLATION: TSO 22. Book. 2. pp. 57–103 (VI, 51–90). SOURCE: Editio Romana Syr. II. P. 203–233. BIBLIOGRAPHY: § 137 (Commentary on Daniel). RESEARCH: Botha P. J. The Interpretation of Daniel 3 in the Syriac Commentary ascribed to Ephrem the Syrian // APB. 16. 2005. P. 29–53; Idem. The reception of Daniel chapter 2 in the commentary ascribed to Ephrem the Syrian Church Father // APB. 17. 2006. P. 119–143; Idem. The relevance of the book of Daniel for fourth-century Christianity according to the commentary ascribed to Ephrem the Syrian // Die Geschichte d. Daniel-Auslegung in Judentum, Christentum u. Islam. B.[u. a.], 2007. S. 99–122; Idem. A comparison between the comments on Daniel in the Syriac commentary on the Diatessaron and the Syriac commentary on Daniel // APB. 18. 2007. P. 1–13; see also No. 622. AUTHENTICITY: Kruishier and Haar Romeni admit the presence of genuine Ephraim material in the text of the commentary; Botha believes that the commentary could have been written either by the Venerable himself. Ephraim, or someone who closely followed his school of interpretation. 38. TEXT: Commentary on the book of the Prophecies of Hosea. RUSSIAN TRANSLATION: TSO 22. Book. 2. pp. 105–130 (VI, 90–112). SOURCE: Editio Romana Syr. II. P. 234–248. BIBLIOGRAPHY: § 138 (Commentary on Hosea). 39. TEXT: Interpretation of the book of the Prophecies of Joel. RUSSIAN TRANSLATION: TSO 22. Book. 2. pp. 131–141 (VI, 112–121). SOURCE: Editio Romana Syr. II. P. 249–254. BIBLIOGRAPHY: § 139 (Commentary on Joel). 40. TEXT: Interpretation of the book of the Prophecies of Amos. RUSSIAN TRANSLATION: TSO 22. Book. 2. pp. 142–164 (VI, 121–140). SOURCE: Editio Romana Syr. II. P. 255–268. BIBLIOGRAPHY: § 140 (Commentary on Amos). 41. TEXT: Interpretation of the book of the Prophecies of Obadiah. RUSSIAN TRANSLATION: TSO 22. Book. 2. pp. 165–169 (VI, 140–144). SOURCE: Editio Romana Syr. II. P. 269–271. BIBLIOGRAPHY: § 141 (Commentary on Obadiah). 42. TEXT: Interpretation of the book of the Prophecies of Micah. RUSSIAN TRANSLATION: TSO 22. Book. 2. pp. 170–192 (VI, 144–163). SOURCE: Editio Romana Syr. II. P. 272–284. BIBLIOGRAPHY: § 143 (Commentary on Micah). 43. TEXT: Commentary on the book of the Prophecies of Zechariah. RUSSIAN TRANSLATION: TSO 22. Book. 2. pp. 193–235 (VI, 163–199). SOURCE: Editio Romana Syr. II. P. 285–311. BIBLIOGRAPHY: § 148 (Commentary on Zachariah). 44. TEXT: Interpretation of the book of the Prophecies of Malachi. RUSSIAN TRANSLATION: TSO 22. Book. 2. pp. 236–242 (VI, 199–205). SOURCE: Editio Romana Syr. II. P. 312–315. BIBLIOGRAPHY: § 149 (Explanatio in Malachiam Prophetam). 45. TEXT: Commentary on the book of Genesis. RUSSIAN TRANSLATION: TSO 22. Book. 4. pp. 243–402 (VI, 205–338). SOURCE: Editio Romana Syr. I.P. 1–115. BIBLIOGRAPHY: § 121 (Commentary on Genesis). MODERN EDITION: Tonneau 1955. P. 3–121. MANUSCRIPTS: Vatican. syr. 110 (VI saec.). MODERN TRANSLATION: Mathews – Amar 1994. P. 57–213. RESEARCH: Hidal 1974; Jansma T. Ephraems Beschreibung der ersten Tages der Schöpfung. Bemerkungun über den Charakter seines Kommentars zur Genesis // OCP. 37. 1971. P. 295–316; Idem. Ephrem on Genesis XLIX, 10 : An enquiry into the Syriac text forms as presented in his Commentary on Genesis // ParOr. 4. 1973. P. 247–256; Jansma 1974; Kofsky A., Ruzer S. Justice, Free Will, and Divine Mercy in Ephrem’s Commentary on Genesis // Le Muséon. 113. 2000. P. 315–332; Kronholm T. Motifs from Genesis 1–11 in the Genuine Hymns of Ephrem the Syrian. Lund, 1978. NOTES: in case of interpretation on Gen. (and the Spirit of God rushing on top of the water) translation was not made from the original (authentic) Syriac text, but was borrowed from the “Caten Severa”. The replacement of the original text with a fragment from the Western Syrian (Monophysite) exegetical treatise can be explained as an attempt to “correct” the opinion of St. Ephraim, who argued that this verse refers to the wind, and not the Holy Spirit (Sir. rūh.ā can have both meanings) 23. 46. TEXT: Commentary on the book of Exodus. RUSSIAN TRANSLATION: TSO 22. Book. 4. pp. 403–459 (VI, 338–386). SOURCE: Editio Romana Syr. I.P. 194–235. BIBLIOGRAPHY: § 123 (Commentary on Exodus). MODERN EDITION: Tonneau 1955. P. 122–155. MANUSCRIPTS: Vatican. syr. 103 (IX-X saec.), syr. 110 (VI saec.). MODERN TRANSLATION: Mathews – Amar 1994. P. 215–265. RESEARCH: Hidal 1974; Jansma T. The provenance of the last sections in the Roman Edition of Ephrem’s commentary on Exodus // Le Muséon. 85. 1972. P. 155–169; Idem. Ephrem’s Commentary on Exodus: some remarks on the Syriac text and the Latin translation // Journal of Semitic Studies 17. 1972. P. 203–212; Jansma 1974. NOTES: The original text of the interpretation has not been preserved in its entirety and ends at Ex. 32; the following chapters (33–34, 37, 36, 27–30, 34, 40) were borrowed from Catena Severa. AUTHENTICITY: Definitely authentic text up to Ref. 32, the following text may also contain authentic material. 47. TEXT: Commentary on the book of Leviticus. RUSSIAN TRANSLATION: TSO 22. Book. 4. pp. 461–479 (VI, 386–402). SOURCE: Editio Romana Syr. I.P. 236–249. BIBLIOGRAPHY: § 124 (Commentary on Leviticus). 48. TEXT: Commentary on the book of Numbers. RUSSIAN TRANSLATION: TSO 22. Book. 4. pp. 480–506 (VI, 402–424). SOURCE: Editio Romana Syr. I.P. 250–268. BIBLIOGRAPHY: § 125 (Commentary on Numbers). 49. TEXT: Commentary on the book of Deuteronomy. RUSSIAN TRANSLATION: TSO 22. Book. 4. pp. 507–538 (VI, 424–450). SOURCE: Editio Romana Syr. I.P. 269–291. BIBLIOGRAPHY: § 126 (Commentary on Deuteronomy). 50. TEXT: Interpretation of the Epistles of St. Apostle Paul. PAINTING NUMBER: 1181–1194. RUSSIAN TRANSLATION: TSO 60. pp. 1–63. SOURCE: S. Ephraemi Syri commentarii in epistolas divi Pauli nunc primum ex Armenio in Latinum sermonem a patribus Mekitaristis translati.Venetiis, 1893 24 . BIBLIOGRAPHY: § 154 (Commentary on the Letters of Paul). STUDIES: Bundy D. The Pseudo-Ephremian “Commentary on Third Corinthians”: A study in exegesis and anti-bardaisanite polemic // After Bardaisan: Studies on continuity and change in Syriac Christianity in honor of Professor Han J. W. Drijvers / ed. by G. J. Reinink and A. C. Klugkist (Orientalia Lovaniensia Analecta 89). Leuven, 1999, pp. 51–63; Hovhanessian V. Armenian manuscripts of the commentaries on the Letters of the Apostle Paul attributed to Saint Ephrem the Syrian // The Harp. 24. 2009. P. 311–327; Klijn A.F.J. A Note on Ephrem’s Commentary on the Pauline Epistles // Journal of Theological Studies 5. 1954. P. 76–78; Molitor J. Der Paulustext des Hl. Ephräm: Aus seinem Armenisch erhaltenen Paulinenkommentar untersucht und rekonstruiert. Rom, 1938 (Monumenta Biblica et Ecclesiastica 4). NOTES: translation is from a modern Latin translation of the Armenian version; the original Syriac text has not been found to date. AUTHENTICITY: researchers agree that these interpretations are translated from Syriac (as evidenced, first of all, by the analysis of the biblical text); Bundy, comparing the text of the commentary on the apocryphal epistles “To the Corinthians” with the original texts of St. Ephraim, concludes that it is inauthentic; Hovhannisyan, having studied the handwritten tradition of the corpus of commentaries of St. Ephraim on the Epistles, as well as comparing their style and content with the original texts, argues that this corpus, if it does not go back to Ephraim the Syrian himself (which, however, is also possible), then belongs to his closest disciples. 51. TEXT: Interpretation of the Four Gospels. RUSSIAN TRANSLATION: TSO 61. pp. 11–354. SOURCE: Evangelii Concordantis expositio facta a Sancto Ephraemo, doctore Syro, in latinum translata a R. P. Ioanne Baptista Aucher, Mechitarista, cuius versionem emendavit, adnotationibus illustravit et edidit Dr. Georgius Moesinger. Venetiis, 1876. BIBLIOGRAPHY: § 150 (Commentary on the Diatessaron). MODERN EDITION: (original Syriac text): Leloir 1963, Leloir 1990. MANUSCRIPTS: Chester Beatty Ms. 709 (V saec.). MODERN TRANSLATION: Lange 2008; McCarthy 1993. RESEARCH: Beck E. Der syrische Diatessaronkommentar zu Jo. I, 1–5 // OrC 68. 1983. P. 1–31; De Halleux A. L’adoration des Mages dans le commentaire syriaque du Diatessaron // Le Muséon. 104. 1991. P. 251–264; Lange C. A View on the Integrity of the Syriac on the Diatessaron // JEastCS. 56. 2004. P. 129–144; Lange C. The Portrayal of Christ in the Syriac Commentary on the Diatessaron. Leuven, 2005 (CSCO 616; Subsidia 118); Lange C. Ephrem, His School and the Yawnayä Some Remarks on the Early Syriac Versions of the New Testament // The Peshittä Its Use in Literature and Liturgy. Papers read at the Third Peshitta Symposium / Ed. by ter R. B. Haar Romeny. Leiden, 2006. P. 159–176; Petersen W. L. Some Remarks on the Integrity of Ephrem’s Commentary on Diatessaron // StPatr. 1989. Vol. 20. P. 197–202. NOTES: Russian translation is made from the Latin translation of the Armenian version; until the middle of the 20th century. the text of the interpretation was known almost exclusively only from the full Armenian version. In 1963, Lelua published part of the original Syriac text based on a 6th-century manuscript, and in 1990 he significantly expanded it with a newly discovered part of the same manuscript. Despite the discovery of several more fragments from the same manuscript, some parts of the commentary remain lost to this day (about one quarter of the total text). AUTHENTICITY: Beck did not consider it possible to accept the entire text of the commentary as authentic; De Halleux found certain contradictions with authentic texts; Lange conducted a detailed study and concluded that this text is most likely the result of processing the lectures of St. Ephraim, made by one of his students at the end of the 4th century. The completed list shows that all the texts of the MDA edition translated from Syriac (and, therefore, excluding interpretations of the Epistles of the Apostle Paul and the Diatessaron) have their source in the “Roman edition”. Of the 64 texts, 25 contained in the three-volume set, 50 were translated. Remained untranslated: a) interpretation on Genesis from the Catena Severus (Editio Romana Syr. I.P. 116–193), b) on Joshua (Editio Romana Syr. I.P. 292–307), c) Judges (Editio Romana Syr. I.P. 308–330), d) 1–4 Kings (Editio Romana Syr. I.P. 331–391, 392–438, 439–516, 517–567), e) on Gen. 1, 27 (Editio Romana Syr. II. P. 316–318), f) cycle “Against heresies” (Editio Romana Syr. II. P. 437–560), g) cycle of hymns (Editio Romana Syr. III. P. 1–164) and h) homilies (Editio Romana Syr. III. P. 164–208) “On Faith”, i) “On the Fear of God” (Editio Romana Syr. III. P. 629–638), k) “On Fasting” (Editio Romana Syr. III. P. 638–643), l) “On Humility and Pride” (Editio Romana Syr. III. P. 644–650), – which is 694 pages, i.e. approximately one third of the total length of the three-volume edition (1814 p.). Of the texts translated according to the “Roman Edition”, the authenticity of 4 has not been determined to date 26 , 7 are certainly not authentic 27 , and 15 Old Testament interpretations are part of the Western Syriac (Monophysite) exegetical compendium 28 , the degree of authenticity of which has not been established today. Thus, it can be stated that the use of these 26 texts for studying the theology of St. Ephraim is in a very difficult situation. When using Russian translations, one should also keep in mind that some texts are only partly authentic, others were published unreliably in the “Roman Edition”, and others - as modern critical study of the corpus of Ephraim's works shows - are not independent works, but are part of cycles. Original works of St. Ephraim the Syrian, not translated in the TSO 29 series Fiction (memes): 1. *Memra of Our Lord (§ 158, Beck 1960) 2. *Memra on the prologue of John (§ 152, Lamy 1886. P. 511–516) 3. *Epistle to Publius (§ 172, Brock 1976) Rhythmic prose (memes): 4. *Memra about Egyptian punishments (§ 111, Overbeck 1865. P. 88–94) 5. Mems of Faith, VI (§ 64, Beck 1961) 6. *Epistle to Hypatius, V (§ 163–166, Mitchell 1912) 7. *Memry v Mani, Marcion and Bardaisan (§ 167–171, Mitchell 1921) 8. *Accusatory Memes, II (§ 88, 90, Beck 1970a. P. 1–12, 49–58) 9. *Memra on monks and hermits (§ 105, Beck 1973. P. 16–28) 10. *Madrashi about Abraham of Kidun, XV (§ 17, Beck 1972. P. 1–35) 11. Madrashi on the Church, LII (§ 19, Beck 1960) 12. *Madrashi on Confessors, VI (§ 20, Beck 1975. P. 1–19) 13. *Madrashi on the Crucifixion, IX (§ 21, Beck 1964b . P. 42–78) 14. *Madrashi on the Epiphany, XII (§ 22, Beck 1959. P. 144–188) 15. Madrashi on Faith, LXXXVII (§ 23, Beck 1955) 16. *Madrashi on fasting, X (§ 24, Beck 1964a) 17. Madrashes against heresies, LVI (§ 25, Beck 1957a) 18. *Madrashi about Elder Julian, IV (§ 27, Beck 1972. P. 36–87) 19. *Madrashi on Nisivin, LXXVII (§ 34, Beck 1961b, Beck 1963) 30. 20. *Madrashi v. Emperor Julian, IV (§ 27, Beck 1957b . P. 71–91) 31 . 21. *Madrashi on the Resurrection, V (§ 37, Beck 1964b . P. 78–94) 22. *Madrashi on Unleavened Bread, XXI (§ 38, Beck 1964b . P. 1–41) 23. *Madrashi on virginity, LII (§ 39, Beck 1962) It should be added to this list that of the 52 hymns “On the Church,” only half 32 have been translated; In addition, the “Roman Edition” lacks a number of hymns from the “About Christmas” cycle. The volume of material not translated into Russian is approximately 2000 pages of printed Syriac text 33, which, if the Russian translation is published (without commentary), can correspond to ten volumes. We dare to hope that over time at least a small part of the original works of Ephraim the Syrian, which are missing in the pre-revolutionary edition in the TSO 34 series, will become available in Russian translation. Beck 1955 – Des Heiligen Ephraem des Syrers Hymnen de Fide / Ed. E. Beck. Louvain, 1955 (CSCO 154–155; Syr. 73–74). Beck 1957a – Des Heiligen Ephraem des Syrers Hymnen contra haereses / Ed. E. Beck. Louvain, 1957 (CSCO 169–170; Syr. 76–77). Beck 1957b – Des Heiligen Ephraem des Syrers Hymnen de Paradiso und Contra Julianum / Ed. E. Beck. Louvain, 1957 (CSCO 174–175; Syr. 78–79). Beck 1959 – Des Heiligen Ephraem des Syrers Hymnen de Nativitate (Epiphania) / Ed. E. Beck. Louvain, 1959 (CSCO 186–187; Syr. 82–83). Beck 1960 – Des Heiligen Ephraem des Syrers Hymnen de Ecclesia / Ed. E. Beck. Louvain, 1960 (CSCO 198–199; Syr. 84–85). Beck 1961a – Des Heiligen Ephraem des Syrers Sermones de Fide / Ed. E. Beck. Louvain, 1961 (CSCO 212–213; Syr. 88–89). Beck 1961b – Des Heiligen Ephraem des Syrers Carmina Nisibena / Ed. E. Beck. Louvain, 1961 (CSCO 218–219; Syr. 92–93). Beck 1962 – Des Heiligen Ephraem des Syrers Hymnen de Virginitate / Ed. E. Beck. Louvain, 1962 (CSCO 223–224; Syr. 94–95). Beck 1963 – Des Heiligen Ephraem des Syrers Carmina Nisibena / Ed. E. Beck. Louvain, 1963 (CSCO 240–241; Syr. 102–103). Beck 1964a – Des Heiligen Ephraem des Syrers Hymnen de Ieiunio / Ed. E. Beck. Louvain, 1964 (CSCO 246–247; Syr. 106–107). Beck 1964b – Des Heiligen Ephraem des Syrers Paschahymnen : De Azymis, de Crucifixione, de Resurrectione / Ed. E. Beck. Louvain, 1964 (CSCO 248–249; Syr. 108–109). Beck 1966 – Des Heiligen Ephraem des Syrers Sermo de Domino nostro / Ed. E. Beck. Louvain, 1966 (CSCO 270–271; Syr. 116–117). Beck 1970a – Des Heiligen Ephraem des Syrers Sermones I / Ed. E. Beck. Louvain, 1970 (CSCO 305–306; Syr. 130–131). Beck 1970b – Des Heiligen Ephraem des Syrers Sermones II / Ed. E. Beck. Louvain, 1970 (CSCO 311–312; Syr. 134–135). Beck 1972 – Des Heiligen Ephraem des Syrers Hymnen auf Abraham Kidunaya und Julianos Saba / Ed. E. Beck. Louvain, 1972 (CSCO 322–323; Syr. 140–141). Beck 1973 – Des Heiligen Ephraem des Syrers Sermones IV / Ed. E. Beck. Louvain, 1973 (CSCO 334–335; Syr. 148–149). Beck 1975 – Nachträge zu Ephraem Syrus / Ed. E. Beck. Louvain, 1975 (CSCO 363–364; Syr. 159–160). Biesen 2002 – Den Biesen K. Bibliography of Ephrem the Syrian. Giove in Umbria, 2002. Brock 1976 – Brock S. Ephrem’s Letter to Publius // Le Muséon. 89. 1976. P. 261–305. Brock 1990 – St. Ephrem. Hymns on paradise / Introduct., transl. S. Brock. Crestwood, N.Y., 1990. Cassingena-Trévedy 2001 – Éphrem de Nisibe. Hymnes sur la Nativité / Ed. F. Cassingena-Trévedy. Paris, 2001 (SC 459). Editio Romana Gr. II – Τοῦ ἐν ἁ γίοις πατρὸς ὑμῶν Ἐφραὶμ Σύρου τὰ εὑρισκόμενα πάντα. Sancti Patris nostri Ephraem Syri opera omnia quae exstant Graece, Syriace, Latine, in sex tomes distributa [Opera graeca]. T. II. R., 1743. Editio Romana Syr. I – Sancti Patris nostri Ephraem Syri opera Omnia quae exstant Graece, Syriace, Latin, in sex tomes distribute .T.I. R.,1732. Editio Romana Syr. II – Sancti Patris nostri Ephraem Syri opera Omnia quae exstant Graece, Syriace, Latin, in sex tomes distribute .T.II. R.,1743. Editio Romana Syr. III – Sancti Patris nostri Ephraem Syri opera Omnia quae exstant Graece, Syriace, Latin, in sex tomes distribute .T.III. R.,1746. Jansma 1974 – Jansma T. Weitere Beiträge zur Berichtigung einzelner Stellen in NEphraems Kommentare zu Genesis und Exodus // OrC 58. 1974. P. 121–131. Hidal 1974 – Hidal S. Interpretatio Syriacä Die Kommentare des heiligen Ephräm des Syrers zu Genesis und Exodus. Lund, 1974. Kruisheer 1998 – Kruisheer D. Ephrem, Jacob of Edessa, and the Monk Severus: An Analysis of Ms. Vat. Syr. 103, ff. 1–72 // VII Symposium Syriacum, 1996. R., 1998 (OCA 256). P. 599–605. Lamy 1886 – Lamy T. J. Sancti Ephraem Syri Hymni et Sermones. Vol. II. Mechliniae, 1886. Lamy 1902 – Lamy T. J. Sancti Ephraem Syri Hymni et Sermones. Vol. IV. Mechliniae, 1902. Lange 2008 – Ephraem der Syrer. Kommentar zum Diatessaron / Übersetzt von C. Lange. Turnhout: Brepols, 2008 (Fontes Christiani 54/1–2). Lavenant 1968 – Ephrem de Nisibe. Hymnes sur le paradis / Trad. du syriaque par R. Lavenant, introduct., notes par F. Graffin. Paris, 1968 (SC 137). Leloir 1963 – Saint Ephrem. Commentaire de l'Évangile concordant: Texte syriaque (Ms. Chester Beatty 709) / Ed. par L. Leloir. Dublin, 1963. Leloir 1990 – Saint Ephrem. Commentaire de l'Évangile concordant; text syriaque; folios additionnels (Manuscrit Chester Beatty 709) / Ed. par L. Leloir. Leuven: Peeters, 1990. Mathews-Amar 1994 – St. Ephrem the Syrian. Selected Prose Works / Transl. by E. G. Mathews Jr., J.P. Amar. Washington, 1994 (The Fathers of the Church 91). McCarthy 1993 – Saint Ephrem’s Commentary on Tatian’s Diatessaron / An English Translation of Chester Beatty MS 709 with Introduction and Notes by C. McCarthy. Oxford, 1993 (Journal of Semitic Studies Supplement 2). McVey 1989 – Ephrem the Syrian. Hymns/Transl. by K. McVey. N.Y., 1989. Mitchell 1912 – S. Ephraim’s Prose Refutations of Mani, Marcion and Bardaisan / Ed. and transl. by Ch.W. Mitchell. Vol. 1. London, 1912. Mitchell 1921 – S. Ephraim’s Prose Refutations of Mani, Marcion and Bardaisan / Ed. and transl. by Ch.W. Mitchell. Vol. 2. London, 1921. Overbeck 1865 – Overbeck J. J. Sancti Ephraemi Syri, Rabulae episcopi Edesseni, Balei aliorumque opera selecta. Oxonii, 1865. Haar Romeny 2004 – Haar Romeny R. B., ter. The Identity Formation of Syrian Orthodox Christians as Reflected in two Exegetical Collections: First Soundings // ParOr. 29. 2004. P. 103–121. Haar Romeny 2008 – Haar Romeny R. B., ter. Ephrem and Jacob of Edessa in the Commentary of the Monk Severus // Malphono w-Rabo d-Malphonë Studies in Honor of Sebastian P. Brock / Ed. G. A. Kiraz. Piscataway, N.J., 2008, pp. 535–557. Tonneau 1955 – Sancti Ephraem Syri In Genesim et in Exodum commentarii / Ed. R. Tonneau. Louvain 1955 (CSCO 152–153; Syr. 71–72). Vööbus 1958 – Vööbus A. Literary, Critical and Historical Studies in Ephrem the Syrian. Stockholm, 1958 (Papers of the Estonian Theological Society in Exile 10). Including translations from Armenian of those texts for which the Syriac original was missing (partially missing to this day). Τοῦ ἐν ἁ γίοις πατρὸς ὑμῶν Ἐφραὶμ Σύρου τὰ εὑρισκόμενα πάντα . Sancti Patris nostri Ephraem Syri opera omnia quae exstant Graece, Syriace, Latine, in sex tomes distributa [Opera graeca]. T. 1–3. R., 1732, 1743, 1746. Sancti Patris nostri Ephraem Syri opera omnia quae exstant Graece, Syriace, Latine, in sex tomes distributa. [Opera syriaca]. Vol. 1–3. R., 1737, 1740, 1743. Only those manuscripts that were used in publications are indicated. The "Roman Edition" depended exclusively on the holdings of the Vatican Library. Unless specifically stated, the list is exhaustive (it should, however, be borne in mind that for a number of texts published by Beck, additional witnesses have recently been found by researchers; they are not given in our index). A complete list of Syriac manuscripts containing texts attributed to St. Ephraim the Syrian, is currently absent. The author is currently preparing the second (expanded, supplemented and corrected) edition of his reference book. Brock S. A brief guide to the main editions and translations of the works of Saint Ephrem // Saint Ephrem: Un poète pour notre temps (Patrimoine Syriaque, Actes du Colloque XI). Antélias, Liban, 2007, pp. 281–307. Brock S. Index of first lines of Mimre // Ibid. P. 311–314; Idem. Index of the first words of Madroshe in CSCO and Lamy // Ibid. P. 315–327. Hemmerdinger-Iliadou D. Éphrem (les versions): 1. Éphrem Grec // DS. 1960. T. 4. Col. 800–815. In the CPG, Syrian originals are listed for Nos. 3909, 3950, 4025, 4054, 4082. For more information about this, see: Brock S. Ephraim the Syrian // PE 19. 2008. pp. 79–94. Vatican. syr. 110, syr. 111, syr. 112, syr. 113; Dublin, Chester Beatty Ms. 709; British Library Add. 12176, Add. 14570, Add. 14571, Add. 14572, Add. 14574, Add. 14623, Add. 14627, Add. 14635, Add. 14656. For the presence of these texts in the “Roman Edition,” see below the appendix “Genuine writings of Ephraim not included in the TSO series” (pp. 1056–1057). Brock S. The Transmission of Ephrem’s Madrashe in the Syriac Liturgical Tradition // StPatr. 1997. Vol. 33. P. 490–505. Filaret (Gumilevsky), Archbishop. Historical teaching about the Fathers of the Church. T. 2. St. Petersburg, 1859. P. 109, footnote 40. Sire. madrāšā, pl. madrāšē. To date, there is no detailed study of Syriac versification. Basic data can be found in: Brock S. Poetry and Hymnography (3): Syriac // The Oxford handbook of early Christian studies / edited by S.A. Harvey and D.G. Hunter. Oxford, 2008, pp. 657–671 Sire. the verb TʽY has the meaning: “to wander, to wander, to be mistaken, to forget” and in the Bible it can correspond to two Hebrew words. verbs: הנז (LXX ἐκπορνεύω) and שׁ חכ (LXX ἐπιλάθομαι). Wed. “a clear knowledge of Him was given” and “sui notionem impresserat”, while the text contains a secondary form of the verb GLY, meaning “to be open, obvious”; “teach the truth” and “verae religionis praeceptis imbuerre”, while the text contains only the verb TRṢ with the meaning “to correct”. The publication is out of date. The latest critical edition is missing. Translation of the original text (Tonneau 1955, pp. 11–12): “Having said that darkness was spread over the deep, [Moses] also said: “rūh.ā d-allāhā hovered over the water.” Because he calls it rūh.ā d-allāhā, claiming that it “rushed,” some believe that [it is] about the Holy Spirit, and believe (because of what is written) that He [the Spirit] is involved in the work of creation. However, this does not seem plausible to believers, and they do not associate it [in this way]. But, based on what is truly said about him, they consider him to be involved in nature, since his description does not allow them to believe that the Spirit was the creator, because it is said: “the spirit of God [rūh.ā d-allāhā] exhausted Saul” (1 Sam. 16, 14). About the said “rushed” [we must ask], what came out of the water on the first day when he rushed over the water? If on the day about which it is written that “he hovered over the water,” nothing appeared, and on the fifth day the water gave birth to reptiles and birds, but it is not written that the spirit “hovered over the water,” then how is it possible to say that he is involved in the work of creation? Although the Scripture says that he was “rushed about,” nothing is said about anything appearing on the day that he ran about. Just as through the ministry of the clouds (which is the shadow of the first night) we comprehend the creation of the clouds on the first day, so through the ministry of the wind [rūḥā], which blew, Moses wanted to show us his creation. After all, just as clouds do not exist without a shadow, so there is no wind without a breath. Thanks to them [clouds and wind] we comprehend what we cannot comprehend. So the wind [rūh.ā] blew because that is what it was created for. After he blew and revealed his creation through his service on the first night, he became calm again on the first day, just as the clouds dispersed again on the first day.” It should be added that, most likely, this position of Ephraim was an apologetic reaction to the teachings of the Bardaisan sect (154–222), who believed that there were five uncreated elements (air, water, fire, light and darkness). A. Guillaumont convincingly showed that Ephraim, following the biblical narrative, sought to refute this concept, emphasizing that in the beginning the heavens and earth were created and only then such elements as water (“the abyss”), darkness, light and air [rūh.ā] (Guillaumont A. Genèse 1, 1–2 selon les commentateurs syriaques // In Principiö Interprétations des premiers versets de la Genèse. Paris, 1973. pp. 115–132 (Collections des Études Augustiniennes. Série Antiquité 38); for more information on the interpretation of this verse in the Syriac tradition, see: Brock S. The ruah elohim of Gen. 1, 2 and its reception history in the Syriac tradition // Lectures et relectures de la Biblë. Festschrift P.-M. Bogaert / Ed. J.-M. Auwers, A. Wenin, 1999. pp. 327–349 (BETL 144). The Latin translation goes back to the edition of Srboyn Efremi xorin suri Matenagrut‘iwnk. Vol. 3. Venice, 1836. There is no new edition of the Armenian version. The comparison is conditional, considering both a small text and a cycle as one. No. 568, 579, 581, 582, 588, 610, 620. No. 621–623, 646–654, 657–659. Only those texts whose authenticity has been clearly rejected are excluded from the list. Doubtful texts, the degree of authenticity of which there is no generally accepted opinion, as well as inauthentic texts within cycles, are indicated. The number according to Den Biesen's bibliography (Biesen 2002) is given first, followed by the latest edition. The Roman numeral is used to indicate the number of texts in a cycle. An asterisk indicates works that are not included in the Roman Edition. We follow the generally accepted division of Ephraim's works into genres. Russian translation of hymn 10: From the shores of the Bosphorus to the shores of the Euphrates / Trans., prev. and comment. S. S. Averintseva. M., 1987. pp. 172–176. Rus. translation of hymns 36 and 41: Hilarion (Alfeev), abbot. Christ is the conqueror of hell: The theme of the descent into hell in the Eastern Christian tradition. St. Petersburg, 2001. pp. 385–401 (Byzantine Library. Research). Rus. translation of hymns 3 and 36–41: St. Ephraim the Syrian (Mar Aphrem of Nisibin). About Resurrection, Death and Satan / Transl. from French D. Gavros. M.: Nikea, 2009 (Smaragdos Philocalias) [translated from French. translation: Saint Ephrem. Les chants de Nisibe / Trad. par P. Féghali, C. Navarre. Paris: Cariscript, 1989 (Antioche chrétienne 3)]. Rus. translation: Mar Afrem of Nisibinsk (St. Ephraim the Syrian). Julian cycle / Prev., trans. with siren, commentary, decree. A. V. Muravyova. M.: Heritage of the Orthodox East Foundation, Brotherhood of St. Gregory Palamas, Inferos Publishing House, 2006 (Smaragdos Philocalias). No. 564–565, 580, 587, 589–599 This rough estimate also includes untranslated authentic texts from the “Roman Edition” (subsequently replaced by Beck’s critical editions), which constitute about one quarter (500 pp.) of the total volume of material not translated into Russian. There is no doubt that the existing translations also need revision, if only because the latter neglect the poetic form of many of Ephraim’s works. In CSCO editions, the first volume contains the edition of the original text, the second volume contains the translation. The compiler expresses his deep gratitude to A.G. Dunaev for his careful (and repeated) reading of the text and numerous comments that contributed to its improvement.