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 John of Dara
On the Resurrection of Human Bodies
 Bibliotheca Nisibinensis

Bibliotheca Nisibinensis is an academic publication of Fundatio Nisibinensis – a

foundation for promoting Aramaic Studies. It engages with Aramaic literature and
tradition in general, as well as with the socio-cultural, political, religious and
linguistic aspects of the present situation of the communities, which have preserved
their Aramaic inheritance.
 John of Dara
On the Resurrection of Human Bodies

Edited and Translated by

Aho Shemunkasho

gp
2020
Gorgias Press LLC, 954 River Road, Piscataway, NJ, 08854, USA
www.gorgiaspress.com
Copyright © 2020 by Gorgias Press LLC

All rights reserved under International and Pan-American Copyright

Conventions. No part of this publication may be reproduced, stored in a
retrieval system or transmitted in any form or by any means, electronic,
mechanical, photocopying, recording, scanning or otherwise without the
prior written permission of Gorgias Press LLC.

2020 ‫ܝܐ‬
1

ISBN 978-1-4632-4225-1 ISSN 1946-2220

Library of Congress Cataloging-in-Publication Data

A Cataloging-in-Publication Record is available

from the Library of Congress.
Printed in the United States of America
 TABLE OF CONTENTS

Table of Contents ................................................................................................................ v

Preface ................................................................................................................................. vii
Abbreviations....................................................................................................................... ix
1. Introduction...................................................................................................................... 1
Overview ...................................................................................................................... 1
Previous Work ............................................................................................................. 1
Context and Significance of the Study..................................................................... 4
Methodology ................................................................................................................ 6
Structure ....................................................................................................................... 7
2. The Historical Context of Syriac Christianity in the Ninth Century ....................... 9
Dara: From Village to Metropolitan See ................................................................. 9
The Political Situation under the Abbasid Empire.............................................. 13
The Reaction of Syriac Christians to Islam........................................................... 16
The Translation Movement..................................................................................... 22
Syriac Literature of the Ninth Century .................................................................. 26
‘Resurrection’ in the Literature of the Ninth Century ........................................ 35
3. The Life and Work of John of Dara........................................................................... 39
John as the Metropolitan of Dara .......................................................................... 40
John of Dara’s Work ................................................................................................ 41
4. Edition of the Four Treatises of John of Dara On the Resurrection
of Human Bodies........................................................................................................... 75
Introduction to the Edition ..................................................................................... 75
4.0 Chapters of the Four Mimre...................................................................................... 91
4.1 Edition of Mimro I...................................................................................................... 97
4.2 Edition of Mimro II .................................................................................................. 133
4.3 Edition of Mimro III ................................................................................................ 193
4.4 Edition of Mimro IV ................................................................................................ 227
4.5 Summary ..................................................................................................................... 345
5. Translation of the Four Treatises of John of Dara On the Resurrection
of Human Bodies......................................................................................................... 351
Chapters of the Four Memre ................................................................................ 351

v
vi JOHN OF DARA ON THE RESURRECTION OF HUMAN BODIES

5.1 Translation of Mimro I ............................................................................................. 357

5.2 Translation of Mimro II ........................................................................................... 391
5.3 Translation of Mimro III ......................................................................................... 443
5.4 Translation of Mimro IV.......................................................................................... 475
5.5 Summary ..................................................................................................................... 565
6. Bibliography.................................................................................................................. 569
7. Index .............................................................................................................................. 587
Biblical References .................................................................................................. 587
Names and Authors................................................................................................ 596
 PREFACE

The following work provides the edition and translation of the four treatises of John of
Dara (+ 860) On the Resurrection of Human Bodies. The final mimro places the resurrec-
tion in the context of the renewal of the whole of creation on the Day of Judgement.
The Christian dogma of resurrection and the ecclesiastical understanding of eschatolo-
gy are the central points of the treatises. The great scholar of the ninth century, John of
Dara, collected extensive material and presented it in an elaborate, systematic way. In
addition to the spiritual understanding of resurrection, the treatises include material on
physical anatomy and psychology, as well as on the philosophical explanation of the
elements of creation. Furthermore, the text provides a terminological definition of
keywords. Theologically, the concept of the Creator and creation are in focus, along
with the logical proof of God’s existence, exegetical commentaries on the relevant
Biblical passages, and on the vision of the future world.
This volume was completed during my work at the Department of Biblical Stud-
ies and Ecclesiastiacal History at the University of Salzburg and was submitted as my
‘habilitation’ thesis in 2017. I am very thankful to my colleagues and assistants for their
help and support. In particular, I would like to express my words of gratitude to Prof.
Dietmar W. Winkler for offering me a position as university assistant in 2006 and as an
assistant professor in 2010. During this time, I started to collect material on John of
Dara and work on the four mimre.
At the same time negotiations between the Syriac Orthodox Church, the Austrian
Ministry of Science, the Archdiocese and the University of Salzburg started, and led
successfully to the establishment of a professorship for Syriac Christianity in 2014, a
postion that I now hold. An academic degree, Master of Arts in Syriac Theology, was
introduced in 2015, and a student house, Beth Suryoye, was established. In order to
achieve this, many leading figures were involved and I owe them my sincere gratitude
for their trust in the work I am doing: HH Mor Ignatius Zakka I (previous Patriarch of
the Syrian Orthodox Church), HH Patriarch Ignatius Aphrem II (current Patriarch),
HE Kardinal Christoph Schönborn (Archbishop of Vienna), HE Dr. Alois Kothgasser
(previous Archbishop of Salzburg), HE Dr. Franz Lackner (current), Prof. Karlheinz
Töchterle (previous Austrian Minister of Science), MP Wolfgang Großruck (previous
President of OSCE), Dr. Wilfried Haslauer (Governor of Land Salzburg), Dr. Johann
Marte (previous President of Pro Oriente), Prof. Peter Bruck (President of Syriac Insti-
tute) and the committee members of Suryoye Theological Seminary Salzburg: Mor
Polycarpus Dr. Augin Aydin, Mor Philoxenus Mattias Nayis, Gabriel Malas, Abdulme-
sih Barabraham and Steve Samuel. In addition there are many other volunteers and
benefactors: such as the Austrian Catholic Bishops Conference, Evangelical Church in
vii
viii JOHN OF DARA ON THE RESURRECTION OF HUMAN BODIES

Germany (EKD), Initiative Christlicher Orient (ICO), Mor Gregorios Johanna Ibrahim
(Archbishop of Aleppo), Prof. Erich Busek (previous Vice-Chancelor of Austria), Dr.
Hania M. Fedorowicz, Dr. Victor Baillou, Dr. Alfred and Sissy Berghammer, Dr. Jo-
hannes Großruck, Joseph Leitner and Michaela and Robert Luckmann.
The idea of editing and translating John of Dara’s mimre in general was initiatied
and encouraged in discussion with Dr. Andreas Juckel (Insitute for Research on New
Testament, Münster), to whom I owe profound gratitude. I owe also heartfelt and
sincere thanks to Prof. Sebastian P. Brock (emer. Univesity of Oxford) for his counsel
throughout the work, particularly for the suggestions regarding the translation of some
technical terms.
I am very thankful to Elisabeth Humer, our librarian, who ordered the manu-
scripts from the western libraries: i.e. Birmingham, Bodleian, British, Harvard and Vat-
ican, to whom I extend my appreciation. I am also most grateful to HE Mor Gregorios
Saliba Shamoun, the retired Archbischop of Mosul for sending me a digitised copy of
Mosul ms, to HE Mor Philoxenus Saliba Özmen for the mss in Mardin, and to HE
Mor Philoxenus Mattias Nayis for the MS Damascus Patriarchat 4/4. I would also like
to thank HB Mor Ignatius Joseph III Younan for instructing the librarian in Sharfeh,
to show me the mss there.
During their visits to Salzburg to teach classes for the MA in Syriac Theology, I
had the chance to consult my colleagues, and I am thankful for their advice: HE Mor
Polycarpus Dr. Augin Aydin, Dr. Kees den Biesen, Dr. Ephrem A. Ishac, Prof. Hubert
Kaufhold, Dr. George Kiraz, Dr. Robert Kitchen, Prof. Erich Renhart, Prof. Hidemi
Takahashi, Prof. Shabo Talay, Prof. Herman Teule, and Prof. Lucas Van Rompay.
Above all, I would like to thank my wife Penelope for her encouragement
throughout my career and for proofreading the English text. This work is devoted to
her and to our three children Joseph, Rachel and John.
Finally, the greatest thanks and praise is to the Lord of heaven and earth, God of
the living and the dead for His endless mercy and compassion on me in strengthening
me in the growth of such work, and letting me experience the trust, love and support
of so many people.
 ABBREVIATIONS

CPG Clavis Patrum Graecorum

CSCO Corpus Scriptorum Christianorum Orientalium
GOF Göttinger Orientforschungen
JAOS Journal of the American Oriental Society
JRS The Journal of Roman Studies
JTS The Journal of Theological Studies
LM Le Muséon
NPNF Nicene and Post-Nicene Fathers
PG Patrologia Graeca
OC Oriens Christianus
OCA Orientalia Christiana Analecta
OLA Orientalia Lovaniensia Analecta
OLP Orientalia Lovaniensia Periodica
OS L’Orient Syrien
PdO Parole de l’Orient
PO Patrologia Orientalis
SP Studia Patristica
SSyr [Corpus Scriptorum Christianorum Orientalium] Scriptores Syri
ThQ Theologische Quartalschrift
ZKTh Zeitschrift für katholische Theologie

ix
 1. INTRODUCTION

OVERVIEW
John of Dara was the metropolitan of Dara from 825 until his death in 860 A.D. A
number of treatises have been attributed to him which have been transmitted in vari-
ous manuscripts. John was very much interested in the creation of the world, celestial
and ecclesiastical hierarchy, priesthood, Paradise and the salvation of man in the con-
text of divine revelation and eschatological theology. Among others he composed four
mimre [= treatises] On the Resurrection of Human Bodies. Not just these treatises, but most
of his other work has been ignored for a long time. Without an edition and translation,
John’s rich theological material regarding the Christian dogma on resurrection and of
the renewal of the world remains inaccessible, except in manuscripts. John approached
the theme of resurrection from many different angles, and for clarification he asks
various questions about the nature of resurrection. Through this edition and transla-
tion, John’s questions and detailed theological answers are made available to the aca-
demic world for the first time.

PREVIOUS WORK
Some academic studies on resurrection in the Syriac tradition – primarily on Christ’s
resurrection – have been done in the past. Some liturgical and patristic texts have been
edited and translated, such as Ephrem’s hymns de resurrectione, 1 Philoxenus of Mabbug’s
homily, 2 Jacob of Serugh’s mimre 3 or Narsai’s homily On Resurrection. 4 But none of the

1 Edmund Beck, Des heiligen Ephraem des Syrers Paschahymnen: De azymnis, de crucifixione, de re
surrectione, CSCO 248/249, S Syr. 108/109 (Louvain 1964). See also the studies of Ignazio De
Francesco, Efrem il Siro. Inni Pasquali, sugli Azzimi, sulla Crocifissione, sulla Risurrezione (Milano
2001).
2 Jad Hatem, La gloire de l’un: Philoxène de Mabboug et Laurent de la résurrection (Paris 2003).
3 Thomas Kollamparampil, Jacob of Sarug’s Homily on the Resurrection, Texts from Christian

Late Antiquity 14, Homilies of Mar Jacob of Sarug 5 (New Jersey 2008); Edward George
Mathews, Jacob of Sarug’s Homily on the Creation of Adam and the Resurrection of the Dead, Texts from
Christian Late Antiquity 37, Homilies of Mar Jacob of Sarug 32 (New Jersey 2014).
4 Frederick G. McLeod, Narsai’s Metrical Homilies on the Nativity, Epiphany, Passion, Resurrec

tion and Ascension: Critical Edition of Syriac Text, PO 40.1 [182] (Turnhout 1979).

1
2 JOHN OF DARA ON THE RESURRECTION OF HUMAN BODIES

studies which have been done 1 are as thorough as John’s treatises. In his extensive
work, John refers to Scripture and previous authors, and he influences later writers,
such as Moses Bar Kepha (d. 903), Barhebraeus (d. 1286) and the Jewish philosopher
Saadia Gaon (d. 942) 2 – Barhebraeus’ work On Resurrection has been translated into
German. 3
Modern scholars have realised the significance of John’s rich material. A general
introduction is given by Anton Baumstark, 4 Patriarch Aphram I Barsoum,5 Arthur
Vööbus 6 and Sebastian Brock. 7 Nevertheless, only his treatise On Divine Liturgy has
been edited and translated into French and English. 8 Additionally, Baumstark devotes
an article to John’s references to Bardaisan, 9 and Vööbus highlights the exegetical
character of the treatise On Pentecost. 10
One of the earliest Western scholars working on John was Pius Zingerle. In the
nineteenth century he had already summarised the four treatises On the Priesthood. 11
With regard to the same work, Michel Breydy published an article in French, 12 and Liza
Anderson started her Ph.D at Yale University working on “The Interpretation of
Pseudo-Dionysius in the Works of John of Dara”, but then changed her topic without
finishing it. Her draft translation of John’s treatises On Celestial Hierachy and On Ecclesi

1 Ute Possekel, “Bardaisan of Edessa on the Resurrection: Early Syriac Eschatology in its

Religious-Historical Context”, Oriens Christianus 88 (2004), 1–28; Varghese Pathikulangara, Res

Sunday of Resurrection in the Chaldeo Indian Church (Kottayam 1982).

urrection, Life and Renewal: A Theological Study of the Liturgical Celebrations of the Great Saturday and the

2 See the recent work of Yonatan Moss, “Fish Eats Lion Eats Man: Saadia Gaon, Syriac Chris-

tianity, and the Resurrection of the Dead”, Jewish Quarterly Review 106:4 (2016), 494–520.
3 Hubert Koffler, Die Lehre des Barhebräus von der Auferstehung der Leiber, OC 28:1 [81] (Roma

1932); Élise Zigmund-Cerbü, Le Candélabre du Sanctuaire de Grégoire Abou’lfaradj dit Barhebræus.

Dixième base: De la resurrection, Patrologia Orientalis 35.2 (Turnhout 1969).
4 Anton Baumstark, Geschichte der Syrischen Literatur (Bonn 1922), 271–81 [§ 44].
5 Ignatius Aphram I Barsoum, The Scattered Pearls, 370–97 [number 139–69].
6 Arthur Vööbus, “New Manuscript Discoveries for the Literary Heritage of Mose bar

Kepha: The Genre of Theological Writings”, Harward Theological Review 8 (1975), 377–84; “Im-
portant manuscript discoveries of Iwannis of Dara and his literary heritage”, JAOS 96 (1976),
576–78; “Die Entdeckung von Überresten der altsyrischen Apostelgeschichte”, OC 64 (1980),
32–35.
7 Sebastian P. Brock, A Brief Outline of Syriac Literature, (Kottayam 2009), 63–70 [nr. 73–82].
8 J. Sader, Le De Oblatione de Jean de Dara CSCO 308/9, S.Syr. 132/3 (Louvain 1970); Eng-

lish translation by Baby Varghese, John of Dara Commentary on the Eucharist, Moran Etho 12
(Kerala 1999).
9 A. Baumstark, “Iwannis von Dara über Bardaisan”, OC 8/3 (1933), 62–71.
10 A. Vööbus, “Die Entdeckung von Überresten der altsyrischen Apostelgeschichte”, OC 64 (1980),

32–35.
11 P. Zingerle, “Aus dem Handschriftlichen syrischen Werk des Johannes von Dara über

das Priestertum”, ThQ 49 (1867), 183–205; ThQ 50 (1868), 267–285.

12 M. Breydy, “Les compilations syriaques sur le sacerdoce au IXe siècle: Jean de Dara”,

OCA 205 (1978), 267–293 (= 2. Symp. Syr. 1976).

 1. INTRODUCTION 3

astical Hierarchy, along with the first two mimre On Priesthood were made available elec-
tronically. 1
Particular attention has been drawn to the treatise On the Soul, which is attributed
to both John of Dara and Moses Bar Kepha. Guiseppe Furlani found this treatise in
the manuscript Vat. Syr. 147 and translated some of it (fol. 133r–154r) into Italian, but
did not publish it. Based on this work Furlani published an article on John’s psycholo-
gy in 1928. 2 A great work on this mimro has been done by Jobst Reller, as he carefully
analysed John’s understanding of the soul, in comparison to Moses Bar Kepha and
Barhebraeus. 3 Also Mauro Zonta has been interested in the treatise On the Soul and
published three excellent articles. 4
Some quotations from the second treatise On Resurrection can be found in O.
Braun. 5 Very relevant to the theme of resurrection are the articles of Carl-Martin Eds-
man on “Death, Corruption and Eternal Life” 6 and Yonatan Moss on “Fish Eats Lion
Eats Man: Saadia Gaon, Syriac Christianity, and the Resurrection of the Dead”. 7 My
publications also include three articles on John’s work. 8

1 Liza Anderson, a post-doc student at the Episcopal Divinity School in Boston, shared
her work on John of Dara on her webpage: www.academica.edu, in March 2017.
2 Giuseppe Furlani, “La Psicologia di Giovanni di Dara”, Rivista degli Studi Orientali 11 (1928), 254–

79.
3 Jobst Reller, “Iwannis von Dara, Mose bar Kepha und Barhebräus über die Seele, tradi-

tionsgeschichtlich untersucht”, in: G. J. Reinink and A. C. Klugkist (ed.), After Bardaisan, Studies
on Continuity and Change in Syriac Christianity in Honour of Professor Han J.W. Drijvers (Leuven 1999),
253–264. See also J. Reller, “Wahrnehmung und Erkenntnis in syrischsprachigen Lehrbüchern
von der Seele”, V. Makarios Symposion Preetz 1995, GOF, I Syriaca (Wiesbaden 1997), 55–56. See
also O. Braun, Moses Bar Kepha und sein Buch von der Seele (Freiburg im Breisgau 1891), 26–132.
4 Mauro Zonta, “Iwānnīs of Dārā on Soul’s Virtues: About a Late Antiquity Greek Philosophi-

cal Work among Syrians and Arabs”, in Studia graeca arabica 5 (2015), 129–43: As Appendix
Zonta provides a useful Greek-Syriac glosssary of philosophical terms. See also Zonta, Mauro,
“Iwānnīs of Dārā’s Treatise on the Soul and its Sources: A New Contribution to the History of
Syriac Psychology around 800 AD”, in Elisa Coda and Cecilia Martini Bonadeo (eds.), De

latine offertes à Henri Hugonnard Roche, Études musulmanes 44 (Paris 2014), 113–22; “Nemesiana
l’Antiquité tardive au Moyen Âge. Études de logique aristotélicienne et de philosophie grecque, syriaque, arabe et

Syriaca: New Fragments from the Missing Syriac Version of the De Natura Hominis”, JSS 36/2
(1991), 227.
5 O. Braun, “Beiträge zur Geschichte der Eschatologie in den syrischen Kirchen”, ZKTh

16 (1892), 273–91, particularly pp. 286–87.

6 Carl-Martin Edsman, “Death, Corruption and Eternal Life”, in Bulletin of the Iranian Cul

ture Foundation 1 (1969), 85–104 (about John of Dara, On Resurrection, see p. 89).
7 Yonatan Moss, “Fish Eats Lion Eats Man: Saadia Gaon, Syriac Christianity, and the Res-

urrection of the Dead”, Jewish Quarterly Review 106:4 (2016), 494–520.

8 Aho Shemunkasho, “John of Dara and His References to Previous Authors”, Actes du

10e Symposium Syriacum, in PdO 36 (2011), 413–44; “Jacob of Serugh and His Influence on John
4 JOHN OF DARA ON THE RESURRECTION OF HUMAN BODIES

CONTEXT AND SIGNIFICANCE OF THE STUDY

This study contributes to the understanding of John of Dara in the context of his time
and enriches the Syriac theological understanding of the Christian dogma of the resur-
rection of the human body and the renewal of the world. In their style, the four treatis-
es are the most detailed and offer the richest exposition of the concept of resurrection
studied in the whole Syriac tradition. As the Patristic age in Syriac Christianity goes
beyond the first millennium of the Christian Era, this work contributes to Patristic
studies and is complementary to the research and studies done by other scholars on the
concept of resurrection in both Byzantine Greek and Roman Latin Patristic texts. 1
Furthermore, in addition to theology, John of Dara`s mimre will be of great inter-
est for philologians, philosophers, anthropologians and for those studying the
knowledge of anatomy in late antiquity and the elements out of which the world is
created.
John of Dara is concerned with the Christian dogma of the resurrection of human
bodies and provides an elaborate commentary, in which he manifests the necessity of
the resurrection of human bodies. Particularly in the First Treatise, John argues against
the heretics and non-believers, who either neglect the resurrection of human bodies or
misunderstand it. According to John of Dara, the resurrection must take place because
God is capable of doing it and because of justice at the final Day of Judgment, so that
everyone can be rewarded or punished according to what he/she deserves. Resurrec-
tion must be the restoration of the same body, which is a safeguard for the integrity of
the identity of each individuum.
In the Second Treatise, divided into 15 chapters, John focuses very much on the
classical understanding of the elements and the structure of the human body with its
limbs. He refuses the concept of a spiritual and an aerial body, or of any body without
limbs and a physical mass. In John’s theology, the resurrected body is a body with a
solid material form, including all the limbs that is transformed and nourished by the
spirit. John supports his commentary with biblical references as well as with quotations
from church fathers. In the whole work the most prominent authors are Ephrem, 2
John Chrysostom, 3 Jacob of Serugh, 4 Jacob of Edessa, 1 Philoxenus of Mabbug, 2 Seve-
rus of Antioch 3 and Gregory of Nyssa. 4

of Dara as Exemplified by the use of two verse-homilies”, in: George Kiraz (ed.), Jacob of Sarug
and His Times: Studies in Sixth Century Syriac Christianity (New Jersey 2010), 163–97; “An-
merkungen zu Iwannis von Dara (9.Jh.) und seinen Mimre zur Auferstehung des Leibes”, in
Dietmar W. Winkler (ed.), Syrische Studien, Beiträge zum 8. Deutschen Syrologie Symposium in Salzburg
2014 (Wien 2016), 129–40.
1 A profound study is provided by Caroline Walker Bynum, The Resurrection of the Body: in

Western Christianity, 200 1336 (New York 1995).

2 For Ephrem see pp. 224, 297–298, 363, 494, 506, 522, 528–529, 533, 552.
3 For John Chrysostom see pp. 134, 148, 212–215, 219–220, 224, 247, 327, 392, 404, 461–463, 467–

468, 480, 492–493, 495, 536, 549.

4 For Jacob of Serugh see pp. 119–120, 122, 171, 237, 241–242, 295–296, 335, 384, 402, 426, 485,

487–488, 528, 541, 557.

 1. INTRODUCTION 5

At the beginning of the Third Treatise, that is divided into eight chapters, John
provides a summary of the first two mimre, and then he presents a unique commentary
on some relevant biblical passages, among them verses from Deuteronomy (Deut
32:39); 1 Samuel (1 Sam 2:6.10); Isaiah (Isa 25:8; 26:19), Hosea (Hos 3:14; 6:1–2) and
Jonah (Jon 2:7). Also a few verses from the Psalms (Ps 30:4.6; 30:11–12; 41:13; 68:21;
88:11) are cited. In chapter 6 a proper exegetical commentary is provided to Daniel
12:2–3.13 and to Ezekiel 37:1–14. Finally, John devotes two whole chapters of detailed
work to 1 Cor 15, altogether seven folios, each side of two columns, including over
6,000 words. Chapter seven discusses 1 Cor 15:1–33; and chapter eight comments on 1
Cor 15:34–58.
In the Fourth Treatise that contains 24 chapters, John studies the concept of resur-
rection of human bodies in the context of the whole divine economy and the eschato-
logical renewal of the world. John explains salvation with divine knowledge and ac-
cordingly defines the Kingdom of God and Gehenna in the world to come. Also in
this Fourth Treatise John refers to Scripture (such as 1 Thess 4:13–16) and quotes from
church fathers (such as from Jacob of Serugh and Severus of Antioch), and based on
the use of words he often defines the literal meaning of key words, such as ‘revival’
(‫ )ܢܘܚܡܐ‬and ‘forever’ (‫)ܠܥܠܡ‬.
The content of the text provides rich material for biblical exegesis, philosophical
classical knowledge of the elements, ancient theory of physiology and theological crea-
tion of the world and the soul. The treatises support the doctrine that man is created in
the image of God with a living soul and a physical body as a rational being. His destiny
is the world to come, in which man will take part after the resurrection of the bodies.
In the world to come, man remains immortal, and therefore God invites him to enjoy
His presence in the heavenly Kingdom and not to remain with a lack of divine
knowledge in the punishment of Gehenna. With this concern John, as the Archbishop
of Dara, studied the concept of the Christian’s dogma of resurrection and presents his
results to the faithful, encouraging them to believe in it and not to follow and believe
in other teachings. From a Christian point of view, this can be seen as a response to all
heretics, but also to Judaism and Islam in the context of his time. Regarding Islam, for
instance, John deals extensively with the question of marriage after the resurrection as
he dismisses it on the basis of the bible, but it is very much present in Islam. There-
fore, John’s writing is a response to the challenge of his time, namely with the biblical
references, as well as with the references to the Hellenistic philosophers and ecclesias-
tical doctors, he explains the Christian’s dogma of resurrection that is the central point
of human salvation. In order to be saved, the integrity of each person must be kept and

1 For Jacob of Edessa see pp. 134, 172, 382, 392, 426, 554.
2 For Philoxenus of Mabbug see pp. 151, 185, 363, 406, 437, 440–441.
3 For Severus of Antioch see pp. 170, 224, 248–249, 310–314, 335, 406, 419, 424–426,

432, 471, 480, 493–494, 538–540, 557.

4 For Gregory of Nyssa see pp. 165, 309, 342, 419–420, 431, 480, 524, 537, 563.
6 JOHN OF DARA ON THE RESURRECTION OF HUMAN BODIES

the guarantee for it is the resurrection of each person along with his/her own body and
to be transformed with divine glory in the presence of God.

METHODOLOGY
Regarding the First to Third Chapter of this work, research has been carried out to gath-
er information on John of Dara, his work and the historical context in the ninth centu-
ry. Based on primary and secondary literature, relevant material has been identified,
studied, analysed, and presented systematically.
The editorial task in the Fourth Chapter seeks to reconstruct the original text as
closely as possible. With the collection of the manuscripts, looking at their colophons
and the relation of the manuscripts to each other, the transmission of the text has been
studied. The oldest manuscripts, containing the text on resurrection and the renewal of
the word are the manuscripts in Mosul and Vat. Syr. 100 [V]. The other collected man-
uscripts derive from codex Mosul [M], and thus, M is the archetype of these modern
copies. Since M exists there is no need to apply the ‘archetype’ method for these manu-
scripts. But there is a need to apply it for M and V, as they are related to each other. In
case one of them is the archetype of the other, then both might have been copied from
the same manuscript. For the reconstruction of the text a mixture of the so called ‘au-
tograph’ and ‘archetype’ methods has been applied, as is done by authoritative Syriac
scholars. Andrew Palmer refers to Sebastian Brock, Gerrit Reinink and Andreas Juckel
and calls this third method a synthesis of the other two methods. He defines it as such:
“The editor’s task is to amend the text, using textual criticism. The apparatus will in-
clude only such variants as have a bearing on the original.” 1 Nevertheless, the ortho-
graphical method has been more dominant for this edition. M has been used as the
main work, and all variations – not orthographical – have been noted. Mistakes have
been corrected, and occasionally better readings of V have been applied in the main
text.
For the edition and translation, one of the main tasks has been the identification
of the biblical references and the quotations of previous authors, which results in a
large index. The ‘Accordance’ programme was very useful, although the whole Syriac
Bible is not included and the search for Syriac terms and phrases is not as advanced as
in Western languages. The biblical verses have been compared to the Peshitta, and
variations to the Peshitta have been noted in the critical apparatus. The English transla-
tion of the biblical passages is based on the Syriac text, but the English Standard Version
has been taken into consideration. Although the identified patristic texts, that have
been edited and translated into English before, are mainly retranslated in this work.
The whole translation follows the Syriac text very closely.

1 See Andrew Palmer, “Editing a Syriac Hagiography: The Life of Barsawmo the North-

erner”, in Dietmar W. Winkler (ed.), Syrische Studien: Beiträge zum 8. Deutschen Syrologie Symposium
in Salzburg 2014 (Wien 2016), 97–8.
 1. INTRODUCTION 7

STRUCTURE
The context and scope of this study is the edition and translation of John’s four treatis-
es On the Resurrection of Human Bodies and the Renewal of the Word. These can be better
understood through a presentation of John and his work in the context of the ninth
century historical and religious development and literary creativity. Therefore, the polit-
ical situation of Syriac Christianity under the Abbasids and the reaction of Syriac Chris-
tendom to the new religion of Islam is studied in the Second Chapter. John lived in the
time of the translation movement, when Syriac Christianity contributed immensely to
the growth of Arabic literature, but was itself still in the process of growing.
The Third Chapter aims to provide a comprehensive understanding of John, his life
and work. It gathers the few pieces of information we have about him and gives an
overview of his work. In particular the treatises preserved in Mardin 356 and in M,
along with V are described. In order to get an impression of the richness of John’s
work the titles and chapters of each treatise are listed in both Syriac and English. All
these three manuscripts could be from the ninth or tenth century. The study shows
that most of the other manuscripts containing John of Dara’s work are from the end of
the nineteenth and beginning of the twentieth century.
The introduction to the Fourth Chapter focuses on the editorial work of John’s four
treatises on the resurrection and the renewal of the world, which can be found in at
least eight manuscripts today, but until the end of the nineteenth century were trans-
mitted only in two known manuscripts, M and V. As we will see, all the other manu-
scripts were copied from the manuscript in Mosul by the end of the nineteenth and
beginning of the twentieth century.
The edition and translation of the four treatises On Resurrection of Human Bodies and
the Renewal of the World appear in the Fourth and Fifth Chapter. In the introduction to the
edition the available manuscripts and their relationship to each other is discussed, and
the method and the critical apparatus is explained. The translation aims to be reasona-
bly close to the Syriac text. Consequently, at times this results in a somewhat awkward
style of English.
The large Index at the end should be useful in searching for biblical references and
authors, which John of Dara mentions or quotes. Extensive work was involved in
identifying the references to the bible and to the previous authors. The long list in the
biblical index is evidence of John of Dara’s detailed exegetical and patristic work.
Finally, the Bibliography lists the literature used alphabetically, including both pri-
mary and secondary sources.
 2. THE HISTORICAL CONTEXT OF SYRIAC
CHRISTIANITY IN THE NINTH CENTURY

DARA: FROM VILLAGE TO METROPOLITAN SEE

John of Dara’s literary creativity and episcopacy was established in Dara in the 9th cen-
tury. Dara is located between Mardin and Nisibis in the southeast of Turkey, and today
is called Oğuz. Until the beginning of the sixth century, Dara was a little village on the
Eastern border of the Roman Empire. In 505 the emperor Anastasius I (491–518) re-
built the village of Dara in great haste into a strategically significant east Roman fortress
on the border with the Sassanid Empire, and therefore it was called Anastasioupolis.
While the historical city Nisibis, located only 20 miles south-east of Dara, was the stra-
tegically important city of the Sassanid Empire, Dara was built to become a stronghold
of the Romans. Both cities, Dara and Nisibis, symbolise the long division of Mesopo-
tamia under different rulers. The Syriac Chronicle, attributed to Zacharias of Mitylene,
devotes a whole chapter to Dara and describes how it was built in the days of the em-
peror Anastasius I. 1 Later, Emperor Justinian I (527–65) improved it and served as the
eastern Roman military base until 639, when finally it was captured by the Arabs and
lost its military significance permanently. 2
While Dara became an important city and had a large military population, it also
became a Melkite metropolitan see with three suffragans: Rishayna, Randus and Nasala

1 Zacharias of Mytilene, Syriac Chronicle, Book VII, Chapter VI; English translation by F. J.
Hamilton and E. W. Brooks (London 1899), 164–68. Another important primary source is
Procopius, De Aedificiis, Book II, published in Loeb Classical Library (1940), 96–131. For studies
on Dara see Brian Croke, James Crow: Procopius and Dara, JRS 73 (1983), p. 143–159. Italo Fur-
lan, Accertamenti a Dara, Padua 1984; Michael Whitby, Procopius’ description of Dara (“Buildings” II
1 3), in: The defense of the Roman and Byzantine East. Proceedings of a colloquium held at the University of
Sheffield in April 1986 (Oxford 1986), 737–783; Gunnar Brands, Ein Baukomplex in Dara
Anastasiopolis, in: Jahrbuch für Antike und Christentum 47 (2004), 144–155.
2 For archaeological and ancient literary evidence for battles near Dara, see Ariel Lewin

and Pietrina Pellegrine (Ed.), The Late Roman Army in the Near East from Diocletian to the Arab
Conquest: Proceedings of a colloquium held at Potenza, Acerenza and Matera, Italy (Michigan 2007), 299–
311.

9
10 JOHN OF DARA ON THE RESURRECTION OF HUMAN BODIES

for the Byzantine Church. 1 According to Zachara of Mitylene, Eutychianus became the
first bishop of Dara in 506, but his successor was Thomas who rejected the Council of
Chalcedon and was therefore deposed in 519. 2 In 553 bishop Stephanus took part in
the Second Council of Constantinople and followed the Chalcedonian tradition. Later,
however, after the city was captured by the Arabs, Dara became a bishopric of the
West Syriac church and held its metropolitan rank probably until the eleventh century, 3
when Reshayna became a metropolitan see.
At the time of the Abbasid Caliph Abu Jafar al Mansur (754–75), the West Syriac
Patriarch George I was not recognised by the Caliph when he was elected in Mabbogh
in 758. Instead he was imprisoned in Baghdad for nine years, from 766 until the death
of al Mansur in 775. Two bishops disagreed with the election of Patriarch George I;
one of them was David of Dara, and the other John of Qalliniqus (today Raqqa), 4 who
was supported by the Caliph. According to Patriarch Aphrem I Barsoum, John of Qal-
liniqus became an anti-patriarch until his death in 763 and took his seat in the monas-
tery of Zuqnin; then David of Dara became the anti-patriarch as he took over the Pa-
triarchal See from 766 until 775. Thus, Dara must have played a major role, in that its
bishops could be a rival to the Patriarchate of Antioch. However, only George I is
recognised as the legitimate Patriarch in the Syriac tradition. 5
For the time after David of Dara, Michael the Great’s chronicle provides a list of
seven metropolitans, one bishop and two episcopi of Dara:
1. Patriarch Dionysius I of Tel Mahre (817–845) ordained Severus from the
monastery of Qube (‫ܕܩܘܒܐ‬
̈ ‫ )ܕܝܪܐ‬as Episcopos for Dara. 6
2. Patriarch Dionysius I also ordained the author of these treatises, namely Iwan-
nis/John, who was from the Mor Hannany, as metropolitan for Dara. 7

1 Echos d’Orient X (1907), 145, Nr. 12: “Province de Dara, 3 évèchés: Théodosioupolis ou

Résaina, Randos (?), Banasypsa ou Nassala”.

2 Zacharias of Mytilene, Syriac Chronicle, Book VII, Chapter VI; English translation by F. J.

Hamilton and E. W. Brooks (London 1899), 164–68.

3 Michel Lequien, Oriens christianus in quatuor Patriarchatus digestus (Paris 1740), vol. 2, coll.

997–8, and 1427–30; Raymond Janin, “Dara”, in: Dictionnaire d’Histoire et de Géographie ecclésias
tiques, Vol. XIV (Paris 1960), 83–4.
4 J.-B. Chabot, Chronique de Michel le Syrien, vol. 3, 450; vol. 4, 753; nr. 16: ‫ ܓܐܘܪܓܝ‬.‫ܝܘ‬

‫ ܘܒܬܪܟܢ ܗܘܘ‬.‫ܬܒܝܠܝܬܐ‬ ̄ ‫ ܘܗܘܬ ݀ ܡܬܬܣܪܚܢܘܬܗ ܒܡܒܘܩ ܒܣܘܢܕ‬.‫ܡܫܡ ܗܘܐ‬ ̄ ‫ܛܘܒܬܢܐ ܟܕ ܐܬܩܪܝ ܥܕܟܝܠ‬
̄ ̈ ̈ ‫ܠܩܘܒܠܗ ܓܒ�ܐ‬
‫ܘܗܘܘ ܗܠܝܢ‬
̣ . ‫ܘܐܬܚܒܫ ̣ܗܘ ̄ܛܘܒܬܢܐ ܒܒܓܕܕ ܫܢܝܐ ܛ‬
̣ .‫ ܝܘܚܢܢ ܕܩܠܝܢܝܩܘܣ ܘܕܘܝܕ ܕܕܪܐ‬.�‫ܥܘ‬
̈
‫ ܐܬܩܒܪ ܘܐܬܛܟܣ ܦܓܪܗ ܩܕ ̄ ܒܥܘܡܪܐ ܕܡܪܝ ܒܪܨܘܡܐ‬. ‫ ̣ܕܡܬܬܣܪܚܢܘܬܗ ܥܕܡܐ ܕܥ ̣ܢܕ ܫܢ̈ܝܐ ̄ܠ‬.
‫ ܡܢ ܙܒܢܐ‬. ‫ ܘܫܡܫ ܥܕܡܐ ܠܥܘܢܕܢܗ‬.‫ ܘܗܝܕܝܢ ܢܦܩ ܗܘ ܦܛܪ‬.‫ܬ�ܝܢ ܥܕܡܐ ܕܡܝܬ ܐܒܘܓܥܦܪ ܡܠܟܐ ܕܛܝܝܐ‬
5 See Aphrem I. Barsaum, Geschichte der syrischen Wissenschaften und Literatur (translated from

Arabic by G. Toro und A. Gorgis, Wiesbaden 2012), 286–87. With Patriarch George also the
Melchite Patriarch and the East Syriac Catholicos were imprisoned.
6 J.-B. Chabot, Chronique de Michel, vol. 3, 453; vol. 4, 754; nr. 3: ‫ܐܦܝ ܠܕܪܐ ܡܕܝܢܬܐ ܡܢ ܕܝܪܐ‬
̄ ‫ ܣܐܘܝܪܐ‬.‫ܓ‬
̈‫ܕܩܘܒܐ‬.
7 J.-B. Chabot, Chronique de Michel, vol. 3, 454; vol. 4, 754; nr. 27: ‫ܡܝܛܪܘ ܠܕܪܐ‬ ̄
‫ܡܕܝܢܬܐ ܡܢ ܕܝܪܐ ܕܡܪܝ ܚܢܢܝܐ‬.
‫ ܐܝܘܐܢܝܣ‬.‫ܟܙ‬
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