  Jospe makes a reasoned attempt at a chronology of Falaquera’s writings, based in part on Falaquera’s listing in Sefer ha-Mevaqqesh, but it is not completely convincing (Torah and Sophia, 31–33). For example, it is not clear that Falaquera’s listing of books is itself chronological and complete. Moreover, it is possible that a reference in one book to another may be a later addition and not necessarily an indication of which book was written first. An important factor that must be considered in any future attempt to fix the chronology of Falaquera’s writings is the technical terms he uses and the wording of his translations from other authors. As Jospe himself points out in his book, Falaquera paid great attention to terminology and chose his philosophic terms carefully (18–29). He also, in the course of his career, changed his preference for certain Hebrew words that translate key Arabic philosophic terms. This can be seen most clearly by comparing his different translations in different works of the same Arabic passages. Consider, for example, Shelemut ha-Ma‘asim, the first six chapters of which comprise an abridged Hebrew version of the Summa Alexandrinorum, an epitome of Aristotle’s Nicomachean Ethics. The language here differs from Falaquera’s citations from the Summa in his youthful Sefer ha-Ma‘alot. On the other hand, Falaquera’s citations from the Summa in the Moreh ha-Moreh seem to be drawn from his own Shelemut ha-Ma‘asim. Thus the Sefer ha-Ma‘alot was written before the Shelemut ha-Ma‘asim, which was written before the Moreh ha-Moreh.