Robert Phenix investigates the collection of twelve Syriac poetic sermons recounting the story of Joseph in Genesis 37 and 39-50. The authorship of these poems has been disputed, but this is the first study to attempt to argue from all aspects of the evidence that Balai of Qenneshrin is the author. The study then examines all of the data that can be associated with Balai: the religious environment of Qenneshrin and nearby Aleppo, Balai's connections with the monk-bishops of central Syria in the late fourth and early fifth centuries, particularly Acacius of Beroea/Aleppo and Rabbula of Edessa, the status of chorbishops, and the presence of Syriac speakers. Since it is argued in this study that Balai's source for the Sermons on Joseph was a Jewish text, this section also carefully examines the evidence for the Jewish community in Qenneshrin. As part of the background of the author, links between characters and the physical setting of the Sermons on Joseph and Qenneshrin are investigated. The relationship of the Sermons on Joseph to other Syriac Joseph sources and Joseph material in the Pseudepigrapha and at Qumran is discussed, followed by the question of the origin of the story, which is located in a lost Greek Jewish composition. The last section of the work examines the author's use of Hellenistic rhetoric and literary themes. The many speeches in the Sermons on Joseph reveal rhetorical arrangements that are strikingly close to the models of arrangement found in Late Antique handbooks, such as the Hermogenic Corpus . Several of these arguments are examined, as are the elaborate prefaces that introduce some of the individual Sermons on Joseph . The literary themes and motifs of the Sermons on Joseph are explored. It can be shown that some motifs known only in Syriac religious literature are employed in the Sermons on Joseph in non-religious literary contexts.

This is a publicity title in the light of the latest scientific discoveries Publication strongly supported by Jacques Derrida (who will provide endorsement for cover) and Martin Rees, astronomer royal Attractively illustrated throughout

Most scholars believe that Mark wrote his Gospel to the Romans. True: but in addition to presenting the Gospel to the Romans, Mark actually contextualized his Gospel by challenging the leading propaganda of his day, Virgil’s Aeneid. The Roman poet, Virgil, wrote his masterpiece epic poem, the Aeneid, to promote the myth that Caesar Augustus was the son of god. The Aeneid went viral almost immediately upon publication in 19 BC, becoming Rome’s premier piece of propaganda that promoted Augustus as the emperor who would bring peace to the world. Within the first century, the Aeneid reached from Masada to northern Britain and became a foundational piece of Roman education. Mark’s mother, Mary, and his uncle, Joseph/Barnabas, raised him in wealth, and educated him in the four languages of Hebrew, Aramaic, Greek, and Latin. They drew him to Jesus, and Barnabas took Mark on the first missionary journey. Mark spent time with Peter in Rome, where Mark wrote his Gospel in Greek. Mark most certainly had direct access to the most influential piece of Latin literature, the Aeneid, and he wrote his masterpiece Gospel comparing Augustus with Jesus, the true Son of God.

The life of Alexander the Great began to be retold from the moment of his death. The Greco-Roman authors used these stories as exemplars in a variety of ways. This book is concerned with the various stories of Alexander and how they were used in antiquity to promote certain policies, religious views, and value systems. The book is an original contribution to the study of the history and reception of Alexander, analysing the writings of over 70 classical and post-classical authors during a period of over 700 years. Drawing on this extensive range and quantity of material, the study plots the continuity and change of ideas from the early Roman Empire to the early Middle Ages.

A collection of papers delivered at the Manchester—Lausanne Seminar of June 2008, on a crucial theme in biblical studies.

Die bisherige Forschung geht davon aus, dass das islamische Recht von unabhängigen Juristen entwickelt wurde. Dabei sind mitunter Einflüsse aus fremden Rechtssystemen eingeräumt worden, doch eine gezielte Rezeption galt stets als ausgeschlossen. In einer Vergleichsanalyse, die auf der Prämisse einer massiven Interaktion der Kulturen in jener Zeit basiert, lässt sich nun nachweisen, dass das erste monumentale Rechtswerk im Islam, die Zāhir ar-riwāya des Šaybānī, strukturell und inhaltlich auf dem Rhēton beruht – einer griechischen Version jenes Regelwerkes, das später in Europa als Corpus Iuris Civilis Verbreitung fand. Inspiriert durch die byzantinische Reichsrechtsidee kodifizierten muslimische Staatsjuristen in Bagdad das islamische „Reichsrecht“, das aber angesichts der Opposition frommer Überlieferer durch Traditionen legitimiert werden musste. Nachdem sich das Reichsrecht in weiten Teilen des Kalifats etabliert hatte, bewirkte der revolutionäre Triumph der Orthodoxie Mitte des 9. Jahrhunderts dessen Übergang in ein Juristenrecht, das nun in den Händen unabhängiger Gelehrter lag.

This complete guide to ancient Greek rhetoric is exceptional both in its chronological range and the breadth of topics it covers. Traces the rise of rhetoric and its uses from Homer to Byzantium Covers wider-ranging topics such as rhetoric's relationship to knowledge, ethics, religion, law, and emotion Incorporates new material giving us fresh insights into how the Greeks saw and used rhetoric Discusses the idea of rhetoric and examines the status of rhetoric studies, present and future All quotations from ancient sources are translated into English

Ephrem the Syrian was one of the founding voices in Syriac literature. While he wrote in a variety of genres, the bulk of his work took the form of madrashe, a Syriac genre of musical poetry or hymns. In Bible and Poetry in Late Antique Mesopotamia, Jeffrey Wickes offers a thoroughly contextualized study of Ephrem’s magnum opus, the Hymns on Faith, delivered in response to the theological controversies that followed the First Council of Nicaea. The ensuing doctrinal divisions had tremendous impact on the course of Christianity and led in part to the development of a uniquely Syriac Church, in which Ephrem would become a central figure. Drawing on literary, ritual, and performance theories, Bible and Poetry shows how Ephrem used the Syriac Bible to construct and conceive of himself and his audience. In so doing, Wickes resituates Ephrem in a broader early Christian context and contributes to discussions of literature and religion in late antiquity.