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Chronicles
Authoritative, Based on the Best Syriac Text, and Fully Annotated
The Bible of Edessa is an authoritative translation of the Peshitta, the Syriac version of the Hebrew Bible. It is named after the city of Edessa in upper Mesopotamia, the birthplace of the Peshitta and home to the form of Aramaic now called Syriac.
The Bible of Edessa is based on the oldest and best Syriac manuscripts, as made available in the Leiden–Amsterdam Peshitta edition. Its volumes also come with an introduction and extensive annotations. The Bible of Edessa is authorized by the International Organization for the Study of the Old Testament (IOSOT) and published by the Amsterdam Peshitta Institute under supervision of an international editorial board.
CHRONICLES– This is the first volume of this new series. It contains David Phillips’ annotated English translation of the Book of Chronicles according to the Peshitta.
The Bible of Edessa is an authoritative translation of the Peshitta, the Syriac version of the Hebrew Bible. It is named after the city of Edessa in upper Mesopotamia, the birthplace of the Peshitta and home to the form of Aramaic now called Syriac.
The Bible of Edessa is based on the oldest and best Syriac manuscripts, as made available in the Leiden–Amsterdam Peshitta edition. Its volumes also come with an introduction and extensive annotations. The Bible of Edessa is authorized by the International Organization for the Study of the Old Testament (IOSOT) and published by the Amsterdam Peshitta Institute under supervision of an international editorial board.
CHRONICLES– This is the first volume of this new series. It contains David Phillips’ annotated English translation of the Book of Chronicles according to the Peshitta.
Chronicles
Authoritative, Based on the Best Syriac Text, and Fully Annotated
The Bible of Edessa is an authoritative translation of the Peshitta, the Syriac version of the Hebrew Bible. It is named after the city of Edessa in upper Mesopotamia, the birthplace of the Peshitta and home to the form of Aramaic now called Syriac.
The Bible of Edessa is based on the oldest and best Syriac manuscripts, as made available in the Leiden–Amsterdam Peshitta edition. Its volumes also come with an introduction and extensive annotations. The Bible of Edessa is authorized by the International Organization for the Study of the Old Testament (IOSOT) and published by the Amsterdam Peshitta Institute under supervision of an international editorial board.
CHRONICLES– This is the first volume of this new series. It contains David Phillips’ annotated English translation of the Book of Chronicles according to the Peshitta.
The Bible of Edessa is an authoritative translation of the Peshitta, the Syriac version of the Hebrew Bible. It is named after the city of Edessa in upper Mesopotamia, the birthplace of the Peshitta and home to the form of Aramaic now called Syriac.
The Bible of Edessa is based on the oldest and best Syriac manuscripts, as made available in the Leiden–Amsterdam Peshitta edition. Its volumes also come with an introduction and extensive annotations. The Bible of Edessa is authorized by the International Organization for the Study of the Old Testament (IOSOT) and published by the Amsterdam Peshitta Institute under supervision of an international editorial board.
CHRONICLES– This is the first volume of this new series. It contains David Phillips’ annotated English translation of the Book of Chronicles according to the Peshitta.
Aḥob of Qatar and the Development of the East Syriac Exegetical Tradition
In The Heirs of Theodore Seth M. Stadel examines Aḥob of Qatar, a late 6th-century East Syriac biblical commentator, and his surviving Old Testament exegetical works. He further investigates what can be deduced of Aḥob’s influence on the later East Syriac exegetical tradition, and he details the originality of Aḥob’s exegesis, especially in comparison with earlier and contemporary Greek and Syriac sources. By presenting the first annotated edition, English translation, and study of Aḥob’s extant Old Testament exegetical works, Stadel is able to show that Aḥob represents a distinct voice within the East Syriac exegetical tradition.
Aḥob of Qatar and the Development of the East Syriac Exegetical Tradition
In The Heirs of Theodore Seth M. Stadel examines Aḥob of Qatar, a late 6th-century East Syriac biblical commentator, and his surviving Old Testament exegetical works. He further investigates what can be deduced of Aḥob’s influence on the later East Syriac exegetical tradition, and he details the originality of Aḥob’s exegesis, especially in comparison with earlier and contemporary Greek and Syriac sources. By presenting the first annotated edition, English translation, and study of Aḥob’s extant Old Testament exegetical works, Stadel is able to show that Aḥob represents a distinct voice within the East Syriac exegetical tradition.
Texts and Studies
Editor:
Christian Arabic literature offers a rich, diverse, and hitherto insufficiently explored record of the social, cultural, and intellectual history of Middle Eastern Christians from the seventh century to the present. The Arabic Christianity series, the first of its kind, provides a unique forum for a comprehensive examination of all Christian communities in the Middle East by publishing editions and analyses of their literary heritage in Arabic. It also systematically explores connections between Christian Arabic and neighbouring fields, including Islamic studies.
The series welcomes original monographs and edited collections on Christian Arabic Studies, understood broadly, as well as critical editions and translations of Christian Arabic works. Interdisciplinary contributions on the relations between Christian Arabic and Islamic Studies, Byzantine Studies, Syriac Studies, Late Antique Studies, Early Modern Studies, Art History, and similar fields are particularly welcome. For submissions and inquiries, please contact the Series Editor (atreiger@dal.ca) or the Publisher (boogert@brill.com).
The series welcomes original monographs and edited collections on Christian Arabic Studies, understood broadly, as well as critical editions and translations of Christian Arabic works. Interdisciplinary contributions on the relations between Christian Arabic and Islamic Studies, Byzantine Studies, Syriac Studies, Late Antique Studies, Early Modern Studies, Art History, and similar fields are particularly welcome. For submissions and inquiries, please contact the Series Editor (atreiger@dal.ca) or the Publisher (boogert@brill.com).
Authoritative, and Fully Annotated, based on the best Syriac Text
The Bible of Edessa is an authoritative translation of the Peshitta, the Syriac version of the Hebrew Bible. Syriac was the form of Aramaic used in the city of Edessa in upper Mesopotamia the birthplace of the Peshitta.
The Bible of Edessa is based on the oldest and best Syriac manuscripts, as published in the Leiden–Amsterdam Peshitta edition. The translation are also furnished with an introduction and extensive annotations. The Bible of Edessa is authorized by the International Organization for the Study of the Old Testament (IOSOT) and published by the Amsterdam Peshitta Institute under supervision of an international editorial board.
The Bible of Edessa is an authoritative translation of the Peshitta, the Syriac version of the Hebrew Bible. Syriac was the form of Aramaic used in the city of Edessa in upper Mesopotamia the birthplace of the Peshitta.
The Bible of Edessa is based on the oldest and best Syriac manuscripts, as published in the Leiden–Amsterdam Peshitta edition. The translation are also furnished with an introduction and extensive annotations. The Bible of Edessa is authorized by the International Organization for the Study of the Old Testament (IOSOT) and published by the Amsterdam Peshitta Institute under supervision of an international editorial board.
The series comprises volumes of ancient texts with translations and commentaries, individual monographs, thematic collections, as well as translations into English of noteworthy volumes in modern languages. It covers the Eastern Orthodox, Oriental Orthodox and Eastern Catholic traditions from the early through to the contemporary period. The series will make a valuable contribution to the field of Eastern Christian Studies by publishing research by scholars from a variety of disciplines and traditions.
The series published an average of 1,5 volumes per year over the last 5 years.
The series published an average of 1,5 volumes per year over the last 5 years.
Texts and Editions of the New Testament
Texts and Editions of the New Testament
A Critical Edition and Annotated Translation with an Introduction
Cyril ibn Laqlaq’s Book of Confession offers the critical edition and translation of a treatise that is published here for the first time. Cyril, the 75th Coptic Patriarch, was a controversial figure who was judged for simony by his own bishops in an official synod. Despite his failure to promote auricular confession during his lifetime, the widespread distribution of his treatise had a significant impact on the practice's adoption. The Book of Confession is well attested in the manuscript tradition. The vast inventory of manuscripts attests to its popularity among diverse Christian denominations throughout the Middle East. Undoubtedly, it has been a highly influential text in the formation of spiritual life and penitential theology in the Middle Ages.
A Critical Edition and Annotated Translation with an Introduction
Cyril ibn Laqlaq’s Book of Confession offers the critical edition and translation of a treatise that is published here for the first time. Cyril, the 75th Coptic Patriarch, was a controversial figure who was judged for simony by his own bishops in an official synod. Despite his failure to promote auricular confession during his lifetime, the widespread distribution of his treatise had a significant impact on the practice's adoption. The Book of Confession is well attested in the manuscript tradition. The vast inventory of manuscripts attests to its popularity among diverse Christian denominations throughout the Middle East. Undoubtedly, it has been a highly influential text in the formation of spiritual life and penitential theology in the Middle Ages.
From the 6th century onwards, Syriac patristic florilegia – collections of Greek patristic excerpts in Syriac translation – progressively became a prominent form through which Syriac and Arab Christians shaped their knowledge of theology. In these collections, early Greek Christian literature underwent a substantial process of selection and re-organization. The papers collected in this volume study Syriac florilegia in their own right, as cultural products possessing their own specific textuality, and outline a phenomenology of Syriac patristic florilegia by mapping their diffusion and relevance in time and space, from the 6th to the 17th century, from the Roman Empire to China.
From the 6th century onwards, Syriac patristic florilegia – collections of Greek patristic excerpts in Syriac translation – progressively became a prominent form through which Syriac and Arab Christians shaped their knowledge of theology. In these collections, early Greek Christian literature underwent a substantial process of selection and re-organization. The papers collected in this volume study Syriac florilegia in their own right, as cultural products possessing their own specific textuality, and outline a phenomenology of Syriac patristic florilegia by mapping their diffusion and relevance in time and space, from the 6th to the 17th century, from the Roman Empire to China.
The books of Enoch are famed for having been “lost” in the Middle Ages but “rediscovered” by modern scholars. But was this really the case? This volume is the first to explore the reception of Enochic texts and traditions between the fifteenth and nineteenth centuries. Bringing specialists in antiquity into conversation with specialists in early modernity, it reveals a much richer story with a more global scope. Contributors show how Enoch and the era before the Flood were newly reimagined, not just by scholars, but also by European artists and adventurers, Kabbalists, Sufis, Mormons, and Ethiopian and Slavonic Christians.
The books of Enoch are famed for having been “lost” in the Middle Ages but “rediscovered” by modern scholars. But was this really the case? This volume is the first to explore the reception of Enochic texts and traditions between the fifteenth and nineteenth centuries. Bringing specialists in antiquity into conversation with specialists in early modernity, it reveals a much richer story with a more global scope. Contributors show how Enoch and the era before the Flood were newly reimagined, not just by scholars, but also by European artists and adventurers, Kabbalists, Sufis, Mormons, and Ethiopian and Slavonic Christians.
Though references to Greek myths will hardly surprise the reader of western European literature, the reception history of Greek mythology is far richer and includes such lesser known traditions as the Armenian one. Greek myths were known to medieval Armenians through translations of late classical and early Christian writings and through the original works of Armenian authors. However, accessing them in their Armenian incarnations is no easy task. References to them are difficult to find as they are scattered over the vast medieval Armenian written corpus. Furthermore, during the process of translation, transmission, retelling, and copying of Greek mythical stories, Greek names, words, and plot details frequently became corrupted.
In this first-of-its-kind study, Gohar Muradyan brings together all the known references to ancient Greek myths (154 episodes) in medieval Armenian literature. Alongside the original Armenian passages and, when extant, their Greek originals, she provides annotated English translations. She opens the book with an informative introduction and concludes with useful appendices listing the occurrences of Greek gods, their Armenian equivalents, images, altars, temples, and rites, as well as Aesop’s fables and the Trojan War.
In this first-of-its-kind study, Gohar Muradyan brings together all the known references to ancient Greek myths (154 episodes) in medieval Armenian literature. Alongside the original Armenian passages and, when extant, their Greek originals, she provides annotated English translations. She opens the book with an informative introduction and concludes with useful appendices listing the occurrences of Greek gods, their Armenian equivalents, images, altars, temples, and rites, as well as Aesop’s fables and the Trojan War.
Though references to Greek myths will hardly surprise the reader of western European literature, the reception history of Greek mythology is far richer and includes such lesser known traditions as the Armenian one. Greek myths were known to medieval Armenians through translations of late classical and early Christian writings and through the original works of Armenian authors. However, accessing them in their Armenian incarnations is no easy task. References to them are difficult to find as they are scattered over the vast medieval Armenian written corpus. Furthermore, during the process of translation, transmission, retelling, and copying of Greek mythical stories, Greek names, words, and plot details frequently became corrupted.
In this first-of-its-kind study, Gohar Muradyan brings together all the known references to ancient Greek myths (154 episodes) in medieval Armenian literature. Alongside the original Armenian passages and, when extant, their Greek originals, she provides annotated English translations. She opens the book with an informative introduction and concludes with useful appendices listing the occurrences of Greek gods, their Armenian equivalents, images, altars, temples, and rites, as well as Aesop’s fables and the Trojan War.
In this first-of-its-kind study, Gohar Muradyan brings together all the known references to ancient Greek myths (154 episodes) in medieval Armenian literature. Alongside the original Armenian passages and, when extant, their Greek originals, she provides annotated English translations. She opens the book with an informative introduction and concludes with useful appendices listing the occurrences of Greek gods, their Armenian equivalents, images, altars, temples, and rites, as well as Aesop’s fables and the Trojan War.