In this sixth installment of the long Homily 71, On the Six Days of Creation, Jacob treats the events of the sixth day.

The British Library possesses one of the most important collections of Syriac manuscripts in the world, with large numbers dating back to the second half of the first millennium CE. The publication of important Syriac texts from these manuscripts has been going on for some 180 years and still continues. The aim of the present volume is to provide a guide to these scattered publications: following the sequence of the shelf-marks (call numbers), for each manuscript indication is given of what texts have been published from it. For convenience, a concordance between Wright’s Catalogue numbers and shelf-marks is provided, along with a list of palimpsests and of joins with manuscripts in other libraries, in particular with those still in the Library of Dayr al-Surian in Egypt, the monastery which was the source of over 500 manuscripts and fragments purchased by the British Museum in the mid nineteenth century.

This study demonstrates a method for using corpus linguistics to disambiguate polysemes in the Greek New Testament. Included are several examples applying the method to exegetically problematic texts.

Moshe Bar Kepha was a prolific writer of the ninth century. His writings reflect various aspects of West Syriac theology and ecclesiology, and his literary legacy links the earlier Syriac exegetical tradition (beginning with Ephrem) with the Syriac 'Renaissance' of the eleventh to thirteenth centuries. His use of sources crosses Christian confessional boundaries in such a way that his works are tinged with aspects of Syriac exegesis from both East and West Syriac traditions. In his Commentary on Luke, the Muslim-dominated context in which Moshe lived is clearly evident in the background, and his aim is to fortify the credibility of the Christian faith and the validity of Christian doctrines for his readers.

An edition and translation of the four treatises of John of Dara (d. 860) On the Resurrection of Human Bodies.

Since the time of Eduard Schwartz, scholars have tended to treat ecclesiastical policy under the influence of Justinian as inconsistent and even capricious. This book argues that such an image of Justinian, although seeming to provide a coherent narrative concerning the emperor’s character, falls apart when the details are scrutinized.

This book presents the positions held by ḥanafite Muslim jurists in South Asia in the 17th century with regard to the coexistence of Muslims and non-Muslims, and, secondly, compares the opinions put forth by these South Asian jurists with those maintained by their counterparts in Central Asia and the Middle East.

This is a basic introduction to the various Syriac translations of the Bible and the ways in which they were used in the Syriac tradition. After an initial discussion of the general problems of biblical translation, the different surviving Syriac translations are outlined, as well as biblical manuscripts, lectionaires, printed editions, and translations. A reception history of the Syriac Bible covers the ways in which it has been interpreted, the commentary tradition, its use in preaching, in liturgy, and in spirituality. An appendix offers some comparative samples (in translation) to illustrate some of the differences between the different Syriac translations.

As Abû ʿAbd Allâh al-Ḥusayn, son of ʿAlî and Fâṭima and grandson of Muḥammad, moved inexorably towards death on the field of Karbalâʾ, his sister Zaynab was drawn ever closer to the centre of the family of Muḥammad, the ‘people of the house’ (ahl al-bayt). There she would remain for a few historic days, challenging the wickedness of the Islamic leadership, defending the actions of her brother, initiating the commemorative rituals, protecting and nurturing the new Imâm, al-Ḥusayn’s son ʿAlî b. al-Ḥusayn b. ʿAlî b. Abî Ṭâlib, until he could take his rightful place. This is her story.

This study into both reformism and mysticism demonstrates both that mystical rhetoric appeared regularly in supposedly anti-mystical modernist writing and that nineteenth- and twentieth-century Sufis actually addressed questions of intellectual and political reform in their writing, despite the common assertion that they were irrationally traditional and politically quietist.