The long memra translated here in this volume presents the seven parts of the homily on Creation in a single volume.

Mêmrâ 72 is a meditation on the fall of Adam and its consequences, subjecting all creation to corruption. God’s mercy, however, will restore everything to a spiritual, incorruptible state that will exist eternally in the unending light of Christ.

Recognized as a saint by both Chalcedonian and non-Chalcedonian Christians alike, Jacob of Sarug (d. 521) produced many narrative poems that have rarely been translated into English. Of his reported 760 metrical homilies, only about half survive. This bundle brings together both fascicles containing a selection of the bilingual Syriac-English editions of Saint Jacob of Sarug’s homilies, as well as a history of Jacob of Sarug's life. The bundle comprises: Jacob of Sarug's Homilies on Women Whom Jesus Met (Edited and translated by Susan Ashbrook Harvey et al.), Jacob of Sarug's Homilies on the Partaking of the Holy Mysteries (Translation and introduction by Amir Harrak), Jacob of Sarug's Homilies on Praise at Table (Edited and translated by Jeff W. Childers), Jacob of Sarug's Homily on Simon Peter, when our Lord said "Get behind me, Satan" (Translation and introduction by Adam Carter McCollum), Jacob of Sarug's Homily on the Chariot that Prophet Ezekiel Saw (Translation and introduction by Alexander Golitzin; Edited with notes by Mary T. Hansbury), Jacob of Serugh and His Times (Edited by George Anton Kiraz). The RRP of the titles in this bundle when sold individually is $379. The bundle saves you $151.60.

Ishoʿdad of Merv’s (fl. 850 AD) Commentary on Daniel provides an important witness to East Syriac exegetical technique. In it Ishoʿdad typically emphasizes an historical reading of the Old Testament above any kind of allegorical, spiritual, or even Christological interpretation. Most notable is Ishoʿdad’s belief that the Maccabees fulfilled several of the visions described in the book of Daniel, even including the Heavenly Kingdom of Daniel chapters 2, 7, and 8, and the physical resurrection of Daniel 12. These interpretations dramatically depart from most eastern and western commentators who considered Daniel’s visions to portend the rise of the Roman Empire and the advent of Christ. Ishoʿdad’s commentary is translated here into English for the first time.