In this set of homilies Ephrem (306-373) invites the reader into a world of symbolic interpretation filled with imagination brimming beneath the surface of word-plays, alliteration, and typological comparisons. These hymns thrust the reader into the middle of a context in which Christians and Jews maintain competing practices of a Passover service to the extent that Ephrem feels the need to distinguish between the symbol and the reality. These homilies are presented in their Syriac original alongside an annotated English translation.

Athas challenges the past assumptions by Book of Daniel scholars, especially with regard to the symbolism in Chapter 9. This exegesis provides a theory for chronological interpretation that includes dates for calculating the seventy weeks mentioned in Daniel's vision.

The author responds to criticism against his prior publications, when his conclusions were based foremost on the relevant archaeological findings. It is a debate between methodologies used by archaeology and the assumptions of textual analysis within biblical scholarship.

This paper explores the common misconception that vernacular translations of the Bible were not available prior to Luther. In fact, Luther may have relied on these to accomplish his own work toward what became a more preferable translation.

Christian analyzes priestly social dynamics in-depth as they develop through tribal history and specialization of tasks. He focuses on middle-tier Levites as their skills and specialized knowledge place them in upper classes but their work relegates them as intermediaries.

This article presents the ascription of physical disability as a strategy to communicate disapproval of icons in various passages of the Hebrew Bible. Idols are characterized as unable to interact with worshipers and unable to function independently.

Renz discusses the acrostic poetic form of Nahum 1. The alphabetic sequence is interrupted by YHWH’s actions, conveying that this poem is a communication about divine order and chaos. This sets the tone for the flood motif in Nahum 2.

This article describes the historical development of Armenian translations of Syriac literature from the 5th century, Intervening- and Clinician Periods. Significant works and figures are highlighted.

Takahashi and Weitenberg provide the history and linguistic analysis of Ms. Yale Syriac 9. Only three such Syriac-Armenian lexica are known to survive. The glossary is classified as the Western branch of Modern Armenian, attributed to Dialect Group 5.

Syriac and Armenian Christians interacted regionally and theologically. This paper investigates whether it is thus a viable proposition to deduce Syriac readings from Armenian biblical translations. Cox concludes on a case-basis because extensive use of a similar source text remains questionable.