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Journal articles on the topic 'Ancient Syrian Religion'

Author: Grafiati

Published: 5 June 2025

Last updated: 2 August 2025

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1

Calder, Mark D. "Syrian Identity in Bethlehem: From Ethnoreligion to Ecclesiology." Iran and the Caucasus 20, no. 3-4 (2016): 297–323. http://dx.doi.org/10.1163/1573384x-20160304.

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At first sight, the Syriac Orthodox community in Bethlehem appears to be well-described as “ethno-religious”: while many Palestinian siryān emphasise their connection to an ancient Aramean ethnos, this identification also usually entails some relationship to the Syriac Orthodox Church. However, “religion” (ethno or otherwise) is arguably too overburdened a category to tell us much about how being siryāni in Bethlehem compares to being something else. I propose, instead, that thinking of Syrian self-articulation as a kind of ecclesiology, a tradition of incarnating a body (specifically Christ’s

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2

Postgate, J. N., and D. E. Fleming. "The Installation of Baal's High Priestess at Emar. A Window on Ancient Syrian Religion." Vetus Testamentum 43, no. 2 (1993): 285. http://dx.doi.org/10.2307/1519374.

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3

Whitt, William D., and Daniel E. Fleming. "The Installation of Baal's High Priestess at Emar: A Window on Ancient Syrian Religion." Journal of the American Oriental Society 115, no. 1 (1995): 129. http://dx.doi.org/10.2307/605330.

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4

Beckman, Gary. "The Installation of Baal's High Priestess at Emar. A Window on Ancient Syrian Religion. Daniel E. Fleming." Bulletin of the American Schools of Oriental Research 293 (February 1994): 87–88. http://dx.doi.org/10.2307/1357283.

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Županov, Ines G. "Antiquissima Christianità: Indian Religion or Idolatry?" Journal of Early Modern History 24, no. 6 (2020): 471–98. http://dx.doi.org/10.1163/15700658-12342653.

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Abstract The Jesuit mission among the “ancient Christians” on the Malabar coast in today’s Kerala was one of the watershed moments—as I argued a decade ago—in their global expansion in Asia in the sixteenth century, and a prelude to the method of accommodation as it had been theorized and practiced in Asia. In this article I want to emphasize the invocation of comparisons with and the use of Mediterranean antiquity in crafting the identities, memory, and history of Indian Christianity. Jesuit ethnographic descriptions concerning the liturgy, rites, and customs of māppila nasrānikkal, also know

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Kunjumon, Satheesh K. P. "AN INVESTIGATION OF CHRISTIAN MISSION APPROACHES IN THE CONTEXT OF RELIGIOUS PLURALISM IN INDIA IN THE 20THCENTURY." Biblical Studies Journal 06, no. 03 (2024): 18–34. http://dx.doi.org/10.54513/bsj.2024.6303.

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This paper investigates the historical development of Christian mission approaches in response to religious pluralism in India during the 20th century. It highlights the theological challenges posed by the coexistence of diverse religious beliefs and practices, where no single religion is viewed as having a monopoly on absolute truth. The analysis traces the failure of major missionary engagements—Syrian Orthodoxy in the 3rd century, Roman Catholicism in the 17th century, and Protestant missions in the 19th century—to engage India’s religious pluralism effectively. Through an exploration of th

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Sazonov, Vladimir, and Joanna Töyräänvuori. "Jumalad sõjas: jumalik toetus ja sõdade teoloogiline õigustamine muistses Anatoolias ja Põhja-Süürias." Mäetagused 82 (April 2022): 147–74. http://dx.doi.org/10.7592/mt2022.82.sazonov_toyraanvuori.

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As we can see, divine support, divine intervention, and an ideology of (divine) warfare developed in the Hittite world throughout the whole of Hittite history and became better formulated and more complex with the passing of time, reaching their apex during the New Kingdom Period. If we can observe barely any divine support for Anitta’s deeds in the Text of Anitta, then Ḫattušili I, who ruled 100 years later, already elaborated this phenomenon more explicitly and referred to gods in support of his aggressive politics and military actions (The Annals of Ḫattušili I). The phenomenon of divine su

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Xella, Paolo. "ASPECTS DU "SACERDOCE" EN SYRIE ANCIENNE: REMARQUES METHODOLOGIQUES ET EXAMEN D'UN CAS PARTICULIER." Numen 49, no. 4 (2002): 406–26. http://dx.doi.org/10.1163/156852702760559714.

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AbstractA historico-religious study focusing on "priesthood" and "priest" has to face many difficulties, in terms of terminology and of content. On the one hand, it is methodologically incorrect to link "priesthood" to debated modern concepts such as "religion" or "cult" which, like the former, need to be (even conventionally) defined each time for every particular culture, and not to be assumed as universal keys of historical understanding. On the other hand, previous studies on the topic - where the aim has been to determine latent forms and/or particular manifestations of "priesthood" in ot

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Weltecke, Dorothea. "Michael the Syrian and Syriac Orthodox Identity." Church History and Religious Culture 89, no. 1 (2009): 115–25. http://dx.doi.org/10.1163/187124109x408023.

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AbstractThis paper discusses the concept of Syriac Orthodox identity in the chronicle by Michael the Great as it is expressed in terms for the self-designation (like mhaymnē, Suryōyē) and in the structure of the narrative. The heritage of the ancient Near East, based on the ethnical and historical conception of the Arameans (including the Chaldeans and the Ōturōyē as well as the Ōrōmōyē) since the times of the ancient empires was a very important element of the identity. Just as important to him was the historical legitimacy of the Orthodox Church as a group excluding other Aramaic-speaking Ch

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Stetkevych, Suzanne Pinckney. "Labīd, ʿAbīd, and Lubad: Lexical Excavation and the Reclamation of the Poetic Past in al-Maʿarrī’s Luzūmiyyāt". Journal of Arabic Literature 51, № 3-4 (2020): 238–72. http://dx.doi.org/10.1163/1570064x-12341408.

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Abstract The blind Syrian poet, man of letters and scholar, Abū al-ʿAlāʾ al-Maʿarrī (363 H/973 CE-449 H/1057 CE) is the author of two celebrated diwans. The second of these, his controversial double-rhymed and alphabetized, Luzūm Mā Lā Yalzam (Requiring What is Not Obligatory), known simply as Al-Luzūmiyyāt (The Compulsories), features his uninhibited, often highly ironic and usually pessimistic, religious, and ‘philosophical’ ideas along with mordant criticism of politics, religion, and humanity in general. In his introduction, he abjures the corrupt and worldly qaṣīdah poetry of his otherwis

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Dmitriev, Vladimir. "St. John Chrysostom About the Religious Life of Sasanian Iran." Metamorphoses of history, no. 30 (2023): 0. http://dx.doi.org/10.37490/s230861810025421-3.

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The writings of John Chrysostom contain information about the religious life of Persian society. Along with information about the official religion of Sasanian Iran (Zoroastrianism) the John Chrysostom’s writings provide information indicating the gradual spread of Christianity in Persian Empire. The information about Zoroastrianism reported by John Chrysostom concerns mainly two aspects: (1) the cult of Fire and (2) the priestly estate. The most notable feature of this part of data is the anachronistic identification of the inhabitants of Ancient Babylon as Persians and the resulting definiti

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Válek, František. "Foreigners and Religion at Ugarit." Studia Orientalia Electronica 9, no. 2 (2021): 47–66. http://dx.doi.org/10.23993/store.88230.

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During the Late Bronze Age, Syria was mostly dominated by the larger powers of the ancient Near East—Mitanni (the Hurrians), the Hittite Empire, and Egypt. The ancient city of Ugarit yielded numerous texts and artifacts that attest to the presence of foreigners and their influences on local religious traditions. Textually, the best-preserved influences are those of Hurrian origin, although these were probably promoted thanks to the Hittites, who incorporated many Hurrian deities and cults. Hurrian traditions thus influenced both Ugaritic cults and divine pantheons. Egyptian influences, in cont

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Reinink, Gerrit. "Tradition and the Formation of the 'Nestorian' Identity in Sixth- to Seventh-Century Iraq." Church History and Religious Culture 89, no. 1 (2009): 217–50. http://dx.doi.org/10.1163/187124109x407916.

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AbstractReligious identities in ancient Near Eastern Christianity were mainly and primarily defined along the lines of Christological positions held by the different Christian communities. This article discusses the origin, development, and propagation of the East Syrian 'Nestorian' Christology of the two natures and two hypostaseis in Christ. It is argued that the process of the formation of the East Syrian Christological identity took a relative long time due to the complex and pluriform cultural tradition in East Syrian Christianity by the end of the sixth century and the radically changing

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Varghese, Baby. "Renewal in the Malankara Orthodox Church, India." Studies in World Christianity 16, no. 3 (2010): 226–44. http://dx.doi.org/10.3366/swc.2010.0102.

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The Malanakra Orthodox Syrian Church, which belongs to the family of the Oriental Orthodox Churches, proudly claims to be founded by the Apostle St Thomas. Its history before the fifteenth century is very poorly documented. However, this ancient Christian community was in intermittent relationship with the East Syrian Patriarchate of Seleucia-Ctesiphon, which was discontinued with the arrival of the Portuguese, who forcefully converted it to Roman Catholicism. After a union of fifty-five years, the St Thomas Christians were able to contact the Syrian Orthodox Patriarchate of Antioch, thanks to

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Bondzev, Asen. "Stages of Ancient Israelite Religion: From Polytheism to Monotheism." Open Journal for Anthropological Studies 8, no. 1 (2024): 21–32. http://dx.doi.org/10.32591/coas.ojas.0801.02021b.

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In the past scholars traced monotheism to the time of Moses, around 1200 BC. But in the last decades that date changed to 7th-6th century BC. Further, the discovery of the Ugaritic texts in 1928 on the north coast of Syria has helped historians of religion to notice the development of Israelite religion from a polytheistic Canaanite stratum to monotheistic Yahwism. Through examining biblical and extra-biblical texts, archaeological material, and inscriptions, this study traces the religious similarities of the Israelite and Canaanite culture. Genesis 49, Psalm 82 and Deuteronomy 32:8-9 are tho

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Lieu, Samuel N. C. "Palmyra – Epigraphy and religion. A review article." Journal of the Royal Asiatic Society 16, no. 3 (2006): 299–304. http://dx.doi.org/10.1017/s1356186306006213.

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The Religious Life of Palmyra, By Ted Kaizer. (Oriens et Occidens 4), pp. 305, 7 pls. Stuttgart, Franz Steiner Verlag, 2002.Palmyra (ancient Tadmor) is undoubtedly one of the most glamorous of Graeco-Roman cities in the Near East and probably the most visited of all historical sites in the modern Republic of Syria. It has long been recognised as a major centre of Semitic religious cults which flourished particularly when the city was politically within the orbis Romanus. Its semi-independent political status and its retention of Aramaic as a major day-to-day language of commerce and administra

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Cook, John Granger. "Titus 1,12: Epimenides, Ancient Christian Scholars, Zeus’s Death, and the Cretan Paradox." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 25, no. 3 (2021): 367–94. http://dx.doi.org/10.1515/zac-2021-0032.

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Abstract Many logicians and exegetes have read Titus 1,12 as an example of the Liar’s Paradox without paying sufficient attention to the nature of ancient oracular utterance. Instead of reading the verse as a logical puzzle, it should be read from its ancient context in the history of religions—a context of which ancient Christian scholars were aware. The Syriac scholars preserved a shocking Cretan tradition about Zeus’s death that probably goes back to Theodore of Mopsuestia. The god responsible for Epimenides’ oracle presumably rejected the Cretan tradition of Zeus’s death and tomb. The trut

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Luizard, Pierre-Jean. "Conflicts and Religions: The Case of Syria and Iraq." ETHICS IN PROGRESS 10, no. 1 (2019): 94–111. http://dx.doi.org/10.14746/eip.2019.1.8.

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Religion is at the heart of the lacerating conflicts in Iraq and Syria today. In both countries the matter at hand is the fracture between the two main branches of Islam. This fracture escalated into a religious war after the Arab Springs in 2011, even though the violent conflict between Shia and Sunni started in Iraq in 2003, after the American invasion of the ancient Mesopotamia. The reason for both the foreign occupation and the insurrection of the civil society leading to the same chaos is that, in both countries, the State does not raise enough legitimacy to open a public space able to we

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19

Harvey, Susan Ashbrook. "Liturgy and Ethics in Ancient Syriac Christianity: Two Paradigms." Studies in Christian Ethics 26, no. 3 (2013): 300–316. http://dx.doi.org/10.1177/0953946813484407.

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Nasrallah, Rima, and Ronelle Sonnenberg. "Oriental Orthodox Young Adults and Liturgical Participation: A Matter of Identity." Exchange 49, no. 3-4 (2020): 358–78. http://dx.doi.org/10.1163/1572543x-12341574.

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Abstract This qualitative research on young adults of the Armenian Apostolic and Syriac Orthodox Churches in Lebanon considers why participation in liturgy aids the identity formation of youth in both communities. By participating in liturgical rituals, these young adults express identities which transcend the limited spaces they inhabit. These spaces are influenced by the minority context in Lebanon, as well as by traumatic historic experiences of both Armenians and Syriacs. Such spaces stimulate the youths’ appreciation for their ancient traditions and their strong connection to other member

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Martelli, Matteo. "Hippocrates in Two Syriac Alchemical Collections." Aramaic Studies 15, no. 2 (2017): 230–51. http://dx.doi.org/10.1163/17455227-01502002.

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In this article, I will explore the fortune of Hippocrates in the Syriac alchemical literature. I will investigate a so far unedited Syriac text (MS Cambridge University Library, Mm. 6.29, ff. 133r–134v) that presents Hippocrates as the founder of alchemy and medicine. This text is edited here for the first time, translated into English, and compared with other alchemical writings (both in Syriac and in Arabic) attributed to the ancient physician from Cos.

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Asade, Daniel, and Paola Druille. "The Syriac Christianization of a Medical Greek Recipe: From Barbaros Hera to the “Apostles’ Ointment”." Studia Ceranea 11 (December 30, 2021): 11–38. http://dx.doi.org/10.18778/2084-140x.11.01.

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During the Late antiquity, several works by Galen (2nd–3th CE.) were translated into Syriac for the first time by Sergius of Rēšʽaynā (6th CE.), starting up the Hippocratic-Galenic medicine in Syriac Language. Based on these translations, there arouse novel versions of compound medicines in Syriac, such as the “Apostles’ Ointment” which is found in The Book of Medicines, possibly from Abassid period, edited and translated by E.A.W. Budge in 1913, which contains more ancient Syriac medical prescriptions. The textual pharmaceutical study regarding the therapeutic uses and qualitative composition

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Grozea, Lucian. "Gods and Idols. Representations and Symbolizations of the Divinity in Religions of Ancient Israel. Aniconism – The Non-figural Presence (IIb/1)." SAECULUM 57, no. 1 (2024): 75–84. http://dx.doi.org/10.2478/saec-2024-0006.

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Abstract The following article represents the former section of a larger study regarding religious aniconism practiced in Ancient Israel. The aniconic movement is an alternative to the iconographic expression of divinity. Aniconism understands the configuration of the divine in a symbolic and abstract way, apart from the anthropomorphic and the theriomorphic representation. In this sense, the props used were stone and wood, especially unwrought, in their crude form, so that later, thanks to his insatiable aesthetic appetite, man could manufacture finished pillars, ornate columns, seals, chario

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Karim, Maral, Maral Karim, and Kifah Rashid. "The emergence of Christianity and its difference." Islamic Sciences Journal 14, no. 1 (2023): 287–303. http://dx.doi.org/10.25130/jis.23.14.1.2.14.

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The study of religions reveals to the Muslim many secrets and hidden facts, and inspires the Muslim to use his tongue with thanks and praise to Allah Almighty for sending us a noble prophet (may Allah bless him and grant him peace) who explained to us the ways of peace, as it becomes clear to the Muslim what a great blessing he is. The Christians disperse There are several churches belonging to several denominations that follow different rites, and the most prominent of them are: the Chaldean Catholic Church, the Syriac Orthodox Church, the Syriac Catholic Church, the Armenian Catholic Church,

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Županov, Ines. ""One Civility, But Multiple Religions": Jesuit Mission Among St. Thomas Christians in India (16th-17th Centuries)." Journal of Early Modern History 9, no. 3 (2005): 284–325. http://dx.doi.org/10.1163/157006505775008473.

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AbstractThe encounter between the Jesuit missionaries and the St. Thomas Christians or Syrian Christians in Kerala in the second part of the sixteenth century was for both sides a significant opening to different cultural beliefs and routines. An important and understudied outcome of this encounter, documented here on the Jesuit side, was the possibility of accepting religious plurality, at least within Christianity. The answers to the questions of how to deal with religious diversity in Christianity and globally, oscillated between demands for violent annihilation of the opponents and cultura

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Ayali-Darshan, Noga. "The Seventy Bulls Sacrificed at Sukkot (Num 29:12-34) in Light of a Ritual Text from Emar (Emar 6, 373)." Vetus Testamentum 65, no. 1 (2015): 9–19. http://dx.doi.org/10.1163/15685330-12341185.

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This article deals with the seventy bulls offered at Sukkot according to Numbers 29—a number unparalleled in any other Israelite festival for which no persuasive explanation has been adduced to date. In light of a ritual from the ancient Syrian city of Emar (Emar 6, 373: 36-38), it is suggested that the custom reflects an ancient Levantine tradition of sacrificing seventy sacrifices to the seventy gods—the whole pantheon—during the New Year celebration. The evident transformation of the seventy gods into seventy nations by biblical scribes may explain the late rabbinic midrashic tradition acco

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Farina, Margherita. "Diathesis and Middle Voice in the Syriac Ancient Grammatical Tradition: The Translations and Adaptations of the Téchne Grammatiké and the Arabic Model." Aramaic Studies 6, no. 2 (2008): 175–93. http://dx.doi.org/10.1163/147783508x393039.

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Abstract A number of ancient Syriac grammars are analysed, as far as the passages related to diathesis are concerned. It appears that the concept and the definition of diathesis vary diachronically, but also according to the theoretical framework chosen by the authors. The influence of different Greek and Arabic models (and of their interactions) causes variation in the perspective under which diathesis is conceived and described. Particular attention is devoted to the middle diathesis, which is attributed to Syriac exclusively in the translation of the Téchne Grammatiké, made by Huzaya in the

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Roukema, Riemer. "The Reception of the Hebrew Prophets in Ancient Christianity." Religions 13, no. 5 (2022): 408. http://dx.doi.org/10.3390/rel13050408.

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This contribution discusses the ways in which the Hebrew prophets in Greek and Latin translations were received by Christians from the second to fifth centuries CE, preceded by an impression of the New Testament use of these prophets. Besides the vast amount of ecclesiastical references and commentaries, it also deals with Marcionite and Gnostic views. It demonstrates that Christians most often read the prophets as testimonies to Christ and the communities of those who believed in him. Allegorical readings came up soon and were justified by Origen of Alexandria (185–254 CE), whose interpretati

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WILKINSON, ROBERT J. "Immanuel Tremellius' 1569 Edition of the Syriac New Testament." Journal of Ecclesiastical History 58, no. 1 (2007): 9–25. http://dx.doi.org/10.1017/s0022046906008980.

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Tremellius' 1569 edition of the Syriac New Testament was a quite distinctive product of Heidelberg oriental scholarship, very different from other sixteenth-century editions produced by Catholic scholars. Tremellius produced his edition by first reconstructing an historical grammar of Aramaic and then, in the light of this, vocalising the text of Vat. sir. 16 which he took to be more ancient than that of Widmanstetter's editio princeps. Thus in this way he sought to construct the earliest recoverable linguistic and textual form of the Peshitta. The anonymous Specularius dialogus of 1581 is her

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Carbajosa, Ignacio. "What is the Relationship between the Two Ancient Syriac Peshitta Versions of 1 Maccabees? A New Proposal that Challenges the Classical Explanation." Aramaic Studies 18, no. 1 (2020): 64–98. http://dx.doi.org/10.1163/17455227-bja10004.

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Abstract The Syriac version of 1 Macc. that is preserved in Codex Ambrosianus (7a1) is very different from the one attested in the rest of the manuscripts of the Peshitta. This double attestation is typically explained by a hypothesis first put forward by G. Schmidt in 1897 that sees the version of 7a1 (Syr-2) as a revision of the original Syriac translation (Syr-1), which is the one attested in the majority of the manuscripts. This article aims to challenge this theory. In fact, this study shows that there is no relationship between Syr-1 and Syr-2, that is, Syr-2 cannot be considered a revis

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Munkholt, Maria. "En syrisk kilde til den ældste kristne nadverforståelse – en analyse af Addai og Maris Nadverbøn." Dansk Teologisk Tidsskrift 73, no. 2 (2010): 105–23. http://dx.doi.org/10.7146/dtt.v73i2.106414.

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The Anaphora of Addai and Mari (A&M) is an ancient Syriac Eucharistic prayer. This article provides a Danish translation of the prayer and presents indications that A&M contains one of the oldest Eucharistic traditions that we know of. It is argued that A&M presents an understanding of the divine presence in the Eucharist that differs from traditional Western and Hellenistic views, and that A&M seems to be influenced by Jewish prayer forms. The article utilises A&M to discuss and broaden commonly held theories about the earliest understandingand development of the Eucharist

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Piraud-Fournet, Pauline. "In Search of the Hospices of the Early Byzantine Provincia Arabia (4th–7th centuries ce)." Endowment Studies 6, no. 1-2 (2022): 32–67. http://dx.doi.org/10.1163/24685968-06010006.

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Abstract From the fourth century ce, Christians were encouraged to redeem their faults by caring for the poor. The most striking manifestation of this phenomenon was the building by the Church of more or less specialised hospices throughout the Early Byzantine Empire (4th to 7th century ce) to accommodate those who depended on charity for their survival. These establishments are mentioned by ancient texts and lapidary inscriptions. About nine such facilities, ptocheion for the needy, xenodocheion for foreigners and travelers, diakonia where food was distributed and other types of charitable ho

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PEPPARD, MICHAEL. "The Photisterion in Late Antiquity: Reconsidering Terminology for Sites and Rites of Initiation." Journal of Ecclesiastical History 71, no. 3 (2019): 463–83. http://dx.doi.org/10.1017/s0022046919000642.

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What is a photisterion? Translators usually render the Greek word phōtistērion (site of illumination) as ‘baptistery’ (site of immersion in water). This article reopens the study of phōtistēria, arguing that being ‘immersed’ or ‘illuminated’ evokes different senses of the concomitant meaning of the sites and rites of initiation. It situates late ancient phōtistēria from epigraphic and literary sources in their theological and liturgical contexts. The evidence from Galilee, Syria, Jordan and Cyprus corroborates the idea that many Christians of late antiquity preferred ‘illumination’ to express

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de Wet, Chris L. "Nemesius of Emesa on Desire, Pleasure, and Sex." Religion and Theology 28, no. 3-4 (2021): 206–32. http://dx.doi.org/10.1163/15743012-bja10027.

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Abstract This article investigates the views of Nemesius, the bishop of Emesa in Roman Syria at the end of the fourth century CE, on desire, pleasure, and sex, mainly from his work, De natura hominis, asking specifically how Nemesius’s account represents what we might term the “medical making” of an early Christian sexual culture. Nat. hom. was most likely composed at the end of the fourth century CE, and represents the first full and formal Christian anthropology, incorporating views from Christian and non-Christian philosophy (especially Plato and Aristotle) and, of course, extensively utili

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Henze, Matthias. "Qoheleth and the Syriac Apocalypse of Baruch." Vetus Testamentum 58, no. 1 (2008): 28–43. http://dx.doi.org/10.1163/156853307x204600.

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AbstractThe roots of early Jewish apocalypticism are diverse. Within the realm of ancient Israel, one of the main contributory streams is the wisdom tradition. The present essay examines the impact of Israel's sapiential tradition, and specifically of that of the book of Qoheleth, on the Syriac Apocalypse of Baruch, a Jewish apocalypse of the late first century C.E. My thesis is that, while both authors agree in their assessment of the present human condition, they draw dramatically different conclusions. Qoheleth persistently points to the limits and fallibility of this world and advises his

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Ibrahim Mehmood, Shanaz. "The Importance of Olives and Their Oil in Ancient Egyptian and Greek Civilizations." Journal of University of Raparin 11, no. 5 (2024): 500–526. http://dx.doi.org/10.26750/vol(11).no(5).paper20.

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Olives have been of great importance in ancient civilizations, since the beginning of life, scientists have different opinions on the origin of this tree, some Palestine and Syria, some Greeks and some Cyprus and the Aegean Sea region In the sources and languages of the world, the name is mentioned in different ways, because Movi was not very experienced at that time, he initially regarded it as an ordinary tree and treated its branches and fruits In many religions and throughout different times, its oil has been the purest and best way to show their relationship with God, so in the time of ki

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Khdir, Rebaz R. "The Fate of Prisoners of War Between the Quran, Traditions of the Prophet Muhammad and Practice of the Islamic State in Iraq and Syria." European Scientific Journal, ESJ 13, no. 34 (2017): 30. http://dx.doi.org/10.19044/esj.2017.v13n34p30.

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Humanitarian law is the law of armed conflict that has originated from the rules and costumes of the ancient religions and civilizations. Islam includes many rules that restrict war between combatants and prohibit the warfare methods cause superfluous harm. The Quran and prophet Muhammad command Muslims to release and ransom war prisoners based on their personal conditions. The Quran never encourages Muslims to enslavement neither does mention execution but Muslims often enslaved prisoners as a common phenomenon of the era and executed some few for their atrocities and dishonesty. ISIS capture

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Oltean, Daniel, and Youhanna N. Youssef. "Ascèse et liturgie dans l’Orient chrétien. Coutumes monastiques à l’enfermement d’un reclus." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 24, no. 3 (2020): 585–605. http://dx.doi.org/10.1515/zac-2020-0054.

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Abstract This article focuses on the ancient Greek and Coptic euchologia containing a little-known monastic liturgical ritual used when a monk exchanged his coenobitic way of life for a solitary one. The oldest Greek manuscripts which preserve this ritual date back to the 10th century. In the Coptic environment, it is found in manuscripts from the 14th century. Nevertheless, long before these dates, Syriac literary sources mention an office for the blessing of the monastic cells, which contains several elements in common with the Greek and Coptic liturgical texts. As the ritual is no longer in

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Sulimani, Gideon, and Raz Kletter. "Settler-Colonialism and the Diary of an Israeli Settler in the Golan Heights: The Notebooks of Izhaki Gal." Journal of Holy Land and Palestine Studies 21, no. 1 (2022): 48–71. http://dx.doi.org/10.3366/hlps.2022.0283.

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In 1967 the Golan Heights saw a dramatic change: a hundred villages were destroyed and replaced by new Israeli settlements. We study the beginning of this settlement through the lens of settler-colonialism, using documents of the time. The settlers claim to be ‘original natives’, ‘returning’ to the land and, like other colonial settlers elsewhere, bringing culture and civilisation to a terra nullius. To justify the settlement, they create a ‘deep’ narrative that combines the ancient past and the new settlement, erasing the in-between Arab past. The settlement — and the destruction — are on-goi

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Schwemer, Daniel. "The Storm-Gods of the Ancient Near East: Summary, Synthesis, Recent Studies Part I." Journal of Ancient Near Eastern Religions 7, no. 2 (2007): 121–68. http://dx.doi.org/10.1163/156921207783876404.

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AbstractIn many regions of the ancient Near East, not least in Upper Mesopotamia, Syria and Anatolia where agriculture relied mainly on rainfall, storm-gods ranked among the most prominent gods in the local panthea or were even regarded as divine kings, ruling over the gods and bestowing kingship on the human ruler. While the Babylonian and Assyrian storm-god never held the highest position among the gods, he too belongs to the group of 'great gods' through most periods of Mesopotamian history. Given the many cultural contacts and the longevity of traditions in the ancient Near East only a stu

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Schwemer, Daniel. "The Storm-Gods of the Ancient Near East: Summary, Synthesis, Recent Studies: Part II." Journal of Ancient Near Eastern Religions 8, no. 1 (2008): 1–44. http://dx.doi.org/10.1163/156921208786182428.

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AbstractIn many regions of the ancient Near East, not least in Upper Mesopotamia, Syria and Anatolia where agriculture relied mainly on rainfall, storm-gods ranked among the most prominent gods in the local panthea or were even regarded as divine kings, ruling over the gods and bestowing kingship on the human ruler. While the Babylonian and Assyrian storm-god never held the highest position among the gods, he too belongs to the group of 'great gods' through most periods of Mesopotamian history. Given the many cultural contacts and the longevity of traditions in the ancient Near East only a stu

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Kairu, Benard K. "Nations and People of Ancient Near East and their Impact on the Current African Kenyan Set Up." African Multidisciplinary Journal of Research 8, no. 1 (2023): 183–200. https://doi.org/10.71064/spu.amjr.8.1.227.

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This paper examines the land of the ancient Near East that had complex urban centers inMesopotamia, the land between Tigris and Euphrates rivers. The history of Mesopotamia is inextricably tied to the greater region comprising the modern nations of Egypt, Iran, Syria, Jordan, Israel, Lebanon, the Gulf states and Turkey. We must acknowledge that Egypt is part of Africa. The whole of this geographical area is often referred to as the Near or Middle East. The topography of this place was a vast desert rimmed by rugged mountain ranges, punctuated by lush oases and flowing through this topography a

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Shorsh Omer, Sara, and Kameran Mohammed Jalal. "The Trade in Ancient Kurdistan (in the secand half 2nd Mellenium B.C.)." Journal of University of Raparin 11, no. 6 (2024): 94–118. https://doi.org/10.26750/vol(11).no(6).paper5.

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The Assyrians were commercially proficient, and Kurdistan was an important place. Trade in the Kurdistan region was at its peak in the second millennium BC, and Mitanni and Khouri controlled power, politics, and religion. And there was a business plan; archaeological digs revealed the following facts: Kurdistan's cities were an important trade gate for merchants, and at the same time, in terms of geographical nature, the plains were rich with crops such as wheat, barley, and sesame, and the mountainous areas were important places for grazing animals such as sheep, goats, and cattle, etc., so t

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Ronis, Sara. "A Seven-Headed Demon in the House of Study: Understanding a Rabbinic Demon in Light of Zoroastrian, Christian, and Babylonian Textual Traditions." AJS Review 43, no. 01 (2019): 125–42. http://dx.doi.org/10.1017/s0364009418000788.

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This article examines a narrative about a seven-headed demon in Bavli Kiddushin 29b as an entry point into a much broader conversation about the Talmud's demonology. I first lay out the interpretive challenges of the story, then argue that B. Kiddushin's demonic discourse has more in common with ancient Near Eastern demonologies that it does with contemporaneous Zoroastrian materials. Two particular aspects of the rabbinic depiction of the demon in B. Kiddushin align with Mesopotamian characterizations of demons: (1) the physical description of the demon as a seven-headed serpent, and (2) his

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Miller, J. Maxwell, and Wayne T. Pitard. "Ancient Damascus: A Historical Study of the Syrian City-State from Earliest Times until Its Fall to the Assyrians in 732 B.C.E." Journal of Biblical Literature 107, no. 4 (1988): 733. http://dx.doi.org/10.2307/3267636.

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Dalton, Krista. "Teaching for the Tithe: Donor Expectations and the Matrona's Tithe." AJS Review 44, no. 1 (2020): 49–73. http://dx.doi.org/10.1017/s0364009419000886.

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This article examines a story in the Jerusalem Talmud depicting a wealthy woman who expects Torah instruction in exchange for her tithes. This textual example is used as a lens through which to view the changing social, religious, and economic relationships of Roman Syria Palaestina, whereby the biblically described institution of tithing to priests expanded to include priestly descendent rabbis. Giving the priestly tithe to a rabbi, while advantageous in a period of rabbinic fundraising, presented a distinct set of challenges as it came to resemble patronage practices associated with Roman el

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Ramelli, Ilaria. ""Simon Son of John, Do You Love Me?" Some Reflections on John 21:15." Novum Testamentum 50, no. 4 (2008): 332–50. http://dx.doi.org/10.1163/156853608x303525.

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AbstractIn John 21:15 the much-debated expression αγαπας με πλεoν τoυτων; ought to be interpreted "Do you love me more than you love these things?," i.e. all the rest. This conclusion is strongly supported by compelling arguments concerning grammar (primarily the absence of συ as a subject and the frequently attested use of πλεoν τoυτων in the sense of πλεoν η ταυτα [accusative]), Johannine, NT and first-century linguistic usage (in John and the NT nominative personal pronouns are always expressed whenever emphasis lies on them, even when they are not particularly stressed, and in John the onl

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Bodor, Attila. "The Reception of the Septuagint in the Peshitta of Isaiah." Vetus Testamentum 69, no. 1 (2019): 19–32. http://dx.doi.org/10.1163/15685330-12341347.

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AbstractIt is well known that the Old Testament Peshitta (P) shows several agreements with the Septuagint (LXX) against the Masoretic Text (MT). However, the relationship between these two ancient Bible translations has not yet been sufficiently clarified. There is a need to evaluate these LXX = P ≠ MT variants according to clear criteria, pointing out the nature of the LXX influence on the Syriac translators. The present study aims to contribute to meeting this need. The investigation focuses on the LXX and P parallels of the P version of Isaiah and seeks to set forth some criteria in order t

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Kosiuk, Oksana. "Features of Coverage of the War in Ukraine On the Example of the Website of the Official Iranian Mass Media «Irna»." Obraz 44, no. 1 (2024): 58–71. http://dx.doi.org/10.21272/obraz.2024.1(44)-58-71.

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Introduction. After the full-scale invasion of Russia into Ukraine all countries of the world gradually got involved into the war which is perceived and viewed differently. Iran suddenly became one of the biggest challenges for the international community since it is a supplier of mass destruction weapons which almost caused the energy collapse of Ukraine in November-December 2022. Relevance of the study. Despite the numerous statements of the leading mass media, Iran is still positioning its pacifism and non-involvement in the war in Ukraine. The USA, GB, Germany, France, Turkey, Israel get a

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Younes, Munther. "Charging Steeds or Maidens Doing Good Deeds? A Re-Interpretation of Qur'āan 100 (al-‘;ādiyāt)." Arabica 55, no. 3 (2008): 362–86. http://dx.doi.org/10.1163/157005808x347453.

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AbstractIn A Challenge to Islam for Reformation, Gunter Lüling (2003) argues that about one-third of the Qur'ānic text is based on ancient Christian Arabic hymns that were reworked and given a new meaning by the Qur'ān editors after the Prophet's death. This was possible because the Uthmanic mushaf lacked dots, which allowed for different readings. In this essay, I reconstruct the first five verses of Koran 100 (wa-l-‘ādiyāt) by changing the dotting scheme of four words. Informed by a close examination of the syntactic structure and vocabulary of these verses and a comparison with cognates in

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