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Aphrahat, being a Persian subject, cannot have lived at Nisibis, which became Persian only by Emperor Jovian 's treaty of 363. [2]
Mar 28, 2008 · The first and third of these were produced within the Sasanian Empire, while Ephrem was writing in the easternmost area of the Roman Empire, first in Nisibis, and then in Edessa. Together, these writings provide us with the best evidence we have for the character of Syriac literary culture at a period when it was still comparatively unhellenized.
- Sebastian Brock
- 2004
Ephrem celebrated what he saw as the miraculous salvation of the city in a hymn that portrayed Nisibis as being like Noah's Ark, floating to safety on the flood. One important physical link to Ephrem's lifetime is the baptistery of Nisibis.
Mar 4, 2020 · Since the river in Ephrem’s Nisibis, the Mygdonius, ran into the Euphrates downstream from the city, I can imagine Josephus thinking of it as a branch of the Euphrates.
- About Aphrahat
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His identity was unclear to later writers, and in the earliest manuscripts his name is given as 'Jacob' rather than 'Aphrahat'. This in turn gave rise to him being identified with Jacob, bishop of Nisibis; an impossible identification, since Jacob died in 338 AD. The confusion must be early, since Gennadius names him thus in his continuation of Jer...
The Demonstrationscover a wide range of topics. Those included in the partial English translation are signalled with [ET]. 1. On Faith [ET] 2. On Love [ET] 3. On Fasting 4. On Prayer [ET] 5. On Wars [ET] 6. On the Bnay Qyama (=Children of the Covenant) [ET] 7. On Penitents [ET] 8. On the Resurrection of the Dead [ET] 9. On Humility 10. On the Pasto...
Complete translations exist in French and German. Translations of selected demonstrations exist in English, and a complete translation has just appeared in Moran Etho. 1. The homilies of Aphraates the Persian sage. Edited from the Syriac manuscripts of the fifth and sixth centuries in the British Museum with an English translation by W. Wright. Lon...
Nicene and Post-Nicene Fathers, Ser. 2, vol. 13 (1898)-- English translations of 1, 5, 6, 8, 10, 17, 21, and 22.
After having invested so much energy in a drawn-out discussion of the establishment of the Church in Edessa, moving to the unspoken assumption that that discussion covered the pre-literary history of Syriac-speaking Christianity has seemed a natural step. It is a misguided step, however.
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Aphrahat, being a Persian subject, cannot have lived at Nisibis, which became Persian only by Jovian's treaty of 363.
