By Myers, Susan E.

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In addition to the use of corresponding terms, there are also antithetical terms employed which appear deliberate and which heighten the sense of awe evoked by the passage. They are, without exception, references to the revealing nature of the one invoked. The most striking are found in line 3 (hJ ejpistamevnh ta; musthvria) and line 6 (ta; ajpovkrufa ejkfaivnousa and ta; ajpovrrhta fanera;). A final word needs to be said concerning the striking line 7 of chapter 50. Lacking an initial ejlqev, this line interrupts the flow and breaks the anaphoral pattern that has been established.

Further, the presence of Greek and Syriac witnesses to the work, and the historical uncertainty in scholarly circles regarding its original language, could perhaps suggest a locale in which documents were 27 A convenient English translation of the Chronicle regarding this event, with discussion, can be found in J. B. Segal, Edessa, “The Blessed City,” (Oxford: Clarendon, 1970), 24–26. The Chronicle itself is dated to the sixth century, but contains much older material. The graphic account of the flood, as well as elaborate details regarding the date and scribes who recorded it, suggest that the account is genuine.

45 Brock, “Eusebius and Syriac Christianity,” 225. 47 There are, however, hints within the work that suggest another important locale in eastern Syria, the city of Nisibis. ). See A. H. M. ; Oxford: Clarendon, 1971), 216. 47 Segal, Edessa, “The Blessed City,” 10, and “The Jews of North Mesopotamia Before the Rise of Islam,” in Studies in the Bible Presented to Professor M. H. Segal (ed. J. M. Grintz and J. Liver; Jerusalem: Israel Society for Biblical Research, 1964), 38. Tsobha, or “meeting place,” is, in fact, the Syriac name of the city.

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