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composition of Sura eighty one, al-Takwir, at totally different levels, according to the ideas of Semitic rhetoric, exhibits the coherence of the textual content the place historical criticism has sometimes discovered inconsistencies. In parallel, the construction of the hymn in chapter 10 of the Testament of Moses, in accordance the identical rules of Semitic rhetoric, may even be introduced. Correspondence of structure, vocabulary, and theme between each texts confirm the apocalyptic character of Sura 81. They present continuity of originality between the sura and “the sheets of Moses” , to which the Quran itself refers. David Crookes, Independent ScholarWhen Lot advised his sons-in-regulation that God was going to destroy Sodom, they thought that he was joking Genesis 19. 14. When Ehud told Eglon, ‘I actually have a secret errand unto thee,’ the king recklessly dismissed all his retainers Judges 3. 19, and gave Ehud his full consideration. Lot was such a weak man that people who knew him well were unable to take him seriously. Ehud was a man of such gravity that somebody of royal rank who met him for the primary time trusted him utterly. What can we find out about Ehud? He was the son of a man known as Gera, he was a Benjamite, he was left-handed, he held a accountable place within the tax workplace, he was an skilled metalworker, he was an unliturgical player of the ramshorn trumpet, and since he could gird a cubit-lengthy dagger on the inside of his right thigh he was unusually tall see Judges three. 15, sixteen, 27. In addition, he was a man of measured speech who radiated authority. When Ehud mentioned, ‘I even have a message from God unto thee,’ his interlocutor — a very fats and heavy king, who was known to spend a lot of time in the bathroom — rose respectfully from his seat Judges 3. 20. In St Andrews we shall contemplate the character of Ehud. We shall fastidiously look at his three quick speeches Judges 3. 19, 20, 28. We shall try to handle the mystery of the ‘quarries’ Judges three. 19, 26. We shall observe that in former instances Ehud’s left-handedness would have been construed as a handicap. We shall take into consideration the intelligence work that will need to have preceded the assassination of Eglon. We shall also observe how sure close to-cloacal particulars of the assassination help to mark the general authenticity of the story. Matthew R. Crawford, University of DurhamIn this paper I examine what Ephrem’s commentary reveals about Tatian’s harmony by contemplating the title with which Ephrem referred to the gospel text upon which he was commenting. I argue that Ephrem knew the textual content we name the “Diatessaron” as simply the “Gospel,” and that he accordingly titled his exposition simply “Commentary on the Gospel.” The omission of the word “Diatessaron” from his title stands at odds with the name given to Tatian’s work by Eusebius and other Greek authors, and so within the final section of the paper I mount

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