Aramaic was the native language of ISHO (Jesus). Etymologically, Allāh (Arabic name of god) is derived from the words Allaha (He was Deified), in Arabic "my god" will be ELAHAi like in Aramaic. So then for ISHO (Jesus) Allaha meant god !!!: ) "Abba means father" in Arabic too. At the end of each chapter the Commentary on the New Testament is from the Talmud and Hebraica by John Lightfoot which puts insight Into this work along with the Aramaic Peshitta the Codex Ambrosianus and both the Kahbourish codex and the Crawford codex which were consulted and used as resources and research with other Ancient Aramaic manuscripts, including elucidated commentaries on the new testament from the Talmud and Hebraic. Due weight was given to the ancient versions as establishing a tradition of interpretation, out of the four levels of interpretation Parshat, Remez, D'rash, Sod, the Parshat method was employed for this translation of the Apostolic writings of Lūqā. English / Aramaic. Rav Yaakov Bar Yosef D.D.

The Apostolic Writings the text of this edition of the Aramaic Covenants is a paraphrased translation in idiomatic language . This work is a new edition from translations of the Ancient Aramaic. For example this new edition uses the name of MarYah Eashoa Msheekha (Lord-G-d Yeshua Messiah). It also uses the word (ALLAHA for ELI) (G-d

The Apostolic Writings of Marquas is the second book of the New Testament, it is one of the four canonical gospels and the three synoptic gospels. It tells of the ministry of Jesus from his baptism by John the Baptist to his death and burial and the discovery of the empty tomb Ð there is no genealogy or birth narrative, nor, in the original ending at chapter 16. Due weight was given to the ancient versions as establishing a tradition of interpretation, out of the four levels of interpretation Parshat, Remez, DÕrash, Sod the Parshat method was employed, The Parshat method was employed for this translation of the Apostolic Writings. The Aramaic peshitta and both the Kahbourish codex and the Crawford codex were consulted and used as resources and research with other ancient Aramaic manuscripts, including an elucidated commentary on the new testament from the Talmud and Hebraic. English / Aramaric

Apostolic Writings of Yah Chanan after the synoptic gospels of Matthew, Mark, and Luke. John Yah Chanan begins with the witness and affirmation of Yah Chanan John the Baptist and concludes with the death, burial, resurrection, and post-resurrection appearances of Eashoa Jesus. Chapter 21 states that the book derives from the testimony of the "disciple whom Eashoa Jesus loved" and early church tradition identified him as Yah Chanan John the Apostle, one of Eashoa Jesus' Twelve Apostles.

This book, originally written in the Aramaic language was translated in the spring of 1964 by His Holiness, Mar Eshai Shimun XXIII, Catholicos Patriarch of the Church of the East. This work was little known since the original printed copies were mostly destroyed. This reproduction represents no changes to the original translation with the exception of spelling corrections and standardizing the protocol from English to American diction. His Holiness Mar Eshai Shimun XXIII, Catholicos Patriarch was the Supreme Head of the Church of the East, its Universal Pastor from 1920 until his assassination in 1975. Born in southern Turkey, His Holiness was raised with care, having received theological and liturgical training in the Middle East and in England at St. Augustines College and later Cambridge University. He worked tirelessly fighting for the Church and his Assyrian people. Often in danger of his life, he met with foreign diplomats and heads of states appealing to the League of Nations and later, the United Nations all the while contacting world leaders and discussing with them the Assyrian Questions. In later years, he was received throughout the Middle East by Islamic Heads of state in a most respectful and amiable of circumstances which speaks to his worldly sophistication and influence as a true leader. His Holiness was a profound scholar, an exemplary writer, a charismatic speaker and was a recognized subject matter expert in Ecclesiastical History and an authority the on History of Christianity in the Middle East and Far East. An innovative leader of the Church and Assyrian people, well schooled in both the ecclesiastical aspects of his vocation, as well as geo-political issues. Attuned to the needs of his flock and nation he mindfully navigated the tenuous landscape with uncompromising ethics, integrity and superior leadership, which were the hallmarks of his character and a truly remarkable Patriarch. His agility in managing both the secular and temporal affairs bespoke his magnificent stewardship of the Assyrian people and the Church of the East.

First published in 2002. The history of science is one of knowledge being passed from community to community over thousands of years, and this is the classic account of the most influential of these movements -how Hellenistic science passed to the Arabs where it took on a new life and led to the development of Arab astronomy and medicine which flourished in the courts of the Muslim world, later passing on to medieval Europe. Starting with the rise of Hellenism in Asia in the wake of the campaigns of Alexander the Great, O'Leary deals with the Greek legacy of science, philosophy, mathematics and medicine and follows it as it travels across the Near East propelled by religion, trade and conquest. Dealing in depth with Christianity as a Hellenizing force, the influence of the Nestorians and the Monophysites; Indian influences by land and sea and the rise of Buddhism, O'Leary then focuses on the development of science during the Baghdad Khalifate, the translation of Greek scientific material into Arabic, and the effect for all those interested in the history of medicine and science, and of historical geography as well as the history of the Arab world.

The phrase “Christian politics” evokes two meanings: political relations between denominations in one direction, and the contributions of Christian churches to debates about the governing of society. The contributors to this volume address Christian politics in both senses and argue that Christianity is always and inevitably political in the Pacific Islands. Drawing on ethnographic and historical research in Papua New Guinea, Solomon Islands, Vanuatu, and Fiji, the authors argue that Christianity and politics have redefined each other in much of Oceania in ways that make the two categories inseparable at any level of analysis. The individual chapters vividly illuminate the ways in which Christian politics operate across a wide scale, from interpersonal relations to national and global interconnections.