The concluding quotation is from Chronicle ad 1234 (edition in CSCO 81: 251; translation my own).
For works on Heraclius and his campaigns, see especially James Howard-Johnston, Witnesses to a World Crisis: Historians and Histories of the Middle East in the Seventh Century (Oxford: Oxford University Press, 2010); Walter Emil Kaegi, Heraclius: Emperor of Byzantium (Cambridge: Cambridge University Press, 2003).
For Christological controversies, the standard reference remains Alois Grillmeier’s four-volume Jesus der Christus im Glauben der Kirche (Freiburg im Breisgau: Herder, 1979–90). For some more recent (and concise) discussions that focus on the controversies’ impact on Syriac Christianity, see especially Wilhelm Baum and Dietmar W. Winkler, Die apostolische Kirche des Ostens: Geschichte der sogenannten Nestorianer (Klagenfurt: Verlag Kitab, 2000), 25–34; S. P. Brock, “The ‘Nestorian’ Church: A Lamentable Misnomer,” Bulletin of the John Rylands Library of Manchester 78, no. 3 (1996): 32–35; Adam M. Schor, Theodoret’s People: Social Networks and Religious Conflict in Late Roman Syria (Berkeley: University of California Press, 2011), 3–5; Lucas Van Rompay, “The East (3): Syria and Mesopotamia,” in The Oxford Handbook of Early Christian Studies, edited by Susan Ashbrook Harvey and David G. Hunter (Oxford: Oxford University Press, 2008), 376–78; Van Rompay, “Society and Community in the Christian East,” in The Cambridge Companion to the Age of Justinian, edited by Michael Maas (Cambridge: Cambridge University Press, 2004), 239–66.
For overviews of the Islamic conquests, see Fred McGraw Donner, Early Islamic Conquests (Princeton: Princeton University Press, 1981); Donner, “The Islamic Conquests,” in A Companion to the History of the Middle East, edited by Youssef M. Choueiri (Malden, MA: Blackwell Publishing, 2005), 28–51; Walter E. Kaegi, Byzantium and the Early Islamic Conquests (Cambridge: Cambridge University Press, 1992).
For a more in-depth discussion of Syriac Christian reactions to Islam, see especially Michael Philip Penn, Envisioning Islam: Syriac Christians in the Early Muslim World (Pennsylvania: University of Pennsylvania Press, 2015).
For general works on the Umayyad dynasty, see especially Fred M. Donner, Muhammad and the Believers: At the Origins of Islam (Cambridge, MA: Harvard University Press, 2010); Gerald R. Hawting, The First Dynasty of Islam: The Umayyad Caliphate, AD 661–750, 2nd ed. (New York: Routledge, 2000); Hugh Kennedy, The Prophet and the Age of the Caliphates: The Islamic Near East from the Sixth to the Eleventh Century (New York: Longman Publishing, 1986); Chase F. Robinson, ʻAbd al-Malik (Oxford: Oneworld, 2005); Robinson, “The Rise of Islam, 600–705,” in The New Cambridge History of Islam: The Formation of the Islamic World, Sixth to Eleventh Centuries, edited by Robinson (Cambridge: Cambridge University Press, 2010), 173–225.
CSCO 2: 75 [edition]; CSCO 4: 60 [Latin translation]; Hoyland, Seeing Islam, 116–17; Theodor Nöldeke, “Zur Geschichte der Araber im 1. Jahrh. d.H. aus syrischen Quellen,” Zeitschrift der Deutschen Morgenländischen Gesellschaft 29 (1875): 76–82 [edition and German translation]; Palmer, West Syrian Chronicles, 1–4 [English translation]; Michael Philip Penn, “Monks, Manuscripts, and Muslims: Syriac Textual Changes in Reaction to the Rise of Islam,” Hugoye: Journal of Syriac Studies 12, no. 2 (2009): 240; Jack Tannous, “Account of the Subjugation of Syria by the Arabs,” at www.doaks.org (Dumbarton Oaks website) [English translation]; Wright, Catalogue 1:65–66.
CSCO 2: 76–154 [edition]; CSCO 5: 76–154 [Latin translation]; James Howard-Johnston, Witnesses to a World Crisis: Historians and Histories of the Middle East in the Seventh Century (Oxford: Oxford University Press, 2010), 59–66; Hoyland, Seeing Islam, 118–20; Andrew Palmer, “Une chronique syriaque contemporaine de la conquête arabe: Essai d’interprétation théologique et politique,” in La Syrie de Byzance à l’Islam, VIIe–VIIIe Siècles, edited by Pierre Canivet and Jean-Paul Rey-Coquais (Damascus: Institut Français de Damas, 1992), 331–46; Palmer, West-Syrian Chronicles, 5–24 [English translation]; Wright, Catalogue 3:1040–41.
The scholarship on Ishoʻyahb III is quite large. The most thorough bibliography can be found in Ovidiu Ioan, Muslime und Araber bei ĪshŌʻjahb III. (649–659) (Wiesbaden: Harrassowitz, 2009). Scholarship that focuses on Ishoʻyahb’s references to Islam includes Christian-Muslim Relations, 133–36; CSCO 11: 93–97, 247–55, 262–70 [edition]; CSCO 12: 93–97, 247–55, 262–70 [Latin translation]; EDSH, 179; Victoria L. Erhart, “The Church of the East during the Period of the Four Rightly-Guided Caliphs,” Bulletin of the John Rylands Library of Manchester 78 (1996): 55–71; John F. Healey, “The Christians of Qatar in the 7th Century A.D.,” in Studies in Honour of Clifford Edmund Bosworth, edited by Clifford Edmund Bosworth and Ian Richard Netton (Leiden: Brill, 2000), 222–37; Healey, “The Patriarch Išoʻyabh III and the Christians of Qaṭar in the First Islamic Century,” in The Christian Heritage of Iraq: Collected Papers from the Christianity in Iraq Seminar Days, 2004–2008, edited by Erica C. D. Hunter (Piscataway, NJ: Gorgias Press, 2009), 1–9; Hoyland, Seeing Islam, 174–82; Ioan, “Arabien und die Araber im kirchenleitenden Handeln des Katholikos Patriarchen Ischoʻjahb III. (649–659),” in Die Suryoye und ihre Umwelt: 4. deutsches Syrologen-Symposium in Trier 2004—Festgabe Wolfgang Hage zum 70. Geburtstag, edited by Martin Tamcke and Andreas Heinz, 43–58 (Münster: Lit, 2005); Ioan, Muslime und Araber bei ĪshŌʻjahb III. (649–659) (Wiesbaden: Harrassowitz, 2009), 89–122; Richard E. Payne, “Persecuting Heresy in Early Islamic Iraq: The Catholicos Ishoyahb III and the Elites of Nisibis,” in The Power of Religion in Antiquity, edited by Andrew Cain and Noel Lenski (Burlington, VT: Ashgate, 2009), 397–409; Martin Tamcke, “The Catholicos Ishoʻjahb III and Giwargis and the Arabs,” in Les Syriaques transmetteurs de civilisations: L’Expérience du Bilād El-Shām à l’époque omeyyade, edited by Markaz al-Abh.āth wa-al-Dirāsāt al-Mashriqīyah Muʼtamar al-Turāth al-Suryānī and al-Jāmiʻah al-Ant.ūnīyah Markaz al-Dirāsāt wa-al-Abh.āth al-Mashriqīyah (Antélias, Lebanon: Centre d’Études et de Recherches Orientales, 2005), 201–9; William G. Young, Patriarch, Shah and Caliph: A Study of the Relationships of the Church of the East with the Sassanid Empire and the Early Caliphates up to 820 AD (Rawalpindi: Christian Study Centre, 1974), 85–99.
Christian-Muslim Relations, 160–62; CSCO 320: 60–71 [edition]; CSCO 321: 79–84 [German translation]; Hoyland, Seeing Islam, 260–63; G. J. Reinink, “Alexander the Great in Seventh-Century Syriac ‘Apocalyptic’ Texts,” in The Acts of Alexander the Great: The Unique Monument of Medieval Toreutics Found in the Village Muzhi of Yamal-Nenetz Autonomic District, vol. 2, edited by S. S. Akentiev (Saint Petersburg: Byzantinorossica, 2003), 169–71; Reinink, “Pseudo-Ephraems ‘Rede über das Ende’ und die syrische eschatologische Literatur des siebenten Jahrhunderts,” ARAM 5 (1993): 437–63; Suermann, Die geschichtstheologische Reaktion, 12–33, 111–29 [edition and German translation]; Jeffrey Thomas Wickes, “Time, Wickedness and Identity in Pseudo-Ephrem’s Homily on the End” (MA thesis, Notre Dame, 2007) [includes English translation].
Christian-Muslim Relations, 130–32; CSCO 1: 15–39 [edition]; CSCO 2: 15–32 [Latin translation]; James Howard-Johnston, Witnesses to a World Crisis: Historians and Histories of the Middle East in the Seventh Century (Oxford: Oxford University Press, 2010), 128–35; Hoyland, Seeing Islam, 182–89; Florence Jullien, “La chronique du H.ūzistān: Une page d’histoire sassanide,” in Trésors d’Orient: Mélanges offerts à Rika Gyselen, edited by Philippe Gignoux, Christelle Jullien, and Florence Jullien (Paris: Association pour l’avancement des études iraniennes, 2010), 159–86 [French transl.]; Pierre Nautin, “L’Auteur de la ‘Chronique anonyme du Guidi’: Élie de Merw,” Revue de l’histoire des religions 199 (1982): 303–13; Theodor Nöldeke, “Die von Guidi herausgegebene syrische Chronik übersetzt und commentiert,” in Sitzungeberichte der Kaiserlichen Akademie der Wissenschaften philosophisch-historische Klasse 128 (Vienna: Tempsky, 1893), 1–48 [German translation]; Chase F. Robinson, “The Conquest of Khūzistān: A Historigraphical Reassessment,” Bulletin of SOAS 67, no. 1 (2004): 14–39.
M. Breydy, “Das Chronikon des Maroniten Theophilus ibn Tuma,” Journal of Oriental and Afircan Studies 2 (1990): 34–46; Breydy, Geschichte der syro-arabischen Literatur der Maroniten vom VII. bis XVI. Jahrhundert (Opladen: Westdeutscher, 1985), 130–38; Christian-Muslim Relations, 145–47; CSCO 3: 43–74 [edition]; CSCO 4: 37–57 [Latin translation]; James Howard-Johnson, Witnesses to a World Crisis: Historians and Histories of the Middle East in the Seventh Century (Oxford: Oxford University Press, 2010), 175–78; Hoyland, Seeing Islam, 135–39; François Nau, “Opuscules Maronites,” Revue de l’Orient Chrétien 4 (1899): 322–28; Theodor Nöldeke, “Zur Geschichte der Araber im 1. Jahrh. d.H. aus syrischen Quellen,” Zeitschrift der Deutschen Morgenländischen Gesellschaft 29 (1875): 82–98; Palmer, West-Syrian Chronicles, 29–35 [English translation]; Wright, Catalogue 3:1041.
Sebastian Brock, “An Early Syriac Life of Maximus the Confessor,” Analecta Bollandiana 91 (1973): 299–346 [edition and English translation], reprinted in Brock, Syriac Perspectives on Late Antiquity (London: Variorum Reprints, 1984), 299–346; Hoyland, Seeing Islam, 139–42; Wright, Catalogue 3:1206.
Oscar Braun, Das Buch der Synhados nach einer Handschrift des Museo Borgiano (Stuttgart: J. Roth, 1900), 333–48; J.-B. Chabot, Synodicon orientale ou recueil de synodes nestoriens (Paris: Imprimerie Nationale, 1902), 215–26 [edition], 480–90 [French translation]; Christian-Muslim Relations, 88–89, 151–53; EDSH, 175; Hoyland, Seeing Islam, 192–94; Uriel I. Simonsohn, A Common Justice: The Legal Allegiances of Christians and Jews under Early Islam (Philadelphia: University of Pennsylvania Press, 2011), 103.
Sebastian Brock, “The Use of Hijra Dating in Syriac Manuscripts: A Preliminary Investigation,” in Redefining Christian Identity: Cultural Interaction in the Middle East since the Rise of Islam, edited by J. J. van Ginkel, H. L. Murre-van den Berg, and T. M. van Lint (Leuven: Peeters, 2005), 278, 283; William Henry Paine Hatch, An Album of Dated Syriac Manuscripts (Boston: American Academy of Arts and Sciences, 1946), 94–95; Wright, Catalogue 1:92.
Christian-Muslim Relations, 157–59; CSCO Subsidia 35: 200–202; Rifaat Y. Ebied, “The Syriac Encyclical Letter of Athanasius II, Patriarch of Antioch, Which Forbids the Partaking of the Sacrifices of the Muslims,” in Orientalia Christiana: Festschrift für Hubert Kaufhold zum 70. Geburtstag, edited by Peter Bruns and Heinz Otto Luthe (Wiesbaden: Harrassowitz Verlag, 2013), 169–74 [edition and English translation]; EDSH, 46; Hoyland, Seeing Islam, 147–48; François Nau, “Littérature canonique syriaque inédite,” Revue de l’Orient Chrétien 14 (1909): 128–30 [edition and French translation]; Michael Philip Penn, “Monks, Manuscripts, and Muslims: Syriac Textual Changes in Reaction to the Rise of Islam,” Hugoye: Journal of Syriac Studies 12, no. 2 (2009): 244–46.
M. Albert, “Une centurie de Mar Jean bar Penkayē,” in Mélanges Antoine Guillaumont (Geneva: Patrick Cramer, 1988), 143–51; Sebastian Brock, “North Mesopotamia in the Late Seventh Century: Book XV of John Bar Penkāyē’s Rīš Mellē,” Jerusalem Studies in Arabic and Islam 9 (1987): 51–74 [English translation]; Peter Bruns, “Von Adam und Eva bis Mohammed—Beobachtungen zur syrischen Chronik des Johannes bar Penkaye,” Oriens Christianus 87 (2003): 47–64; Christian-Muslim Relations, 176–81; EDSH, 440; Hoyland, Seeing Islam, 194–200; T. Jansma, “Projet d’edition du Ketaba d-rēshmellē, de Jean bar Penkayē,” L’Orient syrien 8 (1963): 87–106; Herbert Kaufhold, “Anmerkungen zur Textüberlieferung der Chronik des Johannes bar Penkāyē,” Oriens Christianus 87 (2003): 65–79; Alphonse Mingana, Sources syriaques I (Leipzig: Dominican Press, 1907), *1–*171, 172–97 [edition and French translation]; K. Pinggéra, “Nestorianische Weltchronistik: Johannes Bar Penkāyē und Elias von Nisibis,” in Julius Africanus und die christliche Weltchronik, edited by M. Wallraff (Berlin: Walter de Gruyter, 2005), 263–83; Gerrit J. Reinink, “East Syrian Historiography in Response to the Rise of Islam: The Case of John Bar Penkaye’s Ktābā d-rēš mellē,” in Redefining Christian Identity: Cultural Interaction in the Middle East since the Rise of Islam, edited by J. J. van Ginkel, H. L. Murre-van den Berg, and T. M. van Lint (Leuven: Peeters, 2005), 77–90; Reinink, “Paideia: God’s Design in World History According to the East Syrian Monk John bar Penkaye,” in The Medieval Chronicle II: Proceedings of the 2nd International Conference on the Medieval Chronicle Driebergen/Utrecht 16–21 July 1999, edited by Erik Kooper (Amsterdam: Rodopi, 2002), 190–98; Addai Scher, “Notice sur la vie et les oeuvres de Yohannan bar Penkaye,” Journal Asiatique 10 (1907): 161–78; Jean-Louis Simonet, “Les citations des Actes des Apôtres dans les chapitres édités du Ketaba deres melle de Jean Bar Penkaye,” Le Muséon 114 (2001): 97–119; Harald Suermann, “Das Arabische Reich in der Weltgeschichte des Jôhannàn Bar Penkàjē,” in Nubia et Oriens Christianus: Festschrift für C. D. G. Müller, edited by P. O. Scholz and R. Stempel (Cologne: Jürgen Dinter, 1987), 59–71; William G. Young, Patriarch, Shah and Caliph: A Study of the Relationships of the Church of the East with the Sassanid Empire and the Early Caliphates up to 820 AD (Rawalpindi: Christian Study Centre, 1974), 99–105.
The secondary literature on the Apocalypse of Pseudo-Methodius is quite extensive. For a comprehensive bibliography of secondary literature up to 1993, see CSCO 541: xlviii–lxi. For a more select bibliography up to 2007, see Christian-Muslim Relations, 167–71. Due to space considerations, the following is much shorter than either of these. Nevertheless, it includes some of the most influential secondary literature on Pseudo-Methodius, as well as works published after 2007.
Glen W. Bowersock, “Helena’s Bridle, Ethiopian Christianity, and Syriac Apocalyptic,” Studia Patristica 45 (2010): 211–20; Christian-Muslim Relations, 163–70; CSCO 540 [edition]; CSCO 541 [German translation]; E. J. van Donzel, Andrea B. Schmidt, and Claudia Ott, Gog and Magog in Early Eastern Christian and Islamic Sources: Sallam’s Quest for Alexander’s Wall (Leiden: Brill, 2010), 26–32; Hoyland, Seeing Islam, 263–67; Francisco Javier Martinez, “Eastern Christian Apocalyptic in the Early Muslim Period: Pseudo-Methodius and Pseudo-Athanasius” (PhD dissertation, Catholic University of America, 1985) [English translation]; Palmer, West-Syrian Chronicles, 222–42 [English translation]; Gerrit J. Reinink, “Ismaël, der Wildesel in der Wüste: Zur Typologie der Apokalypse des Pseudo-Methodios,” Byzantinische Zeitschrift 75 (1982): 336–44; Reinink, “Neue Erkenntnisse zur syrischen Textgeschichte des ‘Pseudo-Methodius,’” in Polyphonia Byzantina: Studies in Honour of Willem J. Aerts, edited by Hero Hokwerda, Edmé R. Smits, and Marinus M. Woesthuis (Groningen: Egbert Fortsten, 1993), 85–96; Reinink, “Pseudo-Methodius und die Legende vom römischen Endkaiser,” in The Use and Abuse of Eschatology in the Middle Ages, edited by W. Verbeke, D. Verhelst, and A. Welkenhuysen (Leuven: Leuven University Press, 1988), 82–111; Reinink, “Ps.-Methodius: A Concept of History in Response to the Rise of Islam,” in The Byzantine and Early Islamic East, edited by Averil Cameron and Lawrence I. Conrad (Princeton: Darwin Press, 1992), 149–87; Reinink, “The Romance of Julian the Apostate as a Source for Seventh Century Syriac Apocalypses,” in La Syrie de Byzance a l’Islam, VIIe–VIIIe Siècles, edited by Pierre Canivet and Jean-Paul Rey-Coquais (Damascus: Institut Français de Damas, 1992), 75–86; Reinink, Die Syrische Apokalypse des Pseudo-Methodius (Leuven: Peeters, 1993), 85–96; Reinink, “Tyrannen und Muslime: Die Gestaltung einer symbolischen Metapher bei Pseudo-Methodios,” in Scripta Signa Vocis, edited by H. L. J. Vanstiphout, K. Jongeling, F. Leemhuis, and Reinink (Groningen: Egbert Forsten, 1986), 163–75; Stephen J. Shoemaker, “‘The Reign of God Has Come’: Eschatology and Empire in Late Antiquity and Early Islam,” Arabica 61 (2014): 514–58; Suermann, Die geschichtstheologische Reaktion, 129–61 [edition and German translation]; Witold Witakowski, “The Eschatological Program of the Apocalypse of Pseudo-Methodios: Does It Make Sense?,” Rocznik Orientalistyczny 53, no. 1 (2000): 33–42.
Glen W. Bowersock, “Helena’s Bridle, Ethiopian Christianity, and Syriac Apocalyptic,” Studia Patristica 45 (2010): 211–20; Christian-Muslim Relations, 172–75; Hoyland, Seeing Islam, 267–68; Francisco Javier Martinez, “Eastern Christian Apocalyptic in the Early Muslim Period: Pseudo-Methodius and Pseudo-Athanasius” (PhD dissertation, Catholic University of America, 1985), 222–28 [edition and English translation]; François Nau, “Notices des manuscrits syriaque, éthiopiens et mandéens, entrés à la Bibliothèque Nationale de Paris depuis l’édition des catalogues,” Revue de l’Orient Chretien 16 (1911): 302–5; Nau, “Révélations et légendes: Méthodius-Clément-Andronicus,” Journal Asiatique 9 (1917): 425–34 [edition and French translation]; Palmer, West-Syrian Chronicles, 244–50 [English translation]; Gerrit J. Reinink, “Early Christian Reactions to the Building of the Dome of the Rock in Jerusalem,” Xristianskij Vostok 2 (2002): 237–39; Reinink, “Der edessenische ‘Pseudo-Methodius,’” Byzantinische Zeitschrift 83 (1990): 31–45; Suermann, Die geschichtstheologische Reaktion, 87–97 [edition], 162–74 [German translation]; William Wright, A Catalogue of the Syriac Manuscripts Preserved in the Library of the University of Cambridge (Cambridge: Cambridge University Press, 1901), 1194–97.
Hoyland, Seeing Islam, 200–203; Gerrit J. Reinink, “Fragmente der Evangelienexegese des Katholikos Henanišo I,” in V Symposium Syriacum, 1988, edited by René Lavenant (Rome: Pontificium Institutum Studiorum Orientalium, 1990), 89–90.
EDSH, 408–9; Hoyland, Seeing Islam, 156–60; Andrew Palmer, “Āmīd in the Seventh-Century Syriac Life of Theodūṭē,” in The Encounter of Eastern Christianity with Early Islam, edited by Emmanouela Grypeou, Mark N. Swanson, and David Thomas (Leiden: Brill, 2006), 111–38; Palmer, Monk and Mason on the Tigris Frontier: The Early History of Tur ʻAbdin (Cambridge: Cambridge University Press, 1990), 88–91; Palmer, “Saints’ Lives with a Difference: Elijah on John of Tella (d. 538) and Joseph on Theodotus of Amida (d. 698),” in IV Symposium Syriacum, 1984, edited by H. J. W. Drijvers, R. Lavenant, C. Molenberg, and G. J. Reinink (Rome: Pontificium Institutum Studiorum Orientalium, 1987), 203–16; Jack Tannous, “L’Hagiography syro-occidentale à la période Islamique,” in L’Hagiographie syriaque, edited by André Binggeli, (Paris: Geuthner, 2012), 236–41; Tannous, “Syria between Byzantium and Islam: Making Incommensurables Speak” (PhD dissertation, Princeton University, 2010), 456–71.
Sebastian Brock, “The Use of Hijra Dating in Syriac Manuscripts: A Preliminary Investigation,” in Redefining Christian Identity: Cultural Interaction in the Middle East since the Rise of Islam, edited by J. J. van Ginkel, H. L. Murre-van den Berg, and T. M. van Lint (Leuven: Peeters, 2005), 278, 283; Wright, Catalogue 1:42–43.
Christian-Muslim Relations, 222–25; Han J. W. Drijvers, “Christians, Jews and Muslims in Northern Mesopotamia in Early Islamic Times: The Gospel of the Twelve Apostles and Related Texts,” in La Syrie de Byzance à l’Islam, VIIe–VIIIe Siècles, edited by Pierre Canivet and Jean-Paul Rey-Coquais (Damascus: Institut Français de Damas, 1992), 67–74; Drijvers, “The Gospel of the Twelve Apostles: A Syriac Apocalypse from the Early Islamic Period,” in The Byzantine and Early Islamic East, vol. 1, edited by Averil Cameron and Lawrence I. Conrad (Princeton: Darwin Press, 1991), 189–213; EDSH, 179; Mosche H. Goshen-Gottstein, Syriac Manuscripts in the Harvard College Library: A Catalogue (Missoula, MT: Scholars Press, 1979), 71; J. Rendel Harris, The Gospel of the Twelve Apostles Together with the Apocalypses of Each One of Them (Cambridge: Cambridge University Press, 1900) [edition and English translation]; Hoyland, Seeing Islam, 267–70; G. J. Reinink, “From Apocalyptics to Apologetics: Early Syriac Reactions to Islam,” in Endzeiten: Eschatologie in den monotheistischen Weltreligionen, edited by Wolfram Brandes and Felicitas Schmieder (Berlin: Walter de Gruyter, 2008), 75–80; Suermann, Die geschichtstheologische Reaktion, 98–109 [edition], 175–91 [German translation].
Hoyland, Seeing Islam, 394–95; J. P. N. Land, Anecdota Syriaca (Leiden: E. J. Brill, 1862), 11 [edition and Latin translation]; François Nau, “Un colloque du patriarche Jean avec l’émir des Agaréens et faits divers des années 712 à 716,” Journal Asiatique 11, no. 5 (1915): 226; Palmer, West-Syrian Chronicles, 43–44 [English translation]; Wright, Catalogue 2:992–93.
For a more complete bibliography, see Dirk Kruisheer, “A Bibliographical Clavis to the Works of Jacob of Edessa (Revised and Expanded),” in Jacob of Edessa and the Syriac Culture of His Day, edited by Bas ter Haar Romeny (Leiden: Brill, 2008), 265–94. Some of the most important editions and studies include Christian-Muslim Relations, 226–33; CSCO 368 [edition]; CSCO 375 [English translation]; EDSH, 432–33; Jan J. van Ginkel, “Greetings to a Virtuous Man: The Correspondence of Jacob of Edessa,” in Ter Haar Romeny, Jacob of Edessa and the Syriac Culture of His Day, 67–82; Van Ginkel, “History and Community: Jacob of Edessa and West Syrian Identity,” in Redefining Christian Identity: Cultural Interaction in the Middle East since the Rise of Islam, edited by Van Ginkel, H. L. Murre-van den Berg, and T. M. van Lint (Leuven: Peeters, 2005), 67–76; Robert Hoyland, “Jacob and Early Islamic Edessa,” in Ter Haar Romeny, Jacob of Edessa and the Syriac Culture of His Day, 11–24; Hoyland, “Jacob of Edessa on Islam,” in After Bardaisan: Studies on Continuity and Change in Syriac Christianity in Honour of Professor Han J. W. Drijvers, edited by G. J. Reinink and A. C. Klugkist (Leuven: Peeters, 1999), 149–60; Hoyland, Seeing Islam, 160–67, 601–10; Gharighuriyus Yuhanna Ibrahim and George Anton Kiraz, eds., Studies on Jacob of Edessa (Piscataway, NJ: Gorgias Press, 2010); Konrad D. Jenner, “The Canons of Jacob of Edessa in the Perspective of the Christian Identity of His Day,” in Ter Haar Romeny, Jacob of Edessa and the Syriac Culture of His Day, 101–12; C. Kayser, Die Canones Jacobs von Edessa übersetzt und erläutert (Leipzig: J. C. Hinrichs, 1886), 11–33 [edition and German translation]; Thomas J. Lamy, Dissertatio de Syrorum fide et disciplina in re eucharista (Leuven: Vanlinthout, 1859) [edition]; François Nau, Les canons et les résolutions canoniques de Rabboula, Jean de Tella, Cyriaque d’Amid, Jacques d’Edesse, Georges des Arabes, Cyriaque d’Antioche, Jean III, Théodose d’Antioche et des Perses (Paris: Lethielleux, 1906), 31–75 [edition and French translation]; Nau, “Lettre de Jacques d’Édesse sur la généalogie de la sainte vierge,” Revue de l’Orient Chrétien 6 (1901): 512–31 [edition and French translation]; Karl-Erik Rignell, A Letter from Jacob of Edessa to John the Stylite of Litarab Concerning Ecclesiastical Canons (Lund: CWK Gleerup, 1979) [edition and English translation]; Alison Salvesen, “Jacob of Edessa’s Life and Work: A Biographical Sketch,” in Ter Haar Romeny, Jacob of Edessa and the Syriac Culture of His Day, 1–10; Uriel I. Simonsohn, “‘Halting between Two Opinions’: Conversion and Apostasy in Early Islam,” Medieval Encounters 19 (2013): 362–64; Herman G. B. Teule, “Jacob of Edessa and Canon Law,” in Ter Haar Romeny, Jacob of Edessa and the Syriac Culture of His Day, 83–100.
E. W. Brooks, “The Chronological Canon of James of Edessa,” Zeitschrift der Deutschen Morgenländischen Gesellschaft 53 (1899): 261–327; ibid., 54 (1900): 100–102; Christian-Muslim Relations, 231–32; CSCO 5: 261–330 [edition]; CSCO 6: 199–255 [Latin translation]; Amir Harrak, “Jacob of Edessa as a Chronicler,” in Studies on Jacob of Edessa, edited by Gregorios Yohanna Ibrahim and George Anton Kiraz (Piscataway, NJ: Gorgias Press, 2010), 43–64; Hoyland, Seeing Islam, 165; Palmer, West-Syrian Chronicles, 36–40 [English translation]; Stephen J. Shoemaker, The Death of a Prophet: The End of Muhammad’s Life and the Beginnings of Islam (Philadelphia: University of Pennsylvania Press, 2012), 36–38; Witold Witakowski, “The Chronicle of Jacob of Edessa,” in Jacob of Edessa and the Syriac Culture of His Day, edited by Bas ter Haar Romeny (Leiden: Brill, 2008), 25–48; Wright, Catalogue 3:1062–64.
Bas ter Haar Romeny, “Jacob of Edessa on Genesis: His Quotations of the Peshitta and His Revision of the Text,” in Jacob of Edessa and the Syriac Culture of His Day, edited by Haar Romeny (Leiden: Brill, 2008), 151–55; Dirk Kruisheer, “Reconstructing Jacob of Edessa’s Scholia,” in The Book of Genesis in Jewish and Oriental Christian Interpretation: A Collection of Essays, edited by Judish Frishman and Lucas Van Rompay (Leuven: Peeters, 1997), 187–96; George Phillips, Scholia on Passages of the Old Testament (London: Williams and Norgate, 1864), *25–*27, 39–42 [Edition and English translation]; Wright, Catalogue 2:591.
Christian-Muslim Relations, 232–33; C. Kayser, Die Canones Jacobs von Edessa übersetzt und erläutert (Leipzig: J. C. Hinrichs, 1886), 4, 34–35 [edition and German translation].
Y. Elitzur and Zeʾev Erlich, “A New bltmya Inscription from Kāmed El-Lawz in the Lebanon Valley,” Journal of the American Oriental Society 105 (1985): 711–14; P. Mouterde, “Inscriptions en syriaque dialectal à Kamed (Beqʻa),” Mélanges de l’Université Saint-Joseph 22 (1939): 77–106 [edition and French translation].
François Nau, “Un colloque du patriarche Jean avec l’émir des Agaréens et faits divers des années 712 à 716,” Journal Asiatique 11, no. 5 (1915): 253–56 [edition and French translation]; Palmer, West-Syrian Chronicles, 45–48 [English translation]; Michael Philip Penn, “Monks, Manuscripts, and Muslims: Syriac Textual Changes in Reaction to the Rise of Islam,” Hugoye: Journal of Syriac Studies 12, no. 2 (2009): 248–49; Wright, Catalogue 2:989–1003.
CSCO 5: 155 [edition]; CSCO 6: 119 [Latin translation]; Hoyland, Seeing Islam, 395–96; J. P. N. Land, Anecdota Syriaca (Leiden: E. J. Brill, 1862), 40 [edition and Latin translation]; Palmer, West-Syrian Chronicles, 49–50 [English translation]; Michael Philip Penn, “Monks, Manuscripts, and Muslims: Syriac Textual Changes in Reaction to the Rise of Islam,” Hugoye: Journal of Syriac Studies 12, no. 2 (2009): 240–44; Penn, “Moving beyond the Palimpsest: Erasure in Syriac Manuscripts,” Journal of Early Christian Studies 18, no. 2 (2010): 289–92; Wright, Catalogue 2:992–93.
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Gerrit J. Reinink, “An Early Syriac Reference to Qurʼan 112?,” in All Those Nations . . . Cultural Encounters within and with the Near East, edited by H. L. J. Vanstiphout (Groningen: Styx Publications, 1999), 123–30; Reinink, “Political Power and Right Religion in the East Syrian Disputation between a Monk of Bēt Ḥalē and an Arab Notable,” in The Encounter of Eastern Christianity with Early Islam, edited by Emmanouela Grypeou, Mark N. Swanson, and David Thomas (Leiden: Brill, 2006), 155–57; Reinink, “Die Textüberlieferung der Gannat Bussame,” Le Muséon 90 (1977): 111–15.
David Bertaina, Christian and Muslim Dialogues: The Religious Uses of a Literary Form in the Early Islamic Middle East (Piscataway, NJ: Gorgias Press, 2011), 138–45; Christian-Muslim Relations, 268–73; Sidney H. Griffith, “Christians, Muslims and the Image of the One God: Iconophilia and Iconophobia in the World of Islam in Umayyad and Early Abbasid Times,” in Die Welt der Götterbilder, edited by Brigitte Groneberg and Hermann Spieckermann (New York: Walter de Gruyter, 2007), 347–80; Griffith, “Disputing with Islam in Syriac: The Case of the Monk of Bēt H.ālē and a Muslim Emir,” Hugoye: Journal of Syriac Studies 3 (2000): 29–54; Griffith, Syriac Writers on Muslims and the Religious Challenge of Islam (Kottayam, Kerala: St. Ephrem Ecumenical Research Institute, 1995), 26–37; Hoyland, Seeing Islam, 465–572; Peter Jager, “Intended Edition of a Disputation between a Monk of the Monastery of Bet Ḥale and One of the Ṭayoye,” IV Symposium Syriacum, 1984, edited by H. J. W. Drijvers, R. Lavenant, C. Molenberg, and G. J. Reinink (Rome: Pontificium Institutum Studiorum Orientalium, 1987), 401–2; Reinink, “Bible and Qurʼan in Early Syriac Christian-Islamic Disputation,” in Christians and Muslims in Dialogue in the Islamic Orient of the Middle Ages, edited by Martin Tamcke (Beirut: Ergon Verlag, 2007), 57–72; Reinink, “Following the Doctrine of the Demons: Early Christian Fear of Conversion to Islam,” in Cultures of Conversions, edited by Jan N. Bremmer, Wout J. van Bekkum, and Arie L. Molendijk (Leuven: Peeters, 2006), 134–37; Reinink, “From Apocalyptics to Apologetics: Early Syriac Reactions to Islam,” in Endzeiten: Eschatologie in den monotheistischen Weltreligionen, edited by Wolfram Brandes and Felicitas Schmieder (Berlin: Walter de Gruyter, 2008), 82–87; Reinink, “The Lamb on the Tree: Syriac Exegesis and Anti-Islamic Apologetics,” in The Sacrifice of Isaac: The Aqedah (Genesis 22) and Its Interpretations, edited by Ed Noort and Eibert Tigchelaar (Leiden: Brill, 2002), 109–24; Reinink, “Political Power and Right Religion in the East Syrian Disputation between a Monk of Bēt Ḥalē and an Arab Notable,” in The Encounter of Eastern Christianity with Early Islam, edited by Emmanouela Grypeou, Mark N. Swanson, and David Thomas (Leiden: Brill, 2006), 153–70; Reinink, “The Veneration of Icons, the Cross, and the Bones of the Martyrs in an Early East-Syrian Apology against Islam,” in Bibel, Byzanz und Christlicher Orient: Festschrift für Stephen Gerö zum 65. Geburtstag, edited by D. Bumazhnov, E. Grypeou, T. B. Sailors, and A. Toepel (Leuven: Peeters, 2011), 329–42; Addai Scher, “Notice sur les manuscrits syriaques et arabes conservés à l’archevêché chaldéen de Diarbékir,” Journal Asiatique 10 (1907): 395–98; David Taylor, forthcoming in Christsein in der islamischen Welt, Sven Grebenstein and Sidney Griffith, eds. [English translation].