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Extra resources for Lesser Gods of the Ancient Near East and Some Comparisons with Heavenly Beings of the Old Testament (Angelology)

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His apparent role in royal, extra-provincial networks, his apparent affinity to Stoicism (cf. ) and the absence of unambiguous statements of Christian conviction. Cf. also below. K. Ross, Roman Edessa. Politics and Culture on the Eastern Fringes of the Roman Empire, 114–242 CE (London: Routledge, 2001). Sommer, Roms orientalische Steppengrenze. esp. 225ff. , each with further literature. On chronology see A. Luther, “Elias von Nisibis und die Chronologie der edessenischen Könige,” Klio 81 (1999): 180–198.

20 If the reference in the Letter is indeed to Verwaltung in der römischen Kaiserzeit. Studien zum praefectus Aegypti (Stuttgart: Steiner, 2009) 364–367. For the meaning of φιλορώμαιος see now M. Facella, “Advantages and Disadvantages of an Allied Kingdom: The Case of Commagene,” in: M. Facella / T. ), Kingdoms and Principalities in the Roman Near East (Stuttgart: Steiner, 2010), 181–197, esp. 186–191. 17 Jos. BJ 7,7,1–3. 18 J. Wagner, Seleukeia am Euphrat / Zeugma (Wiesbaden: Reichert, 1976) 23–24, 65ff.

E. Lendon, Empire of Honor. The Art of Government in the Roman World (Oxford; Clarendon Press, 1997). Speidel, Heer und Herrschaft, 244. 16 michael a. 10 No need to say that doubts expressed by imprisoned foreigners who were charged of political crimes would hardly have been taken seriously. Neither would those representing Roman power have agreed that their status as civilized people depended on whether or not Mara bar Sarapion would be permitted to return to his country. 11 Although they would therefore certainly have agreed that paideia should be an essential characteristic of a good ruler or governor, they would neither have admitted Mara bar Sarapion’s superiority in this respect nor his verdict in this matter.

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