This useful edited volume resides at the analytical nexus of language practice (especially multilingualism) and the social structures of groups and individuals in the late-antique Mediterranean and Near East. Accordingly, it stands alongside several important volumes on bilingualism and multilingualism in antiquity (e.g., Adams, Janse, and Swain [2022]; Mullen and James [2012]). The book is divided into three parts. The first is largely oriented around language choice between Syriac and other languages (mostly Greek) on inscriptions from late-antique Syria, with essays stressing: the fifth-century CE resurgence of Syriac as an epigraphic language (likely because of its status as spoken language) in Northern Syria despite the overwhelming dominance of Greek (Françoise Briquel Chatonnet); the agency of bilingual inscribers in codeswitching between Greek and Syriac (Paweł Nowakowski); the shift in Syriac “signatures” on floor mosaics (in dialogue with Greek inscriptions) from markers of local professional identities in domestic spaces to communal and religious signifiers in churches (Sean V. Leatherbury); and the social implications (e.g., networks, mobility, and multilingualism) of language selection on Jewish communal building inscriptions from Palmyra, Apamea, and Dura Europos (Eleonora Cussini). Part two focuses on developments in late-antique epigraphy with an eye toward a wider geographical range, attending to: the methodological implications of inscriptions from South-East Turkey for Syriac paleography (e.g., shape cannot be the sole criterion for distinguishing monumental and cursive styles) (Simon Brelaud, Jimmy Daccache, and Flavia Ruani); the epigraphic cultures of Phoenicia and Judaea–Palestine from a comparative perspective (based on chronology, geography, and language) (Piotr Głogowski); and a statistical approach to linguistic shifts in Egyptian inscriptions and graffiti from the third to the eighth centuries CE (Joanna Wilimowska). The final section turns to specific social settings such as the diverse ways foreign-language speakers and language learning were managed in Christian ascetic contexts in Egypt and the Near East (Yuliya Minets); the identification of laypeople as creators of Coptic ritual/magical materials (Przemysław Piwowarczyk); and the important role of Coptic in cultural mediation (both institutionally and for intercultural communication) during early Islamic Egypt (Jennifer Cromwell). The volume concludes with an epilogue written by F. Scott Johnson that draws attention to the evidentiary and methodological challenges facing scholars who assess the language habits of early Christians from the New Testament through Late Antiquity. I highly recommend this volume for its productive mix of philology (across diverse late-antique languages and cultures) and analytical models (esp. codeswitching and cultural mediation).