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Hittites appear quite often in the Bible, as usually translated, and they happen to be related, even nowadays, to the Hittite Empire of the Bronze Age. This understanding of the biblical texts does not take historical data into account. While some passages may allude to Neo-Hittite states of Syria or be inspired by the cuneiform use of Hatti in Iron Age II, other mentions must have referred originally to the North-Arabian tribe Hatti, living in southern Canaan or the Negev and known from the toponymic list of Shoshenq I (10th century B.C.) and certainly from the inscriptions of Tiglath-pileser (8th century B.C.). The case of "Uriah the Hittite" is somewhat different, because the man in question was ewri Hutiya, bearing the Hurrian title "lord" or "king" and a Hurrian personal name. He was apparently continuing the lineage of Hurrian princes of Jerusalem known from some Amarna letters of the 14th century B.C. Hurrian political and military influence in Canaan is well attested, but the Nuzi analogies with patriarchal narratives hardly prove a characteristic Hurrian impact on Israelite customs and the early Hebrew literature. The role of Hurrians, called Horites in the Bible, could no longer be understood properly by the redactors of biblical books, but the realm of Urartu in Iron Age II Anatolia seems to have been known quite well in scribal circles. ; Hittites appear quite often in the Bible, as usually translated, and they happen to be related, even nowadays, to the Hittite Empire of the Bronze Age. This understanding of the biblical texts does not take historical data into account. While some passages may allude to Neo-Hittite states of Syria or be inspired by the cuneiform use of Hatti in Iron Age II, other mentions must have referred originally to the North-Arabian tribe Hatti, living in southern Canaan or the Negev and known from the toponymic list of Shoshenq I (10th century B.C.) and certainly from the inscriptions of Tiglath-pileser (8th century B.C.). The case of "Uriah the Hittite" is somewhat different, because the man in question was ewri Hutiya, bearing the Hurrian title "lord" or "king" and a Hurrian personal name. He was apparently continuing the lineage of Hurrian princes of Jerusalem known from some Amarna letters of the 14th century B.C. Hurrian political and military influence in Canaan is well attested, but the Nuzi analogies with patriarchal narratives hardly prove a characteristic Hurrian impact on Israelite customs and the early Hebrew literature. The role of Hurrians, called Horites in the Bible, could no longer be understood properly by the redactors of biblical books, but the realm of Urartu in Iron Age II Anatolia seems to have been known quite well in scribal circles. ; Hittites appear quite often in the Bible, as usually translated, and they happen to be related, even nowadays, to the Hittite Empire of the Bronze Age. This understanding of the biblical texts does not take historical data into account. While some passages may allude to Neo-Hittite states of Syria or be inspired by the cuneiform use of Hatti in Iron Age II, other mentions must have referred originally to the North-Arabian tribe Hatti, living in southern Canaan or the Negev and known from the toponymic list of Shoshenq I (10th century B.C.) and certainly from the inscriptions of Tiglath-pileser (8th century B.C.). The case of "Uriah the Hittite" is somewhat different, because the man in question was ewri Hutiya, bearing the Hurrian title "lord" or "king" and a Hurrian personal name. He was apparently continuing the lineage of Hurrian princes of Jerusalem known from some Amarna letters of the 14th century B.C. Hurrian political and military influence in Canaan is well attested, but the Nuzi analogies with patriarchal narratives hardly prove a characteristic Hurrian impact on Israelite customs and the early Hebrew literature. The role of Hurrians, called Horites in the Bible, could no longer be understood properly by the redactors of biblical books, but the realm of Urartu in Iron Age II Anatolia seems to have been known quite well in scribal circles.

According to Bakhtin dialogue is the essential symbolic medium through which all social relations are necessarily constituted. This must be seen against the background of a literary approach which is not comprehensive enough. There are different forms of dialogue in and with the Bible. The dialogics of the New Testament is more complex than that of the poetics of the Hebrew Bible. The New Testament develops a new form of dialogue when compared with the poetics of the Hebrew Bible. The dialogue within the Bible should also be situated in the context of intertextuality. Interpretation is also a practical affair with a political element in it. Dialogue with the Bible is not only a one way movement to the Bible, but the Bible can also contradict and surprise the reader.

Cover -- Title Page -- Copyright -- Dedication -- Contents -- Introduction -- Abandonment -- Adoption -- Anger -- Assurance -- Babies -- Belonging -- Bible -- Birth -- Blessing -- Bullies -- Burnout -- Children -- Confidence -- Contentment -- Courage -- Death -- Decisions -- Depression -- Discipline -- Discouragement -- Doubt -- Education -- Emotions -- Encouragement -- Endurance -- Energy -- Eternity -- Faith -- Family -- Fear -- Forgiveness -- Friends -- Future -- God's Will -- Grace -- Grief -- Guidance -- Happiness -- Healing -- Heartbreak -- Hope -- Hospitality -- Infertility -- Injustice -- Insecurity -- Integrity -- Joy -- Legacy -- Loss -- Love -- Marriage -- Mentoring -- Mercy -- Miscarriage -- Motherhood -- Obedience -- Opportunity -- Overwhelmed -- Parenting -- Patience -- Peace -- Perseverance -- Prayer -- Priorities -- Prodigals -- Protection -- Provision -- Refreshment -- Regret -- Releasing Children -- Rest -- Sleepless Nights -- Special Needs -- Thoughts -- Victory -- Waiting -- Weariness -- Wisdom -- Worry -- Yearning -- About the Author.

Quickly changing concepts on gender roles are a pivotal issue in after-colonial African societies. Many women (and men) are calling for a radical change as they feel traditional gender concepts as being oppressive, inhuman and un-Christian. Gender equality, gender fairness is on their agenda. On the other hand, for many men (and women) these societal changes are painful "gender troubles" and seem to be dangerous for gender-based identity, threatening traditional African values. Volume 22 of the BiAS series deals with this central topic by asking what gender troubles have to do with the Bible. Are biblical texts an obstacle for women's liberation? Is the Bible a divine guaranty for male supremacy or rather an advocate for gender equality? What are "redemptive masculinities" and how do they relate to a new, truly Christian understanding of the role of women in church, society and state? – Scholars from different disciplines and several countries are dealing with these urgent questions to help scholars, students, pastors, politicians and members of Christian churches to find a way to more gender fairness and "gender joy".

Cover -- Title -- Copyright -- Contents -- List of Contributors -- List of Figures -- Introduction / Lieke Wijnia and James Bielo -- Part I Origins -- Chapter 1 Nazareth in Pewter: Pilgrims' Badges of Loreto, Walsingham and Wavre / Hanneke van Asperen -- Chapter 2 'Blinded by Their Zeal': Guide Books to the Holy Land / Jack Kugelmass -- Chapter 3 Back to the Garden: Bringing Visitors to American Edens, 1885-1956 Brook Wilensky-Lanford -- Part II Pilgrimage and Religious Tourism -- Chapter 4 The Latter-Day Saints, the Bible and Tourism / Daniel H. Olsen and George A. Pierce -- Chapter 5 Looking for a Miracle: Tourism, Tanya and Theurgy at the Grave of the 'Late' Lubavitcher Rebbe / Simon Dein -- Chapter 6 Media Pilgrimage: The Stories that Shape the Modern Camino de Santiago / Suzanne van der Beek -- Chapter 7 Cultural-religious Routes and Their Tourism Valorization: 'In the Footsteps of the Apostle Paul' in Greece / Polyxeni Moira -- Part III Heritagization -- Chapter 8 Bible Museums / Crispin Paine -- Chapter 9 Rewriting the Bible: The Visual Culture of Creation Science / Larissa Carneiro -- Chapter 10 Music, Scripture and the Sacred: Negotiating the Postsecular at a Dutch Arts Festival / Lieke Wijnia -- Chapter 11 Building on the Gospel: The Moravian Settlement at Christiansfeld / Marie Vejrup Nielsen -- Afterword / James S. Bielo -- Index.

The Maltese translation of the Bible is the product of literary and religious factors and, to a certain extent, private enterprise. For many long centuries, i.e. until the dosing years of the eighteenth century, the Maltese language was never used for literary purposes, the languages of education being Latin and Italian. The earlier Maltese writers found an enormous difficulty to reduce to some sort of Latin script a Semitic language which had many sounds that were absent in Romance languages. Moreover up to the beginning of the nineteenth century the education of the population was very poor. In the year 1836 there were only three Government Elementary schools: one in Valletta, the capital, another in Senglea and the third, very poorly attended, in Gozo, the sister Island, in all of which the instruction was of a meagre and wretched character. As there were very few who could write and read Maltese, the need of a Maltese translation of the Bible was not yet felt. ; N/A

Dr. Eugene Osterhaven has dedicated himself to the principle of the Reformation that all of life must be lived according to the Word of God as revealed in the Scriptures. This principle is significant not only for the life of the individual believer and the faith of the church. He also applied it to civil governments and public life. With the dissolving of transcendental foundations international law has practically disappeared and the world political picture is one of near chaos. What is needed is an adequate foundation on which a doctrine of the state can be built, one of our most urgent political tasks today. In our judgment that foundation must be derived from principles found in scripture. Here men learn that God is the Lord and that all authority and blessing derive from him. Professor Osterhaven thus stands with the whole Reformed tradition in affirming the public role of the Law of God which in the words of Calvin was recorded on "public" tablets. The Scriptures are not simply God's gift to believing individuals or the church, but to people of all ages. "And surely in this respect God has, by his singular providence, taken thought for mortals through all ages." In the Reformed tradition, the Bible as God's gift to his world is not a sectarian book.

Intro -- Endpapers -- Title Page -- Dedication -- Contents -- Foreword -- One: Words to Dance to -- Paul Flynn-Choose Life: George Michael -- Freddy McConnell-David Bowie -- Mykki Blanco-Radical Genius: Vaginal Davis -- Mark Moore-Quentin Crisp -- David Furnish-Sylvester -- Elton John-Divine -- Two: Words of Joy -- Jack Guinness-RuPaul -- Courtney Act-Priscilla, Queen of the Desert -- Graham Norton-Armistead Maupin -- Gus Kenworthy-Adam Rippon -- Lady Phyll-Moud Goba: My Sister's Keeper -- Matthew Todd-Harvey Fierstein -- Three: Words to Inspire Change -- Munroe Bergdorf-Paris Is Burning -- Mae Martin-Tim Curry -- Hanne Gaby Odiele-Pidgeon Pagonis -- Paris Lees-Edward Enninful -- Tan France-Queer Eye -- Paula Akpan-Black British Lesbians -- Four: Words of Wisdom -- Amelia Abraham-Susan Sontag -- Hans Ulrich Obrist-Ever Félix González-Torres! -- Juliet Jacques-Pier Paolo Pasolini -- Joseph Cassara-Pedro Almodóvar -- Russell Tovey-David Robilliard -- Paul Mendez-A Love Letter to James Baldwin -- Artists -- A Note on the Endpapers and Maps -- About the Author -- Copyright -- About the Publisher.