Suchergebnisse

Introduction:Reading the Bible and Latinx migrations / the Bible as text(s) of migration /Efraín Agosto and Jacqueline M. Hidalgo --The Bible as homing device among Cubans at Claremont's Calvary Chapel /Jacqueline M. Hidalgo --Gendering (im)migration in the Pentateuch's legal codes : a reading from a Latina perspective /Ahida Calderón Pilarski --Channeling the Biblical exile as an art task for Central American refugee children on the Texas-Mexico border /Gregory Lee Cuéllar --"Out of Egypt I called my Son" : Migration as a male activity in the New Testament Gospels /Gilberto A. Ruiz --The flight to Egypt : Toward a protestant Mariology in migration /Nancy Elizabeth Bedford --Whence migration? Babel, Pentecost, and Biblical imagination /Eric D. Barreto --Islands, borders, and migration: Reading paul in light of the crisis in Puerto Rico /Efraín Agosto --Border crossing into the promised land: The eschatological migration of God's people in Revelation 2:1-3:22 /Roberto Mata --Reading (our)selves in migration: A response /Margaret Aymer.

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.

The Bible in American life today / by Philip Goff, Arthur Farnsley, and Peter Thuesen -- America's first Bible : native uses, abuses, and re-uses of the Indian Bible of 1663 / by Linford D. Fisher -- The debate over prophetic evidence for the authority of the Bible in Cotton Mather's Biblia Americana / by Jan Stievermann -- Navigating the loss of interpretive innocence : reading the enlightenment Bible in early modern America / by Robert E. Brown -- Reading the Bible in a Romantic era / by Beth Schweiger -- The origins of whiteness and the black (biblical) imagination : the Bible in the slave narrative tradition / by emerson B. Powery -- Biblical women in the woman's exponent : the Bible in nineteenth-century Mormonism / by Amy Easton-Flake -- Scriptualizing religion and ethnicity : the circle seven Koran / by Sylvester Johnson -- Reading the Bible in war and crisis to know the future / by Matthew Avery Sutton -- Reference bibles and interpretive authority / by B.M. Pietsch -- The soul's train : the Bible and southern folk and popular music / by Paul Harvey -- Where two or three are gathered : the adult Bible class movement and the social life of Scripture / by Christopher D. Cantwell -- The word is true : King James onlyism and the quest for certainty in American evangelical life / by Jason A. Hentschel -- Selling trust : the Living Bible and the business of biblicism / by Daniel Vaca -- The Bible and the legacy of first wave feminism / by Claudia Setzer -- Let us be attentive : the orthodox study Bible, converts, and the debate on orthodox lay uses of Scripture / by Garrett Spivey -- The continuing distinctive role of the Bible in American lives : a comparative analysis / by Corwin Smidt -- Emerging trends in American children's Bibles, 1990-2015 / by Russell W. Dalton -- The curious case of the Christian Bible and the U.S. Constitution : challenges for educators teaching the Bible in a multi-religious context / by John F. Kutsko -- Transforming practice : American Bible reading in digital culture / by John B. Weaver -- Readers and their e-bibles : the shape and authority of the hypertext canon / by Bryan Bibb -- How American women and men read the Bible / by Amanda Friesen -- Feels right exegesis : qualitative research on how millennials read the Bible / by J. Derrick Lemons -- Crowning the King : the use of production and reception studies to determine the most popular English-language Bible translation in contemporary America / by Paul Gutjahr -- Literalism as creativity : intertextuality in making a biblical theme park / by James S. Bielo -- The Bible in the evangelical imagination / by Daniel Silliman -- Feeling the word : sensing Scripture at Salvation Mountain / by Sara M. Patterson -- The Bible : then and now / by Mark Noll

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.

Introduction / Lieke Wijnia and James S. Bielo -- Nazareth in pewter : pilgrims' badges of Loreto, Walsingham and Wavre / Hanneke van Asperen -- "Blinded by their zeal" : guide books to the Holy Land / Jack Kugelmass -- Back to the garden : bringing visitors to American edens, 1885-1956 / Brook Wilensky-Lanford -- The Latter-day Saints, the Bible, and tourism / Daniel H. Olsen and George A. Pierce -- Looking for a miracle : tourism, Tanya and Theurgy at the grave of the 'late' Lubavitcher rebbe / Simon Dein -- Media pilgrimage : the stories that shape the modern Camino de Santiago / Suzanne van der Beek -- Cultural-religious routes and their tourism valorization : in the "footsteps of the Apostle Paul in Greece" / Polyxeni Moira -- Bible museums / Crispin Paine -- Rewriting the Bible : the visual culture of creation science / Larissa Carneiro -- Music, scripture and the sacred : negotiating the postsecular at a Dutch arts festival / Lieke Wijnia -- Building on the gospel : the Moravian settlement at Christiansfeld / Marie Vejrup Nielsen -- Afterword / James S. Bielo.

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.

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