NYTimes: Wikipedia Emerges as Trusted Internet Source for Ebola Information

From The New York Times

Wikipedia Emerges as Trusted Internet Source for Ebola Information
The encyclopedia’s main Ebola article has had 17 million page views in the last month, rivaling pages from the World Health Organization and the Centers for Disease Control and Prevention.
http://nyti.ms/1rHy4fK

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Questions You Never Thought to Ask Your Mother

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What are the other names for Scallions?

A scallion (spring onion in Britain) is one of various Allium species, all of which have hollow green leaves (like the common onion), but which lack a fully developed root bulb. It has a relatively mild onion flavor, and is used as a vegetable, either raw or cooked. Many other names are used, including green onion, spring onion, salad onion, table onion, green shallot, onion stick, long onion, baby onion, precious onion, yard onion, gibbon, syboe or scally onion. The words scallion and shallot are related and can be traced back to the Greek ασκολόνιον (‘askolonion’)

Related Questions:
“What is the difference between scallions, chives and green onions?”

A scallion (UK: Spring Onion) is one of various Allium species, all of which have hollow green leaves (like the common onion), but which lack a fully developed root bulb. It has a relatively mild onion flavor, and is used as a vegetable, either raw or cooked. Many other names are used, including green onion, spring onion, salad onion, table onion, green shallot, onion stick, long onion, baby onion, precious onion, yard onion, gibbon, syboe or scally onion.

Etymology
The words scallion and shallot are related and can be traced back to the Greek askolonion as described by the Greek writer Theophrastus. This name, in turn, seems to originate from the name of the town of Ashkelon. The plant itself apparently came from farther east of Europe.[1]

Types
Germinating scallions, 10 days old
The Welsh onion (Allium fistulosum) does not form bulbs even when mature, and is grown in the West almost exclusively as a scallion or salad onion, although in Asia this species is of primary importance and used both fresh and in cooking.[2] “Scallion” is also used for young plants of the common onion (A. cepa var. cepa) and shallot (A. cepa var. aggregatum, formerly A. ascalonicum), harvested before bulbs form, or sometimes when slight bulbing has occurred. Most of the cultivars grown in the West primarily as salad onions or scallions belong to A. cepa var. cepa.[3] Other species sometimes used as scallions include A. ×proliferum and A. ×wakegi.[4]

Species and cultivars which may be called “scallions” include:
* Allium cepa
* “White Lisbon”
* “White Lisbon Winter Hardy” – an extra-hardy variety for overwintering
* Calçot
* Allium chinense
* Allium fistulosum
* A. ×proliferum
* Allium ×wakegi

Chopped scallions
Harvested for their taste, they are milder than most onions. They may be cooked or used raw as a part of salads, salsas, or Asian recipes. Diced scallions are used in soup, noodle and seafood dishes, as well as sandwiches, curries or as part of a stir fry. In many Eastern sauces, the bottom half-centimetre (quarter-inch) of scallion roots is commonly removed before use.

In Mexico and the Southwest United States, cebollitas are scallions that are sprinkled with salt and grilled whole for cheese and rice . Topped with lime juice, they typically serve as a traditional accompaniment to asado dishes.[5][6]

In Catalan cuisine, calçot is a variety of green onion traditionally eaten in a calçotada (plural: calçotades). A popular gastronomic event of the same name is held between the end of winter and early spring, where calçots are grilled, dipped in salvitxada or romesco sauce, and consumed in massive quantities.[7][8]

In Vietnam, Welsh onion is important to prepare dưa hành (fermented onions) which is served for Tết, the Vietnamese New Year. A kind of sauce, mỡ hành (Welsh onion fried in oil), is used in dishes such as cơm tấm, bánh ít, cà tím nướng, and others. Welsh onion is the main ingredient in the dish cháo hành, which is a rice porridge dish to treat the common cold.

In India it is eaten as an appetizer (raw) with main meals. In north India Coriander, Mint and Green Onion Chutney is made using Scallions (raw).

In southern Philippines, it is ground in a mortar along with some ginger and chili pepper to make a native condiment called wet palapa, which can be used to spice up dishes, or topped in fried or sun dried food. It could also be used to make the dry version of palapa, which is stir fried fresh coconut shavings and wet palapa.

During the Passover meal (Seder), Persian Jews lightly and playfully strike family members with scallions when the Hebrew word dayenu is read, symbolizing the whips endured by the Israelites under the ancient Egyptians.[9]

Scallions have various common names throughout the world. In some countries, green onions are mistakenly called shallots by non-gardeners, and shallots are referred to by alternative names such as eschallot or eschalotte.
* Arabic: Known in the Arab-speaking countries as “بصل أخضر” (green onion).
* Australia: The common name is “spring onion”.
* Austria and Germany: Known as Frühlingszwiebel, which means “spring onion”.
* Belgium: Known as sjalotjes.
* Brazil: Known as cebolinha.
* Canada: Known as green onion.
* Caribbean: Often referred to as “chives”.
* China: The common name is cōng (葱); xiǎocōng (小葱) is another term for spring onions.
* Denmark: Known as “forårsløg”
* Greece: Known as “φρέσκο κρεμμυδάκι”
* Iceland: Known as vorlaukur.
* India: They may be referred to as “spring onions”.
* Indonesia and Malaysia: Known as daun bawang.
* Iran: Known as پیازچه.
* Ireland: The term “scallions” is commonly used.[10]
* Japan: Known as negi (葱 / ねぎ) in Japanese.
* Korea: Known as pa (파).
* Netherlands: Known as bosuitjes, which literally translates as “forest onions”, or lenteuitjes, which translates as “spring onions”.
* New Zealand: The common name is “spring onion”.
* Peru: The common name is cebolla china which means “Chinese onion” in Spanish.
* Philippines: Known as sibuyas. Same as onion.
* Serbia: Known as mladi luk, which means “baby onion”.
* Sweden: Known as salladslök or vårlök.
* United Kingdom and some Commonwealth countries, including Singapore: The most common name is “spring onion”. In Northern Ireland, the name scallion is preferred; in Scotland they are known as “spring onion”, and also occasionally in Scots as cibies HYPERLINK “http://www.ask.com/wiki/Scallion” \l “cite_note-Findlay-10″ [10] or sibies, from the French syboe.
* United States: Known as “scallion” or “green onion”. The term “green onion” is also used in reference to immature specimens of the ordinary onion (Allium cepa) harvested in the spring, and the term “spring onion” refers exclusively to this onion in the United States.
* Wales: Also known as “gibbon” /ˈdʒɪbən/.[11] Known in South Wales as shibwns.

Google also:
* Allium tricoccum
* Chives
*Leek
*Onion

References & Notes:
1. Allium Crop Science: recent advances at Google Books, last retrieved 2007-03-31
2. Not available
3. Not available
4. Not available
5. Cebollitas, last retrieved 2012-09-01.
6. At the Nation’s Table: Chicagoat New York Times Archives, last retrieved 2012-09-01.
7. Els “Calçots”
8. Grilled Green Onions with Romesco, last retrieved 2012-09-01.
9. “An Iranian Seder in Beverly Hills”. The New York Times.
10. a b Breanne Findlay. The Celtic Diet: Let History Shape Your Future. Trafford Publishing, 2012. p. 41. ISBN 9781466963573
11. Gary Hunter, Terry Tinton, and Patrick Carey. Professional Chef – Level 3 – S/Nvq. Cengage Learning EMEA, 2008. ISBN 9781844805310

The content on this page originates from Wikipedia and is licensed under the GNU Free Document License or the Creative Commons CC-BY-SA license.

Source URL: http://www.ask.com/wiki/Scallion

MISSING & EXPLOITED CHILDREN: Important Message

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Help NCMEC During National Preparedness Month

When disaster strikes, we can be ready to help reunite children with their families.

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What is the Magna Carta Project?

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The 800th Anniversary of the Magna Carta

By Lynden Raber Castle Rodriguez

I thought I might spend a little time writing about the upcoming 800th Anniversary of the Magna Carta. This is a huge project, so I think I will explore this celebration over several articles in coming issues.

I have been working for some time on the Magna Carta Project on WikiTree. Wikitree is a free collaborative worldwide family tree; and one of its efforts has been to take on the task of identifying the website profiles of the Magna Carta Surety Barons and the Gateway Ancestors that ultimately came to the American colonies.

In the process of working with this project, I have discovered a few things about myself: 1) I am fairly good at genealogy research; 2) My HTML skills are approaching advanced; 3) This is exactly the sort of project I had been searching for since finishing college.

Although the general deadline is set for June 2015, I am experiencing the same feelings I had when working on a challenging paper in college (Yes, I’m a geek, and I love to write!). I love the challenge of researching the Magna Carta Surety Barons and the Gateway Ancestors that arrived on the shores of what would come to be known as the United States of America.

It started with the Pilgrims at Plymouth Rock, the Massachusetts Bay Colony, the Virginia Colony, and all the other colonies that come to form the Thirteen Colonies that would one day rise up against the British Empire and begin to create a new and experimental Democracy. It is hard to imagine that this might not have happened at all, had it not been for the Magna Carta and the Magna Carta Surety Barons.

During my research on the Magna Carta Surety Barons and their descendants, I began to realize this was a work of greater magnitude than I had anticipated. One of the things I soon discovered was that I am also a descendant of the Magna Carta Barons, and that there are many living today in the United States today that also descend from them…but don’t realize it.

In the coming weeks I will write more on the Magna Carta Project at WikiTree, and I will begin to write their story.

In the coming months, I will also beginning writing about some of the following projects at WikiTree, to name a few:

More American cities are blocking individuals and ministries from feeding homeless people in parks and public squares

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The following article is reflective of society’s growing attitude that the homeless should not be seen, and not fed. This is also reflective of communities that do not have a feeding program in place and do not care to begin one. In doing so, they think the problem of homelessness will go away.

“It’s really a conundrum because we have to look out for everyone, not just one segment of population.”

 By Bill Briggs
First published May 23 2014, 11:25 AM

More American cities are blocking individuals and ministries from feeding homeless people in parks and public squares, and several Americans have been ticketed for offering such charity, according to a forthcoming report by the National Coalition for the Homeless.

To date, 33 cities have adopted or are considering such food–sharing restrictions, according to the coalition, which shared with NBC News a draft of its soon-to-be published study.

Police in at least four municipalities – Raleigh, N.C.; Myrtle Beach, S.C.; Birmingham, Ala.; and Daytona Beach, Fla. – have recently fined, removed or threatened to jail private groups that offered meals to the homeless instead of letting government-run service agencies care for those in need, the advocacy group reports.

“Homeless people are visible in downtown America. And cities think by cutting off the food source it will make the homeless go away. It doesn’t, of course,” said Michael Stoops, director of community organizing for the National Coalition for the Homeless, based in Washington, D.C.

“We want to get cities to quit doing this,” Stoops said. “We support the right of all people to share food.”

NBC News has chronicled the legal battle waged by a Florida couple, Debbie and Chico Jimenez, who had cooked and served hot meals to homeless people each Wednesday for the past year at a Daytona Beach park. The couple and four friends were cited by police and collectively fined by more than $2,000 for violating a local ordinance that prohibits such public feedings. The ticketed six refused to pay. On Wednesday, Daytona Beach police opted to dismiss the fines.

“The reason these laws are growing across the country is that not enough people are standing up for their God-given rights,” Chico Jimenez said. “And we have a right. We can feed anybody without the law stepping in.”

Daytona Beach offers a clear view of this muddy issue – two sides, two distinct arguments. Jimenez asserts citizens have the authority, if not an obligation, to provide an occasional, nutritious meal to folks in need, and that everyone should share the parks. Daytona Beach leaders argue that the couple’s work worsens homelessness by coaxing impoverished people away from centralized, city-run programs, and they complain that during the couple’s feedings some homeless people mistreated the park and frightened other patrons.

In January, Volusia County (home of Daytona Beach) contracted with Robert Marbut, a national homeless consultant, to assess that city’s problems and suggest solutions – as he’s done in some 60 other towns, according to his website, including St. Petersburg, Fla., Fresno, Calif., and Fort Smith, Ark. He bills each community about $5,900 for his analysis and ideas, he said.

“You’re never going to get anywhere arresting priests, pastors and imams in the street.”

Marbut advised the Volusia County Council that centralized, 24/7 programs that treat the three root causes of homelessness – a lack of jobs, mental illnesses and chronic substance abuse – have been shown to reduce local homeless populations by 80 percent.

But Marbut does not favor any ordinances that criminalize helping the homelesses, he said. (Daytona Beach passed its anti-feeding law before the Jimenezes were fined).

“I prefer changing a community’s culture through a dialogue,” said Marbut, who is based in San Antonio, Texas. “You’re never going to get anywhere arresting priests, pastors and imams in the street.”

But he also cringes at the notion of lone ministries independently launching food-sharing programs without coordinating with other churches or with local charity agencies, he said.

“Give me a name of one person who got a job because they were fed. Feeding alone, or giving out clothing or camping equipment, does not address the core issues of being homeless,” Marbut said. “You don’t graduate from the street because you ate a Big Mac tonight.”

In the Bay Area city of Hayward, Calif., officials enacted a homeless-feeding ordinance in February that carries some of those gentle nuances – a nod that this is hardly a black-and-white problem.

People or groups seeking to feed the homeless in Hayward first must obtain a health department permit to show their fare is safely prepared and served. After that, they can apply for a food-sharing permit. But those individuals still are restricted as to the number of times in a week or a month that they can provide free food at the same location on a public property.

“We found the food sharing itself was not necessarily the issue but there was a host of ancillary behaviors when people gathered after the food sharing,” said Kelly McAdoo, assistant city manager in Hayward. “They would drink heavily, use the public park as a restroom facility, and people would get in fights. Other people would feel intimidated, wouldn’t fee comfortable coming to these parks.”

The idea isn’t to ban outdoor feeding, she said, but to regulate it so that there are clear boundaries on bad acts.

“It’s really a conundrum because we have to look out for everyone, not just one segment of population. Most of us got into local government to help people. We are compassionate,” McAdoo said.

“But it’s a touchy subject. The United States is a very wealthy country and to not provide for those who are less fortunate is something about which a lot of people feel very passionate.”

First published May 23 2014, 11:25 AM

Source URL: http://www.nbcnews.com/news/us-news/food-feud-more-cities-block-meal-sharing-homeless-n113271

 

Stories and the Origin of the First Easter Egg

The First Easter Egg
Before the egg became closely entwined with the Christian Easter, it was honored during many rite-of-Spring festivals. The Romans, Gauls, Chinese, Egyptians and Persians all cherished the egg as a symbol of the universe, of the earth’s rebirth at springtime. With the advent of Chrisianity the symbolism of the egg changed to represent, not nature’s rebirth, but the rebirth of man.Christians embraced the egg symbol and likened it to the tomb from which Christ rose. Saint Augustine first described Christ’s Resurrection from the dead as a chick bursting from an egg. This symbolism was enhanced in the Christian East’s celebration of Easter. At the end of the Paschal Liturgy, the faithful exchange paschal greetings and the priest and the faithful present each other with red eggs. Wooden eggs are sometimes suspended from hanging lamps and chandeliers, and often the faithful decorate wooden eggs with icons and hang them from the vigil lights in their homes.
THE FIRST EASTER EGG
Saint Mary MagdaleneAccording to tradition, Saint Mary Magdalene, who had patrician rank, gained an audience in Rome with the emperor after the Crucifixion and Resurrection of Christ. She denounced Pilate for his handling of Jesus’ trial and then began to talk with Caesar about Jesus’ resurrection. She picked up a hen’s egg from the dinner table to illustrate her point about resurrection. Caesar was unmoved and replied that there was as much chance of a human being returning to life as there was for the egg to turn red. Immediately, the egg miraculously turned red in her hand! It is because of this tradition that Orthodox Christians exchange red eggs at Easter.
OTHER CHRISTIAN TRADITIONS
Eastern Christian legends blended folklore and Christian beliefs and firmly attached the egg to the Easter celebration. A Polish legend tells of when Mary Magdalen went to the sepulchre to anoint the body of Jesus. She had with her a basket of eggs to serve as a repast. When she arrived at the sepulchre and uncovered the eggs, lo, the pure white shells had miraculously taken on a rainbow of colors.Our Lady of CzestochowaOne legend concerns the Virgin Mary. It tells of the time the Blessed Virgin gave eggs to the soldiers at the cross. She entreated them to be less cruel and she wept. Her tears fell upon the eggs, spotting them with dots of brilliant color.Decorating and coloring eggs for Easter was the custom in England during the Middle Ages. The household accounts of Edward I, for the year 1290, recorded an expenditure of eighteen pence for four hundred and fifty eggs to be gold-leafed and colored for Easter gifts.
PYSANKY – THE UKRAINIAN EASTER EGG
The sets of colorful wooden eggs offered by Monastery Icons were handpainted and engraved in the Ukraine and feature traditional folk and religious symbols and designs.FABERGE EGGS
Faberge Easter EggThe most famous decorated Easter eggs were those made by the well-known goldsmith, Peter Carl Faberge. In 1883 the Russian Czar, Alexander, commissioned Faberge to make a special Easter gift for his wife, the Empress Marie.
This special Faberge egg so delighted the Czarina that the Czar promptly ordered the Faberge firm to design further eggs to be delivered every Easter. In later years Nicholas II, Alexander’s son, continued the custom. Fifty-seven eggs were made in all.
To see the colorful wooden eggs offered by Monastery Icons, click here.

http://www.monasteryicons.com/info/easter_egg.hzml

Why Do We Have a Bible? – Biblical Archaeology Society

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By Jacob L. Wright

A new phenomenon is changing the face of education, making first-rate courses from the world’s best universities available to all, wherever they live. The phenomenon is often subsumed under the umbrella term “Massive Open Online Course” (MOOC). Emory University professor Jacob L. Wright will be teaching the free seven-week Coursera course “The Bible’s Prehistory, Purpose, and Political Future” beginning May 26.

Question: Discovered in the caves above Qumran, the Dead Sea Scrolls have provided scholars with important information about the Bible in the first century. How was the Bible formed, and why did a text from a defeated people blossom into the Bible?

Last fall I was selected to teach one of Coursera’s first course offerings on religion—and its very first on the Hebrew Bible as a whole. Entitled “The Bible’s Prehistory, Purpose, and Political Future,” the course will expose students, whether they’re beginners or experts, to an abundance of new research on the history of Israel and on the formation of the Bible. But this is no typical introductory course. My objective is not simply to present various theories for the origins of Israel and the Bible, beginning with Genesis and continuing through various parts of the canon. Instead, my lectures focus on the most basic—and I think most important—question that students often ask, yet instructors rarely address: Why? Why do we have a Bible from ancient Israel and Judah? Could something like it have existed among the Philistines, the Moabites, the Assyrians, the Babylonians or the Persians? If so, why haven’t they been transmitted throughout the ages and been translated into thousands of languages, as the Hebrew Scriptures have been? And why would such a sophisticated corpus of literature as the Bible have its origins in a remote region of the world (the southern Levantine hill country), rather than at the centers of ancient civilization (Mesopotamia and Egypt)? After all, these civilization centers boasted technological supremacy and military superiority. They were the ones who invented writing and easily conquered the population that produced the Bible. Finally, why has the Bible had such a huge impact on world history, shaping the identities of a very wide array of societies across the globe?

The course takes on this paramount question of the Bible’s raison d’être: its why and wherefore. The first two weeks of the class treat the history and archaeology of ancient Israel, and the subsequent weeks examine how the Biblical authors tell their history and interpret their past.  In the free eBook Exploring Genesis: The Bible’s Ancient Traditions in Context, discover the cultural contexts for many of Israel’s latest traditions. Explore Mesopotamian creation myths, Joseph’s relationship with Egyptian temple practices and three different takes on the location of Ur of the Chaldeans, the birthplace of Abraham.  I’m not going to reveal the way I answer the why-question. In order to find out how I think about it, you’ll have to enroll in the course. But I will give you a clue as to where I’m headed. (And two follow-up pieces exclusively on Bible History Daily will offer you a glimpse of some of the course’s content.)The Bible emerged in response to disaster and devastation. If it were not for cataclysmic loss—if the kingdoms of Israel and Judah had continued to flourish—there would be no Bible. I’m not claiming that many of the Bible’s sources did not already exist long before the Babylonians razed Jerusalem to the ground. But there is a significant gap between the original contours of these sources and the shape they are given by the Biblical authors.

According to the Book of Daniel, Babylonian king Belshazzar ordered the gold and silver vessels from the Temple to be brought to his famous feast, where Daniel interpreted the writing on the wall. The authors of the Hebrew Bible fashioned an elaborate and enduring monument to this conquest.

With its walls razed to the ground by Babylon’s armies, Jerusalem joined a long line of ancient vanquished cities—from Ur and Nineveh and Persepolis to Babylon itself. While some recovered from the destruction, others did not. But none responded to political catastrophe by fashioning the kind of elaborate and enduring monument to their own downfall that we find in the Bible. Most conquered populations viewed their subjugation as a source of shame. They consigned it to oblivion, opting instead to extol the golden ages of the past. The Biblical authors in contrast reacted to loss by composing extensive writings that acknowledge collective failure, reflect deeply upon its causes and discover thereby a ground for collective hope.For subjugated populations, the destructive force of armies posed the most fundamental question: Who are we? In response to this question, the Biblical architects of Israel’s national identity did not look to their kings to define their destiny. Instead, they gathered the fragments of their diverse pasts and wove from them a single narrative that told the story of one nation. The resulting tapestry we know as the Hebrew Bible.

The DVD Bible Stories: How Narratives Work and What They Reveal is a fascinating look at some of the most famous stories of the Hebrew Bible. Professor Ziony Zevit’s engaging lectures examine the art of storytelling and will have you reading the Exodus, the Ten Commandments, the Book of Ruth and so much more in a whole new way. Defeat may have destroyed a state, but thanks to the vision of the Biblical authors, it recreated a people. The Biblical project is truly remarkable. Nowhere else in the ancient world do we witness such an elaborate effort first to portray the history of one’s own defeat and then to use this history as a means of envisioning a new political order. This course takes students through the bold moves, as well as the intricate steps, with which the Bible achieves its goals.The efforts of the Biblical authors were not in vain. The “people of the book” they conceived has endured for more than two-and-a-half tumultuous millennia. But the impact of these creative labors extends far beyond the community for whom it was written. Either directly or indirectly, the Bible informs the way many populations of the world today imagine themselves as peoples. Thus we as Americans, despite significant social and ethnic diversity, have long claimed to be one united nation, and our self-understanding borrows explicitly from the legacy that the Biblical authors inherited from ancient Israel.

The Bible’s Prehistory, Purpose, and Political Future

A new phenomenon is changing the public face of university education, making first-rate courses from the world’s best universities available to all, wherever they live. The phenomenon is often subsumed under the umbrella term “Massive Open Online Course” (MOOC). One of the leaders in the new realm of MOOC courses is Coursera, which reaches millions of students of all ages across the globe. Last fall Dr. Jacob Wright was selected to teach for Coursera one of its first courses on religion—and its very first on the Hebrew Bible as a whole. Titled “The Bible’s Prehistory, Purpose, and Political Future,” the course is offered through the prestigious Emory University, which is world-renowned for its graduate programs in Biblical Studies (the largest in the USA). In keeping with its hope-filled perspective, the Bible lays out a road map to a brighter future in which corporate concerns and the common good determine daily practices and public policies: transparency and open access to information; division of powers; written law codes; environmental sustainability; universal education; justice for the orphan, widow and alien; protection of the one from the many; long life rather than heroic martyrdom; and many other enduring “covenantal” values that grow out of a sense of fraternity and a consciousness of being one people. Many of these moral principles have been deeply absorbed into our identities. In my course I reveal how they were decisively shaped by societal collapse. If I am right, they demand our renewed attention in this time of global instability and great uncertainty about our future.This new course on the Bible is free, and enrollment is open to everyone.

Beginning May 26, it runs for seven weeks—a fitting duration for a course on the Bible. You can take it for credit and a diploma, or you can just watch the lectures at leisure and take the quizzes for fun, without anyone knowing how well you did—or didn’t do.

Jacob L. Wright is associate professor of Hebrew Bible at the Candler School of Theology of Emory University. He is author of Rebuilding Identity: The Nehemiah Memoir and Its Earliest Readers (De Gruyter) and two related works on the Bible’s most celebrated ruler:King David’s Reign Revisited (Aldina/Apple iBooks) and David, King of Israel, and Caleb in Biblical Memory (Cambridge University Press). He is currently at work on an exciting new book on the Bible to be published by Simon & Schuster—Atria.

Source URL: http://www.biblicalarchaeology.org/daily/biblical-topics/hebrew-bible/why-do-we-have-a-bible/?mqsc=E3770672&utm_source=WhatCountsEmail&utm_medium=BHD+Daily%20Newsletter&utm_campaign=E4B403

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