This is a modern-spelling version of the 14th century middle english translation by John Wycliffe and John Purvey, the first complete english vernacular version, with an introduction by Terence P. Noble. Also contains a glossary, endnotes, conclusion and bibliography.

The first printing of the First Nations Version: New Testament. A new translation in English, by First Nations People for First Nations People.

"A new collection of poetry by Laynie Browne"--

"Wright proves herself to be one of the most complex and fascinating poets writing today." -Library Journal

This new edition of Southern Writers assumes its distinguished predecessor's place as the essential reference on literary artists of the American South. Broadly expanded and thoroughly revised, it boasts 604 entries-nearly double the earlier edition's-written by 264 scholars. For every figure major and minor, from the venerable and canonical to the fresh and innovative, a biographical sketch and chronological list of published works provide comprehensive, concise, up-to-date information. Here in one convenient source are the South's novelists and short story writers, poets and dramatists, memoirists and essayists, journalists, scholars, and biographers from the colonial period to the twenty-first century. What constitutes a "southern writer" is always a matter for debate. Editors Joseph M. Flora and Amber Vogel have used a generous definition that turns on having a significant connection to the region, in either a personal or literary sense. New to this volume are younger writers who have emerged in the quarter century since the dictionary's original publication, as well as older talents previously unknown or unacknowledged. For almost every writer found in the previous edition, a new biography has been commissioned. Drawn from the very best minds on southern literature and covering the full spectrum of its practitioners, Southern Writers is an indispensable reference book for anyone intrigued by the subject.

From acclaimed scholar Willis Barnstone, The Restored New Testament—newly translated from the Greek and informed by Semitic sources. For the first time since the King James Version in 1611, Willis Barnstone has given us an amazing literary and historical version of the New Testament. Barnstone preserves the original song of the Bible, rendering a large part in poetry and the epic Revelation in incantatory blank verse. This monumental translation is the first to restore the original Greek, Aramaic, and Hebrew names (Markos for Mark, Yeshua for Jesus), thereby revealing the Greco-Jewish identity of biblical people and places. Citing historical and biblical scholarship, he changes the sequence of texts and adds three seminal Gnostic gospels. Each book has elegant introductions and is thoroughly annotated. With its superlative writing and lyrical wisdom, The Restored New Testament is a magnificent biblical translation for our age.

This collection of 21 essays by leading scholars brings together the carefully nuanced insights of years of experience devoted to the challenges of responsible biblical interpretation and translation.

Lists over 5,200 titles of books published by American poets between 1973 and 1983.

In three carefully researched volumes, this ground-breaking study examines the gift of tongues through 2,000 years of church history. Starting in the present and working back in time, these volumes consider (1) the modern redefinition of "tongues" as a private prayer language; (2) the church's perennial understanding of "tongues" as ordinary human languages; and (3) the Corinthian "tongues," which, in light of Jewish liturgical tradition, turn out to have been a foreign liturgical language (Hebrew or Aramaic) requiring bilingual interpreters. In the first volume, the authors establish that modern glossolalia, far from being a supernatural gift enjoyed by certain believers since the time of Pentecost and undergoing a resurgence in modern times, has no precedent in church life prior to the nineteenth century. They discuss why German theologians, responding to the Irvingite revival, coined the term "glossolalia" in the 1830s; why Pentecostals between 1906-8 quietly began redefining "tongues" to mean a heavenly language unintelligible to human beings but pleasing to God, instead of foreign languages useful for evangelism; why Protestant cessationists believed miraculous tongues had ceased; and why interpolated idioms like "unknown tongues" in Protestant Bibles were aimed originally at Rome's use of Latin.