Dr Paul Allen

Are the Bible’s Stories True? Archaeology’s Evidenc e Michael D. Lemonick December 18, 1995  In another part of the world, it would have been a straightforward public works project. A highway was too narrow to handle the increasing traffic flow, so the authorities brought in heavy equipment to widen it. Partway through the job, however, a road-leveling tractor uncovered the opening to a cave no one knew was there. Work came to an immediate halt, and within hours, a scientific swat team descended on the site to study it. That’s the law in Israel, where civilization goes back at least 5,000 years, and a significant archaeological find could lurk under any given square foot of real estate. Almost every empire since the beginning of Western history has occupied these lands or fought over them, or at least passed through — Egyptians, Assyrians, Babylonians, Greeks, Romans, Turks, Crusaders — leaving behind buildings, burial places, or artefacts. This is why there were about 300 active digs

By faith, he kept the Passover and sprinkled the blood so that the Destroyer of the firstborn might not touch them. (Heb. 11:28) “When I see the blood, I will pass over you.” These words from Exodus 12:13 are some of the most comforting in the Old Testament, if not the entire Bible. But comfort (biblically speaking) often comes amid crisis.  When God spoke these words to Israel through Moses, Israel was in anything but a comfortable position. For several hundred years, they had been harshly enslaved by the Egyptians. Their God—the God of Abraham, Isaac, and Jacob—had been deafeningly silent throughout those centuries.  Egypt was a land full of pagan deities, and Pharaoh was a self-proclaimed deity among them—and he knew neither Joseph nor the God of Joseph. Time has a way of chilling warm memories, and all that God had done for Israel and the Egyptians had faded from memory. The people of God now pined away as slaves, labouring under the blighting sun of Pharaoh’s vainglory—a time of c

When you have children, one of the things you find yourself doing is singing a lot of the songs you used to sing in Sunday school and at church when you were a kid. There is one that has been particularly favoured by my kids in recent days: “Joshua Fought the Battle of Jericho.” Perhaps you remember the song’s chorus: Joshua fought the Battle of Jericho, Jericho, Jericho. Joshua fought the Battle of Jericho, And the walls came tumbling down! The song is a lot of fun for our kids, as it gives them an excuse to march around the living room and simulate the fall of Jericho’s walls with hand motions. It is also a good way to impress on their young minds the basic truths of one of the most famous stories in the Old Testament. In fact, I would venture to say that most children who spend any length of time in a church’s educational programs will hear the story of Joshua and Jericho several times over. TELLING THE WHOLE STORY As I think back on my time as a child in Sunday school, I know that

We all have watershed moments in life, critical turning points where, from that moment on, nothing will ever be the same. One such moment in my own life came when I rediscovered the word elohim. It was in church on a Sunday morning while still in graduate school. I was chatting with a friend who, like me, was working on a PhD in Hebrew studies, killing a few minutes before the service started. I don’t recall much of the conversation, though I’m sure it was something about Old Testament theology. But I’ll never forget how it ended. My friend handed me his Hebrew Bible, open to Psalm 82. He said simply, “Here, read that . . . look at it closely.” The first verse hit me like a bolt of lightning: God [elohim] stands in the divine assembly; he administers judgment in the midst of the gods [elohim] I’ve indicated the Hebrew wording that caught my eye and put my heart in my throat. The word elohim occurs twice in this short verse. Other than the covenant name, Yahweh, it’s the most common wor

Multiverse movies are all the rage these days. Spiderman, Avengers, The Flash…everyone wants to go back in time, correct a mistake in the past, and then live in a new “corrected” timeline that is free of the perceived defect. If We Could Go Back in Time What if the pro-gay theology advocates of the film 1946: The Mistranslation That Shifted Culture were able to harness that same power? If they could go back in time, what changes would they make, and what kind of ripple effect would that have on the new universe they created? Specifically, how would their timeline’s changes affect the Bible’s teaching on marriage, homosexuality, and sexual ethics? The film 1946 claims the translation team of the 1946 RSV Bible wrongly translated the Greek word arsenokoitai as “homosexuals” in the Bible (specifically, in 1 Cor. 6:9 and 1 Tim. 1:10). As a result, they claim, the mistaken translation inappropriately influenced future English versions of the Bible to also include the word “homosexuals,” whi

  The word “Babel” means “gateway to a god” and sounds like the Hebrew word balal, which means “confusion” (Gen. 10:8–10; 11:1–9). In Scripture, Babylon symbolizes the world system man has built in defiance of God. Jerusalem and Babylon are contrasting cities: One is the chosen city of God, the other the wicked city of man. The city of God will last forever, but the rebellious city of man will ultimately be destroyed (Rev. 14:8; 16:19; 17–18). God musters His army (Isa. 13:1–5, 17–18). God is sovereign. He is able to call any army He desires, to accomplish any task He assigns. He can summon them with a whistle (7:18), or by using leaders to raise a banner, shout, and beckon to the soldiers (13:2). In this case, God is mustering the army of the Medes (v. 17; 21:2); and He calls them “My sanctified ones.” Even though they did not believe in Jehovah God, the Medes were set apart by God to do His holy work. God punishes His enemies (Isa. 13:6–22). The city of Babylon was completely destroy

By Michael Brown Have you ever heard the claim that David and Jonathan, of biblical fame, were “gay lovers”? This is a blatant falsehood, as numerous Bible scholars have demonstrated over the years. After all, the biblical text is quite clear. Jonathan became a married man with children. And, much more significantly, David married numerous women, almost destroying his whole life because he lusted for a married woman named Bathsheba. He committed adultery with her, got her pregnant, and then killed her husband (see 2 Samuel 11). This is not what gay men do! Other biblical scholars have pointed out that the whole testimony of the Hebrew Bible is exclusively heterosexual — meaning, only heterosexual relationships are countenanced, let alone blessed — while any references to homosexual behaviour are highly harmful. This Bible would not paint an openly gay picture of one of its heroes. But of course!  Obviously, all this public kissing was not in the least bit sexual! That’s why there are e

I’ve sometimes asked my students what comes to mind when they hear the phrase “The God of the Old Testament.” Words like wrath, anger, violence, judgement, and even hate are often shared.  To be sure, some also associate God with mercy and salvation, but the imbalance toward the “negative” attributes is telling. This image of an angry and violent God features prominently in the intro to Christianity Today’s podcast The Rise and Fall of Mars Hill, where Mark Driscoll expresses his desire to “go Old Testament” on a few members of his church—an overt reference to violence.  Many would baulk at the idea of equating the Old Testament with violence. But what of the many texts that show God acting violently or commending violence within Israel? Isn’t the idea of God drowning 99.999% of his creatures in the Flood, or commanding the destruction of the Canaanites, inimical to the teachings of Jesus? The rush to resolve this perceived disconnect between the violence of God in the Old Testament ca