Displaying 1 - 19 of 19 results
Over 100 years ago Edward Palmer explored the Sinai desert and recorded his findings in a still fascinating book entitled The Desert of the Exodus. At a site called by the Arabs Kuntillat, Palmer found some architectural remains which...
Biblical Archaeology Review, March 1976
Midianite tent shrine found amidst ancient Negev copper mines. Recent excavations lead to new understanding of ancient mining technology; no evidence of King Solomon.
For almost two decades and still continuing, Israeli archaeologist Beno Rothenberg has investigated the Timna Valley—called in Arabic wadi Mene’iyeh and known to thousands of visitors as “King Solomon’s Mines”...
Biblical Archaeology Review, June 1978
A discussion that started in BAR escalates in the scholarly world
In an article in the September/October 1981 issue of BAR (“The Remarkable Discoveries at Tel Dan,” BAR 07:05), John Laughlin identified an unusual installation at Tel Dan, in northern Israel, as an Israelite cult installation associated with...
Biblical Archaeology Review, November/December 1984
In the deft hands of Jerusalem artist Yehudit Shadur, simple sheets of paper are cut into intricate designs blending the poetic words and images of the Bible. A leading reviver of the traditional Jewish folk art of paper-cutting, Shadur...
Bible Review, Summer 1986
Says he didn’t father Gottwald’s Marxist theory
Israel emerged as a people just before the period of the Judges, at the end of what archaeologists call the Late Bronze Age (1550–1200 B.C.) and the beginning of Iron Age I (1200–1000 B.C.)—the time when the Israelite tribes settled in the...
Bible Review, Summer 1986
Some think that congregations should be more critical in selecting scripture readings. They insist upon creating a canon within the canon. But this bases the authority of the Bible not on the Bible itself, but on the Bible as read by a particular communit
Bible Review, February 1997
A rare teacher, James Muilenburg was able to hold together the historical meaning, the literary form and the theological significance of biblical texts.
Bible Review, February 1998
Why was Miriam severely punished for challenging Moses’ authority while Aaron got off scot-free? There is no way to avoid the fact that the story presupposes a patriarchal society.
Bible Review, June 1994
The Old Testament/Hebrew Bible has an independence that should not be compromised by either Christianizing or Judaizing it. Together, we need to discuss what it says about God and God’s relationship to human beings and the world.
Bible Review, February 1994
The terms “Christ” and “Messiah” do not refer to a divine being but to the function an agent of God plays in bringing the kingdom that is to come on earth as in heaven.
Bible Review, October 1995
The Greek word synkatabasis refers to God’s “stooping” to meet human beings at their own level, just as a parent gets down on the floor and “lisps” to a child.
Bible Review, June 1997
Not to result in a religious conversion, but to hearing the “teaching” that goes forth from Zion in the name of the God who is worshipped there. The universal is to be found in the particular.
Bible Review, June 1992
Is Heterosexuality—the biological norm for reproduction—also the ethical norm for human sexual relations? My proposal does not provide answers, but gives a basis for discussion in terms of biblical theology.
Bible Review, June 1993
In the presence of native Americans who lost their land to invaders, I took a new interest in those forgotten peoples of the Bible who were dispossessed by the fulfillment of God’s promise to the Israelites to give them “a land flowing with milk and honey
Bible Review, February 1993