“AS THE THEOLOGICAL SEMINARIES GO, SO GOES THE CHURCH”—J. Gresham Machen—The Christian Faith in the Modern World, p. 65
First, let’s take a few paragraphs to offer the reader an overview of how dangerous Higher Criticism (Biblical Criticism).
Such Bible scholars as Robert L. Thomas, Norman L. Geisler, Gleason L. Archer, F. David Farnell, and the late Gleason L. Archer Jr. among many others have fought for decades to educate readers about the dangers of higher criticism.
Tischendorf was a world-leading biblical scholar who rejected higher criticism, which led to his noteworthy success in defending the authenticity of the Bible text. Tischendorf was educated in Greek at the University of Leipzig. During his university studies, he was troubled by higher criticism of the Bible, as taught by famous German theologians, who sought to prove that the Greek New Testament was not authentic.
NT Textual scholar Harold Greenlee writes, “This “higher criticism” has often been applied to the Bible in a destructive way, and it has come to be looked down on by many evangelical Christians.” Greenlee, J. Harold. The Text of the New Testament: From Manuscript to Modern Edition (p. 2). Baker Publishing Group.
Higher critics have taught that much of the Bible was composed of legend and myth, that Moses did not write the first five books of the Bible, 8th century Isaiah did not write Isaiah, there were three authors of Isaiah, 6th century Daniel did not write Daniel, it was penned in the 2nd century BCE. Higher critics have taught that Jesus did not say all that he said in his Sermon on the Mount and that Jesus did not condemn the Pharisees in Matthew 23, as this was Matthew because he hated the Jews. These are just highlights for there are thousands of tweaks that have undermined the word of God as being inspired and fully inerrant. Higher critics have dissected the Word of God until it has become the word of man and a very jumbled word at that. Higher criticism is still taught in almost all of the seminaries, and it is quite common to hear so-called Evangelical Bible scholars publicly deny that large sections of the Bible as fully inerrant, authentic, and true. Biblical higher criticism is speculative and tentative in the extreme. This fits with the textual scholar, Daniel B. Wallace’s recent words in MYTHS AND MISTAKES In New Testament Textual Criticism, where he said: “The new generation of evangelical scholars is far more comfortable with ambiguity and uncertainty than previous generations.” (Page xii)
Craig Evans says Jesus did not say the I AM STATEMENTS IN JOHN’S GOSPEL:
(1) I am the Bread of Life (John 6:35, 41, 48, 51)
(2) I am the Light of the World (John 8:12)
(3) I am the Door of the Sheep (John 10:7, 9)
(4) I am the Good Shepherd (10:11, 14)
(5) I am the Resurrection and the Life (John 11:25)
(6) I am the Way, the Truth and the Life (John 14:6)
(7) I am the True Vine (John 15:1, 5)
After two centuries, higher critics with their higher criticism have ousted the Bible from its earlier status as the fully inerrant, inspired Word of God? Higher criticism has opened the flood gates to pseudo-scholarly works, which has resulted in undermining Christians’ confidence in the Bible. There is utterly no solid evidence for the claims made by higher critics. If any supporter of higher criticism says, “just because some have gone too far, or some have abused the method, this does not negate the benefits of using it,” listen to that foreboding feeling in the back of your mind. Or, the higher critic might argue, “you can take the good parts of higher criticism and leave the parts that undermine the Bible.” This is like saying, “you can remove the 75% poison from the water before drinking it, trust me.” There is a way to remove the bad parts for sure, fully abandon what is known as the subjective historical-critical method of interpretation and return to the old objective historical-grammatical method of interpretation.
THIS IS WHY CPH HAS CREATED A SECTION TO EDUCATE THE CHURCHGOER ON HIGHER CRITICISM – 20 articles at present, some over 100+ pages long.
End of Excursion
It was in the latter half of the nineteenth century that higher criticism began to be taken seriously. These critics rejected Moses as the writer of the Pentateuch, arguing instead that the accounts in Genesis, Exodus, Leviticus, Numbers, and Deuteronomy were based on four other sources [writers] written between the 10th and the 6th centuries B.C.E. To differentiate these sources one from the other, they are simply known as the “J,” “E,” “D,” and “P” sources. The letters are the initial to the name of these alleged sources, also known as the Documentary Hypothesis.
Image 1 Diagram of the Documentary Hypothesis.
* includes most of Leviticus
† includes most of Deuteronomy
‡ “Deuteronomic history”: Joshua, Judges, 1 & 2 Samuel, 1 & 2 Kings – Wikipedia
Source Criticism, a sub-discipline of Higher Criticism, is an attempt by liberal Bible scholars to discover the original sources that the Bible writer(s) [not Moses] used to pen these five books. It should be noted that most scholars who engage in higher criticism start with liberal presuppositions. Dr. Gleason L. Archer, Jr., identifies many flaws in the reasoning of those who support the Documentary Hypothesis; however, this one flaw being quoted herein is indeed the most grievous and lays the foundation for other irrational reasoning in their thinking. Identifying their problem, Archer writes, “The Wellhausen school started with the pure assumption (which they have hardly bothered to demonstrate) that Israel’s religion was of merely human origin like any other and that it was to be explained as a mere product of evolution.” In other words, Wellhausen and those who followed him begin with the presupposition that God’s Word is not that at all, the Word of God, but is the word of mere man, and then they reason into the Scripture not out of the Scriptures based on that premise. As to the effect, this has on God’s Word and those who hold it as such; it is comparable to having a natural disaster wash the foundation right out from under our home.
Liberal Christianity says that Moses did not pen every word from Genesis through Deuteronomy. They conclude that this is nothing more than a tradition that originated in the times that the Jews returned from their exile in Babylon in 537 B.C.E. and the destruction of Jerusalem in 70 C.E. These source critics reason that there was and is a misunderstanding of Deuteronomy 31:9, which says that Moses “[wrote] this law, and delivered it unto the priests the sons of Levi, that bare the ark of the covenant of Jehovah, and unto all the elders of Israel.” They argue that Deuteronomy only implies that Moses wrote the laws of Deuteronomy chapters 12–28; moreover, this was extended into a tradition that encompassed the belief that the entire Pentateuch was not written by Moses.
In addition, these source critics put forth that the language of Deuteronomy chapters 12–18, as well as the historical and theological context, places the writing and completion of these five books centuries after Moses died. According to these critics, this alleged tradition of Moses being the author of the first five books of our Bible was completely accepted as fact by the time Jesus Christ arrived on the scene in the first-century C.E. These critics further argue that Jesus, the Son of God, was also duped by this tradition and simply perpetuated it when he referred to “the book of Moses” (Mark 12:26), which to the Jews at that time counted Genesis, Exodus, Leviticus, Numbers, and Deuteronomy as a book by Moses. In addition, at John 17:23, Jesus spoke of “the law of Moses,” which he and all others Jews had long held to be the Pentateuch. Thus, for the critic, Jesus simply handed this misunderstood tradition off to first-century Christianity.
We have read much in previous chapters thus far about these critical scholars, but it will not hurt to review, before delving into discrediting their hypothesis. How has such extreme thinking as this Documentary Hypothesis come down to us, going from being a hypothesis to being accepted as law in secular universities and most seminaries? What is the relationship between a hypothesis, theory, and law? In the physical sciences, there are several steps before a description of a phenomenon becomes law.
- Observation: “I noticed that objects fall to the earth.”
- Hypothesis: “I think something must be pulling these objects to the earth. Let me call it gravity.”
- Experimentation: “Let me put this to the test by releasing different objects from that cliff. Umm, it seems that everything I let go falls. My hypothesis seems to be right.”
- Theory: “I have noticed that every time I release an object, and wherever I do it, over the sidewalk, from the 32nd floor of that office building and even from the cruise ship—they fall to the earth as if pulled by something. It happens often enough to be called a theory.”
- Law: “Well, this has consistently been occurring over the years. It must be absolutely true and therefore a Law.”
Where does the “Documentary Hypothesis” fit into this scheme? Wellhausen et al. made certain Observations and then produced a Hypothesis to explain what they saw. I would argue that is as far as they made it in following the formula for the scientific method.
The Forefathers of Source Criticisms
Abraham Ibn Ezra (1089–1164) Ibn Ezra was, by far, the most famous Bible scholar of medieval times. True enough, he may have questioned the idea that Moses wrote the entire Torah; however, he chose not to do this in an outward way; he chose to be more subtle in presenting such an idea. For Ibn Ezra, several verses seemed not to have come from Moses, but one verse stood out above the others. Deuteronomy 1:1 reads: “These are the words that Moses spoke to all of Israel beyond the Jordan.” The east side of the Jordan would be “this” side with the west side being the “other side.” (Numbers 35:14; Joshua 22:4) The point of his contention here being the fact that Moses was never on the other side of the Jordan, the west side, with the Israelite nation. Therefore, the question begs to be asked, Why would Moses pen “beyond,” a seeming reference to the west side? This will be answered soon enough.
Thomas Hobbes (1588–1679) writes, “It is therefore sufficiently evident that the five books of Moses were written after his time, though how long after it be not so manifest.” Is Hobbes a friend or foe of Christianity? Like Francis Bacon before him, he deepened the crack in the acceptance of the Bible being a source of divine authority.
Benedict Spinoza (1632–1677) writes, “It is thus clearer than the sun at noon the Pentateuch was not written by Moses but by someone who lived long after Moses.” Spinoza lays the groundwork for higher criticism based on logical or reasonable deduction, believing that thought and actions should be governed by reason, deductive rationalism. He writes that because “There are many passages in the Pentateuch which Moses could not have written, it follows that the belief that Moses was the author of the Pentateuch is ungrounded and irrational.” Moses was not the only Biblical author to lose his writership at the chopping block of Spinoza. “I pass on, then, to the prophetic books … An examination of these assures me that the prophecies therein contained have been compiled from other books … but are only such as were collected here and there, so that they are fragmentary.” Daniel did not fare so well either, he is only credited with the last five chapters of his book. Spinoza presents the notion that the 39 books of the Hebrew Old Testament were set down by none other than the Pharisees. Moreover, the prophets spoke not by God, being inspired, but of their own accord. As to the apostles, Spinoza wrote, “The mode of expression and discourse adopted by [them] in the Epistles show very clearly that the latter are not written by revelation and divine command, but merely by the natural powers and judgment of the authors.” Did Matthew, Mark, Luke, and John, fare any better? Hardly! Spinoza states: “It is scarcely credible that God can have designated to narrate the life of Christ four times over, and to communicate it thus to mankind.”
Spinoza had no respect for those he deemed fools because of their belief in miracles. He writes, “Anyone who seeks for the true causes of miracles and strives to understand natural phenomena as an intelligent being, and not gaze upon them like a fool, is set down and denounced as an impious heretic by those, whom the masses adore as the interpreters of nature and the gods. Such a person knows that, with the removal of ignorance, the wonder which forms their only available means for proving and preserving their authority would vanish also. . . . A miracle, whether a contravention to, or beyond nature is a mere absurdity.” Such a dogmatic disbelief in miracles is a contributing factor to Spinoza being the father of modern-day higher criticism.
Richard Simon (1638–1712). This French Catholic priest accepted Moses as the author for most of the Pentateuch, but he is the first to notice repetition with certain portions that would come to be known as doublets.
- two different creation stories
- two stories of the Abrahamic covenant
- two stories where Abraham names his son, Isaac
- two stories where Abraham claims Sarah as his sister
- two stories of Jacob’s journey to Haran
- two stories where God revealed himself to Jacob at Bethel
- two stories where God changes Jacob’s name to Israel
- two stories of when Moses got water from a rock at Meribah
Jean Astruc (1684–1766) This French physician and professor of medicine would, by a rather naïve observation, get the Documentary Hypothesis underway. While Astruc never denied Mosaic writership, he had observed that there seemed to be two sources for Moses’ penning the early chapters of Genesis: one that favored the title God (Elohim), and another that favored the personal name of God (Jehovah). This theory seemed to carry even more support by duplicate material, as Astruc viewed Genesis chapter one as one creation account and Genesis chapter two as another. It should be kept in mind that Astruc credited Moses as the writer, but was simply looking for what Moses may have drawn on in penning the Pentateuch.
David Hume (1711–1776) was an eighteenth-century Scottish philosopher whose influence on the denial of divine authority, miracles, and prophecy has had a major impact that has reached down to the twenty-first century! Hume has three major pillars that hold up his refutation of divine authority. First, he writes, “A miracle is a violation of the laws of nature.” The laws of nature have been with man since his start. If a person falls from a high place, he will hit the ground. If a rock is dropped into the sea, it will sink. Each morning our sun comes over the horizon and each night it goes down, and so on. Without a doubt, there are laws of nature that never fail to follow their purpose. Therefore, for Hume, there is nothing that would ever violate the laws of nature. This ‘conclusive evidence,’ Hume felt, “is as entire as any argument from experience” that there could never be miracles.
Hume’s second pillar is based on his belief that humankind is gullible. Moreover, he reasons that the masses of ‘religious persons’ want to believe in miracles. In addition, there have been many who have lied about so-called miracles, which have been nothing but a sham. For his third pillar, Hume argues that miracles have occurred only in the time periods of ignorance; as the enlightenment of man grew the miraculous diminished. Hume reported, “Such prodigious events never happen in our days.” Hume rejected the inspiration of Scripture on two grounds: (1) he denied the possibility of miracles and prophecy, and (2) he rejected the Bible’s divine authority as a whole because, to him, it was based upon perception or feeling, rather than upon fact, nor could it be proved by observation and experiment. Thus, for Hume, the result is that the Bible “contains nothing but sophistry and illusion.” As we can see, Hume’s conclusion is obvious: Because the Bible is, in fact, not inspired, it could never be a true source of knowledge that it claims, and it is certainly not God’s Word for humankind.
Johann Gottfried Eichhorn (1752–1827) took Jean Astruc’s conjectures beyond Genesis to other books of the Pentateuch, arguing that the Pentateuch contained three primary sources that were distinct by vocabulary, style, and theological features. He also borrowed the phrase “higher criticism” from Presbyterian minister and scientist Joseph Priestly, and he was the first to name these alleged sources “E” (for Elohim) and “J” for Jehovah.
Karl Heinrich Graf (1815–1869), aside from Julius Wellhausen, was the person we look to most for the modern documentary hypothesis. For Graf the “J” source was the earliest, composed in the ninth century B.C.E.; the “E” source was written shortly thereafter. The author of Deuteronomy wrote shortly before Josiah’s clearing away false worship in the seventh century B.C.E., and finally, the “P” source was written in the sixth century after the exile.
In 1878, the German Bible critic Julius Wellhausen (1844–1918), writing in Prolegomena zur Geschichte Israels (Prolegomena to the History of Israel), popularized the ideas of the above scholars that the first five books of the Bible, as well as Joshua, were written from the 9th century into the 5th century B.C.E., over a millennium [1,000 years] after the events described.
The capital letter “J” is used to represent an alleged writer. In this case it stands for any place God’s personal name, Jehovah, is used. It is argued that this author is perhaps a woman as it is the only one of their presented authors who is not a priest. (Harold Bloom, The Book of “J”) They date the portion set out to “J” to c.850 B.C.E. Some scholars place this author in the southern portion of the Promised Land, Judah.
Another writer is put forth as “E,” for it stands for the portion that has Jehovah’s title Elohim, God. Most higher critics place this author c.750–700 B.C.E. Unlike “J,” this author “E” is said to reside in the northern kingdom of Israel. As stated earlier, this author is reckoned a priest, with his lineage going back to Moses. It is also proffered that he bought this office. In addition, it is argued that an editor combined “J” and “E” after the destruction of Israel by the Assyrians but before the destruction of Jerusalem by the Babylonians, which they date to about 722 BC.E.
These same critics hold out that the language and theological content of “D,” Deuteronomy, is different from Genesis, Exodus, Leviticus, and Numbers. Thus they have another author. They argue that the priests living in the northern kingdom of Israel gathered “D” over several hundred years; however, it was not until much later that “D” was combined with the earlier works. It is also said that the “D” writer (source) was also behind Joshua, Judges, 1 and 2 Samuel and 1 and 2 Kings (Dtr). It is suggested strongly that, in fact, this is the book found in the temple by Hilkiah the high priest and given to King Josiah. (2 Kings 22:8) It is further put forth that J/E/D were fused together as one document in about 586 B.C.E.
The source critics use the capital letter “P” for Priestly. This is because this portion of the Pentateuch usually relates to the priesthood. For instance, things like the sacrifices would be tagged as belonging to this author. Many scholars suggest that “P” was written before the destruction of Jerusalem, which they date at 586 B.C.E. Others put forth that it was written during the exile of seventy years, the Priest(s) composing this holy portion for the people who would return from exile, while others say it was written after the exile, about 450 B.C.E. These liberal scholars find no consensus on when this supposed author “P” wrote this portion of the first five books. The critics tell us that the final form of J/E/D/P was composed into one document about 400 B.C.E.
The capital “R” represents the editor(s) who put it together and may have altered some portions to facilitate their social-circumstances of their day. The “R” comes from the German word Redakteur (Redactor), which is an editor or reviser of a work.
With all the focus on Wellhausen and the impetus he has given to the Documentary Hypothesis, one would conclude that he had made an enormous, critical investigation of the text, which, in essence, moved him to cosign with his predecessors. If that is your conclusion, you will have to regroup, for it was simply a feeling that something was not quite right that moved Wellhausen to accept a system of understanding without any evidence whatsoever. In his book Prolegomena to the History of Israel, first published in 1878, Wellhausen helps his readers to appreciate just how he came about his expressed interest in the Documentary Hypothesis:
In my early student days I was attracted by the stories of Saul and David, Ahab and Elijah; the discourses of Amos and Isaiah laid strong hold on me, and I read myself well into the prophetic and historical books of the Old Testament. Thanks to such aids as were accessible to me, I even considered that I understood them tolerably, but at the same time was troubled with a bad conscience, as if I were beginning with the roof instead of the foundation; for I had no thorough acquaintance with the Law, of which I was accustomed to be told that it was the basis and postulate of the whole literature. At last I took courage and made my way through Exodus, Leviticus, Numbers, and even through Knobel’s Commentary to these books. But it was in vain that I looked for the light which was to be shed from this source on the historical and prophetical books. On the contrary, my enjoyment of the latter was marred by the Law; it did not bring them any nearer me, but intruded itself uneasily, like a ghost that makes a noise indeed, but is not visible and really effects nothing. Even where there were points of contact between it and them, differences also made themselves felt, and I found it impossible to give a candid decision in favour of the priority of the Law. Dimly I began to perceive that throughout there was between them all the difference that separates two wholly distinct worlds. Yet, so far from attaining clear conceptions, I only fell into deeper confusion, which was worse confounded by the explanations of Ewald in the second volume of history of Israel. At last, in the course of a casual visit in Göttingen in the summer of 1867, I learned through Ritschl that Karl Heinrich Graf placed the law later than the Prophets, and, almost without knowing his reasons for the hypothesis, I was prepared to accept it; I readily acknowledged to myself the possibility of understanding Hebrew antiquity without the book of the Torah.
Martin Noth (1902–1968) A liberal twentieth-century German scholar who specialized in the pre-Exilic history of the Jewish people. Noth presented what he called the “Deuteronomic Historian.” He argued that the language and theological outlook of Joshua, Judges, 1 and 2 Samuel and 1 and 2 Kings was the same as the book of Deuteronomy. Noth believed this writer lived during the exile because of a reference from 2 Kings to the exile. Modern critics, however, believed this writer lived before the exile, with 2 Kings 25:27 being a later addition.
Frank M. Cross, Jr., Hebrew and Biblical scholar’ muddies the water even more with his proposition that there was not one Deuteronomistic history, but two. The first he proposed to be written during the reign of the Judean King Josiah to aid him in cleaning up the false worship going on within Judah. After the destruction of Jerusalem, Cross said the same writer or possibly another goes back to edit this work, to add in the destruction of Jerusalem and the exile to Babylon.
I briefly address the Redaction Theory here because of its relationship to the Documentary Hypothesis. As stated above in our alphabet soup of alleged authors (“J,” “E,” “D,” “P,” and “R”), a redactor is an editor or reviser of a work. Redaction Criticism is another form of Biblical criticism that intends to investigate the Scriptures and draw conclusions concerning their authorship, historicity, and time of writing. This form of criticism, as well as the others, has really done nothing more than tear down God’s Word. R. E. Friedman, the Documentary Hypothesis’ biggest advocate, asserts that the “J” document was composed between 922–722 B.C.E. in the southern kingdom of Judah, while the northern kingdom of Israel was composing the “E” document during these same years. Friedman contends that sometime thereafter a compiler of history put these two sources together, resulting in “J/E,” with the compiler being known as “RJE.” Friedman states that shortly thereafter, the priesthood in Jerusalem put out yet another document, known today as “P,” this being another story to be added to the above “J/E.” Going back to their authors for the first five books of the Bible, Friedman and these critics claim a redactor, or editor put the whole Pentateuch together using “D,” “P,” and the combination of “J/E.” For them this editor (Deuteronomist) used the written sources he had available to make his additions for dealing with the social conditions of his day. They claim this editor’s express purpose was to alter Scripture to bring comfort and hope to those who were in exile in Babylon. Wellhausen’s theories, with some adjustments, have spread like a contagious disease, until they have consumed the body of Christendom. However, the real question is, Do these higher critics have any serious evidence to overturn thousands of years of belief by three major religious groups (Jews, Christians, and Muslims) that the Pentateuch was written by Moses?
What these critics have are pebbles, each representing minute inferences and implications [circumstantial evidence at best] that they place on one side of a scale. These are weighed out against the conservative evidence of Moses’ authorship of the Pentateuch. As unsuspecting readers work their way through the books and articles written by these critics, the scales seem to be tilted all to one side, as if there were no evidence for the other side. Thus, like a jury, many uninformed readers; conclude that there is no alternative but to accept the idea that there are multiple authors for the Pentateuch instead of Moses, who is traditionally held to be the sole author.
Just what impact has the Documentary Hypothesis had on academia? Let us allow R. Rendtorf, Professor Emeritus of the University of Heidelberg, to answer:
Current international study of the Pentateuch presents at first glance a picture of complete unanimity. The overwhelming majority of scholars in almost all countries where a scholarly study of Old Testament is pursued, take the documentary hypothesis as the virtually uncontested point of departure for their work; and their interest in the most precise understanding of the nature and theological purposes of the individual written sources seems undisturbed.
Let us take a moment to look at many of these pebbles and see which side of the scale they are to be placed on. As stated at the outset, we will address the major arguments as a case against the whole. Some of these pebbles are major obstacles for honest-hearted Christians.
Arguments of Higher Critics for the Documentary Hypothesis
We will address four areas of argumentation from the higher critics: (1) the divine names, (2) discrepancies, (3) repetition, known as “doublets,” and (4) differences in language and style. We will give at least one example of each and address at least one example under the evidence for Moses’ writership.
The higher critics argue that every Bible verse that contains the Hebrew word for God, (’Elohim´), set off by itself has its own writer, designated by the capital “E” (“Elohist”). On the other hand, any verse that contains the Tetragrammaton, (Jehovah, Yahweh), God’s personal name, is attributed to yet another writer, “J” (“Jawist”). (Cassuto, 18-21) Let us see how they explain this. The critics argue that “God” (’Elohim´) is restricted in use exclusively in the first chapter of Genesis (1:1–31) in relation to God’s creation activity, and that starting in Genesis 2:4 through the end of the second chapter we find God’s personal name.
- E. Friedman speaks of a discovery by three men: “One was a minister, one was a physician, and one was a professor. The discovery that they made ultimately came down to the combination of two pieces of evidence: doublets and the names of God. They saw that there were apparently two versions each of a large number of Biblical stories: two accounts of the creation, two accounts each of several stories about the patriarchs Abraham and Jacob, and so on. Then, they noticed that, quite often, one of the two versions of a story would refer to God by one name and the other version would refer to God by a different name.” (R. E. Friedman, 50)
Different settings, however, require different uses. This principle holds true throughout the whole of the entire Old Testament. Moses may choose to use (’Elohim´) in a setting in which he wants to show a particular quality clearly, like power, creative activity, and so on. On the other hand, Moses may choose to use God’s personal name (Jehovah, Yahweh) when the setting begs for that personal relationship between the Father and his children, the Israelites, or even more personable, a one-on-one conversation between Jehovah God and a faithful servant.
The Divine Names: The weakness of claiming multiple authors because of the different names used for God is quite evident when we look at just one small portion of the book of Genesis in the American Standard Version (1901). God is called “God Most High,” “possessor (or maker) of heaven and earth,” “O Lord Jehovah,” “a God that seeth,” “God Almighty,” “God,” “[the] God,” and “the Judge of all the earth.” (Genesis 14:18, 19; 15:2; 16:13; 17:1, 3; 18:25) It is difficult to believe that different authors wrote these verses. Moreover, let us look at Genesis 28:13, which says, “And, behold, Jehovah stood above it, and said, I am Jehovah, the God [“Elohim”] of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed.” Another scripture, Psalm 47:5, says, “God is gone up with a shout, Jehovah with the sound of a trumpet.” In applying their documentary analysis, we would have to accept the idea that two authors worked together on each of these two verses.
Many conservative scholars have come to realize that in a narrative format one will often find a ruler being referred to not only by name but also by a title, such as “king.” M. H. Segal observes: “Just as those interchanges of human proper names and their respective appellative common nouns cannot by any stretch of the imagination be ascribed to a change of author or source of document, so also the corresponding interchanges of the divine names in the Pentateuch must not be attributed to such a literary cause.” If one were to look up “Adolf Hitler” using Academic American Encyclopedia, within three paragraphs he will find the terms “Führer,” “Adolf Hitler,” and simply “Hitler.” Who is so bold as to suggest that there are three different authors for these three paragraphs?
Dr. John J. Davis helps us to appreciate that there is “no other religious document from the ancient Near East [that] was compiled in such a manner; a documentary analysis of the Gilgameŝ Epic or Enūma Eliŝ would be complete folly. The author of Genesis may have selected divine names on the basis of theological emphasis rather than dogmatic preference. Many divine names were probably interchangeable; Baal and Hadad were used interchangeably in the Hadad Tablet from Ugarit, and similar examples could be cited from Egyptian texts.”
In fact, we now know that there were many deities in the ancient Near East that had multiple names. As stated above with the Babylonian Creation account, the Enuma Elish, the god Marduk (Merodach), chief deity of Babylon, also had some 50 different names. It would not even be thinkable to apply any of the Documentary Hypothesis analysis to any of these works. Why? Not only because we can see that ancient writers are no different than modern writers and are able to use different names and titles interchangeably within their work, but they were written on stone, so to speak. If one has one clay tablet that has both a personal name and two different titles for the same king, it would be difficult to argue that there were two or three different authors for the one tablet. Bible scholar Mark F. Rooker has the following to say about the use of Elohim and Yahweh in the Old Testament:
Moreover, it is clear that throughout the Old Testament that the occurrence of the names of God as Elohim or Yahweh is to be attributed to contextual and semantic issues, not the existence of sources. This conclusion is borne out by the fact that the names consistently occur in predictable genre. In the legal and prophetic texts the name Yahweh always appears, while in wisdom literature the name for God is invariably Elohim. In narrative literature, which includes much of the Pentateuch, both Yahweh and Elohim are used. Yet consistently the names do not indicate different sources but were chosen by design. The name Elohim was used in passages to express the abstract idea of Deity as evident in God’s role as Creator of the universe and the Ruler of nature. Yahweh, on the other hand, is the special covenant name of God who has entered into a relationship with the Israelites since the name reflects God’s ethical character. (Cassuto, 31) Given the understanding of the meaning of these names for God, it is no wonder that the source which contains the name Yahweh would appear to reflect a different theology from a selected group of texts which contained the name Elohim.”
Let us, on a small scale, do our own analysis of the divine names in the first two chapters of Genesis. The Hebrew word (’elohim´) is most often agreed upon to be from a root meaning “be strong,” “mighty,” or “power.” It should be said too that by far, most Hebrew scholars recognize the plural form (im) of this title ’elo·him´ to be used as a plural of “majesty,” “greatness,” or “excellence.” The Hebrew word (’elo·him´) is used for the Creator 35 times from Genesis 1:1 to 2:4a. Exactly what is the context of this use? It is used in a setting that deals with God’s power, his greatness, his excellence, his creation activity, all of which seems appropriate, does it not?
Moving on to Genesis 2:4b–25, we find God now being referred to by his personal name, the Tetragrammaton (YHWH, JHVH), which is translated “Jehovah” (KJV, ASV, NW, NEB, etc.) or “Yahweh” (AT, NAB, JB, HCSB, etc.). It is found in verses 4b–25 eleven times; however, it comes before his title (’elohim´). Why the switch, and what is the context of this use? This personal name of God is used in a setting that deals with his personal relationship with man and woman. This is not a second creation account; it is a more detailed account of the creation of man, which was only briefly mentioned in chapter one in passing, as each feature of creation was ticked off. In chapter two, the Creator becomes a person as he speaks to his intelligent creation, giving them the prospect of a perfect eternal life in a paradise garden, which is to be cultivated earth wide, to be filled with perfect offspring. Therefore, we see a personal interchange between God and man as He lays out His plans to Adam, which seems very appropriate, does it not when switching from using a title in chapter one to using a personal name in chapter two? In chapter two, we have the coupling of the personal name “Jehovah” with the title “God,” to show that we are still talking about this ‘great,’ ‘majestic,’ ‘all powerful’ Creator, but personalized as he introduces himself to his new earthly creation.
Thus, there is no reason to assume that we are talking about two different writers. No, it is two different settings in which a skilled writer would make the transition just as Moses did. It would be no different than if a modern-day news commentator was giving as a report about the United States President visiting Russia to meet with Dmitry Anatolyevich Medvedev, in which he used the title President predominately. The following week the same news commentator may be covering the President visiting a hospital with injured children who had survived a tornado and refer to the President as President Obama. It isn’t difficult to see that one is an official setting where the President needs to be portrayed as powerful, while in the other setting; he needs to be portrayed as personable. The same principles used herein apply to the rest of the Pentateuch and the Old Testament as a whole.
Discrepancies, or should I say “perceived” discrepancies, are the critic’s favorite pebble. These perceived discrepancies set off an alarm for the critic, and then he rushes off with his pebble-like a child to add it to the multiple-authors side of the scale. To differentiate between the supposed different sources texts, I will lay them out as follows:
(“J”) will be used to represent an alleged writer. In this case, it stands for any place God’s name Jehovah is used.
(“E”) will be for the portion that has Jehovah’s title, Elohim, God.
(“P”) will be for the portion of priestly activities.
(“D”) Deuteronomy is different from Genesis, Exodus, Leviticus, and Numbers. Thus, it has another author.
(“RJE”) will represent the compiler who put “J” and “E” together.
(“R”) will represent the editor(s), who put it all together and may have altered some portions to express their social circumstances of their day.
(“U”) will represent the alleged “unknown independent texts.”
“Narrative Discrepancy” (Genesis 12:1, ASV) Now Jehovah said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee: (“J”) (after Terah, Abram’s father, died, Abram is commanded to leave Haran)
(Genesis 11:26, ESV) When Terah had lived 70 years, he fathered Abram, Nahor, and Haran (“U”). (When Terah was 70, Abram was born.)
(Genesis 11:32, ESV) The days of Terah were 205 years (“U”): and Terah died in Haran (“R”). (Terah died at the age of 205, which would make Abraham 135 when he left Ur.)
(Genesis 12:4, ASV) So Abram went, as Jehovah had spoken unto him; and Lot went with him (“J”): and Abram was seventy and five years old when he departed out (“P”) of Haran (“R”). (12:4 has Abram being only 75 when he leaves Haran.)
Discrepancy: According to 11:32, Terah died at the age of 205; hence, Abram must have been 135 when he was called to leave Haran. However, 12:4 says that he was only 75 when he left Haran. The Source Critic informs us that this seeming contradiction is resolved if Genesis chapter 12 is of a different source from the genealogy of Genesis chapter 11.
The above need not be a contradiction at all. True enough, it was at the age of 70 that Terah began having children (Genesis 11:26), but does Abraham have to be the firstborn child simply because he is listed first? Consider, what weight does the names Nahor and Haran play in the Bible account? Now consider, what about the name Abraham? He is considered the father and founder of three of the greatest religions on this planet: Judaism, Christianity, and Islam. He is the third most prominent person named in God’s Word. This practice, that of placing the most prominent son first in a list of sons even though they are not the firstborn is followed elsewhere in God’s Word with other prominent men of great faith, for example, Shem and Isaac. (Genesis 5:32; 11:10; 1 Chronicles 1:28) Therefore, let us keep it simple. Genesis 11:26 does not say that Abram was the firstborn; it simply says that Terah began fathering children, and then it goes on to list his three sons, listing the most prominent one first. Thus, it is obvious that Terah fathered Abram at the age of 130. (Genesis 11:26, 32; 12:4) In addition, it is true that Sarah was Abram’s half-sister, not by the same mother, but by having Terah as the same father. (Genesis 20:12) Therefore, in all likelihood, it is Haran who is the firstborn of Terah, whose daughter was old enough to marry Nahor, another of Terah’s three sons. – Genesis 11:29.
Narrative Discrepancy” (Genesis 37:25–28, 36; 38:1; 39:1, YLT)
(Genesis 37:25–28, YLT) And they sit down to eat bread (“E”), and they lift up their eyes and look, and lo, a company of Ishmaelites coming from Gilead, and their camels bearing spices, and balm, and myrrh, going to take [them] down to Egypt. 26 And Judah saith unto his brethren, ‘What gain when we slay our brother and have concealed his blood? 27 Come, and we sell him to the Ishmaelites, and our hands are not on him, for he [is] our brother—our flesh;’ and his brethren hearken (“J”). 28 And Midianite merchantmen pass by and they draw out and bring up Joseph out of the pit (“E”), and sold him to the Ishmaelites for twenty shekels of silver. They took Joseph to Egypt (“J”). (Genesis 37:36) And the Medanites have sold him unto Egypt, to Potiphar, a eunuch of Pharaoh, head of the executioners (“E”). (Genesis 38:1) And it cometh to pass, at that time, that Judah goeth down from his brethren, and turneth aside unto a man, an Adullamite, whose name [is] Hirah (“J”). (Genesis 39:1) And Joseph hath been brought down to Egypt, and Potiphar, a eunuch of Pharaoh, head of the executioners, an Egyptian man, buyeth him out of the hands of the Ishmaelites who have brought him thither (“J”).
Discrepancy: In Genesis 37:25 the Ishmaelites are passing by at the opportune time mentioned in verses 26 and 27, with Judah suggesting that instead of killing Joseph they sell him to the Ishmaelites. Yet, verse 28 switches in midstride to the Midianites, as they drew Joseph from the pit, selling him to the Ishmaelites. In verse 36, the Medanites (likely a scribal error; almost every translation has Midianites, so we will accept that as so) are selling Joseph to Potiphar in Egypt. Yet, the discrepancy pushes the envelope even further, for Genesis 39:1 says, it was the Ishmaelites who delivered and sold Joseph to Potiphar in Egypt. Was Joseph sold to Ishmaelites or to Midianites? In addition, who delivered and sold Joseph to Potiphar in Egypt? It seems that the higher critics are bent on using ambiguous passages (ambiguous at first glance to the casual reader) to facilitate their Documentary Hypothesis. You might say that these discrepancies are fuel for the engine that drives their Documentary Hypothesis locomotive. E. A. Speiser writes:
The narrative is broken up into two originally independent versions. One of these (J) used the name Israel, featured Judah as Joseph’s protector, and identified the Ishmaelites as the traders who bought Joseph from his brothers. The other (E) spoke of Jacob as the father and named Reuben as Joseph’s friend; the slave traders in that version were Midianites who discovered Joseph by accident and sold him in Egypt to Potiphar.
For Speiser, it is time to slice up the text and divide it up between our alleged “J”-Text and “E”-Text writers. It is also hypothesized that our “R”-Redactor edits the two and slips in some additional information as well, suggesting that the Midianites are the ones who were actually passing by, selling Joseph later to the Ishmaelites. Thus, it would be the Ishmaelites, who would deliver and sell Joseph to Potiphar in Egypt. Yes, at first glimpse, this would appear to make it all well, but we still have a problem: Genesis 37:36 states that it was the Midianites, who sold Joseph to Potiphar in Egypt.
Actually, when one looks below the surface reading, there is no discrepancy here at all. Ishmael (son of Hagar and Abraham) and Midian (son of Keturah and Abraham) were half-brothers. It is highly likely that there was intermarriage between the descendants of these two, allowing for an interchangeable use of the expression “Ishmaelites” and “Midianites.” (Genesis 25:1–4; 37:25–28; 39:1) We see this in the days of Judge Gideon when Israel was being attacked, with both terms “Ishmaelites” and “Midianites” being used to describe the attackers. (Judges 8:24; 7:25; 8:22, 26) Alternatively, even still we could have an Ishmaelite caravan encompassing Midianite merchants that were passing by, with the Midianites brokering the deal and delivering Joseph from the pit to the Ishmaelite caravan, where Joseph would be under the Ishmaelites’ custody even if he was being detained by the Midianites. Once they arrived at Potiphar’s place in Egypt, it would be the Midianites to broker the deal with Potiphar. Thus, it can be stated, either way, the Ishmaelites or the Midianites delivered and sold Joseph to Potiphar in Egypt.
What are doublets? It is the telling of the same story twice, making the same events appear to happen more than once. For example,
- there are two stories of the creation account,
- two stories of God’s covenant with Abraham,
- two stories where Abraham names his son Isaac,
- two stories where Abraham claims Sarah is his sister, two stories of Jacob’s journey to Haran,
- two stories where God revealed himself to Jacob at Bethel,
- two stories where God changes Jacob’s name to Israel,
- two stories of when Moses got water from the rock at Meribah, and a detailed description in Exodus 24–29 of how to build the tabernacle, then within five chapters a retelling of how they did it, repeating the details again in chapters 34–40.
The critic goes on to point out that, there is more to this “doublet” story than meets the eye; they argue that one of the doublets will contain the title for the Creator, God (Elohim); while the other doublet of the same story will contain the personal name for the Creator, Jehovah. Moreover, they argue that there are other defining features that are only within one side or the other.
(Genesis 1:27, ESV) So God created man in his own image, in the image of God he created him; male and female he created them.
(Genesis 2:7, ASV) And Jehovah God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
Within two chapters, we have two verses where the writer, if one person, informs us of the creation of man twice, the second as though the first was never mentioned at all. Again, the source critic will argue that there were two sources of the same information on the creation of man and the compiler allowed both to remain. What the source critic fails to tell his reader is that there are sense breaks within the various accounts in these first three chapters. Genesis 1:1–2:3 is the basic creation account. Genesis 2:4–25 is the restating of day three (verses 5, 6) and the subsequent preparation of the earth for the settling of man and woman in the Garden of Eden. Genesis 3:1–24 is specifically about the temptation, the entry of sin and death into the world, the promise of a seed to save humankind, a description of the conditions of imperfection and of man’s loss of the Garden of Eden.
Bible scholar Leon Kass, who supports the Documentary Hypothesis, had this to say about the creation account of Genesis chapters 1 and 2:
Once we recognize the independence of the two creation stories, we are compelled to adopt a critical principle of reading if we mean to understand each story on its own terms. We must scrupulously avoid reading into the second story any facts or notions taken from the first, and vice versa. Thus, in reading about the origin of man in the story of the Garden of Eden, we must not say or even think that man is here created in God’s image or that man is to be the ruler over the animals. Neither, when we try to understand the relation of man and woman in the Garden, are we to think about or make use of the first story’s account of the coequal coeval creation of man and woman. Only after we have read and interpreted each story entirely on its own should we try to integrate the two disparate teachings. By proceeding in this way, we will discover why these two separate and divergent accounts have been juxtaposed and how they function to convey a coherent, noncontradictory teaching about human life.
Let us look at another example in which the critic has argued that one source says forty days while the other speaks of 150 days:
(Gen 7:12, NET) And the rain fell on the earth forty days and forty nights.
(Gen 7:24, NET) The waters prevailed over the earth for 150 days.
Genesis 7:24 and 8:3 say the floodwaters lasted for 150 days, yet; Genesis 7:4, 12 and 17 say it was only forty days. Once again, the difference is solved with a simple explanation. Each is referring to two different time periods. Let us look at these verses again (italics mine):
(Gen 7:12, NET) And the rain fell on the earth forty days and forty nights. [Notice that the 40-days refer to how long the rain fell—“the rain fell.”]
(Gen 7:24, NET) The waters prevailed over the earth for 150 days. [Notice that the 150-days refer to how long the flood lasted—“waters prevailed.”]
(Gen 8:3, NET) The waters kept receding steadily from the earth, so that they had gone down by the end of the 150 days.
(Gen 8:4, NET) On the seventeenth day of the seventh month, the ark came to rest on one of the mountains of Ararat.
(Gen 7:11; 8:13, 14, NET) In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on that day all the fountains of the great deep burst open and the floodgates of the heavens were opened. In Noah’s six hundred and first year, in the first day of the first month, the waters had dried up from the earth, and Noah removed the covering from the ark and saw that the surface of the ground was dry. And by the twenty-seventh day of the second month the earth was dry.
By the end of the 150 days, the water had gone down [Gen 8:3]. Five months from the beginning of the rain, the ark comes to rest on Mount Ararat [8:4]. Eleven months later the waters dried up [7:11; 8:13]. Exactly 370 days from the start (lunar months), Noah and his family left the ark and were on dry ground.
Yet another example is found in 2 Kings 24:10-16. Verses 10-14 say, “At that time the servants of Nebuchadnezzar king of Babylon came up to Jerusalem, and the city was besieged. And Nebuchadnezzar king of Babylon came to the city while his servants were besieging it, and Jehoiachin the king of Judah gave himself up to the king of Babylon, himself and his mother and his servants and his officials and his palace officials. The king of Babylon took him prisoner in the eighth year of his reign and carried off all the treasures of the house of the Lord and the treasures of the king’s house, and cut in pieces all the vessels of gold in the temple of the Lord, which Solomon king of Israel had made, as the Lord had foretold. He carried away all Jerusalem and all the officials and all the mighty men of valor, 10,000 captives, and all the craftsmen and the smiths. None remained, except the poorest people of the land.”
Verses 15-16 say, “And he carried away Jehoiachin to Babylon. The king’s mother, the king’s wives, his officials, and the chief men of the land he took into captivity from Jerusalem to Babylon. And the king of Babylon brought captive to Babylon all the men of valor, 7,000, and the craftsmen and the metal workers, 1,000, all of them strong and fit for war.”
Here we have a repetition of the same events back-to-back. Why? Is it multiple sources and the redactor simply keeping both? In an attempt to stave off the conservative view of Moses’ writership, scholar, and critic Richard Elliot Friedman writes:
Those who defended the traditional belief in Mosaic authorship argued that the doublets were always complementary, not repetitive, and that they did not contradict each other, but came to teach us a lesson by their ‘apparent’ contradiction. But another clue was discovered that undermined this traditional response. Investigators found that in most cases one of the two versions of a doublet story would refer to the deity by the divine name, Yahweh . . . , and the other version of the story would refer to the deity simply as ‘God.’ That is, the doublets lined up into two groups of parallel versions of stories. Each group was almost always consistent with the name it used. Moreover, the investigators found that it was not only the names of the deity that lined up. They found various other terms and characteristics that regularly appeared in one of the other group. This tended to support the hypothesis that someone had taken two different old source documents, cut them up, and woven them together to form the continuous story in the Five Books of Moses.
Ancient Semitic literature has other similar examples of repetition. Moreover, the use of Elohim in one instance and Jehovah in another is due to context and semantic issues. Notice Friedman’s use of the phrases “in most cases” and “almost always.” Which is it? And as we will see, he is overstating his case to the point of exaggeration. Let us look at the most popular example in the “Matriarch in Danger.” It has three occurrences in Genesis: Sarah in Egypt with Pharaoh (Genesis 12:10–20), Sarah in Gerar with Abimelech (Genesis 20:1–18), and Rebekah in Gerar with Abimelech (Genesis 26:7–11). Friedman would argue that we simply have one story with three different sources that had been maintained over time. The personal name of God, Jehovah, is used in the account of Sarah in Egypt with Pharaoh (vs. 17). The title Elohim is used in the account about Sarah in Gerar with Abimelech (vs. 3), but so is Jehovah (vs. 18). In the account of Rebekah in Gerar with Abimelech, neither Elohim nor Jehovah is used. Therefore, Friedman’s case is really no case at all, because both Jehovah and Elohim appear in one account with Sarah in Gerar with Abimelech and neither Jehovah nor Elohim appear in the account with Rebekah in Gerar with Abimelech. It should be noted that all three occurrences are in reference to Abimelech and Pharaoh, but both times that the name Jehovah is used, it is in reference to Jehovah executing a punishment of these rulers. If their best example does not even come close to their claims, then what are we to think of the others? Before moving on to the differences in language and style, we should close with one last point about the literature of the Ancient Near East (ANE). One of the features of ANE literature, which includes Hebrew, is its parallelism, repetition, the telling of stories that are similar to stress patterns that are important. Even in the book of Acts, you have three different accounts of Paul’s conversion (Ac 9:3-8; 22:6-11; 26:12-18). It is repetition for emphasis. At the outset of this section, we mentioned that chapters 24-29 of Exodus give a detailed description of how the tabernacle was built, and chapters 34-40 repeat the very same information. Chapters 24-29 contain the directions, and chapters 34-40 show how they did it; thus, the repetition is emphasizing that they did exactly what Jehovah had asked them to do.
Differences in Language and Style
Supporters of the Documentary Hypothesis would argue that within the Pentateuch we see such things as preferences for certain words, differences in vocabulary, reoccurring expressions in Deuteronomy that are not found in Genesis, Exodus, Leviticus, and Numbers, all evidence for the higher critics and their multiple source theory. Also, there are individual characteristics in grammar and syntax. Further, the critic describes “P” as being very boring, completely lacking in interest or excitement, dry; while the writers of “J” and “E” are very vivid and lively, holding the reader’s interest in their storytelling. Additionally, “D” uses expressions like ‘with all your heart and all your soul,’ which the rest of the Pentateuch lacks in those types of expressions. Their conclusion is that there is no alternative but to have multiple writers as the differences in language and style dictate.
If the alleged writers of the Pentateuch were so narrow in their vocabulary and writing abilities that they would use only one given word for a given idea and never use another when dealing with that idea, it would be easy to suggest a division of actual sources. Yet this is not the case at all. The writers of the Hebrew Scriptures throughout ancient Israel actually expressed a great variety of words in their work. Douglas K. Stuart (Ph.D., Harvard University), Professor of Old Testament at Gordon–Conwell Theological Seminary, is of the same opinion:
In fact, the contrary situation appears to be true. In ancient Israel there were four demonstrable indications of a preference for variety in written expression rather than for desire for stylistic consistency. (1) If there were two different ways of spelling a word the Israelites chose to preserve both spellings as valid and to include both of them frequently in any document. Thus with regard to spelling (orthography), ancient Israelites had no commitment to consistency to style, but the free use of alternative spellings was regarded as not only proper but desirable. (2) In the case of common expressions, a similar phenomenon can be observed. Where variation was possible, it apparently was not avoided but preferred. Alternative ways of forming a given multiword expression were employed commonly so that both alternatives were preserved. Thus, in the case of repeated phraseology in prose contexts, there was no commitment to consistency of style, but rather the alternative formulation was regarded not only proper but desirable. (3) With regard to variation in grammatical forms, a similar phenomenon is observed. If there existed two different ways of saying something, even in the case of a common verb form, both ways were used so as to preserve both in the common discourse. Again, the preference appears to have been for inclusion of variety rather than for consistency of one form if two existed. (4) The Masoretic system of Kethib-Qere represents a fourth indicator of the tendency in past times to preserve variance rather than to select one option and to employ it consistently, a tendency that extended into the medieval period when the Masoretes worked. This system arose from a desire to include, not merely side-by-side, but actually within the same word, two variant readings rather than two select ones. The Masoretes provide the consonants of one text option in the vowels of another. They indicated their preferred reading, but did not omit the reading they regarded as inferior, they simply did not localize it.
Differences in Style and Vocabulary: An investigator would not be honest if he were simply to reject these differences out of hand, as though they did not exist. Therefore, rightly, we need to investigate these differences, giving an answer that has substance. I will cite one of their pillar examples, to demonstrate the principle that if they are so far off base here, then we can conclude their foundation in this area is really no foundation at all. Before we get started, let us do a little review of Biblical Hebrew, to be better able to address our example.
(Qal): Qal is the simple form of the verb, meaning “light” or “easy.” This is the simple active stem of the verb.
(Hiphil): This is generally called the “causative” form because it reveals the causative action of the qal verb. The “h” is prefixed to the stem, which modifies the root.
|Qal||yalad (to give birth)|
|Hiphil||holid (he caused to give birth)|
Gen. 14:18: Irad begat (yalad) Mehujael
Gen. 5:4: Adam after he begat (holid) Seth
The advocates of the Documentary Hypothesis argue that to find yalad in the genealogy of Cain in Genesis chapter 4, the Table of Nations in Genesis chapter 10, and Nahor’s family line in Genesis chapter 22 (all being of the “J” author), while finding holid in Adam’s history down to Noah in Genesis chapter 5 as well as the genealogy of Shem found in Genesis chapter 11 (being of the “P” author) is nothing more than proof positive that there are two authors: “J” and “P.”
In short, we are not dealing with a word or phrase that is peculiar to an individual writer like “J” or “P.” No, this is nothing more than an example of following the basic rules of Hebrew grammar and syntax. In many cases, it could not have been written in any other way, because it is the socially accepted usage of the Hebrew language. When those who support the Documentary Hypothesis pull Hebrew words or even phrases out of their setting (as I have done above), looking at them in isolation, their reasoning becomes based solely on personal wishes, feelings, or perceptions, rather than on linguistic rules, reasons, or principles of the language itself. Hebrew, like any other language, conforms to the socially accepted style, with the regular and specific order, or arrangement. The Hebrew language has its own rules and allowable combinations of how words are joined together to make sense to the Hebrew mind. Umberto Cassuto, also known as Moshe David Cassuto, (1883–1951), who held the chair of Biblical studies at the Hebrew University of Jerusalem had this to say concerning the usage of yalad and holid:
It will suffice to note the fact that the verb yaladh occurs in the signification of holidh only in the past tense [perfect] and the present [participle]. We say, “so-and-so yaladh [mas. sing. perfect] so-and-so,” and we say yoledh [participle mas. Sing.: “is begetting”]; but we do not say in the future tense [imperfect] so-and-so yeledh [to signify: “he will beget”] (or wayyeledh [imperfect with waw conversive, to connote: “and he begot”]) so-and-so.” In the imperfect, the Qal is employed only with reference to the mother, for example, so-and-so teledh [“will give birth to”] (watteledh [“and gave birth to”]) so and so.” In connection with the father one can only say, yolidh [hiphil imperfect; “he will beget”] or wayyoledh [hiphil imperfect with waw conversive; “and he begot”] (although we find in Prov. xxvii 1: what a day may bring forth [“yeledh”; Qal imperfect] the verb is used there not in connotation of “begetting” but actually in the sense of “giving birth”). Similarly, we do not say, using the infinitive, Aajare lidhto [to signify: “after his begetting”] but only Aajare lidhtah [“after her giving birth”]; with regard to the father we can only say Aajare holidho [“after his begetting”]. This is clear to anyone who is sensitive to the Hebrew idiom. In the genealogies from Adam to Noah and from Noah to Abraham, it would have been impossible to write anything else but wayyoledh and Aajare hoilidho; every Hebrew author would have had no option but to write thus and not otherwise. It is not a question of sources but of the general usage of the Hebrew tongue.
Professor K. A. Kitchen, one of the leading experts on Biblical history, notes in his book Ancient Orient and Old Testament: “Stylistic differences are meaningless, and reflect the differences in detailed subject-matter.” He says that similar style variations can also be found “in ancient texts whose literary unity is beyond all doubt.”
A 1981 news report relates to this debate and provides some interesting facts.
TEL AVIV, Israel (UPI)—A five-year long computer study of the Bible strongly indicates that one author—and not three as widely held in modern criticism—wrote the book of Genesis.
“The probability of Genesis’ having been written by one author is enormously high—82 percent statistically,” a member of the research team said in an article published in Wednesday’s Jerusalem Post.
Professor Yehuda Radday, a Bible scholar from the Technion, a Haifa university, said more than 20,000 words of Genesis were fed into a computer which conducted a painstaking analysis of its linguistic makeup.
Bible critics widely hold that Genesis had three authors—the Jawhist or “J” author, the Elohist or “E” author and a priestly writer, dubbed “P.”
“We found the J and E narratives to be linguistically indistinguishable,” Radday told a news conference today. But the P sections differ widely from them.
“This is only to be expected, since dramatic tales and legal documents must necessarily display different ‘behavior,’” he said. “If you compared love letters and a telephone directory written by the same person, linguistic analysis would point to different authors.”
The team combined statistical and linguistic methods with computer science and Bible scholarship to reach their conclusions. They used 54 analysis criteria, including word length, the use of the definite article and the conjunction “and,” richness of vocabulary and transition frequencies between word categories.
“These criteria are a reliable gauge of authorship because these traits are beyond an author’s conscious control and furthermore are countable,” Radday said.
A mathematics expert on the team ran a computer check against classical German works by Goethe, Herder and Kant and found that the statistical probability of their being the sole authors of their own work were only 22 percent, 7 percent and 9 percent respectively.
As mentioned above, Jewish and Christian conservatives accept one writer for the first five books of the Bible, namely, Moses. The critics, however, argue that although Moses is definitely the main character of the Pentateuch because they are unable to find any direct mention within it of Moses having written these five books, it is for them simply a tradition that Moses is the writer. This author is certain that is not the impression you will have after reading the next chapter.
Internal and External Evidence for Moses Authorship
First, it is obvious that Moses did not write every word of the Pentateuch. Why? The section that relates his death would be something that Joshua could have added after Moses’ death. (Deuteronomy 34:1–8) In addition, the critic would argue, it would hardly seem very meek to pen these words about oneself: “Now the man Moses was very meek, more than all people who were on the face of the earth.” (Numbers 12:3, ESV) Nevertheless, consider that Jesus said of himself: “I am gentle and lowly in heart” (Matthew 11:29, ESV), which no one would fault Jesus with as though he were boasting. Both Moses and Jesus were simply stating a fact. The amount of possible material that may have been added by Joshua, another inspired writer is next to nothing and does not negate Moses’ authorship.
What Does the Biblical Evidence from the Old Testament Report?
|Exodus 17:14 (ASV)
14 And Jehovah said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: that I will utterly blot out the remembrance of Amalek from under heaven.
|Exodus 24:4 (ASV)
4 And Moses wrote all the words of Jehovah, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel.
|Exodus 34:27 (ASV)
27 And Jehovah said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel.
|Leviticus 26:46 (ASV)
46 These are the statutes and ordinances and laws, which Jehovah made between him and the children of Israel in mount Sinai by Moses.
|Leviticus 27:34 (ASV)
34 These are the commandments, which Jehovah commanded Moses for the children of Israel in mount Sinai.
|Numbers 33:2 (ASV)
2 And Moses wrote their goings out according to their journeys by the commandment of Jehovah: and these are their journeys according to their goings out.
|Numbers 36:13 (ASV)
13 These are the commandments and the ordinances which Jehovah commanded by Moses unto the children of Israel in the plains of Moab by the Jordan at Jericho.
|Deuteronomy 1:1 (ASV)
1 These are the words which Moses spake unto all Israel beyond the Jordan in the wilderness, in the Arabah over against Suph, between Paran, and Tophel, and Laban, and Hazeroth, and Di-zahab.
|Deuteronomy 31:9 (ASV)
9 And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bare the ark of the covenant of Jehovah, and unto all the elders of Israel.
|Deuteronomy 31:22 (ASV)
22 So Moses wrote this song the same day, and taught it the children of Israel.
|Deuteronomy 31:24 (ASV)
24 And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished,
Joshua 1:7 (ASV)
7 Only be strong and very courageous, to observe to do according to all the law, which Moses my servant commanded thee:
|Joshua 8:31 (ASV)
31 as Moses the servant of Jehovah commanded the children of Israel, as it is written in the book of the law of Moses, an altar of unhewn stones, upon which no man had lifted up any iron: and they offered thereon burnt-offerings unto Jehovah, and sacrificed peace-offerings.
|1 Kings 2:3 (ASV)
3 and keep the charge of Jehovah thy God, to walk in his ways, to keep his statutes, and his commandments, and his ordinances, and his testimonies, according to that which is written in the law of Moses, that thou may prosper in all that thou does, and whithersoever thou turn thyself.
|2 Kings 14:6 (ASV)
6 but the children of the murderers he put not to death; according to that which is written in the book of the law of Moses, as Jehovah commanded, saying, The fathers shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall die for his own sin.
|2 Kings 21:8 (ASV)
8 neither will I cause the feet of Israel to wander any more out of the land which I gave their fathers, if only they will observe to do according to all that I have commanded them, and according to all the law that my servant Moses commanded them.
|Ezra 6:18 (ASV)
18 And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses.
|Nehemiah 13:1 (ASV)
1 On that day they read in the book of Moses in the audience of the people; and therein was found written, that an Ammonite and a Moabite should not enter into the assembly of God for ever,
|Daniel 9:13 (ASV)
13 As it is written in the law of Moses, all this evil is come upon us: yet have we not entreated the favor of Jehovah our God, that …
|Malachi 4:4 (ASV)
4 Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, even statutes and ordinances.
To reject Moses as the writer of the Pentateuch is to reject these inspired writers and suggest they are not reliable; moreover, this would mean they were not inspired, because those under inspiration would not make such errors. If these critics are correct, then all the above is merely a great conspiracy. This author hardly thinks so!
What Does the Biblical Evidence of Jesus Christ Report?
|Matthew 8:4 (ESV)
4And Jesus said to him, “See that you say nothing to anyone, but go, show yourself to the priest and offer the gift that Moses commanded, for a proof to them.”
|Matthew 11:23-24 (ESV)
23And you, Capernaum, will you be exalted to heaven? You will be brought down to Hades. For if the mighty works done in you had been done in Sodom, it would have remained until this day. 24 But I tell you that it will be more tolerable on the day of judgment for the land of Sodom than for you.”
|Matthew 19:4-5 (ESV)
4He answered, “Have you not read that he who created them from the beginning made them male and female, 5and said, ‘Therefore a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh’?
|Matthew 19:8 (ESV)
8He said to them, “Because of your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so.
|Matthew 24:37 (ESV)
37 For as were the days of Noah, so will be the coming of the Son of Man.
|Mark 10:5 (ESV)
5And Jesus said to them, “Because of your hardness of heart he wrote you this commandment.
|Mark 12:26 (ESV)
26And as for the dead being raised, have you not read in the book of Moses, in the passage about the bush, how God spoke to him, saying, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’?
Mark 1:44 (ESV)
44and said to him, “See that you say nothing to anyone, but go, show yourself to the priest and offer for your cleansing what Moses commanded, for a proof to them.”
|Mark 7:10 (ESV)
10For Moses said, ‘Honor your father and your mother’; and, ‘Whoever reviles father or mother must surely die.’
|Luke 5:14 (ESV)
14And he charged him to tell no one, but “go and show yourself to the priest, and make an offering for your cleansing, as Moses commanded, for a proof to them.”
|Luke 11:51 (ESV)
51from the blood of Abel to the blood of Zechariah, who perished between the altar and the sanctuary. Yes, I tell you, it will be required of this generation.
|Luke 17:32 (ESV)
32 Remember Lot’s wife.
|Luke 24:27, 44 English Standard Version (ESV)
27And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. 44Then he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.”
|John 5:46 English Standard Version (ESV)
46For if you believed Moses, you would believe me; for he wrote of me.
|John 7:19 English Standard Version (ESV)
19 Has not Moses given you the law? Yet none of you keeps the law. Why do you seek to kill me?”
|John 8:58 (UASV)
Jesus said to them, “Truly, truly, I say to you, before Abraham came to be I have been in existence.”
How does one ignore the strongest evidence of Moses’ writership of these five books, which is specifically referred to by Jesus Christ and numerous other inspired writers? Being on trial by the modern day critic, I am certain Moses would appreciate the numerous witnesses that can be called to the stand on his behalf.
What Does the Biblical Evidence from the Apostles Report?
|Acts 2:32 (ESV)
32This Jesus God raised up, and of that we all are witnesses.
|Acts 6:14 (ESV)
14for we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs that Moses delivered to us.”
|Acts 15:5 (ESV)
5But some believers who belonged to the party of the Pharisees rose up and said, “It is necessary to circumcise them and to order them to keep the law of Moses.”
|Acts 26:22 (ESV)
22 To this day I have had the help that comes from God, and so I stand here testifying both to small and great, saying nothing but what the prophets and Moses said would come to pass:
|Acts 28:23 (ESV)
23When they had appointed a day for him, they came to him at his lodging in greater numbers. From morning till evening he expounded to them, testifying to the kingdom of God and trying to convince them about Jesus both from the Law of Moses and from the Prophets.
Romans 10:5 (ESV)
5For Moses writes about the righteousness that is based on the law, that the person who does the commandments shall live by them.
|1 Corinthians 9:9 (ESV)
9For it is written in the Law of Moses, “You shall not muzzle an ox when it treads out the grain.” Is it for oxen that God is concerned?
|Hebrews 9:19 (ESV)
19For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and …
Hebrews 10:28 (ESV)
28 Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses.
What Does the Internal Evidence Report?
If the writer(s) of the Pentateuch were, in fact, living from the ninth century into the fifth century b.c.e., more than a millennium [1,000 years] after the events described, they would have had to be thoroughly familiar with, even an expert in geology, geography, horticulture, archaeology, toponymy, onomatology (Archer, 1974), botany, zoology, climatology, and history. Alternatively, he would have to have been an eyewitness who walked through the events and situations detailed in the Pentateuch; thus, the writer. Here is how I defend these affirmations:
- He would need to have a thorough knowledge of Egyptian names and titles that match inscriptions.
- He would need to have been an expert in toponymy, the study of place-names.
- He would need to have been an expert in onomatology, the study of proper names of all kinds and the origin of names.
- He would need to be aware of the customs and cultures and religious practices of Egypt, desert dwellers, and life in Canaan 1,000 years into the past.
- He would need to have a thorough knowledge of the environment, climate, and the physical features of three regions.
- He would need to have a thorough knowledge of botany, being aware of naturally occurring plant life in three regions 1,000-years before his time.
- He would need to have a thorough knowledge of the environment, climate, and the physical features of three regions.
This internal evidence deals with the proof within the Pentateuch about Moses: the customs and culture of some 3,500 years ago, literary forms used as well as the language itself, and the unity of these five books. As to dating the Pentateuch based on literary forms, one needs look no further than the titles by which God is referred to within the Hebrew Scriptures. From the years of 850–450 B.C.E., we find the Hebrew expression Yehowah´ tseva’ohth´, “Jehovah of armies,” being used in a significant way. It is found 243 times, with variations, in the Scriptures: 62 times in Isaiah, 77 in Jeremiah, 2 in Micah, 4 in Nahum, 2 in Habakkuk, 2 in Zephaniah, 15 in Haggai, 54 in Zechariah, and 25 in Malachi. This is the same time period, in which higher criticism places the writing of the books of the Pentateuch. If they were penned or constructed during this time period, one would expect to find a high number of occurrences of the expression “Jehovah of armies.” Yet, we find just the opposite: there is not one occurrence of this expression to be found in the five books of the Pentateuch. This evidence demonstrates that these books were written prior to the book of Isaiah, before 800 B.C.E., which invalidates the Documentary Hypothesis. Moreover, many aspects of the priesthood that had been adjusted over the centuries, under inspiration, would have been evident if the Pentateuch were written after David and others had made such adjustments.
The building of the tabernacle at the foot of Mount Sinai fits in with the environment of that area. F. C. Cook stated, “In form, structure, and materials, the tabernacle belongs altogether to the wilderness. The wood used in the structure is found there in abundance.” The external evidence validates names, customs, and culture, religious practices, geography, places and materials of the book of Exodus, which would have been privy only to an eyewitness. The geographical references by this writer are so vast, detailed, and tremendously precise that it is almost impossible to have him be anyone other than an eyewitness.
Deuteronomy reads, “Then we . . . went through all that great and terrifying wilderness.” This region in which the annual rainfall is less than 25 cm./10 in. is not different even today, which puts the nomadic traveler on a constant search for water and pasture. In addition, we have meticulous directions as to the encampment of the Israelites (Numbers 1:52, 53), the marching orders (Numbers 2:9, 16, 17, 24, 31), and the signals of the trumpet (Numbers 10:2–6) that directed their every move as evidence that these accounts were written in the “great and terrifying wilderness.” Numbers 13:22 makes reference to the time Hebron was built, using the city of Zoan as a reference point: “They went up into the Negeb and came to Hebron. Ahiman, Sheshai, and Talmai, the descendants of Anak, were there. (Hebron was built seven years before Zoan in Egypt.)” Moses “was instructed in all the wisdom of the Egyptians” (Acts 7:22); thus, he would have knowledge of the building of Zoan, an Egyptian city, and of Hebron, a city on one of the trade routes between Memphis in Egypt and Damascus in Syria.
From the internal evidence, it is clearly obvious that the writer must have had an intimate knowledge of the desert, being an eyewitness to that environment. (See Leviticus 18:3; Deuteronomy 12:9; 15:4, 7; Numbers 2:1; Leviticus 14:8; 16:21; 17:3, 9.) The evidence is such because it is something that cannot be retained for a thousand years, but must come from an eyewitness. The details are extremely exact, and some would not have existed hundreds of years later: “Then they came to Elim, where there were twelve wells of water and seventy palm trees, and they camped there by the water,” and “ram skins dyed red, fine leather, acacia wood.” – Exodus 15:27; 25:5
Again, it should be noted that Moses “was instructed in all the wisdom of the Egyptians.” (Acts 7:22) It is also obvious that the writer was quite familiar with Egyptian names: Pithom, meaning “House of Atum;” On, meaning “City of the Pillar” (the Greeks called the city Heliopolis); Potiphera, meaning “He Whom Ra Has Given;” and Asenath, her name deriving from Egyptian, meaning: “Holy to Anath.”
In addition, the writer used Egyptian words generously. “He had Joseph ride in his second chariot, and [servants] called out before him, ‘Abrek!’ So he placed him over all the land of Egypt.” (Genesis 41:43) The exact meaning of this expression transliterated from Egyptian into Hebrew has not yet been determined. Some feel that it is an Egyptian word meaning (Attention!) while others see it as a Hebrew word meaning Kneel or Bow down! One misstep and the writer will lose credibility. However, this is never the case with the writer of the Pentateuch. He mentions the acacia tree, which is found in Egypt and Sinai but not in the land of Canaan. Moreover, this writer refers to numerous animals that are to be found primarily in Egypt or Sinai. – See Deuteronomy. 14:5; Leviticus 16:11.
The old form of words in the Pentateuch are of the time frame of the fifteenth century B.C.E. as well, and had no longer been in use for centuries by the time of the supposed writer(s) and redactor(s) of the ninth to the sixth centuries B.C.E. Dr. John J. Davis gives us the most widely recognized example, “The pronoun she, which appears as hiw’ instead of hî’. Another example is the word young girl, spelled na‛ar instead of na‛ărâ, the feminine form.”
All who engaged in idolatry or prophesying falsely were to be stoned to death, no exceptions. (Deuteronomy 13:2–11) This included not only individuals but also entire communities, every person within a city (verses 12–17). One has to ask, why would a writer include this if it were penned during the time period of 850–450 B.C.E. when most of the time Israel was shoulder deep in idolatry and false prophets abounded? This would mean certain destruction for every city in the kingdom. It would have been mere foolishness to incorporate these laws, which could never be enforced and would cause nothing but resistance to the law. However, it makes perfectly good sense for laws such as these to be given to people living in the time of Moses who had just exited an idolatrous nation and who was preparing to go in and conquer a number of other nations who lived and breathed idolatry.
What Does the External Evidence Report?
“The book of the law of Moses,” as Joshua called the Pentateuch, was accepted by Jews, Christians, and Muslims as containing evidence of inspiration. The fact that Moses is the writer of these five books is not something that grew up out of tradition; it is something Moses himself claims, saying he wrote under the divine command of Jehovah God. Moreover, the Jewish communities throughout the Roman empire were in total harmony with the fact that Moses was the writer of the Pentateuch, this being supported by the Samaritan Pentateuch, the Palestinian Talmud, the Babylonian Talmud, the Apocrypha, Philo Judaeus (a contemporary of Jesus and Paul and the first century), and by Jewish historian Flavius Josephus (37–100 C.E.). What about the early Christian writers, who wrote about Christianity between 150 C.E. and 400 C.E.?
Moses, the servant of God, recorded, through the Holy Spirit, the very beginning of the creation of the world. First he spoke of the things concerning the creation and genesis of the world, including the first man and everything that happened afterwards in the order of events. He also indicated the number of years that elapsed before the Deluge.–Theophilus (c. 180, E), 2.118.
The origin of that know ledge should not, on that account, be considered as originating with the Pentateuch. For knowledge of the Creator did not begin with the volume of Moses. Rather from the very first it is traced from Adam and paradise.—Tertullian (c. 207, W), 3.278.
What portion of scripture can give us more information concerning the creation of the world than the account that Moses has transmitted?–Origen (c. 225, E), 4.341.
The destruction of Sodom and Gomorrah by fire on account of their sins is related by Moses in Genesis.–Origen (c. 248, E), 4.505.
Moses said, “And the Lord God saw that the wickedness of men was overflowing upon the Earth” [Gen. 6:5–7].–Novatian (c. 235, W), 5.658.
It is contained in the book of Moses, which he wrote about creation, in which is called Genesis.–Victorinus (c. 280, W), 7.341.
If you will look at the books of Moses, David, Solomon, Isaiah, or the Prophets who follow . . . . You will see what offspring they have left.–Methodious (c. 290, E), 6.333.
Let the following books be considered venerable and holy by you, both of the clergy and the laity. Of the Old Testament: The five books of Moses—Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. . . .–Apostolic Constitutions (compiled c. 390, E), 7.505.
Archaeology and the Bible
Unlike higher criticism, archaeology is a field of study that has a solid foundation in physical evidence, instead of presenting only hypotheses, inferences, and implications. Within archaeology, one has both explicit and direct evidence as well as implicit evidence. There are many great publications that will undoubtedly go into this area in much greater detail, but suffice it to say that the Biblical events, the characters, geography, agriculture, plants and trees and settings are all in harmony with and accessible through archaeology.
While archaeology is not a total vindicator, it has defended God’s Word. No one can argue against the fact that our understanding of ancient times has increased tremendously over the past 150 years and is being continuously refined. At present, one could list thousands of events within the Scriptures that are in complete harmony with the archaeological record. In fact, Wellhausen had nothing like what is available to the modern scholar. If he had, one would have to wonder if he would have come to the same conclusions. Conveying this exact point, Dr. Mark F. Rooker, Professor of Old Testament and Hebrew, stated:
Regarding the issue of differing divine names, it is now clear from archaeological data not available to Wellhausen and early critical scholars that deities in the ancient Near East often had multiple names. This fact is especially clear in the conclusion to the Babylonian Creation account, the Enuma Elish, where the god Marduk is declared to be preeminent and his fifty different names are mentioned in celebration of his conquest.22 No one has suggested that each name represents a different source, as was done in biblical studies. On the contrary, it would have been impossible to attribute these different names to different sources that have been pasted or joined together in the literary account because the Mesopotamian writing system involved inscription in stone! Moreover, it is clear that throughout the Old Testament the occurrence of the names of God as Elohim or Yahweh are to be attributed to contextual and semantic issues, not the existence of sources. This conclusion is borne out by the fact that the names consistently occur in predictable genre. . . . Thus through scientific discovery and analysis the criterion of the differing divine names, which gave rise to the Documentary Hypothesis, has been found wanting. If this information would have been known in the last years of the nineteenth century, it is safe to assume that the critical approach to the Pentateuch would never have seen the light of day.
Much archaeological evidence as well as other forms of evidence has been uncovered to reveal the accuracy of the record. The ziggurat located at Uruk (Erech) was found to be built with clay, baked bricks for stone, and asphalt (bitumen) for mortar. The Egyptian names and titles that Moses penned in the book of Exodus match Egyptian inscriptions. The book of Exodus shows that the Hebrew people were allowed to live in the land of Egypt as foreigners, as long as they kept separate from the Egyptians. Archaeology supports this custom. Likely, you will recall that Pharaoh’s daughter bathed in the Nile (Exodus 2:5), which “was a common practice in ancient Egypt,” according to Cook’s Commentary. “The Nile was worshipped as an emanation . . . of Osiris, and a peculiar power of imparting life and fertility was attributed to its waters.”
The fact that a king’s daughter should bathe in the open river is certainly opposed to the customs of the modern, Mohammedan East, where this is only done by women of the lower orders, and that in remote places (Lane, Manners and Customs); but it is in harmony with the customs of ancient Egypt,* and in perfect agreement with the notions of the early Egyptians respecting the sanctity of the Nile, to which divine honours even were paid (vid., Hengstenberg’s Egypt, etc. pp. 109, 110), and with the belief, which was common to both ancient and modern Egyptians, in the power of its waters to impart fruitfulness and prolong life (vid., Strabo, xv. p. 695, etc., and Seetzen, Travels iii. p. 204).
In addition, history also testifies to the fact that magicians were a well-known feature of Egyptian life during the period of Moses.–Genesis 11:1-9; Exodus 8:22; 2:5; 5:6, 7, 18; 7:11.
Bricks have been found made with and without straw. The painting below was found in the private tomb of Vizier Rekhmire (the highest official under Pharaoh) on the west bank of ancient Thebes. Archaeology also supports “taskmasters–Egyptian overseers, appointed to exact labor of the Israelites,” as well as strictly controlled or enforced quotas that had to be met. (Exodus 5:6) Moreover, Egyptian papyri express serious concern for the needed straw (which was lacking at times) to be mixed with the mud to make these bricks. (Exodus 1:13, 14) The Papyri Anastasi, from ancient Egypt, reads, “There was no one to mould bricks, and there was no straw in the neighbourhood.”
Furthermore, the historical conditions and surroundings are in accord precisely with the occasions and assertions in the book of Numbers. We have references to Edom, Egypt, Moab, Canaan, Ammon, and Amalek, which are true to the times, and the names of places are free from error. Archaeology is never absolute proof of anything, but it continues to add evidence, weighty at times to the fact that Moses had to be the writer of the Pentateuch. Halley’s Bible Handbook writes, “Archaeology has been speaking so loudly of late that it is causing a decided reaction toward the conservative view. The theory that writing was unknown in Moses’ day is absolutely exploded. And every year there are being dug up in Egypt, Palestine and Mesopotamia, evidences, both in inscriptions and earth layers, that the narratives of the Old Testament are true historical records. And ‘scholarship’ is coming to have decidedly more respect for the tradition of Mosaic authorship.”
The Silver Amulet is one of many archaeological nails in the coffin of the Documentary Hypothesis. Why? This portion of Numbers is argued by the critics to be part of the “P” document that was supposedly penned between 550 and 400 B.C.E. However, initially, it was dated to the late seventh / early sixth centuries B.C.E.
Of course, this dating was subsequently challenged by Johannes Renz and Wolfgang Rollig (Handbuch der Althebraischen Epigraphik, 1995) because the silver was cracked and blemished to the point of making many words and a few lines unreadable. This allowed these critics to argue for a date in the third to second centuries B.C.E. period, which would remove this stain on the lifeless body of their Documentary Hypothesis.
Then it was shipped to the University of Southern California to be examined under photographic and computer imaging. The results? The researchers stated that they could “read fully and [had] analyzed with far greater precision,” which resulted in the final analysis of being yet another vindication for Moses—the original dating stands: late seventh century B.C.E.
Exodus 14:6, 7 (ESV) reads, “So he [the Pharaoh] made ready his chariot and took his army with him, and took six hundred chosen chariots and all the other chariots of Egypt with officers over all of them.” Pharaoh, being the god of the world and the supreme chief of his army, personally led the army into battle. Archaeology supports this custom.
Why are there no Egyptian records of the Exodus of the Israelites from Egypt? The critics may also ask why is there no archaeological evidence to support the Israelite’s 215-year stay in Egypt (some of which was in slavery) and the devastation that was executed on the gods of Egypt. There is, in fact, one simple answer that archaeology has provided us: Any new Egyptian dynasty would erase any unflattering history prior to their dynasty, if such even existed, as it was their custom never to record any defeats that might be viewed as embarrassing or critical, which could damage the dignity of their people, for they were an extremely prideful empire.
For example, Thutmose III ordered others to chisel Queen Hatshepsut out of the history books when he removed the name and representation of Queen Hatshepsut on a monumental stone record later uncovered at Deir al-Bahri in Egypt as well as from any other monuments she had built. Hatshepsut, daughter of Thutmose I, would eventually gain the throne upon her father’s death even though Thutmose II (husband and half-brother to Hatshepsut) technically ascended the throne in name only. At best, Thutmose II lasted only three or four years before dying of a skin disease. Thutmose III was too young to rule, thus, Queen Hatshepsut simply held her own as the first female Pharaoh. Embarrassing for Thutmose III, indeed! Thus, as he grew, his hatred mounted for Hatshepsut and Senmut (her lover). After her death, Thutmose III worked vigorously to remove her name and the name of her lover from Egyptian history. If this was embarrassing, how much more so would be the ten plagues that had humiliated numerous gods of Egypt, including the Pharaoh himself? The exodus of 600,000 male slaves and their families, plus Egyptians who had chosen Jehovah as God instead of the Pharaoh of Egypt would have been quite embarrassing, indeed!
In 1925, discoveries of clay tablets were made at the ancient town of Nuzi in northeastern Mesopotamia; it was here that archaeologists found a tremendous number of legal contracts dating to the fifteenth-century B.C.E. These actually shed much light on the life of people of that time. Due to the slow-moving life condition of the ancient Near East, they reflect life conditions for many years on both sides of the fifteenth century. Thus, what we now possess and know from studies of these Nuzi Tablets is that there are numerous customs in the Patriarchal period that were very much in common practice among the ancient Hurrians who lived in northern Mesopotamia, encompassing Haran, which was the home of Abraham after he left Ur and where Isaac later found his wife Rebekah.
Abraham’s Contract. Eliezer was to be the legal inheritor of childless Abraham’s property and position after Abraham’s death. In fact, Abraham referred to Eliezer when he said, “a slave born in my house will be my heir.” (Genesis 15:2, 3) Tablets from Nuzi discovered by archaeologists help the modern-day reader understand how a servant could become heir to his master’s household. Mesopotamian records from the time of Abraham (2018–1843 B.C.E.); makes mention of the tradition of a childless couple adopting a son in their old age to have him take care of them up unto their death, and thereafter inheriting the household property. But if for some reason the couple would end up having a child, the child would become the primary heir instead, with the adopted servant or son getting a minor portion of the property as well. (Wood, 1996) In a culture that passed history down orally through its generations, we find Moses being only three generations removed from Abraham’s great-grandson Levi (Levi, Kohath, Amram, and Moses) while our alleged “J” was a thousand years removed from Abraham, and the redactor even further. It is only by means of modern-day archaeology that we are aware of just how accurate the Genesis account is with minor details such as the legal system of adoption rights in Mesopotamia from 2000 B.C.E. (time of Abraham) to 1500 B.C.E. (time of Moses), knowledge that would not be available to our alleged composers. Thus, archaeology puts the Genesis account right back into the hands of its true writer, Moses.
The Price of a Slave. Joseph was the son of Jacob by Rachel, the grandson of Isaac, and the great-grandson of Abraham, and was sold as a slave to some Midianite merchants for a mere 20 pieces of silver by his jealous brothers in about 1750 B.C.E. (Genesis 37:28; 42:21) Throughout the stream of time, we find inflation in the slave trade, and the Biblical account of the price for Joseph falls exactly where it should to be in harmony with secular archaeology, as you can see in chart 1. Again, our alleged “J,” “E,” “D,” and “P” composers would be a thousand years removed from Abraham, and “R” (the redactor) even further; thus they would have no access to this information so as to have gotten it correct. Only the actual writer, Moses, would be aware of this information by family records or oral tradition.
The Inflation of the Slave Trade in Biblical Times (Wood, 1996)
|Source||Date||Price of a Slave in Silver|
|Akkad and 3rd Ur Dynasties||2000 B.C.E.||8–10 pieces of silver|
|Joseph (Genesis 37:2, 28)||1750 B.C.E.||20 pieces of silver|
|Hammurabi Code||1799–1700 B.C.E.||20 pieces of silver|
|Old Babylonian Tablets||B.C.E.||15–30 pieces of silver|
|Mari tablets||1799–1600 B.C.E.||20 pieces of silver|
|Exodus 21:32||1520–1470 B.C.E.||30 pieces of silver|
|Nuzi tablets||1499–1400 B.C.E.||30 pieces of silver|
|Ugarit tablets||1399–1200 B.C.E.||30–40 pieces of silver|
|Assyria||First millennium B.C.E.||50–60 pieces of silver|
|2 Kings 15:20||790 B.C.E.||50 pieces of silver|
|Persia||750–500 B.C.E.||90–120 pieces of silver|
Seti I began much like his father Ramses, as a military commander. His military prowess led to many triumphs that are recorded on the walls of the temple of Amon-Ra at Karnak. Here Seti I recorded his military triumphs; captives are shown being seized by their hair. As was expressed earlier, victories were proudly recorded on Egyptian monuments, but embarrassing or critical events were ignored, that is, never chiseled into their annals of history.
I had given much thought to a conclusion that contained quotations from many reputable scholars who use thought-provoking points to support the writership of Moses for the Pentateuch, but what would that prove? Certainly, if you quote a reputable scholar you would add weight to an argument, but it does not make the case. It only validates that you are not alone in your reasoning. Therefore, I have added quotations of only two scholars to make just that point. One does not count the number of people who believe one thing as opposed to another and those with the most votes win. No, the results should be based on evidence. In fact, the higher critics will infer that they are in the right by saying, ‘Today, you will hardly find one scholar in the world who will argue for the writership of Moses for the Pentateuch.’ If that makes them in the right, it also makes them in the wrong. Why? Because for centuries, for millenniums, the majority of Bible scholars—in the Jewish world, the Christian world, and the Islamic world—accepted Moses’ writership; that is, until the Age of Reason within the eighteenth and nineteenth centuries when people started to question not only the writership of Moses but the very existence of God.
Would any Christian living in 1700 C.E. have ever doubted the writership of Moses? Hardly! So how did the Documentary Hypothesis become Documentary Fact? All it took was for some leading professors at major universities to plant seeds of doubt within their students. Being at the entrance of the era of higher criticism and skepticism of the nineteenth century, this Documentary Hypothesis had a well-cultivated field in which to grow. It created a domino effect as a few scholars produced a generation of students, who would then be the next generation of scholars, and so on.
As we moved into the twentieth century, these questions had become “facts” in the eyes of many; in fact, it became in vogue to challenge the Bible. Leading schools and leading scholars of higher criticism were the norm, and soon the conservative Christian was isolated. The twentieth-century student received a lean diet from those few scholars who still accepted God’s Word as just that, the Word of God, fully inerrant, with 40 writers of 66 books over a period of about 1,600 years. No, these students would now be fed mostly liberal theology, and any who disagreed were portrayed as ignorant and naïve. This planting of uncertainty or mistrust, with question after question bringing Moses’ writership into doubt, with most literature focusing on this type of propaganda, would create the latest generation of scholars, and today they dominate the world of scholarship.
How did this progressive takeover come off without a hitch? The conservative scholarship of the early twentieth century saw these liberal naysayers as nothing more than a fly at a picnic. Most did not even deem it necessary to address their questions, so by 1950–1970, the Documentary Hypothesis machine was in full throttle. It was about this same time that the sleeping giant finally awoke to find that conservative scholarship had taken a backseat to this new creature, liberal scholarship. It is only within the last 30–40 years that some very influential conservative scholars have started to publish books in a move to dislodge this liberal movement.* Is it too little, too late?
*This is not to say that the 19th and early 20th century did not have any apologist defending against biblical criticism. There were some giants in this field, like R. A. Torrey.
It is possible to displace higher criticism, but many factors stand in the way. For one, any opposition is painted as uninformed and inexperienced regarding the subject matter. Moreover, the books that tear down the Bible with all their alleged critical analysis sell far better than those do that encourage putting faith in God’s Word. In addition, many conservative scholars tend to sit on the sideline and watch as a few leading scholars attempt to do the work of the many. In addition, there are liberal scholars continually putting out numerous articles and books, dominating the market. Unlike the conservative scholars in the first part of the twentieth century, these liberal scholars in the first part of the twenty-first century are not slowing down. Moreover, they have become more aggressive.
The book Introduction to the Bible, by John Laux, explains just what the Documentary Hypothesis would have meant for the Israelites if it were true:
The Documentary Theory is built up on assertions which are either arbitrary or absolutely false. . . . If the extreme Documentary Theory were true, the Israelites would have been the victims of a clumsy deception when they permitted the heavy burden of the Law to be imposed upon them. It would have been the greatest hoax ever perpetrated in the history of the world.
It goes much further than that; it would mean that the Son of God was either fooled by what these higher critics argue, that there was a tradition of Moses being the writer of the Pentateuch, which developed through time and was accepted as reality during Jesus’ day, or that Jesus was a liar, because he had lived in heaven prior to his coming down to earth and was aware of the deception but had continued a tradition that he knew to be false. The truth is that the Son of God was well aware that Moses was, in fact, the writer of the Pentateuch and he presented Moses as such because he was there at the time!
So again, because Jesus taught that Moses was, in fact, the writer of the Pentateuch, we have three options:
- Jesus knew Moses was the writer because Jesus was there, in heaven, prior to his Virgin birth and observed Moses as the writer; or
- Jesus knew that Moses was not the writer and simply perpetuated a Jewish tradition that Moses was the writer; or
- Jesus possessed a limited knowledge and simply believed something that was a tradition because he was unaware of it being such.
So if Jesus knew Moses was not the writer and purposely conveyed misinformation for the sake of Jewish tradition, this makes Jesus a liar and therefore a sinner, which would contradict what Hebrews 4:15 says of him, that “he was without sin.” If he was simply in ignorance and was mistakenly conveying misinformation, this certainly does away with Jesus having a prehuman existence. (John 1:1–2; 3:13; 6:38, 62; 8:23, 42, 58; Colossians 1:15–18; Revelation 3:14; Proverbs 8:22–30) Based on the scriptures and other evidence presented, we can conclude that Jesus was well aware that Moses was the writer, and that is what he truthfully taught.
Duane Garrett makes the following observation concerning the Documentary Hypothesis:
The time has long passed for scholars of every theological persuasion to recognize that the Graf-Wellhausen theory, as a starting point for continued research, is dead. The Documentary Hypothesis and the arguments that support it have been effectively demolished by scholars from many different theological perspectives and areas of expertise. Even so, the ghost of Wellhausen hovers over Old Testament studies and symposiums like a thick fog. . . . One wonders if we will ever return to the day when discussions of Genesis will not be stilted by interminable references to P and J. There are indications that such a day is coming. Many scholars are exploring the inadequacies of the Documentary Hypothesis and looking toward new models for explaining the Pentateuch.
These world-renowned scholars who have gone left of center are witty and able to express thoughts, ideas, and feelings coherently, having conviction that leads unsuspecting ones who are not aware of the facts to accept ideas that are made to appear as smooth-fitting pieces in a large puzzle, thinking that they are nothing more than long-awaited answers. Sadly, many unsuspecting readers have taken their words as absolute truth.
Jesus quotes or alludes to 23 of the 39 books of the Hebrew Scriptures. Specifically, he quotes all five of the books attributed to Moses—the book of Deuteronomy 16 times alone, this obviously being one of his favorites. As we close this chapter, we are going to let our greatest witness take the stand. As you read Jesus’ references to Moses and the Law you will undoubtedly notice that he viewed Moses’ writership as historically true, completely authoritative, and inspired of God. If one does not accept, Moses, as the writer of the Pentateuch as Jesus did, is that not calling Jesus a liar.
As Christians, we accept what the Bible teaches as true. By way of common sense and sound reasoning, the vast majority of the issues of higher criticism’s Social Progressive Christian and Christian Modernists have been answered quite easily by the conservative scholar in absolute terms: for example, F. David Farnell, Gleason L. Archer Jr., C. John Collins, K. A. Kitchen, Norman L. Geisler, and others. For the handful of issues left, we still have reasonable answers, which are not beyond a reasonable doubt at this time; we are quite content to wait until we are provided with the concrete answers that will make these few issues beyond all reasonable doubt. The last 150 years of evidence that has come in by way of archaeological discoveries, a better understanding of the original language, historical-cultural and contextual understanding, as well as manuscripts has answered almost all those doubtful areas that have been called into question by the higher critics. Therefore, because we lack the complete answers for a few remaining issues means nothing.
Consider this: A critic raises an issue, but it is answered by a new archaeological discovery a few years later. The critic runs to another issue, and it is later answered by an improved understanding of the original languages. Then he runs to look for yet another issue, and it is answered by thousands of manuscripts that are uncovered over a period of two decades. This has been the case with thousands of issues. What are we to think the agenda is of those who continue scouring God’s Word looking for errors, discrepancies, and contradictions? How many times must they raise objections and be proven wrong before we stop listening to their cries? If that is the case, why do their books still outsell those that expose their erroneous thinking? Does that say something about the Christian community and their desire for tabloid scholarship (sensationalized stories)? Would the average Christian rather read an article or book by Dan Brown on how Jesus allegedly married and had sexual relations with Mary Magdalene and fathered children (false, of course), or read an article or book on the actual, even more fascinating account of Jesus’ earthly life, based on the four Gospels?
For today’s Christian, there is no more important study than the life and ministry of the real, historical Jesus Christ. The writer of the book of Hebrews exhorts us to “fix our eyes on Jesus,” to “consider him who endured such opposition from sinful men.” Moreover, Jehovah God himself commanded: “This is my Son, whom I love; with him I am well pleased. Listen to him!” (NIV, bolding added) While an apologetic of the study of the “Historical Jesus,” or “The Case for the Resurrection of Jesus” is certainly fine, the primary source of the four Gospels accounts of Matthew, Mark, Luke, and John should be first place, the starting point of any real investigation of Jesus’ life and ministry. A life and ministry that viewed the Old Testament as historically true and of the greatest importance to his followers that he would leave behind after his ascension back to heaven.
We return to Wellhausen, who investigated his documentary hypothesis under the worldview of Israelite religion from an evolutionary model: (1) at the beginning it was animistic and spiritistic, (2) gradually developing into polytheism, (3) moving eventually into henotheism (choosing one god out of many), and finally (4) gravitating to monotheism. Wellhausen could not accept that this development took place in a short period, but was an evolution that took more than a millennium. This evolutionary process is no longer held among today’s critical scholarship.
Another obstacle was that Wellhausen did not believe in the miraculous and could not accept prophetic statements (for example, Genesis 49) happening before the actual events. This mindset was the catalyst behind his research. Consequently, Wellhausen investigated the text with this way of thinking and that state of mind contributed to his discovering the Documentary Hypothesis issues of different uses of the divine name, discrepancies, repetitions (doublets), and differences in style and language, reading his views into the text (eisegesis).
The above facts of this book have easily demonstrated that the evidence of the documentary hypothesis is really no evidence at all. The modern-day critic has to deal with the lack of consensus on the part of his colleagues, who lack in agreement for the explanation of the sources.
This failure to achieve consensus is represented by the occasional division of source strata into multiple layers (see Smend’s J1 and J2) that often occasions the appearance of new sigla (for instance, Eissfeldt’s L [aienquelle], Noth’s G[rundschrift], Fohrer’s N [for Nomadic], and Pfeiffer’s S [for Seir]. A further indication of the collapse of the traditional documentary hypothesis is the widely expressed doubt that E was ever an independent source (Voz, Rudolph, Mowinckel; cf. Kaiser, IOT, 42 n. 18). Similar disagreements are also found in the dating of the sources. J has been dated to the period of Solomon by Von Rad, though Schmidt would argue for the seventh century, and Van Seters (1992, 34) has advocated an exile date. While most scholars believe P is postexilic, Haran has argued that it is to be associated with Hezekiah’s reforms in the eighth century BC.
While the lack of consensus is not in and of itself capable of disproving the proposition of sources other than Moses for the writing of the Pentateuch, it does cast even more doubt on the critical scholar’s proposal that the new school of the Documentary Hypothesis has any more to offer than the old school of Wellhausen.
As this book has clearly demonstrated, Moses is the inspired author of the Pentateuch. At best, we can accept that it is likely that Joshua may have updated the text in Deuteronomy chapter 34, which speaks of Moses’ death, and it is possible that Joshua may have made the reference in Numbers 12:3 that refer to Moses as being ‘the humblest man on the face of the earth.’ In addition, we can accept that a later copyist [or even possibly Ezra, another inspired author] updated Genesis 11:28, 31 to read “of the Chaldeans,” a name of a land and its inhabitants in the southern portion of Babylonia that possibly was not recognized as Chaldea until several hundred years after Moses.
The origin of the Chaldeans is uncertain but may well be in the west, or else branches of the family may have moved there (cf. Job 1:17). The general name for the area in the earliest period is unknown, since it was part of Sumer (see Shinar); so it cannot be argued that the qualification of Abraham’s home city Ur as “of the Chaldeans” (Gen. 11:28, 31; 15:7; as later Neh. 9:7; cf. Acts 7:4) is necessarily a later insertion in the text.
The same would hold true of a copyist updating Genesis 36:31, which reads: “Now these are the kings who reigned in the land of Edom before any king reigned over the sons of Israel.” Moses and Joshua were long gone for hundreds of years before Israel ever had a king over them. The same would hold true again for Genesis 14:14, which reads: When Abram heard that his relative had been taken captive, he led out his trained men, born in his house, three hundred and eighteen, and went in pursuit as far as Dan. Dan was an area settled long after Moses death, after the Israelites had conquered the Promise Land. This too is obviously an update as well, making it contemporary to its readers.
Reference to “Ur of the Chaldeans” (11:28) identifies the native land of Haran but not necessarily of Terah and his sons Abram and Nahor. In fact, the inclusion of this information for Haran may suggest the ancestral home was elsewhere (for this discussion see comments on 12:1). “Ur of the Chaldeans” occurs three times in Genesis (11:28, 31; 15:7) and once elsewhere (Neh 9:7). Stephen identified the place of God’s revelation to Abram as “Mesopotamia” from which he departed: “So he left the land of the Chaldeans and settled in Haran” (Acts 7:3–4). The “land [chōra] of the Chaldeans” rather than “Ur of the Chaldeans” is the Septuagint translation, as reflected in Stephen’s sermon, which can be explained as either a textual slip due to the prior phrase “land of his birth” or the ancient translator’s uncertainty about the identity of the site. J. W. Wevers proposes that due to the apposition of “land of his birth,” the translator interpreted “Ur” as a region., 
As we have already stated, the critic is fond of finding portions of the text that lack secular support, and then summarily dismissing it as not being a real historical account. Once evidence surfaces to support their dismissal as being wrong and premature, they simply never mention this section again, but move on to another. The question that begs to be asked by the logical and reasonable mind is, how many times must this take place before they stop and accept the Bible as sound and reliable history? Let us look at the historicity of the above account of Abraham’s men defeating the Mesopotamian kings, for it is historically sound. Information had become known in the 20th century that vindicates this account as being historically true, and removes yet another arguing point from those supporters of the documentary hypothesis:
The name of Chedorlaomer, King of Elam, contains familiar Elamite components: kudur meant “servant,” and Lagamar was a high goddess in the Elamite pantheon. Kitchen (Ancient Orient, p. 44) generally prefers the vocalization Kutir instead of Kudur and gives the references for at least three Elamite royal names of this type. He equates tidal with a Hittite name, Tudkhaliya, attested from the nineteenth century B.C. As for Arioch, one King of Larsa (“El-Larsa”) from this era was Eri-aku (“Servant of the Moon-god”), whose name in Akkadian was Arad-Sin (with the same meaning). The Mari tablets refer to persons by the name of Ariyuk. The cuneiform of the original of Amraphel, formerly equated with Hammurabi of Babylon, is not demonstrable for the twentieth century (Hammurabi himself dates from the eighteenth century, but there may possibly be a connection with Amorite names like Amud-pa-ila, according to H. B. Huffman. . . . It should be added that according to G. Pettinato, the leading epigraphist of the Ebla documents dating from 2400–2250 B.C., mention is made in the Ebla tablets of Sodom (spelled Si-da-mu), Gomorrah (spelled in Sumerian cuneiform I-ma-ar), and Zoar (Za-e-ar). He feels that quite possibly these may be the same cities mentioned in the Abrahamic narrative.
- F. Albright comments: In spite of our failure hitherto to fix the historical horizon of this chapter, we may be certain that its contents are very ancient. There are several words and expressions found nowhere else in the Bible and now known to belong to the second millenium. The names of the towns in Transjordania are also known to be very ancient.
In the final analysis, based on both the internal and external evidence, we can absolute confidence that Moses was the author of the Pentateuch. The minor additions of Joshua, who was himself an inspired writer, as well as the handful of updates in the text to make it clearer to the then-current reader does no harm to the inspired message that God wished to convey.
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Andrews has written The Biblical Guide to Avoid the Pitfalls of Sexual Immorality. This tool is for both man and woman, husband and wife, all Christians who will marry one day and those who have been married for some time. The fallen world that we live in is fertile ground for immorality. The grass always seems greener somewhere away from one’s own spouse. Adultery is something everyone should avoid. It destroys more than just marriages, it destroys a person’s life, family and most importantly their relationship with God. Such is the danger of adultery that the Bible strongly warns every man and woman against it. The world that we currently live in is very vile, and sexual morality is no longer a quality that is valued. What can Christians do to stay safe in such an influential world that caters to the fallen flesh? What can help the husband and wife relationship to flourish as they cultivate a love that will survive the immoral world that surrounds them? We might have thought that a book, like God’s Word that is 2,000-3,500 years old would be out of date on such modern issues, but the Bible is ever applicable. The Biblical Guide to Avoid the Pitfalls of Sexual Immorality will give us the biblical answers that we need.
WHAT IS A MIRACLE? It is an event that goes beyond all known human and natural powers and is generally attributed to some supernatural power. Why should YOU be interested in miracles?
“Miracles, by definition, violate the principles of science.”—RICHARD DAWKINS.
“Belief in miracles is entirely rational. Far from being an embarrassment to religious faith, they are signs of God’s love for, and continuing involvement in, creation.”—ROBERT A. LARMER, PROFESSOR OF PHILOSOPHY.
SHOULD YOU believe in miracles? As we can see from the above quotations, opinions vary considerably. But how could you convincingly answer that question?
Some of YOU may immediately answer, “Yes, I believe.” Others might say, “No, I don’t believe.” Then, there are some who may say, “I don’t know, and I really don’t care! Miracles don’t happen in my life!” Really, why should YOU be interested in miracles? The Bible promises its readers that in the future some miracles far beyond all ever recorded or experienced is going to occur and will affect every living person on earth. Therefore, would it not be worth some of your time and energy to find out whether those promises are reliable? What does God’s Word really teach about miracles of Bible times, after that, our day, and the future?
Andrews, an author of over 100 books, has chosen the 40 most beneficial Proverbs, to give the readers an abundance of wise, inspired counsel to help them acquire understanding and safeguard their heart, “for out of it are the sources of life.” (4:23) GODLY WISDOM SPEAKS sets things straight by turning the readers to Almighty God. Each Proverb is dealt with individually, giving the readers easy to understand access to what the original language really means. This gives the readers what the inspired author meant by the words that he used. After this, the reader is given practical guidance on how those words can be applied for maneuvering through life today. GODLY WISDOM with its instruction and counsel never go out of date.
Yes, God will be pleased to give you strength. He even gives “extraordinary power” to those who are serving him. (2 Cor. 4:7) Do you not feel drawn to this powerful Almighty God, who uses his power in such kind and principled ways? God is certainly a “shield for all those who take refuge in him.” (Psalm 18:30) You understand that he does not use his power to protect you from all tragedy now. He does, however, always use his protective power to ensure the outworking of his will and purpose. In the long run, his doing so is in your best interests. Andrews shares a profound truth of how you too can have a share in the power of God. With THE POWER OF GOD as your guide, you will discover your strengths and abilities that will make you steadfast in your walk with God. You can choose to rise to a new level and invite God’s power by focusing on The Word That Will Change Your Life Today.
Herein Andrews will answer the “why.” He will address whether God is responsible for the suffering we see. He will also delve into whether God’s foreknowledge is compatible with our having free will. He will consider how we can objectively view Bible evidence, as he answers why an almighty, loving and just God would allow bad things to happen to good people. Will there ever be an end to the suffering? He will explain why life is so unfair and does God step in and solve our every problem because we are faithful? He will also discuss how the work of the Holy Spirit and the indwelling of the Holy Spirit should be understood in the light of wickedness. Lastly, Andrews will also offer biblical counsel on how we can cope when any tragedy strikes, …
GOD knows best. Nobody surpasses him in thought, word, or action. As our Creator, he is aware of our needs and supplies them abundantly. He certainly knows how to instruct us. And if we apply divine teaching, we benefit ourselves and enjoy true happiness. Centuries ago, the psalmist David petitioned God: “Make me to know your ways, O Lord; teach me your paths. Lead me in your truth and teach me” (Psalm 25:4-5) God did this for David, and surely He can answer such a prayer for His present-day servants.
Whom do we lean upon when facing distressing situations, making important decisions, or resisting temptations? With good reason, the Bible admonishes us: “Trust in the Lord with all your heart and do not lean on your own understanding. In all your ways know him, and he will make straight your paths.” (Prov. 3:5-6) Note the expression “do not lean upon your own understanding.” It is followed by “In all your ways know him.” God is the One with a truly sound mind. Thus, it follows that whenever we are faced with a decision, we need to turn to the Bible to see what God’s view is. This is how we acquire the mind of Christ.
Yes, God will be pleased to give you strength. He even gives “extraordinary power” to those who are serving him. (2 Cor. 4:7) Do you not feel drawn to this powerful Almighty God, who uses his power in such kind and principled ways? God is certainly a “shield for all those who take refuge in him.” (Psalm 18:30) You understand that he does not use his power to protect you from all tragedy now. He does, however, always use his protective power to ensure the outworking of his will and purpose. In the long run, his doing so is in your best interests. Andrews shares a profound truth …
All of us will go through difficult times that we may not fully understand. The apostle Paul wrote, “in the last days difficult times will come.” (2 Tim. 3:1) Those difficulties are part of the human imperfection (Rom. 5:12) and living in a fallen world that is ruled by Satan (2 Cor. 4:3-4). But when we find ourselves in such a place, it’s crucial that we realize God has given us a way out. (1 Cor. 10:13) Edward Andrews writes that if we remain steadfast in our faith and apply God’s Word correctly when we go through difficult times, we will not only grow spiritually, but we will …
Why should you be interested in the prophecy recorded by Daniel in chapter 11 of the book that bears his name? The King of the North and the King of the South of Daniel are locked in an all-out conflict for domination as a world power. As the centuries pass, turning into millenniums, first one, then the other, gains domination over the other. At times, one king rules as a world power while the other suffers destruction, and there are stretches of time where there is no conflict. But then another battle abruptly erupts, and the conflict begins anew. Who is the current King of the North and the King of the South? Who are the seven kings or kingdoms of Bible history in Revelation chapter 17? We are living in the last days that the apostle Paul spoke of, when he said, “difficult times will come.” (2 Tim. 3:1-7) How close we are to the end of these last days, wherein we will enter into the Great Tribulation that Jesus Christ spoke of (Matt. 24:21), no one can know for a certainty. However, Jesus and the New Testament authors have helped to understand the signs of the times and …
The theme of Andrews’ new book is “YOU CAN MAKE A DIFFERENCE.” As a Christian, you touch the lives of other people, wherein you can make a positive difference. Men and women of ancient times such as David, Nehemiah, Deborah, Esther, and the apostle Paul had a positive influence on others by caring deeply for them, maintaining courageous faith, and displaying a mild, spiritual attitude. Christians are a special people. They are also very strong and courageous for taking on such an amazingly great responsibility. But if you can make a difference, be it with ten others or just one, you will have done what Jesus asked of you, and there is no more beautiful feeling. YOU CAN MAKE A DIFFERENCE with joy.
Many have successfully conquered bad habits and addictions by applying suggestions found in the Bible and by seeking help from God through prayer. You simply cannot develop good habits and kick all your bad ones overnight. See how to establish priorities. Make sure that your new habits work for you instead of your old bad habits against you. It is one thing to strip off the old habits, yet quite another to keep them off. How can we succeed in doing both, no matter how deeply we may have been involved in bad habitual practices?
It may seem to almost all of us that we are either entering into a difficult time, living in one, or just getting over one and that we face one problem after another. This difficulty may be the loss of a loved one in death or a severe marriage issue, a grave illness, the lack of a job, or simply the stress of daily life. As Christians, we need to understand that God’s Word will carry us through these times, as we maintain our integrity whether in the face of tremendous trials or the tension of everyday life. We are far better facing these hurdles of life with the help of God, who can make the worst circumstances much better and more bearable.
The world that you live in today has many real reasons to be fearful. Many are addicted to drugs, alcohol, bringing violence into even the safest communities. Terrorism has plagued the world for more than a decade now. Bullying in schools has caused many teen suicides. The divorce rate even in Christian households is on the rise. Lack of economic opportunity and unemployment is prevalent everywhere. Our safety, security, and well-being are in danger at all times. We now live in a prison of fear to even come outside the protection of our locked doors at home. Imagine living where all these things existed, but you could go about your daily life untouched by fear and anxiety. What if you could be courageous and strong through your faith in these last days? What if you could live by faith not fear? What if insight into God’s Word could remove your fear, anxiety, and dread? Imagine a life of calmness, peace, unconcern, confidence, comfort, hope, and faith. Are you able to picture a life without fear? It is possible.
John 3:16 is one of the most widely quoted verses from the Christian Bible. It has also been called the “Gospel in a nutshell,” because it is considered a summary of the central theme of traditional Christianity. Martin Luther called John 3:16 “The heart of the Bible, the Gospel in miniature.” The Father had sent his Son to earth to be born as a human baby. Doing this meant that for over three decades, his Son was susceptible to the same pains and suffering as the rest of humankind, ending in the most gruesome torture and execution imaginable. The Father watched the divine human child Jesus grow into a perfect man. He watched as John the Baptist baptized the Son, where the Father said from heaven, “This is my Son, the beloved, in whom I am well pleased.” (Matt. 3:17) The Father watched on as the Son faithfully carried out his will, fulfilling all of the prophecies, which certainly pleased the Father.–John 5:36; 17:4. …
This commentary volume is part of a series by Christian Publishing House (CPH) that covers all of the sixty-six books of the Bible. These volumes are a study tool for the pastor, small group biblical studies leader, or the churchgoer. The primary purpose of studying the Bible is to learn about God and his personal revelation, allowing it to change our lives by drawing closer to God. The Book of James volume is written in a style that is easy to understand. The Bible can be difficult and complex at times. Our effort herein is to make it easier to read and understand, while also accurately communicating truth. CPH New Testament Commentary will convey the meaning of the verses in the book of Philippians. In addition, we will also cover the Bible background, the custom and culture of the times, as well as Bible difficulties. …
SECTION 1 Surviving Sexual Desires and Love will cover such subjects as What Is Wrong with Flirting, The Pornography Deception, Peer Pressure to Have Sexual Relations, Coping With Constant Sexual Thoughts, Fully Understanding Sexting, Is Oral Sex Really Sex, …SECTION 2 Surviving My Friends will cover such subjects as Dealing with Loneliness, Where Do I Fit In, Why I Struggle with Having Friends, …SECTION 3 Surviving the Family will cover such subjects as Appreciating the House Rules, Getting Along with My Brothers and Sisters, How Do I Find Privacy, … SECTION 4 Surviving School will cover such subjects as How Do I Deal With Bullies, How Can I Cope With School When I Hate It, … SECTION 5 Surviving Who I Am will cover such subjects as Why Do I Procrastinate, … SECTION 6 Surviving Recreation will cover such subjects as … SECTION 7 Surviving My Health will cover such subjects as How Can I Overcome My Depression, …
Who should read THIRTEEN REASONS WHY YOU SHOULD KEEP LIVING? Anyone who is struggling in their walk as a young person. Anyone who has a friend who is having difficulty handling or coping with their young life, so you can offer them the help they need. Any parent who has young ones. And grade school, junior high or high school that wants to provide an, in touch, anti-suicide message to their students. … Many youths say that they would never dream of killing themselves. Still, they all have the deep feeling that there are no reasons for going on with their lives. Some have even hoped that some sort of accident would take their pain away for them. They view death as a release, a way out, a friend, not their enemy. …
The purpose of Waging War is to guide the youth of this program from start to finish in their therapeutic efforts to gain insight into their patterns of thinking and beliefs that have led to the current outcomes in their life thus far and enable them to change the path which they are on. Waging War is a guide to start the youth with the most basic information and work pages to the culmination of all of the facts, scripture, and their newly gained insight to offer a more clear picture of where they are and how to change their lives for the better. Every chapter will have work pages that Freeman has used and had found to be useful in therapy, but most importantly, this workbook will teach the Word to a population that does not hear it in its’ most correct form. What is the significance of controlling ones’ thoughts and how does that apply to you? Doubts, fears, and insecurities come from somewhere, especially when they are pervasive. Understanding this idea will help one to fight those thoughts and free them from the shackles their mind puts around their hearts, preventing them from achieving their dreams and the plans God had intended for them when they were created.
There are many reasons the Christian view of humanity is very important. The Christian view of humanity believes that humans were created in the image of God. We will look at the biblical view of humanity. We are going to look at the nature of man, the freedom of man, the personality of man, the fall of man, the nature of sin and death, as well as why God has allowed sin to enter into the world, as well as all of the wickedness and suffering that came with it. Andrews will answer the following questions and far more. How does the Bible explain and describe the creation of man and woman? Why is it imperative that we understand our fallen condition? What does it mean to be made in the image of God? …
In FOR AS I THINK IN MY HEART – SO I AM, Edward D. Andrews offers practical and biblical insights on a host of Christian spiritual growth struggles, from the challenge of forgiveness to eating disorders, anger, alcoholism, depression, anxiety, pornography, masturbation, same-sex attraction, and many others. Based on Proverbs 23:7 (NKJV): “For as he thinks in his heart, so is he,” Andrews’ text works from the position that if we can change the way that we think, we can alter the way we feel, which will modify the way we behave. FOR AS I THINK IN MY HEART – SO I AM offers far more than self-help to dozens of spiritual struggles, personal difficulties, and mental disorders. It will benefit Christian and non-Christian alike. The Scriptural advice and counsel coupled with cognitive behavioral therapy will be helpful even if every chapter is not one of your struggles. For As I Think in My Heart enables readers to examine the lies and half-truths …
THERE IS A GENUINE HAPPINESS, contentment, and joy, which come from reading, studying and applying God’s Word. This is true because the Scriptures offer us guidance and direction that aids us in living a life that coincides with our existence as a creation of Almighty God. For example, we have a moral law that was written on our heart. (Rom. 2:14-15) However, at the same time, we have a warring against the law of our mind and taking us captive in the law of sin, which is in our members. (Rom. 7:21-25) When we live by the moral law, it brings us joy, when we live by the law of sin; it brings about distress, anxiety, regrets to both mind and heart, creating a conflict between our two natures. In our study of the Bible, we can interact with a living God who wants a personal relationship with us. And in APPLYING GOD’S WORD MORE FULLY, we will learn how to engage His words like never before. Andrews helps his readers …
THERE IS ONE MAJOR DIFFERENCE between Christian living books by Andrews and those by others. Generally speaking, his books are filled with Scripture and offer its readers what the Bible authors meant by what they penned. In this publication, it is really God’s Word offering the counsel, which is “profitable for teaching, for reproof, for correction, for training in righteousness.” (2 Tim. 3:16-17) From the moment that Adam and Eve were expelled from the Garden of Eden, humans have been brought forth in sin, having become more and more mentally bent toward evil, having developed a heart (i.e., inner person) that is treacherous, and unknowable to them, with sin’s law dwelling within them. Sadly, many of us within the church have not been fully informed …
A clean conscience brings us inner peace, calmness, and profound joy that is seldom found in this world under the imperfection of fallen flesh that is catered to by Satan, the god of the world. Many who were formerly living in sin and have now turned their life over to God, they now know this amazing relief and are able today to hold a good and clean conscience as they carry out the will of the Father. WALK HUMBLY WITH YOUR GOD, has been written to help its readers to find that same joy, to have and maintain a good, clean conscience in their lives. Of course, it is incapable of covering every detail that one would need to consider and apply in their lives …
This book is primarily for WIVES, but husbands will greatly benefit from it as well. WIVES will learn to use God’s Word to construct a solid and happy marriage. The Creator of the family gives the very best advice. Many have been so eager to read this new publication: WIVES BE SUBJECT TO YOUR HUSBANDS. It offers wives the best insights into a happy marriage, by way of using God’s Word as the foundational guide, along with Andrews’ insights. WIVES learn that marriage is a gift from God. WIVEStake in information that will help them survive the first year of marriage. WIVES will be able to make Christian marriage a success. WIVES will maintain an honorable marriage. WIVES will see how to submit correctly to Christ’s headship. WIVES will learn how to strengthen their marriage through good communication. …
This book is primarily for HUSBANDS, but wives will greatly benefit from it as well. HUSBANDS will learn to use God’s Word to construct a solid and happy marriage. The Creator of the family gives the very best advice. Many have been so eager to read this new publication: HUSBANDS LOVE YOUR WIVES. It offers husbands the best insights into a happy marriage, by way of using God’s Word as the foundational guide, along with Andrews’ insights. HUSBANDS learn that marriage is a gift from God. HUSBANDS take in information that will help them survive the first year of marriage. HUSBANDS will be able to make Christian marriage a success. HUSBANDS will maintain an honorable marriage. …
Technological and societal change is all around us. What does the future hold? Trying to predict the future is difficult, but we can get a clue from the social and technological trends in our society. The chapters in this book provide a framework as Christians explore the uncharted territory in our world of technology and social change. Some of the questions that Anderson will answer are: What are the technological challenges of the 21st century? How should we think about the new philosophies like transhumanism? Should we be concerned about big data? What about our privacy in a world where government and corporations have some much information about us? How should we think about a world experiencing exponential growth in data and knowledge? What social trends are affecting baby boomers, baby busters, and millennials?
Government affects our daily lives, and Christians need to think about how to apply biblical principles to politics and government. This book provides an overview of the biblical principles relating to what the apostle Paul calls “governing authorities” (i.e., government) with specific chapters dealing with the founding principles of the American government. This includes an examination of the Declaration of Independence, the Constitution, the Bill of Rights, and the Federalist Papers. The thirteen chapters in this book not only look at the broad founding principles but also provide an in-depth look at other important political and governmental issues. One section explains the history and application of church and state issues. Another section describes aspects of political debate and discourse. A final section provides a brief overview of the Christian heritage of this nation that was important in the founding of this country and the framing of our founding documents.
Economics affects our daily lives, and Christians need to think about how to apply biblical principles to money, investment, borrowing, and spending. They also need to understand the free enterprise system and know how to defend capitalism. Chapters in this book not only look at broad economic principles, but a section of the book is devoted to the challenges we face in the 21st century from globalization and tough economic times. A section of the book also provides an in-depth look at other important social and economic issues (gambling, welfare) that we face every day …
Do you desire to follow Jesus Christ and transform the culture around you? Are you sure you know what it means to be a disciple and follow a dangerous revolutionary who often comforts the afflicted and afflicts the comfortable? Jesus Christ is not the mild status quo rabbi you may have been taught in your local church. He is dangerous and anyone who follows him is on a dangerous journey. The demands he places upon you and the challenges you will encounter are necessary on the journey. The journey with Jesus Christ is not for the fainthearted. If you are really serious about joining Jesus Christ in the transformation of the culture around you, here is a raw outlook on what to expect on this DANGEROUS JOURNEY.
Each of the twenty-five chapters in the POWER THROUGH PRAYER provides helpful methods and suggestions for growing and improving your prayer life with God through the power of prayer. So, what can we expect if we make prayer a part of our life? Prayer can give you a peace of mind. Prayer can comfort and strength when facing trials. Prayer can help us make better life choices. The Bible says: “If any of you lacks wisdom [especially in dealing with trials], let him ask God, who gives generously to all without reproach, and it will be given him.” (James 1:5) Prayer can help to avoid temptation. Prayer is the path yo forgiveness of sins. Your prayers can help others. You will receive encouragement when your prayers are answered.
DOZENS OF QUESTIONS WILL BE ANSWERED: Why is prayer necessary? What must we do to be heard by God? How does God answer our prayers? Does God listen to all prayers? Does God hear everyone’s prayers? What may we pray about? Does the Father truly grant everything we ask for? What kind of prayers would the Father reject? How long should our prayers be? How often should we pray? Why should we say “Amen” at the end of a prayer? Must we assume a special position or posture when praying? There are far more than this asked and answered.
What forms of prayer do you personally need to offer more often? Who benefits when you pray for others? Why is it important to pray regularly? Why should true Christians pray continually? To whom should we pray, and how? What are the proper subjects for prayer? When should you pray? Does God listen to all prayers? Whose prayers is God willing to hear? What could make a person’s prayers unacceptable to God? When Jesus says, “whatever you ask in prayer, you will receive if you have faith,” an absolute guarantee that we will receive it? HOW TO PRAY by Torrey and Andrews is a spiritual gem that will answer all of these questions and far more. HOW TO PRAY is a practical guidebook covers the how, when, and most importantly, the way of praying. An excellent devotional resource for any Christian library.
Christian Apologetics and Evangelism
Some of the questions asked and answered in THE YOUNG CHRISTIAN’S SURVIVAL GUIDE are “You claim the Bible is inspired because it says it is, right (2 Tim. 3:16)? Isn’t that circular reasoning?” “You claim the Bible was inspired, but there was no inspired list of which books that is true of. So how can we know which ones to trust?” “With so many different copies of manuscripts that have 400,000+ variants (errors), how can we even know what the Bible says?” “Why can’t the people who wrote the four Gospels get their story straight?” These questions and many more will be asked and answered with reasonable, rational, Scriptural answers.
Was the Gospel of Mark Written First? Were the Gospel Writers Plagiarists? What is the Q Document? What about Document Q? Critical Bible scholars have assumed that Matthew and Luke used the book of Mark to compile their Gospels and that they consulted a supplementary source, a document the scholars call Q from the German Quelle, or source. From the close of the first century A.D. to the 18th century, the reliability of the Gospels was never really brought into question. However, once we enter the so-called period of enlightenment, especially from the 19th century onward, some critical Bible scholars viewed the Gospels not as the inspired, inerrant Word of God but rather as the word of man, and a jumbled word at that. In addition, they determined that the Gospels were not written by Matthew, Mark, Luke, and John, saying the Gospels were written after the apostles, denying that the writers of the Gospels had any firsthand knowledge of Jesus; therefore, for these Bible critics such men were unable to offer a record of reliable history. Moreover, these critical Bible scholars came to the conclusion that the similarities in structure and content in the synoptic (similar view) Gospels (Matthew, Mark, and Luke), suggests that the evangelists copied extensively from one other. Further, the critical Bible scholars have rejected that the miracles of Jesus and his resurrection ever occurred as recorded in the Gospels. Lastly, some have even gone so far as to reject the historicity of Jesus himself.
Inside of some Christians unbeknownst to their family, friends or the church, they are screaming, “I doubt, I doubt, I have very grave doubts!” Ours is an age of doubt. Skepticism has become fashionable. We are urged to question everything: especially the existence of God and the truthfulness of his Word, the Bible. A SUBSTANTIAL PORTION of REASONABLE FAITH is on healing for the elements of emotional doubt. However, much attention is given to more evidenced-based chapters in our pursuit of overcoming any fears or doubts that we may have or that may creep up on us in the future.
How can you improve your effectiveness as teachers? Essentially, it is by imitating JESUS CHRIST The Great Teacher You may wonder, ‘But how can we imitate Jesus?’ ‘He was the perfect, divine, Son of God.’ Admittedly, you cannot be a perfect teacher. Nevertheless, regardless of your abilities, you can do your best to imitate the way Jesus taught. JESUS CHRIST The Great Teacher will discuss how you can employ all of his teaching methods. What a privilege it is to be a teacher of God’s Word and to share spiritual values that can have long-lasting benefits!
How can you improve your effectiveness as teachers? Essentially, it is by imitating THE APOSTLE PAUL: The Preacher, Teacher, Apologist. You may wonder, ‘But how can we imitate Paul?’ ‘He was an inspired author, who served as an apostle, given miraculous powers.’ Admittedly, Paul likely accomplished more than any other imperfect human. Nevertheless, regardless of your abilities, you can do your best to imitate the way Paul taught. THE APOSTLE PAUL: The Preacher, Teacher, Apologist will discuss how you can employ all of his teaching methods. When it comes to teaching, genuine Christians have a special responsibility. We are commanded to “make disciples of all nations . . . , teaching them.” (Matt. 24:14; 28:19-20; Ac 1:8)
How true is the Old Testament? For over two centuries Biblical scholars have held to the so-called documentary hypothesis, namely, that Genesis – Deuteronomy was not authored by Moses, but rather by several writers, some of whom lived centuries after Moses’ time. How have many scholars questioned the writership of Isaiah, and are they correct? When did skepticism regarding the writership of Isaiah begin, and how did it spread? What dissecting of the book of Isaiah has taken place? When did criticism of the book of Daniel begin, and what fueled similar criticism in more recent centuries? What charges are sometimes made regarding the history in Daniel? Why is the question of the authenticity of the books of Moses, the Book of Isaiah and the Book of Daniel an important one? What evidence is there to show that the books of Moses, the Book of Isaiah and the Book of Daniel is authentic and true? Do these critics have grounds for challenging these Bible author’s authenticity and historical truthfulness? Why is it important to discuss whether Old Testament Aurhoriship is authentic and true or not?
Who wrote the first five books of the Bible? Was it Moses or was it others centuries later? If Moses wrote the first five books of the Bible, then how was his own death and burial written in Deuteronomy Chapter 34? Many mainstream Bible scholars argue that Moses could not have written the Pentateuch since he likely existed many centuries earlier than the development of the Hebrew language. When was the origin of the Hebrew language? Popular scholarship says that if Moses had written the Pentateuch, he would have written in the Egyptian language, not the Hebrew. Moreover, most of the Israelites and other people of the sixteenth century B.C.E. were illiteral, so who could have written the Torah, and for whom would it be written because the people of that period did not read?
Finally, analysis of the first five books demonstrates multiple authors, not just one, which explains the many discrepancies. Multiple authors also explain the many cases of telling of the same story twice, making the same events appear to happen more than once. The modern mainstream scholarship would argue that within the Pentateuch we see such things as preferences for certain words, differences in vocabulary, reoccurring expressions in Deuteronomy that are not found in Genesis, Exodus, Leviticus, and Numbers, all evidence for their case for multiple authors.
What does the evidence say? What does archaeology, linguistic analysis, historical studies, textual analysis, and insights from Egyptologists tell us? Again, who wrote the first five books of the Bible? Was it Moses or was it others centuries later? Andrews offers his readers an objective view of the evidence.
Agabus is a mysterious prophetic figure that appears only twice in the book of Acts. Though his role is minor, he is a significant figure in a great debate between cessationists and continualists. On one side are those who believe that the gift of prophecy is on par with the inspired Scriptures, infallible, and has ceased. On the other side are those who define it as fallible and non-revelatory speech that continues today in the life of the church. Proponents of both camps attempt to claim Agabus as an illustration of their convictions. This study defends the position that Agabus’ prophecies are true in every detail. Beginning with a survey of major figures in the debate, the author conducts an exegetical analysis of passages where Agabus appears in defense of the infallible view.
Islam is making a significant mark on our world. It is perhaps the fastest-growing religion in the world. It has become a major obstacle to Christian missions. And Muslim terrorists threaten the West and modern democracies. What is the history of Islam? What do Muslims believe? Do Christians and Muslims worship the same God? Why do we have this clash of civilizations? Is sharia law a threat to modern democratic values? How can we fight terrorists in the 21st century? These are significant questions that deserve thoughtful answers. This book provides practical, biblical answers so Christians can understand Islam, witness to their Muslim friends, and support efforts by the government to protect all of us from terrorism.
IS THE QURAN THE WORD OF GOD? Is Islam the One True Faith? This book covers the worldview, practices, and history of Islam and the Quran. This book is designed as an apologetic evangelistic tool for Christians, as they come across Muslims in their daily lives, as well as to inform them, as a protection again the misleading media. The non-Muslims need to hear these truths about Islam and the Quran so they can have an accurate understanding of the Muslim mindset that leads to their actions. Islam is the second largest religion in the world. Radical Islam has taken the world by storm, and the “fake media” has genuinely misled their audience for the sake of political correctness. This book is not a dogmatic attack on Islam and the Quran but rather an uncovering of the lies and describing of the truths. The reader will be introduced to the most helpful way of viewing the evidence objectively. We will answer the question of whether the Quran is a literary miracle, as well as is there evidence that the Quran is inspired by God, along with is the Quran harmonious and consistent, and is the Quran from God or man? We will also examine Islamic teachings, discuss the need to search for the truth, as well as identify the book of truth. We will look at how Islam views the Bible. Finally, we will take up the subjects of Shariah Law, the rise of radical Islam, Islamic eschatology, and how to effectively witness to Muslims.
The average Christian knows somewhat how dangerous radical Islam is because of the regular media coverage of beheadings of Christians, Jews, and even young little children, not to mention Muslims with which they disagree. However, the average Christian does not know their true beliefs, just how many there are, to the extent they will go to carry out these beliefs. Daily we find Islamic commentators on the TV and radio, offering up misleading information, quoting certain portions of the Quran while leaving other parts out. When considering Islamic beliefs, other Islamic writings must be considered, like the Hadith or Sunnah, and the Shariah, or canon law. While Islam, in general, does not support radical Islam, the vast majority do support radical beliefs. For example, beheadings, stoning for adultery or homosexuality, suicide bombings, turning the world into an Islamic state, and far too many other heinous things. THE GUIDE TO ISLAM provides Christians with an overview of Islamic terminology. The reader will learn about Muhammad’s calling, the history of the Quran, how Islam expanded, the death of Muhammad and the splinter groups that followed. In addition, the three sources of their teaching, six pillars of belief, five pillars of Islam, the twelfth Imam, and much more will be discussed. All of this from the mind of radical Islam. While there are several books on Islam and radical Islam, this will be the first that will prepare its readers to communicate effectively with Muslims in an effort toward sharing biblical truths. …
If you have the desire to become better equipped to reach others for the lost or to strengthen your faith, Judy Salisbury’s guide—written specifically to meet the needs of Christian women today—offers you a safe, practical, and approachable place to start. In her lively, … If you have the desire to become better equipped to reach others for the lost or to strengthen your faith, Judy Salisbury’s guide—written specifically to meet the needs of Christian women today—offers you a safe, practical, and approachable place to start. In her lively, straightforward style, Salisbury covers such issues as: Does God exist? Can I trust the Bible? Does Christianity oppress women? Can we know truth? Why would God allow evil and suffering? Was Jesus God and did He really rise from the dead? How does or should my faith guide my life?
A Time to Speak: Practical Training for the Christian Presenteris a complete guide for effective communication and presentation skills. Discuss any subject with credibility and confidence, from Christian apologetics to the sensitive moral issues of our day, when sharing a testimony, addressing a school board, a community meeting, or conference. This exceptional training is the perfect resource for Christians with any level of public speaking ability. With its easy, systematic format, A Time to Speak is also an excellent resource for home-schooled and college students. The reader, in addition to specific skills and techniques, will also learn how to construct their presentation content, diffuse hostility, guidance for a successful Q&A, effective ways to turn apathy into action, and tips on gaining their speaking invitation.
Historical Criticism of the Bible got started in earnest, known then as Higher Criticism, during the 18th and 19th centuries, it is also known as the Historical-Critical Method of biblical interpretation. Are there any weakness to the Historical-Critical Method of biblical interpretation (Historical Criticism), and why is historical criticism so popular among Bible scholars today? Its popularity is because biblical criticism is subjective, that is, based on or influenced by personal feelings or opinions and is dependent on the Bible scholar’s perception. In other words, biblical criticism allows the Bible scholar, teacher, or pastor the freedom to interpret the Scriptures, so that God’s Word it tells them things that they want to hear. Why is this book so critical for all Christians? Farnell and Andrews will inform the reader about Biblical criticism (historical criticism) and its weaknesses, helping you to defend God’s Word far better.
Biblical criticism is an umbrella term covering various techniques for applying literary historical-critical methods in analyzing and studying the Bible and its textual content. Biblical criticism is also known as higher criticism, literary criticism, and historical criticism. Biblical criticism has done nothing more than weaken and demoralize people’s assurance in the Bible as being the inspired and fully inerrant Word of God and is destructive in its very nature. Historical criticism is made up of many forms of biblical criticism that are harmful to the authoritative Word of God: historical criticism, source criticism, form criticism, redaction criticism, social-science criticism, canonical criticism, rhetorical criticism, structural criticism, narrative criticism, reader-response criticism, and feminist criticism. Not just liberal scholarship, but many moderate, even some “conservative” scholars have …
APOLOGETICS: Reaching Hearts with the Art of Persuasion by Edward D. Andrews, author of over seventy books, covers information that proves that the Bible is accurate, trustworthy, fully inerrant, and inspired by God for the benefit of humankind. The reader will be introduced to Christan apologetics and evangelism. They will learn what Christian apologetics is. They will be given a biblical answer to the most demanding Bible question: Problem of Evil. The reader will learn how to reach hearts with are the art of persuasion. They will use persuasion to help others accept Christ. They will learn to teach with insight and persuasiveness. They will learn to use persuasion to reach the heart of those who listen to them.
REVIEWING 2013 New World Translation of Jehovah’s Witnesses is going to challenge your objectivity. Being objective means that personal feelings or opinions do not influence you in considering and representing facts. Being subjective means that your understanding is based on or influenced by personal feelings, tastes, or ideas. If the reader finds these insights offense, it might be a little mind control at work from years of being told the same misinformation repeatedly, so ponder things objectively. We can also have preconceived ideas that have been a part of our thinking for so long; we do not question them. Preconceived is an idea or opinion that is formed before having the evidence for its truth. If we are to be effective, we must season our words, so that they are received well. Then there is the term preconception, which means a preconceived idea or prejudice. Seasoned words, honesty, and accuracy are distinctive features of effective apologetic evangelism.
Use of REASONING FROM THE SCRIPTURES should help you to cultivate the ability to reason from the Scriptures and to use them effectively in assisting others to learn about “the mighty works of God.” – Acts 2:11. If Christians are going to be capable, powerful, efficient teachers of God’s Word, we must not only pay attention to what we tell those who are interested but also how we tell them. Yes, we must focus our attention on the message of God’s Word that we share but also the method in which we do so. Our message, the Gospel (i.e., the good news of the Kingdom), this does not change, but we do adjust our methods. Why? We are seeking to reach as many receptive people as possible. “You will be my witnesses … to the End of the Earth.” – ACTS 1:8.
Why should we be interested in the religion of others? The world has become a melting pot of people, cultures, and values, as well as many different religions. Religion has the most significant impact on the lives of mankind today. There are only a few of the major religions that make up billions of people throughout the earth. According to some estimates, there are roughly 4,200 religions in the world. God’s will is that “all sorts of men should be saved and come to an accurate knowledge of truth.” (1 Tim. 2:4) God has assigned all Christians the task of proclaiming the Word of God, teaching, to make disciples. (Matt. 24:15; 28:19-20: Ac 1;8) That includes men and women who profess a non-Christian religion, such as Hinduism, Buddhism, and Islam to mention just a few. If there are Hindus, Buddhist or Muslims are in your community, why not initiate a conversation with them? Christians who take the Great Commission seriously cannot afford to ignore these religions. …
Evangelism is the work of a Christian evangelist, of which all true Christians are obligated to partake to some extent, which seeks to persuade other people to become Christian, especially by sharing the basics of the Gospel, but also the deeper message of biblical truths. Today the Gospel is almost an unknown, so what does the Christian evangelist do? Preevangelism is laying a foundation for those who have no knowledge of the Gospel, giving them background information, so that they can grasp what they are hearing. The Christian evangelist is preparing their mind and heart so that they will be receptive to the biblical truths. In many ways, this is known as apologetics. Christian apologetics [Greek: apologia, “verbal defense, speech in defense”] is a field of Christian theology which endeavors to offer a reasonable and sensible basis for the Christian faith, defending the faith against objections. It is reasoning from the Scriptures, explaining and proving, as one instructs in sound doctrine, many times having to overturn false reasoning before he can plant the seeds of truth. …
MOST Christian apologetic books help the reader know WHAT to say; THE CHRISTIAN APOLOGIST is HOW to communicate it effectively. The Christian apologist’s words should always be seasoned with salt as he or she shares the unadulterated truths of Scripture with gentleness and respect. Our example in helping the unbeliever to understand the Bible has been provided by Jesus Christ and his apostles. Whether dealing with Bible critics or answering questions from those genuinely interested, Jesus referred to the Scriptures and at times used appropriate illustrations, helping those with a receptive heart to accept the Word of God. The apostle Paul “reasoned with them from the Scriptures, explaining and proving” what was biblically true. (Ac 17:2-3) The material in THE CHRISTIAN APOLOGIST can enable us to do the same. Apologist Normal L. Geisler informs us that “evangelism is planting seeds of the Gospel” and “pre-evangelism is tilling the soil of people’s minds and hearts to help them be more willing to listen to the truth (1 Cor. 3: 6).”
THE EVANGELISM HANDBOOK is a practical guide (for real-life application) in aiding all Christians in sharing biblical beliefs, the Good News of the Kingdom, how to deal with Bible critics, overturning false beliefs, so as to make disciples, as commanded by Christ. (Matthew 24:14; 28:19-20; Ac 1:8) Why do Christians desire to talk about their beliefs? Jesus said, “And this gospel of the kingdom will be proclaimed in the whole inhabited earth for a testimony to all the nations, and then the end will come.” (Matt 24:14) This is the assignment, which all Christians are obligated to assist in carrying out. Jesus also said, “You shall love your neighbor as yourself.” (Matt. 22:39) Jesus commanded that we “go therefore and make disciples of all nations, baptizing them” and “teaching them to observe all that I have commanded you.” (Matt. 28:19-20) If one failed to be obedient to the great commission of Matthew 28:19-20, he or she could hardly claim that they have genuine faith. All true Christians have a determination to imitate God, which moves us to persist in reflecting his glory through our sharing Bible beliefs with others.
“Absorbing, instructional, insightful. Judy Salisbury’s book Divine Appointments embodies examples of truly speaking the truth in love. The stories she weaves together provide perfect examples of how to relate to others through conversational evangelism… Divine Appointments is an apt companion to any apologetics book, showing how to put principles into practice. It’s an apologetics manual wrapped in a warm blanket. Snuggle up with it.”— Julie Loos, Director, Ratio Christi Boosters
The reader will receive eight small introductory books in this one publication. Andrews’ intention is to offer his reader several chapters on eight of the most critical subject areas of understanding and defending the Word of God. This will enable the reader to lay a solid foundation for which he can build throughout his Christian life. These eight sections with multiple chapters in each cover biblical interpretation, Bible translation philosophies, textual criticism, Bible difficulties, the Holy Spirit, Christian Apologetics, Christian Evangelism, and Christian Living.
“‘Deep’ study is no guarantee that mature faith will result, but shallow study guarantees that immaturity continues.”(p. xiii)—Dr. Lee M. Fields.
The Culture War. How the West lost its greatness and was weakened from within outlines how the West lost its values, causing its current decline. It is a forceful attack on the extreme liberal, anti-religious ideology which since the 1960’s has permeated the Western culture and weakened its very core. The West is now characterized by strict elitist media censorship, hedonism, a culture of drug abuse, abortion, ethnic clashes and racial divide, a destructive feminism and the dramatic breakdown of the family. An ultra-rich elite pushes our nations into a new, authoritarian globalist structure, with no respect for Western historical values. Yet, even in the darkest hour, there is hope. This manifesto outlines the remedy for the current malaise and describes the greatness of our traditional and religious values that once made our civilization prosper. It shows how we can restore these values to bring back justice, mercy, faith, honesty, fidelity, kindness and respect for one another. Virtues that will motivate individuals to love one another, the core of what will make us great again.
EARLY CHRISTIANITY IN THE FIRST CENTURY will give its readers a thrilling account of first-century Christianity. When and how did they come to be called Christians? Who are all obligated to be Christian evangelists? In what way did Jesus set the example for our evangelism? What is the Kingdom of God? What was their worship like and why were they called the Truth and the Way? How did 120 disciples at Pentecost grow to over one million within 70-80-years? What was meant by their witness to the ends of the earth? How did Christianity in its infancy function to accomplish all it did? How was it structured? How were the early Christians, not of the world? How were they affected by persecution? How were they not to love the world, in what sense? What divisions were there in the second and third centuries? Who were the Gnostics? These questions will be answered, as well as a short overview of the division that grew out of the second and third centuries, pre-reformation, the reformation, and a summary of Catholicism and Protestantism. After a lengthy introduction to First-Century Christianity, there is a chapter on the Holy Spirit in the First Century and Today, followed by sixteen chapters that cover the most prominent Christians from the second to fourth centuries, as well as a chapter on Constantine the Great.
Inside of some Christians unbeknownst to their family, friends or congregation, they are screaming, “I doubt, I doubt, I have very grave doubts!” OURS is an age of doubt. Skepticism has become fashionable. We are urged to question everything: especially the existence of God and the truthfulness of his Word, the Bible. A half brother of Jesus warned us against doubting: “the one who doubts is like a wave of the sea that is driven and tossed by the wind.” (Jam. 1:6) When insidious doubts begin to creep into the mind and the heart, it is only a matter of time before a CRISIS OF FAITH gives way spiritual shipwreck. Since we have been warned that “some will fall away from the faith,” we should be ready “to save some,” even ourselves. …
The intention of this book is to investigate the biblical chronology behind Jehovah’s Witnesses most controversial doctrinal position that Jesus began to rule invisibly from heaven in October 1914. This biblical chronology of the Witnesses hinges upon their belief that the destruction of Jerusalem by the Babylonians, which they say occurred in 607 B.C.E. The Witnesses conclude that Chapter 4 of the book of Daniel prophesied a 2,520 year period that began in 607 B.C.E. and ended in 1914 C.E. They state, “Clearly, the ‘seven times’ and ‘the appointed times of the nations’ refer to the same time period.” (Lu 21:24) It is their position that When the Babylonians conquered Jerusalem, the Davidic line of kings was interrupted, God’s throne was “trampled on by the nations” until 1914, at which time Jesus began to rule invisibly from heaven. …
In order to overcome and church problems, we must first talk about the different problems of the church. Many of the church problems today stem from the isms: liberalism, humanism, modernism, Christian progressivism, theological liberalism, feminism, higher criticism, and biblical criticism. Moreover, many are simply not a biblically grounded church regardless of how much they claim to be so. The marks of a true Christian church would be like the different lines that make up a church’s fingerprint, a print that cannot belong to any other church. The true Christian church contains their own unique grouping of marks, forming a positive “fingerprint” that cannot belong to any other church. William Lange Craig wrote, “Remember that our faith is not based on emotions, but on the truth, and therefore you must hold on to it.” What truth? Jesus said to the Father in prayer, “Sanctify them in the truth; your word is truth.” (John 17:17) Are you doing the will of the Father? Is your church doing the will of the Father? – Matthew 7:21-23; 1 John 2:15-17.
Evangelist Norman Robertson claims that “Tithing is God’s way of financing His kingdom on the earth.” He asserts that “It is His system of economics which enables the Gospel to be preached.” Not bashful about telling his followers of their duty to give, he flatly states: ‘Tithing isn’t something you do because you can afford it. It is an act of obedience. Not tithing is a clear violation of God’s commandments. It is embezzlement.’ Most likely you accept that giving should be part of Christian worship. However, do you find continuous demanding appeals for money disturbing, perhaps even offensive? FLEECING THE FLOCK by Anthony Wade is an exhaustive examination of all of the popular tithing arguments made from the pulpit today. …
DECEPTION IN THE CHURCH by Fred DeRuvo asks Does It Matter How You Worship? There are 41,000 different denominations that call themselves “Christian” and all would claim that they are the truth. Can just any Christian denomination please God? Can all be true or genuine Christianity if they all have different views on the same Bible doctrines? DeRuvo will answer. He will focus on the largest part of Christianity that has many different denominations, the charismatic, ecstatic Signs and Wonders Movements. These ecstatic worshipers claim … DeRuvo will answer all these questions and more according to the truth of God’s Word.—John 8:31-32; 17:17.
Plunkett exposes the errors corrupting the Christian church through the Word of Faith, New Apostolic Reformation, and extreme charismatic movements. LEARN TO DISCERN, by author Daniel Plunkett highlights how an encounter with a rising star in the Word of Faith / “Signs and Wonders” movement was used by God to open his eyes to the deceptions, false teachings, and spiritual abuses running rampant in the charismatic movement today. These doctrines are thoroughly explored as taught by some of today’s most prominent speakers and evangelists and contrasted with the clear teachings of Scripture. LEARN TO DISCERN is an invaluable resource …
Translation and Textual Criticism
The King James Bible was originally published in 1611. Some have estimated that the number of copies of the King James Version that have been produced in print worldwide is over one billion! There is little doubt that the King James Version is a literary masterpiece, which this author has and will appreciate and value for its unparalleled beauty of expression. This book is in no way trying to take away from what the King James Version has accomplished. The King James Version is a book to be commended for all that it has accomplished. For four centuries, when English-speaking people spoke of “the Bible,” they meant the King James Version. The question that begs to be asked of those who favor the King James Bible is, Do You Know the King James Version? What do most users of the King James Bible not know about their translation? Whether you are one who favors the King James Version or one who prefers a modern translation, Andrews will answer the questions that have long been asked for centuries about the King James Bible and far more.
THE COMPLETE GUIDE TO BIBLE TRANSLATION (CGBT) is for all individuals interested in how the Bible came down to us, as well as having an insight into the Bible translation process. CGBT is also for those who are interested in which translation(s) would be the most beneficial to use. The translation of God’s Word from the original languages of Hebrew, Aramaic, and Greek is a task unlike any other and should never be taken lightly because it carries with it the heaviest responsibility: the translator renders God’s thoughts into a modern language. It is CGBT’s desire to take challenging and complex subjects and make them easy to understand. CGBT will communicate as clearly and powerfully as possible to all of its readers while also accurately communicating information about the Bible. …
We have come a long, long way from the time that the KJV was The Bible in English and the many translations available today. Finding the right Bible for the right person can be daunting, with almost too many choices available. However, it is still possible to divide the options into two broad categories: literal translations and dynamic equivalents. What is the difference, and why should you care? Bible publishers used to say that literal translations are good for study purposes, and dynamic equivalents are better for reading. So literal translations were advertised with terms like “accurate,” “reliable,” and, of course, “literal.” For dynamic equivalent translations, terms like “contemporary,” “easy to read,” and “written in today’s English” were used. Naturally, publishers do not advertise the negatives, so they did not point out that the literal translations might be a little harder to read, or that the dynamic equivalents might not be entirely faithful to the original languages of the Bible. However, more recently, some scholars have been taking this analysis in a new direction, assessing literal translations as less desirable than dynamic equivalents even for accuracy and reliability.
There are more than 150 different Bible translations in the English language alone. Some are what we call literal translations, which seeks to give the reader the exact English equivalent of what was written in the original language text, thus allowing the reader access to the actual Word of God. Then, there are dynamic equivalents, where the translator determines what the author meant by the original language text, and this is what they give the reader. There is also a paraphrase translation, which is an extremely interpretive translation. Exactly what are these differences? Are some translations better than others? What standards and principles can we use to determine what makes a good translation? Andrews introduces the readers to the central issues in this debate and presents several reasons why literal translations are superior to dynamic equivalent and paraphrase translations. We do not need to be a Bible scholar to understand these issues, as well as the importance of having the most accurate and faithful translation that is reflective of the original text. …
THE TEXT OF THE NEW TESTAMENT (TTNT) is an introduction, intermediate and advanced level coverage of the text of the New Testament. Andrews introduces the new and relatively new reader to this subject in the first few chapters of the TTNT. Andrews deepens his handling of the material, while still making it easy to understand in the next few chapters of the TTNT, all the while being very informative in both sections. All of this prepares the reader for Wilkins’ advanced chapters. THE TEXT OF THE NEW TESTAMENT was copied and recopied by hand for 1,500 years. Regardless of those scribes who had worked very hard to be faithful in their copying, errors crept into the text. How can we be confident that what we have today is the Word of God? Wilkins and Andrews offer the reader an account of the copying by hand and transmission of the Greek New Testament. They present a comprehensive survey of the manuscript history from the penning of the 27 New Testament books to the current critical texts. What did the ancient books look like and how were documents written? How were the New Testament books published? Who would use secretaries? Why was it so hard to be a secretary in the first century? How was such work done? What do we know about the early Christian copyists? What were the scribal habits and tendencies? Is it possible to establish the original text of the NewTestament? …
INTRODUCTION TO THE TEXT OF THE NEW TESTAMENT is a shortened 321 pages of Andrews and Wilkins 602 page TEXT OF THE NEW TESTAMENT without losing the value of content. The foremost thing the reader is going to learn is that the Greek New Testament that our modern translations are based on is a mirror-like reflection of the original and can be fully trusted. The reader will learn how the New Testament authors made and published their books, the secretaries in antiquity and their materials like Teritus who helped Paul pen the epistle to the Romans, and the book writing process of the New Testament authors and early copyists. The reader will also discover the reading culture of early Christianity and their view of the integrity of the Greek New Testament. The reader will also learn how textual scholars known as paleography determine the age of the manuscripts.
The reader will learn all about the different sources that go into our restoring the Greek New Testament to its original form. Then, Andrews will cover the ancient version, the era of the printed text, and the arrival of the critical text. After that, the reader will be given a lengthy chapter on examples of how the textual scholar determines the correct reading by his looking at the internal and external evidence. Finally, and most importantly, the reader will find out the truth about the supposed 400,000 textual errors within the Greek New Testament manuscripts. The last chapter will be faith-building and enable you to defend the Word of God as inerrant.
THE READING CULTURE OF EARLY CHRISTIANITY provides the reader with the production process of the New Testament books, the publication process, how they were circulated, and to what extent they were used in the early Christian church. It examines the making of the New Testament books, the New Testament secretaries and the material they used, how the early Christians viewed the New Testament books, and the literacy level of the Christians in the first three centuries. It also explores how the gospels went from an oral message to a written record, the accusation that the apostles were uneducated, the inspiration and inerrancy in the writing process of the New Testament books, the trustworthiness of the early Christian copyists, and the claim that the early scribes were predominantly amateurs. Andrews also looks into the early Christian’s use of the codex [book form], how did the spread of early Christianity affect the text of the New Testament, and how was the text impacted by the Roman Empire’s persecution of the early Christians?
Edward D. Andrews boldly answers the challenges Bart D. Ehrman alleges against the fully inerrant, Spirit-inspired, authoritative Word of God. By glimpsing into the life of Bart D. Ehrman and following along his course of academic studies, Andrews helps the reader to understand the biases, assumptions, and shortcomings supporting Ehrman’s arguments. Using sound reason, scholarly exegesis, and the Historical-Grammatical method of interpretation, as well as New Testament textual criticism, Andrews helps both churchgoer/Bible students, as well as scholars, overcome the teachings of biblical errancy that Ehrman propagates.—Easy to read and understand. …
CALVINISM VS. ARMINIANISM goes back to the early seventeenth century with a Christian theological debate between the followers of John Calvin and Jacobus Arminius, and continues today among some Protestants, particularly evangelicals. The debate is centered around soteriology, that is, the study of salvation, and includes disputes about total depravity, predestination, and atonement. While the debate has developed its Calvinist–Arminian form in the 17th century, the issues that are fundamental to the debate have been discussed in Christianity in some fashion since the days of Augustine of Hippo’s disputes with the Pelagians in the fifth century. CALVINISM VS. ARMINIANISM is taking a different approach in that the issues will be discussed as The Bible Answers being that it is the centerpiece.
A comprehensive book on HOW TO STUDY YOUR BIBLE by observing, interpreting, and applying, which will focus on the most basic Bible study tools, principles, and processes for moving from an in-depth reading of the Scriptures to application. What, though, if you have long felt that you are not studiously inclined? Realize that the primary difference between a serious Bible student and a less serious Bible student is usually diligence and effort, not being a gifted student. Being a gifted Bible student alone is not enough. Efficient methods of Bible study are worth learning, for those seeking to become serious Bible students. The joy missing from many Bible students is because they do not know how to study their Bible, which means they do not do it well. Perhaps you dislike Bible study because you have not developed your study skills sufficiently to make your Bible study enjoyable. Maybe you have neglected your Bible study simply because you would rather be doing something else you enjoy.
How can we find more enjoyment in studying the Bible? How can we make our study periods more productive? What circumstances contribute to effective personal study? How can we derive real benefit and pleasure from our Bible reading? From what activities can time be bought out for reading and studying the Bible? Why should we watch our spiritual feeding habits? What benefits come from reading and studying the Scriptures? There is a great and constantly growing interest in the study of the English Bible in these days. However, very much of the so-called study of the English Bible is unintelligent and not fitted to produce the most satisfactory results. The authors of this book already have a book entitled “HOW TO STUDY: Study the Bible for the Greatest Profit,” but that book is intended for those who are willing to buy out the time to put into thorough Bible study.
Why is personal and family Bible study so important in our life now? How can we apply the Word of God in our lives? How can we use the Bible to help others? How can we effectively use the Scriptures when teaching others? How can we make decisions God’s way? How can Bible principles help us to decide wisely? Why should we have faith in God and his word? The Psalmist tells us, God’s Word “is a lamp to my foot, and a light for my path.” (Psalm 119:105) Since the Bible is a gift from God, the time and effort that we put into our personal Bible Study is a reflection of how much we appreciate that gift. What do our personal Bible study habits reveal about the depth of our appreciation of God’s Word? Certainly, the Bible is a deep and complex book, and reading and studying are not easy at times. However, with time and effort, we can develop a spiritual appetite for personal Bible study. (1 Peter 2:2)
Correctly interpreting the Bible is paramount to understanding the Word of God. As Christians, we do not want to read our 21st-century worldview INTO the Scriptures, but rather to takeOUT OF the Scriptures what the author meant by the words that he used. The guaranteed way of arriving a correct understanding of God’s Words is to have an accurate knowledge of the historical setting, cultural background, and of the people, governments, and religious leaders, as well as the place and time of the New Testament writings. Only with the background, setting, and context can you grasp the author’s intended meaning to his original readers and …
The life of Christ is an exhaustless theme. It reveals a character of greater massiveness than the hills, of a more serene beauty than the stars, of sweeter fragrance than the flowers, higher than the heavens in sublimity and deeper than the seas in mystery. As good Jean Paul has eloquently said, “It concerns Him who, being the holiest among the mighty, and the mightiest among the holy, lifted with His pierced hands empires off their hinges, turned the stream of centuries out of its channels, and still governs the ages.” …
Stalker’s Life of St. Paul became one of the most widely read and respected biographies of the Apostle to the Gentiles. As an insightful compendium on the life of Paul, this work is of particular interest to pastors and teachers who desire to add realism and vividness to their account of one of the greatest Christians who ever lived. Stalker’s work includes a section at the back entitled “Hints for Teachers and Questions for Pupils.” This supplement contains notes and “further reading” suggestions for those teaching on the life of St. Paul, along with a number of questions over each chapter for students to discuss. In addition, seventeen extra chapters have been added that will help the reader better understand who the Apostle Paul was and what first-century Christianity was like. For example, a chapter on the conversion of Saul/Paul, Gamaliel Taught Saul of Tarsus, the Rights, and Privileges of Citizenship, the “Unknown God,” Areopagus, the Observance of Law as to Vows, and much more.
With solid scholarship and exceptional clarity, beginning in Gethsemane, Stalker and Andrews examine Jesus’ trial and crucifixion. Their work is relevant, beneficial and enjoyable because they cover this historical period of Jesus’ life in an easy to understand format. Stalker’s expressive and persuasive style provides a great resource to any Bible study of the events leading to the death of Jesus Christ. THE TRIAL AND DEATH OF JESUS CHRIST is an academicish book written with a novelish style.
Delving into the basics of biblical interpretation, Edward D. Andrews has provided a complete hands-on guide to understanding what the author meant by the words that he used from the conservative grammatical-historical perspective. He teaches how to study the Bible on a deep, scholarly level, yet making it understandable to all. He has sought to provide the very best tool for interpreting the Word of God. This includes clarification of technical terms, answers to every facet of biblical interpretation, and defense of the inerrancy and divine inspiration of Scripture. Andrews realizes that the importance of digging deeper in our understanding of the Bible, for defending our faith from modern-day misguided scholarship. Andrews gives the reader easy and memorable principles and methods to follow for producing an accurate explanation that comes out of, not what many read into the biblical text. The principal procedure within is to define, explain, offer many examples, and give illustrations, to help the reader fully grasp the grammatical-historical approach. …
Anybody who wants to study the Bible, either at a personal level or a more scholarly level needs to understand that there are certain principles that guide and govern the process. The technical word used to refer to the principles of biblical interpretation is hermeneutics, which is of immense importance in Biblical Studies and Theology. How to Interpret the Bible takes into consideration the cultural context, historical background and geographical location in which the text was originally set. This enables us to obtain clarity about the original author’s intended meaning. Linguistic and literary factors are analyzed so that the various genres of Scripture are examined for their true meaning. The importance of having sound principles of interpretation cannot be overstated as …
Once upon a time, Postmodernism was a buzzword. It pronounced Modernism dead or at least in the throes of death. It was a wave that swept over Christendom, promising to wash away sterile, dogmatic and outmoded forms of church. But whatever happened to postmodernism? It was regarded as the start of a major historical transition to something new and promising and hailed as a major paradigm shift. Is it a philosophy that has passed its “sell-by” date? No! The radical fringe has become the dominant view and has been integrated into all aspects of life, including the Christian church. With the emergence of multicultural societies comes interaction with different belief systems and religions. Values like tolerance and a dislike of dogmatism have become key operating concepts, which reflect a change in worldview. …
In an age obsessed with physical and psychological health the author emphasizes the importance of spiritual well-being as an essential element of holistic health for the individual Christian and for Christian communities. This work constitutes a template for a spiritual audit of the local church. It offers an appointment with the Great Physician that no Christian can afford to ignore. Developing Healthy Churches: A Case-Study in Revelation begins with a well-researched outline of the origins and development of the church health movement. With that background in mind the author, aware that throughout the history of the church there have been a number of diverse views about how Revelation ought to be interpreted, presents the reader with four distinct interpretive models. These are the idealist, preterist, historicist, and futurist. Beville explains these interpretive approaches simply and critiques them fairly.e …
This is a comprehensive study of euthanasia and assisted suicide. It traces the historical debate, examines the legal status of such activity in different countries and explores the political, medical and moral matters surrounding these emotive and controversial subjects in various cultural contexts. The key advocates and pioneers of this agenda-driven movement (such as the late Jack Kevorkian, popularly known as “Dr. Death” and Philip Nitschke, founder of Exit International) are profiled. Not only are the elderly and disabled becoming increasingly vulnerable but children, psychiatric patients, the depressed and those who are simply tired of life are now on a slippery slope into a dystopian nightmare. The spotlight is brought to bear on the Netherlands, in particular, where palliative care and the hospice movement are greatly underdeveloped as a result of legalization. These dubious “services” are now offered as part of “normal” medical care in Holland where it is deemed more cost-effective to be given a lethal injection. The vital role of physicians as healers in society must be preserved and the important but neglected spiritual dimension of death must be explored. Thus a biblical view of human life is presented. …
Journey with Jesus through the Message of Mark is an insightful and engaging survey of Mark’s Gospel, exploring each major section of the text along with key themes. It is a work that can be enjoyed by laypersons as well as pastors and teachers. Pastors will find the abundant use of illustrations to be helpful in preparing their own messages and as such, it will find a welcome place in the preacher’s library. Simply, powerfully, with great precision, and exegetical accuracy, Kieran Beville masterfully brings us on a life-transforming journey. Readers will be both inspired and challenged as they hear the words of Jesus speaking afresh from the page of Scripture and experience the ministry of Jesus in a spiritually captivating way. The author has a pastor’s heart, a theologian’s mind, and a writer’s gift. His style is gripping, as he beautifully explains and illustrates Mark’s Gospel. Kieran Beville has done a great service to the church, and especially to true believers, who desire to grow in grace, increase in their knowledge of truth, and experience the intimacy, joy, and underserved and unspeakable privilege of walking, as disciples, with Jesus. This book is ideal as a study companion for Mark’s Gospel. One can read a section from the gospel and then read the corresponding section to receive a fresh viewpoint and a practical application. …
What are angels & demons? Can angels help us? What does the Bible say about angels? What is the truth about angels? Can Angels affect your life? Who were the “sons of God” in Genesis 6:2? Who were the Nephilim in Genesis 6:2? Who is Michael the archangel? Can Satan the Devil control humans? How can we win our struggle against dark spiritual forces? How can you resist the demons? Do evil spirits exercise power over humankind? Is Satan really the god of this world and just what does that mean? What did Jesus mean when he said, “the whole world lies in the power of the evil one [i.e., Satan]”? Andrews using the Bible will answer all of these questions and far more. …
Donald T. Williams learned a lot about the Christian worldview from Francis Schaeffer and C. S. Lewis, but it was actually Tolkien who first showed him that such a thing exists and is an essential component of maturing faith. Not only do explicitly Christian themes underlie the plot structure of The Lord of the Rings, but in essays such as “On Fairie Stories” Tolkien shows us that he not only believed the Gospel on Sunday but treated it as true the rest of the week and used his commitment to that truth as the key to further insights in his work as a student of literature. “You can do that?” Williams thought as a young man not yet exposed to any Christian who was a serious thinker. “I want to do that!” His hope is that his readers will catch that same vision from this book. An Encouraging Thought elucidates the ways in which Tolkien’s The Hobbit and The Lord of the Rings are informed by and communicate a biblical worldview. This book will help readers appreciate the ways in which a biblical worldview informs Tolkien’s work, to the end that their own faith may be confirmed in strength, focused in understanding, deepened in joy, and honed in its ability to communicate the Gospel.
The Bible describes the events that will occur before and after the destruction of Gog of Magog. Who is Gog of Magog mentioned in the book of Ezekiel? Why should we be interested in the prophecy recorded in Daniel chapter 11? Find out in a verse-by-verse explanation of Daniel Chapter 11, as you discover who the kings of the North and the South are from before Jesus’ day throughout the last days. You will benefit from paying attention to Daniel’s prophecy about the battle between the two kings? Taken together, the Bible books of Daniel and Revelation not only identify eight kings but also show the sequence in which they would appear. We can explain those prophecies.
People grow old, get sick, and die. Even some children die. Should you be afraid of death or of anybody who has died? Do you know what happens if we die? Will you ever see your dead loved ones again? “If a man dies, shall he live again?” asked the man Job long ago. (Job 14:14) Did God originally intend for humans to die? Why do you grow old and die? What is the Bible’s viewpoint of death? What is the condition of the dead? Are the dead aware of what is happening around them? What hope is there for the dead?
Herein Andrews will give the reader exactly what the Bible offers on exposing who the Antichrist and the Man of Lawlessness are. If we look at the texts that refer to the antichrist and the man of lawlessness, we will have lines of evidence that will enable us to identify them. Why is it important that we know who the antichrist and the man of lawlessness are? The antichrist and the man of lawlessness have had a greater impact on humanity and Christianity over the past centuries than many know. Moreover, the influence on the true worshipers of Christianity today has been even more significant and will only go from bad to worse as we come closer to the second coming of Christ. …
Throughout the Scriptures, God is identified as the Creator. He is the One “who created the heavens (He is the God who formed the earth and made it, He established it.” (Isa 45:18) He is the One “who forms mountains and creates the wind” (Am 4:13) and is the One “who made the heaven and the earth and the sea, and all that is in them.” (Ac 4:24; 14:15; 17:24) “God . . . created all things.” (Eph. 3:9) Jesus Christ tells us that it is the Father who “created them [humans] from the beginning made them male and female.” (Matt. 19:4; Mark 10:6) Hence, the Father is fittingly and uniquely called “the Creator.” (Isa 40:28) It is because of God’s will that we exist, for He has ‘created all things, and because of his will they existed and were created.’―Revelations 4:11 …
Eschatology is the teaching of what is commonly called the “Last Things.” That is the subject of Andrews’ book, which will cover, Explaining Prophecy, Explaining Clean and Pure Worship, The New Testament Writers Use of the Old Testament, Explaining the Antichrist, Explaining the Man of Lawlessness, Explaining the Mark of the Beast, Explaining Signs of the End of the Age, Explaining the Rapture, Explaining the Great Tribulation, Explaining Armageddon, Explaining the Resurrection Hope, Explaining the Millennium, Explaining the Final Judgment, Explaining the Unevangelized, Explaining Hell
The information herein is based on the disciples coming to Jesus privately, saying, “Tell us, (1) when will these things be, and (2) what will be the sign of your coming, and (3) of the end of the age?” (Matthew 24:3) What will end? When will the end come? What comes after the end? Who will survive the end? These questions and far more will be answered as Andrews delves into The SECOND COMING of CHRIST. In chapters 1 and 2, we must address why Jesus is saying there would be an end to the Jewish age. In chapter 3, we will take a deep look at the signs that establish the great tribulation is closing in, and when is it time to flee. In chapter 4, we will go over the signs of the end of the Jewish age. In chapter 5, we will walk through the events leading up to the end of the Jewish age from 66 – 70 C.E., and how it applies to our Great Tribulation in these last days. In chapter 6, we will cover the second coming of Jesus where the reader will get the answers as to whether verses 3-28 of Matthew Chapter 24 apply to Christ’s second coming. We will close out with chapter 7, and how we should understand the signs, and how we do not want to be led astray, just as Jesus warned even some of the chosen ones would be misled. We will also address what comes after the end.
What Really Is Hell? What Kind of Place is Hell? What Really Happens at Death? What Did Jesus Teach About Hell? How Does Learning the Truth About Hell Affect You? Who Goes to Hell? What Is Hell? Is It a Place of Eternal Torment? Does God Punish People in Hellfire? Do the Wicked Suffer in Hell? What Is the Lake of Fire? Is It the Same as Hell or Gehenna? Where Do We Go When We Die? What Does the Bible Say About Hell? Andrews Shares the Truth on WHAT IS HELL From God’s Word.
Miracles were certainly a part of certain periods in Bible times. What about today? Are miracles still taking place? There are some very important subjects that surround this area of discussion that is often misunderstood. Andrews will answer such questions as does God step in and solve every problem if we are faithful? Does the Bible provide absolutes or guarantees in this age of imperfect humanity? Are miracles still happening today? Is faith healing Scriptural? Is speaking in tongues evidence of true Christianity? Is snake handling biblical? How are we to understand the indwelling of the Holy Spirit? The work of the Holy Spirit. Andrews offers his readers very straightforward, biblically accurate explanations for these difficult questions. If any have discussed such questions, without a doubt, they will be very interested in the Bible’s answers in this easy to read publication.
Today there are many questions about homosexuality as it relates to the Bible and Christians. What does the Bible say about homosexuality? Does genetics, environment, or traumatic life experiences justify homosexuality? What is God’s will for people with same-sex attractions? Does the Bible discriminate against people with same-sex attractions? Is it possible to abstain from homosexual acts? Should not Christians respect all people, regardless of their sexual orientation? Did not Jesus preach tolerance? If so, should not Christians take a permissive view of homosexuality? Does God approve of same-sex marriage? Does God disapprove of homosexuality? If so, how could God tell someone who is attracted to people of the same sex to shun homosexuality, is that not cruel? If one has same-sex attraction, is it possible to avoid homosexuality? How can I as a Christian explain the Bible’s view of homosexuality? IT IS CRUCIAL that Christians always be prepared to reason from the Scriptures, explaining and proving what the Bible does and does not say about homosexuality, yet doing it with gentleness and respect. Andrews will answer these questions and far more.
If you’ve struggled in the world of difficulties that surround you, you’re not alone. Maybe you have looked for help, and you have been given conflicting answers. 40 DAYS DEVOTIONAL FOR YOUTHS: Coming-of-Age In Christ, can help you. Its advice is based on answers that actually work, which are found in the Bible. God’s Word has helped billions over thousands of years to face life’s challenges successfully. Find out how it can help you! 40 DAYS DEVOTIONAL FOR YOUTHS includes seven sections, with several chapters in each. It includes the following sections: Sexual Desires and Love, your friends, your family, school, recreation, your health. You need advice you can trust! 40 DAYS DEVOTIONAL FOR YOUTHS will give you that. This author has worked with thousands of youths from around the world. The Bible-based sound advice helped them. Now you can discover how it can help you.
Young ones and teens, you are exposed to complex problems that your parents may not understand. Young Christians, you are bombarded with multiple options for solving everyday problems through social media. Where do you turn to find answers? Where can you look to find guidance from Scripture? In order to provide a Christian perspective to problem-solving, the author of this devotional book decided to take a different approach. Terry Overton was determined to find out what problems middle school children and teens were worried about the most. While visiting her grandchildren one weekend, she asked her granddaughter to send topics to her so that she could write a devotional about the topic. In a matter of weeks, not only did her granddaughter send her topics, but the other grandchildren and their friends sent topics of concern. Once the author wrote a devotional for a topic, it was sent to the teen requesting the devotional. Soon, these requests were happening in real time. Students sent text requests about problems happening in school and asked what the student should do? How should this be handled?
This devotional book follows the author’s own faith journey back to God. Significant life events can shake our world and distort our faith. Following life’s tragedies, a common reaction is to become angry with God or to reject Him altogether. Examples of tragedies or traumas include life-changing events such as physical or sexual assault, destruction of one’s home, the tragic death of a loved one, diagnoses of terminal diseases, divorce, miscarriages, or being a victim of a crime. Tragedies or traumas can cause feelings of anxiety, depression, shame, and guilt.
Throughout the book, common themes emerge to support caregivers. The reader will find interesting Bible Scriptures, offering a Christian perspective, for handling issues that may arise. These inspiring passages will assist the caregiver in finding peace and faith as they travel their journey as a caregiver. Although caregivers may not know how long they will play this role, they take on the responsibility without any question. Taking care of others is often mentioned in the Bible and, as noted in this devotional, this self-sacrificing, highly valued, and often challenging service will ultimately be rewarded.
Humans must breathe in the air of our atmosphere to survive. Many cities because of pollution face a dangerous level of contamination in their air. However, an even more deadly air affects both Christians and nonChristians. Ordinary methods or devices cannot detect this poisonous air. The apostle Paul, in his letter to the Ephesians, spoke of the “air,” when he said that Satan was “the ruler of the authority of the air.” (Eph. 2:2) In that, very same verse Paul said the “air” is “the spirit now working in the sons of disobedience.” If we breathe in this “air,” we will begin to adopt their attitude, thoughts, speech, and conduct.
Humans must breathe in the air of our atmosphere to survive. Many cities because of pollution face a dangerous level of contamination in their air. However, an even more deadly air affects both Christians and nonChristians. Ordinary methods or devices cannot detect this poisonous air. The apostle Paul, in his letter to the Ephesians, spoke of the “air,” when he said that Satan was “the ruler of the authority of the air.” (Eph. 2:2) In that, very same verse Paul said the “air” is “the spirit now working in the sons of disobedience.” If we breathe in this “air,” we will begin to adopt their attitude, thoughts, speech, and conduct.
BREAD OF HEAVEN helps the reader to have a greater understanding of the timeless truths of Scripture and a deeper appreciation of the grandeur of God. It offers meditations on selected Scriptures which will draw the reader’s attention upwards to the Savior. Kieran Beville’s daily devotional combines down-to-earth, unstuffy humanity in today’s world with a biblical and God-centered approach, and draws on rich theology in a thoroughly accessible way. He addresses not just the intellect and the will but gets to the heart, our motivational center, through the mind. If your Christian life could benefit from a short, well-written daily blast of Christ’s comfort and challenge, get this book and use it! These short Bible-based meditations are fresh and contemporary. Beville gives to the twenty-first-century reader what earlier authors have given to theirs. Here is practical wisdom that is a helpful guide to stimulate worship and set you thinking as you begin each day with God.
The Conversation: An Intimate Journal of the Emmaus Encounter is a unique and riveting reconstruction from the unnamed disciple’s account found in Luke 24 regarding his journey with Cleopas on the road to Emmaus after witnessing Jesus’s crucifixion and burial, along with hearing claims of His empty tomb. Suddenly, a Stranger begins walking with them. With their eyes “prevented” from recognizing Him as the risen Lord Jesus Christ—Yeshua the Messiah, their new, wise Traveling Companion correlates the Old Covenant Scriptures, by way of Moses and the prophets, with what they witnessed.
This “journal” is your opportunity to eavesdrop and learn what that conversation might have been like, as pertinent prophecies unfold revealing evidence that the Messiah’s suffering, death, burial, and resurrection were, in fact, specifically foretold.
Unique and life-changing, More Than Devotion, through a melding of accounts from both the Old Covenant and New, proves that our trustworthy God truly is the same yesterday, today, and forever. All fifty convicting devotions draw from a rich scriptural context, concluding with a practical, achievable call to action, plus journaling space for personal reflection. New believers and veteran followers of our Lord can grow in the innermost areas of their lives and enjoy a more intimate walk with the Savior.
Stella Mae Clark thought she had a wonderful life. She idolized her father, a military man who raised her to love Christ with all of her heart. She had a mother who loved her father and their example of true love gave her the sparkle in her eyes. That is until the unimaginable happens and her life is completely shattered. One decision at the age of sixteen would again turn her world completely upside down. Stella Mae makes the decision to leave her life and her family behind to seek refuge from her painful past. She desperately seeks solace, answers, and for something to fill the aching void within her heart. Just as she thinks she has settled into a new life with Christ, tragedy once again strikes and shatters any hope she had for a normal life. She abandons Christ and turns to a life of sin before it ultimately consumes her and breaks her down. Will it take nearly losing her life to find her way back to God or will her shame and regret keep holding her back? Join Stella Mae on her journey to find meaning and purpose in the midst of all her tragedy as she seeks to find the One her heart has been missing. The story of her past is one of loss, shame, heartbreak, and fear. With the help of those who see her for more than her past, she is able to become the person she always wanted to be and a new creature.
AN APOCALYPTIC NOVEL: As you are no doubt are aware, Jerry B. Jenkins and Tim LaHaye in 1995 wrote a novel entitled “Left Behind.” Jerry and Tim had some prior success with a major publisher and were able to get their novel published. The Left Behind novel was published by Tyndale House beginning in 1995 within a multiple volumes Left Behind series resulting in sales exceeding 60 million books. In 1992 Don Alexander wrote the storyline embedded in Left Behind. He copyrighted the novel in 1992 under the title “Oren Natas” [who is the Anti-Christ in his storyline]. The entire novel is contained in a single volume. It is a novel written depicting a colorful and witty cast of characters who live through all the “end time” Bible prophecies.
A routine classified telepathic interrogation of a potential terrorist, followed by an assignment that doesn’t go as planned thrusts Tabatha – the world’s only telepathic human – into the public eye. The exposure leads an evil neuro-scientist requesting a meeting with her in hopes of luring her to his cause as well as unveiling a deadly creative work that has spanned three decades of research and development.
ONLINE REVIEW: “Very fun read. Fast paced and honest. Tons of evolution occurs during the process thru the story. Wonderful girl trying to become an adult Christian in a world that also pits her superpowers against terrorists with the help of her own special forces team. Buy this book and just enjoy!”
In June 1985, an excavation project was undertaken by The British Antiquities Volunteers (BAV) at a plot of rocky land where the Kidron and Hinnom Valleys meet near the eastern side of Old Jerusalem. That year many hundreds of (mostly redundant) ‘small finds’ were recovered in the Judean desert but none of such significance as a handful of scrolls retrieved from a buried Roman satchel (presumed stolen) at this site. The discovery has since come to be known as ‘The Diary of Judas Iscariot.’ In The Diary of Judas Iscariot Owen Batstone relates the observations and feelings of Judas, a disgruntled disciple, as he accompanies Jesus of Nazareth during His ministry, and uses this fable and allegory to explore some of the ways a person might resist becoming a Christian.
Kevin Trill struggles with the notion that he may have missed the Rapture. With nothing but the clothes on his back and a solid gold pocket watch, he sets off towards Garbor, a safe haven for those who haven’t yet taken the mark of the beast. While on his way to Garbor, he meets up with an unlikely trio who befriends him. Together, they set out towards Garbor. Unfortunately, however, they are soon faced with their first major catastrophe, which sparks debate among them as to whether or not they really are in the Great Tribulation. On their journey, the group meets up with many people, some of them good and some of them evil. …
There grew an element in the valley that did not want to be ruled by the Light of the Word. Over time, they convinced the people to reject it. As they started to reject this Light, the valley grew dim and the fog rolled in. The people craved the darkness rather than the Light because they were evil. They did not want to embrace the Light because it exposed their wickedness. They rejected the Light of the Word and ruled themselves. Those few who had embraced the Light and hated the darkness were killed. Since that time anyone who embraced the Light of the Word, pursued or talked about it were arrested. Those arrested were sentenced to death by stoning. The last prophet gave a prophecy before he was martyred. “The whisperer will come and empower three witnesses that will make manifest the works of darkness and destroy it, and deliver my people from the grip of darkness to the freedom found in the light.” All the Children of the Light were killed off or went into hiding living among the Children of Darkness in secret, not mentioning the Light for fear of death. Generations grew up being ignorant of the Light of the Word and never knowing the difference. No one ever mentioned the Light or dared to even talk about the Light. …
 . Gleason L. Archer, A Survey of Old Testament Introduction (Moody Publishers, Chicago, 2007), 98.
 Garrett, Don, The Cambridge companion to Spinoza (Cambridge: Cambridge University Press, 1996), 389.
 Richard Elliot Friedman, Who Wrote The Bible (San Francisco: Harper Collins, 1997), 21.
 R. H. M. Elwes, A Theologico-political Treatise, and a Political Treatise (New York, NY: Cosimo Classics , 2005), 126.
 Norman L. Geisler, Inerrancy (Grand Rapids, MI: Zondervan, 1980), 318.
 Norman L. Geisler and William E. Nix, A General Introduction to the Bible. Rev. and Expanded (Chicago, IL: Moody Press, c.1986, 1996), 156.
 David Hume, An Enquiry Concerning Human Understanding (Boston, MA: Digireads.com, 2006), 65.
 Ibid., 90.
 Norman L. Geisler and William E. Nix, A General Introduction to the Bible. Rev. and Expanded (Chicago, IL: Moody Press, c.1986, 1996), 157.
 B.C.E. means “before the Common Era,” which is more accurate than B.C. (“before Christ”). C.E. denotes “Common Era,” often called A.D., for anno Domini, meaning “in the year of our Lord.”
 Ernest Nicholson, The Pentateuch in the Twentieth Century: The Legacy of Julius Wellhausen (New York: Oxford University Press, 1998), 36–47.
 Mark F. Rooker, Leviticus: The New American Commentary (Nashville: Broadman & Holman, 2001), 23.
 Ibid., 23.
 Ibid., 23.
 Ibid., 23–24.
 Julius Wellhausen, Prolegomena to the History of Israel (1878), 3–4
 R. Rendtorff, “The Problem of the Process of Transmission in the Pentateuch,” JSOT (1990): 101.
 The title ’Elo·him´ preceded by the definite article ha, giving the expression ha·’Elo·him´.
 See also Psalm 46:11; 48:1, 8.
 See also Psalm 46:11; 48:1, 8.
 John J. Davis, Paradise to Prison: Studies in Genesis (Salem: Sheffield, 1975), 22–23.
 G. R. Driver, Canaanite Myths and Legends (New York: T. & T. Clark, 1971), 70-72.
 For example, see the “Stele of Ikhernofret” in James B. Pritchard, ed., Ancient Near Eastern Texts, 2nd ed. Princeton: Princeton University Press, 1955, pp. 329–30.
 K. A. Kitchen, On the Reliability of the Old Testament (Grand Rapids: Eerdmans, 2003), 424–5.
 Similarly, Livingston has pointed out that the cognate West Semitic divine names il and ya(w) appear to be interchangeable in the Eblaite tablets. (The Pentateuch in Its Cultural Environment, 224.)
 Mark F. Rooker, Leviticus: The New American Commentary (Nashville: Broadman & Holman, 2001), 26–27.
 Ibid., 27.
 “Jehovah God.” Heb., Yehwah´ ’Elohim´.
 E. A. Speiser, Genesis, Anchor Bible (Garden City, N.Y.: Doubleday, 1964), 293–4.
 Leon R. Kass, The Beginning of Wisdom: Reading Genesis (New York: Free Press, 2003), 56.
 Richard Elliot Friedman, Who Wrote The Bible (San Francisco: Harper Collins, 1997), 22.
 Douglas K. Stuart, The New American Commentary: An Exegetical Theological Exposition of Holy Scripture: EXODUS (Nashville: Broadman & Holman, 2006). See pp. 30–31 for examples of the above four points.
 Umberto Cassuto, The Documentary Hypothesis (New York, NY: Shalem Press, 2006), 55-56.
 K. A Kitchen, Ancient Orient and Old Testament (Downers Grove, IL: InterVarsity Press, 1975), 125.
 K. L. McKay, A New Syntax of the Verb in New Testament Greek (New York: Peter Lang, 1994), p. 42.
 Old Testament witnesses to Moses’ writership of the Pentateuch: Joshua 1:7; 8:32–35; 14:10; 1 Kings 2:3; 1 Chronicles 6:49; 2 Chronicles 33:8; 34:14; 35:12; Ezra 3:2; 6:18; 7:6; Nehemiah 1:7, 8; 8:1, 14, 15; Daniel 9:11, 13; Malachi 4:4. New Testament witnesses to Moses’ writership of the Pentateuch: Matthew 8:2–4; 19:7; Mark 1:44; 12:26; Luke 2:22; 16:29, 31; 24:27, 44; John 1:45; 7:22; 8:5; 9:29; 19:7 [Leviticus 24:16]; Acts 3:22; 6:14; 15:5; 26:22; 28:23; Romans 10:5; 1 Corinthians 9:9; Hebrews 9:19; 10:28.
 Genesis 13:10; 33:18; Numbers 13:22.
 Leviticus 11 and Deuteronomy 14.
 Exodus 9:31, 32; Exodus 16–Deuteronomy.
 David organized the tens of thousands of Levites into their many divisions of service, including a great chorus of singers and musicians.—1 Chronicles 23:1–29:19; 2 Chronicles 8:14; 23:18; 29:25; Ezra 3:10.
 F. C. Cook, Exodus (1874), 247.
 A funeral pillar (stele) discovered in 1935 and now in the Cairo Museum refers to a personage named Potiphare.
 John J. Davis, Paradise to Prison: Studies in Genesis (Salem: Sheffield, 1975), 26.
 See Ecclesiasticus 45:5; 2 Maccabees 7:30; Philo (On the Life of Moses II; III, 12–14; IV, 20; VIII, 45–48, pp. 93–95); Josephus (The Antiquities of the Jews, 3.8.10); Exodus 17:14; 24:4.
 David W. Bercot, A Dictionary of Early Christian Beliefs (Peabody: Hendrickson, 1998), 599.
. Ibid., 600.
. Ibid., 600.
. Ibid., 600.
. Ibid., 601.
. Ibid., 601.
. Ibid., 601.
. Ibid., 602.
. Mark F. Rooker, Leviticus: The New American Commentary (Nashville: Broadman & Holman, 2001), 26–27.
 (Genesis 11:3, ESV) “And they said to one another, ‘Come, let us make bricks, and burn them thoroughly.’ And they had brick for stone, and bitumen for mortar.”
 Wilkinson gave a picture of a bathing scene in which an Egyptian woman of rank is introduced, attended by four female servants.
. Carl Friedric Keil and Franz Delitzsch, Commentary on the Old Testament (Peabody, MA: Hendrickson, 2002), S. 1:278.
. Robert Jamieson, A. R. Fausset, and David Brown. A Commentary, Critical and Explanatory, On the Old and New Testaments (Oak Harbor: Scranton & Company, 1997), 51.
. Adolf Erman and H. M. Tirard. Life in Ancient Egypt (Whitefish: Kessinger, 2003), 117.
. “Sirion . . . Senir.” These names appear in the Ugaritic texts found at Ras Shamra, Syria, and in the documents from Bogazköy, Turkey.
. Henry Halley, Halley’s Bible Handbook (Grand Rapids: Zondervan, 1988), 56.
. Joseph P. Free, Archaeology and Bible History (Grand Rapids, MI: Zondervan Publishing, 1964).
. John Laux, Introduction to the Bible (Chicago: Tan Books & Pub., 1992), 186.
 Garrett, Duane. Rethinking Genesis: The Sources and Authorship of the First Book of the Pentateuch (Grand Rapids: Baker Books, 1991), 13.
. Recommended: Gary R. Habermas, The Historical Jesus: Ancient Evidence for the Life of Christ (Joplin, MO: College Press, 1996); Gary R. Habermas, The Case for the Resurrection of Jesus (Grand Rapids, MI: Kregel, 2004); Craig A. Evans, Fabricating Jesus: How Modern Scholars Distort the Gospels (Downers Grove, IL: IVP Books, 2006); Timothy Paul Jones, Misquoting Truth: A Guide to the Fallacies of Bart Ehrman’s Misquoting Jesus (Downers Grove, IL: IVP Books, 2007).
 Tremper Longman III, and Raymond B. Dillard, An Introduction to the Old Testament (Grand Rapids: Zondervan, 2006), 43–44.
. Ibid., 49–50.
 For the possibility of Moses penning these words, see my comments in the first paragraph of section four.
 Geoffrey W. Bromiley, vol. 1, The International Standard Bible Encyclopedia, Revised (Wm. B. Eerdmans, 1988; 2002), 630.
 It should be noted that even this statement could belong to Moses, even though there were no kings in Israel at this time. How? He would be aware that Jehovah had promised Abraham that he would be so great that kings would come out of him (Gen 17:6) and the preparation for such is mentioned at Deuteronomy 17:14-20.
 It should be noted that this author does not accept higher criticisms unending desire to find source(s) for a book, because they have dissected it to no end. While there are a few details that may have been updated by a copyist, or even the inspired writer Ezra (writer of Chronicles and the book that bears his name), this does not mean that we accept the update, if it is such, as the inspired material that was originally written, unless it was done by another inspired writer like Joshua, Ezra, or Nehemiah, or even possibly Jeremiah. It is also possible that it could be an explanatory addition.
 Hb. “Chaldeans” כַּשְׂדִּים is kaldu (Akk.) in Assyrian texts, and the Gk. has καλδαιοι; the original sd has undergone a change to ld (see R. S. Hess, “Chaldea,” ABD 1.886–87).
 J. W. Wevers, Notes on the Greek Text of Genesis, Septuagint and Cognate Studies 35 (Atlanta: Scholars Press, 1993), 158.
 K. A. Mathews, vol. 1B, Genesis 11:27-50:26, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2007), 99–100.
. Gleason L. Archer, Encyclopedia of Bible Difficulties (Grand Rapids: Zondervan, 1982), 90–91.
. H. C. Alleman and E. E. Flack, Old Testament Commentary (Philadelphia: Fortress, 1954), 14.