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Chris last won the day on May 22 2017

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  1. Flappie's post above is a good one. Steven Cox wrote a good series on this as well as other fables in the NT. Here's the link to the series on the Tidings website. Here is the series article specific to this thread:
  2. I wrote this a few years ago on the subject. Maybe it will be helpful for you.
  3. Hi James, Welcome to the forum. Glad you are here. How would God intervene here to keep this from happening? And, if he intervened here to stop bad atheist arguments, I would question him if he did not also intervene to stop religious-motivated terrorism, or ethnic cleansings, or rape, or murder, etc. Bad atheist arguments pale in comparison to some of the nastiness humans have, and do, commit against each other. If a person has the mental faculty to hear and be convinced by a bad argument, doesn't that mean they have the faculty to question that argument's merits? I would counter that a person is to blame for their own lack of experience, wisdom and/or knowledge. The problem, to me, isn't a lack of these, but a lack of desire to really search for the truth. This lack of desire can be any number of things, from competing interests to simple cognitive dissonance.
  4. BTW, Fort, do you have a separate login/password for your Biblia account, or do you just use your Logos login/password? I should probably make my library available, but want to make sure I protect my PII, if possible.
  5. My Logos library is just shy of US$24,000, with another $4,000 in pre-pubs and community bids. I have no doubt Fort's is a wee bit more. On a related note, I'm glad my wife isn't on BEREA to see this thread.
  6. I agree with ivastic.
  7. Emory University's Candler School of Theology is offering a six-session MOOC titled 'The Bible's Prehistory, Purpose, and Political Future', hosted by Dr. Jacob L. Wright, Associate Professor of Hebrew Bible. The course is free, though there is an option to purchase the 'verified' track to receive an official certificate from the university. Here is the link to the course webpage ( Additionally, see this post at BAR's Bible History Daily ( for more information.
  8. John Walton and Andrew Hill have a new textbook out. It looks promising. Here is an excerpt from koinonia:
  9. In both passages the Holy Spirit is quoting OT scripture. The tense seems fine to me.
  10. Hoffmeier, for sure. If you don't have his books (Israel in Egypt and Ancient Israel in Sinai) in your home, a chastising of your husband is in order. As Russell said above, Hoffmeier has a lecture online that is worth watching.
  11. Regarding the difficulty v53 presents, this from The Christadelphian (1908) Current scholarship continues to ponder this difficulty. One paper I've been reading suggests that Matthew purposely leaves the "narrative plane", moving swiftly through three days and three locations, before bringing the reader back to the crucifixion.
  12. A little more on this. R.E. Brown believes that Matthew considered them all historical. Matthew may very well have employed an earlier Christian tradition in recounting these events. Scholarship generally accepts this, though there is disagreement on how v.53 fits in. What we do know is that Matthew makes no attempt to extensively describe the events or provide any theological insight. But, this is not out of character for him, either.
  13. There are actually six phenomena in Matthew's account: The tearing of the veil (from top to bottom), the earth shaken, the rocks split, the tombs opened, the "holy ones" raised, and their entrance into the "holy city". Each phenomenon can be easily seen as apocalyptic symbols with connections to both OT and Jewish (and Christian?) apocalyptic literature (considering the terms Matthew uses, I think this is plausible. He may have been using an earlier Christian tradition, as well). This doesn't mean it didn't occur, but rather that Matthew recounted the event in a manner to draw the initial reader (Jewish audience?) to the significance of Christ's death (and resurrection ?). It is debatable what event(s) the centurian saw and commented on. Between vs 51-53 we span both the death and resurrection of Jesus, which occurred over three days. He may very well have been commenting only on the earthquake and darkness. I think it unlikely he saw the veil, the rocks, the opening of the tombs, the raising of the saints, or their entry into Jerusalem. I agree.