What can we Learn from Manuscripts of the New Testament?
By Garrick V. Allen on
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What People Miss about the Bible on Marriage, Part 3: What is Modeled and How the Marriage Relationship is Leveraged
By Jennifer G. Bird on
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The King James Bible Mystique: On Teaching the Bible in Public Schools
By Alan Levenson on
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Orientalism and Hebrew Bible Scholarship
By Ronald Hendel on
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Reading the Bible with the Icelandic Sagas
By Siân Grønlie on
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What People Miss about the Bible on Marriage, Part 2: Terminology in Both Testaments
By By Jennifer G. Bird on
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272 BCE – A Terminus a Quo
By By Niels P. Lemche on
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What People Miss about the Bible on Marriage, Part 1: Jesus’ Words, Ancient Friendships, and the Usefulness of “Slaves”
By Jennifer G. Bird on
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Excavating Sinai: An Archaeological Approach to Exodus 24:1-11
By Timothy Hogue on
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Early Christian Slavery, Early Christian Slaves
By Mary Ann Beavis on
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Evangelical Bible Scholarship, Protecting the Text, and Shepherding the Flock
By Robert Rezetko on
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Evangelicals and the Old Testament, Did the Old Testament Endorse Slavery? Part 2
By Joshua Bowen on
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Evangelicals and the Old Testament, Part 1: Rejoinder to Paul Copan on Violence in the Bible
By Joshua Bowen on
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Can Faith-Based Biblical Interpretation Contribute to Mainstream Scholarship?
By Leonard Greenspoon on
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Can Reverence and Objectivity Go Together?
By Kenneth Seeskin on
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On Critical Thinking
By Niels Peter Lemche on
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Response to Jim West, “Misusing Scripture: A Brief Rejoinder”
By Mark Elliott and Kenneth Atkinson and Robert Rezetko on
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Misusing Scripture: A Brief Rejoinder
By Jim West on
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Synopsis of Misusing Scripture: What Are Evangelicals Doing with the Bible?
By Mark Elliott and Kenneth Atkinson and Robert Rezetko on
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New Technology in an Ancient World: Using Artificial Intelligence to Study Ancient Hebrew Texts
By Martin Ehrensvärd, Martijn Naaijer and Anders Søgaard on
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New Testament Ethnomusicology in the Indian Context
By Johnson Thomaskutty on
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Leviticus 19:18 Does Not Mean “Love Everyone”: Why I Disagree with Richard E. Friedman
By Hector Avalos on
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Early Muslims and the Bible
By Martin Whittingham on
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Reading the New Testament in Israeli State Education
By Orit Ramon on
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Jewish Bible Translations and Translators
By Leonard J. Greenspoon on
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U.S. Republicans and the Fallacy of Biblical Capitalism
By Tony Keddie on
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The Prophetic View of Morality
By Kenneth Seeskin on
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The Judeo-Christian God on Screen
By Lisa Maurice on
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Greek Literature and the Primary History
By Robert Karl Gnuse on
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The Bible and Social Reform
By Claudia Setzer on
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Coming Home: Biblical Hiraeth at the Ark Encounter
By Paul Thomas on
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Tanakh Epistemology?
By Douglas Yoder on
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The Second Sex in the Gospel of Pseudo-Matthew
By Brandon W. Hawk on
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Geography and Religion
By Erica Ferg on
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The Lost Language of the Ghassulians: Proto-Writing at Nahal Mishmar?
By Aren M. Wilson-Wright on
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Can a History of Palestine be Written?
By Thomas L. Thompson on
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Ancient Near Eastern and Mediterranean Medicine
By Laura Zucconi on
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Editors' Choice: The Best of B&I in 2019
By B&I Authors on
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When did people start writing in the Levant?
By Nissim Amzallag on
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On the Origin of Alphabetic Writing
By Aren M. Wilson-Wright on
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On Finding Myth and History in the Bible: Epistemological and Methodological Observations
By Emanuel Pfoh on
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The Museum of the Bible beyond the Headlines
By Jill Hicks-Keeton and Cavan Concannon on
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Project Blitz's Bible Literacy Act and the 2019 Bible Course Bills
By Mark A. Chancey on
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How the Bible Is Written
By Gary A. Rendsburg on
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Do We Really Think That There Is No Historical Linguistics of Ancient Hebrew?
By Robert Rezetko and Ian Young on
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The Invention of the Alphabet: Historical Sleuthing and the Power of Naming
By Robert D. Holmstedt on
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Flawed Philology
By Ronald Hendel and Jan Joosten on
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Muslims and the Bible, Biblicists and Islam
By Adam J. Silverstein on
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Fishing for Entrepreneurs in the Sea of Galilee? Unmasking Neoliberal Ideology in Biblical Interpretation
By Robert J. Myles on
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Evolution and Compatibilism: What it Takes to Reconcile
By Aaron Adair on
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