'Most of Christian analysis is strained Eisegesis' — illustrated by asking whether Deuteronomy 32:4 ('The Rock, his work is perfect... a faithful God, without deceit') refers to Dwayne 'The Rock' Johnson.

This is a pun, not an argument, but the pun itself illustrates an equivocation fallacy worth naming precisely: it trades on the coincidence that the English word 'rock' can denote both a stone/epithet for divine steadfastness and the stage name of a 21st-century actor. There is no such coincidence in the source language. The Hebrew of Deut 32:4 is *tsur* ('rock, cliff, boulder'), used as a stock ANE and biblical metaphor for a stronghold, refuge, and immovable foundation — it appears as a divine epithet throughout the Torah and Psalms (Deut 32:15,18,30-31,37; Ps 18:2,31,46; Ps 62:2,6-7; Ps 95:1) centuries before English existed as a language, let alone before a WWE wrestler adopted the nickname. NRSVUE's rendering 'The Rock' (capitalized) is a standard, defensible translation choice reflecting a well-attested title, not a strained interpretive leap — other major translations (ESV, NIV, NASB) all render *tsur* here as 'the Rock' for the same reason. On the broader charge: it is true that both apologists and skeptics sometimes engage in poor hermeneutics — reading later theological categories back into a text (eisegesis) is a real methodological failure worth policing on both sides. But this particular example does not demonstrate it; it demonstrates only that an English homograph can be used for a joke.

Sound exegesis of *tsur* as a divine epithet actually strengthens the text's theological content: it is paired in the same verse with *tamim* ('perfect/blameless/complete') and *emunah* ('faithfulness') to build a covenant-lawsuit contrast between YHWH's total reliability and Israel's crookedness (the 'Song of Moses' in Deut 32 is structured as a covenant indictment). Recognizing the ANE legal-covenantal genre of the passage, rather than reading it as free-floating poetry, is exactly the historical-grammatical method that responsible Christian exegesis (and responsible skeptical scholarship, e.g., Bernard Levinson or Jeffrey Tigay on Deuteronomy) both actually practice.