The Naked Bible Podcast (Dr. Michael S. Heiser)

Having performed a series of sign acts dramatizing the demise of Jerusalem and the temple in (Ezek 4-5) and explaining the justification for God’s punishment (Ezek 6), in Ezekiel 7 the prophet tries to jolt the exiles with the reality of the impending doom. Ezekiel 7’s main feature is its dramatic repetition of doom, a feature necessitated by the belief of many Israelites in the inviolability of Zion. Ezekiel disabuses his hearers of that myth in Chapter 7.

Ezekiel 8 and 9 falls in the section of Ezekiel that concerns two themes: the punishment of Jerusalem and the departure of the glory of God. In Chapter 8 we’re introduced to some specific points of Israelite idolatry – worship of Asherah and worshipping the creator as though he were part of creation. Ezekiel 9 hearkens back to our earlier episode about God keeping a record of the faithful. The judgment vision also takes us back to similar events like the death angel at Passover.

Dr. Heiser answers your questions.

links referenced:

• Romans 5:12 and the fate of the unborn, aborted, those who cannot believe
• Dissociative Disorder
• Link to Mike’s recommended reading for 2nd Temple Jewish Literature

• Part 1 – bibliography
• Part 2 – bibliography

How should baptism be done — immersion, sprinkling, or pouring — and can we gain any clarity about this from the biblical text?

This episode of the Naked Bible focuses on the mode of baptism, focusing on the Greek word baptizo, frequently translated “baptize” in the New Testament. Is the meaning of this word sufficiently clear to settle the mode issue? Does it matter?

Ezekiel 10-11 are the concluding chapters to a prophetic vision that began in chapter 8. In this episode we discover how these chapters provide more Godhead talk from the Old Testament and the departure of the glory of God from the temple.

Fern and Audrey return with an update on their work with ritual abuse survivors, and introduce a colleague (“Beth”) who does the same work. Beth tells listeners her own story of growing up in “traditional” deliverance ministry, and how her approach to helping survivors now is different in light of the divine council worldview.

Fern & Audrey are no longer associated with Discovering Mercy. Fern & Audrey are still helping survivors. You can contact them at fernandaudrey@discoveringmelearningcenter.org

The prophet Ezekiel has telegraphed the doom of Jerusalem in a series of visual re-enactment signs, visions, and prophetic oracles. Chapters 12-13 continue with more sign acts, but shifts to God’s assessment of objections by the exiles as to the certainty of Jerusalem’s fate. God therefore directs Ezekiel to demolish the idea that “We have heard all this doom and gloom before, but nothing ever happens.”

The words of Ezekiel 14-15 were addressed to Jewish elders in Babylon who had come to Ezekiel for a word from the Lord. Knowing they were still idol worshippers in their hearts, God refused to give them comfort. Instead he lowered the boom: Jerusalem’s judgment was certain. God’s case is presented in language drawn from Leviticus 26, which had foreshadowed Israel’s apostasy and expulsion from the land. This episode focuses on this vocabulary and a special interpretive problem of Ezekiel 14.

1 Peter 3:14-22 is an odd, controversial passage since it amalgamates, baptism, salvation, Noah, the ark, and Jesus’ descent to preach to spirits in the Underworld. The key to understanding the passage is to recognize that Peter embraces the worldview of non-canonical Jewish literature like 1 Enoch and seems an analogy between the events of Genesis 6-8, salvation, and baptism.

Ezekiel 16 is known for being the most sexually explicit chapter in the Bible. Some scholars even consider it pornographic. The prophet casts the city of Jerusalem as a whore when articulating why God has condemned it and marked it for destruction. This episode explores the portrayal of spiritual apostasy as wanton whoredom in all its ugliness—and God’s amazing ability to forgive in spite of it.

Ezekiel 17 presents a riddle or parable of two eagles about the treachery of Zedekiah, the puppet governor appointed by Nebuchadnezzar to replace Jehoiachin, the Judahite king taken captive in an earlier wave of exile of which Ezekiel had been a part. Zedekiah would be captured in the last phase of exile, the destruction of Jerusalem, in 586 B.C. Part of the riddle includes messianic language of the branch, verbiage that takes this episode’s discussion into the Bible’s adaptation of the ancient omphalos (“navel of the earth”) myth.

Articles on the omphalos / “navel of the earth” motif:

Alexander, Philip S. “Jerusalem as the Omphalos of the World: On the History of a Geographical Concept.” Judaism 46, no. 2 (1997): 147–58.

Terrien, Samuel L. “Omphalos Myth and Hebrew Religion.” Vetus Testamentum 20, no. 3 (1970): 315–38.

Wensinck, A. J. The Ideas of the Western Semites Concerning the Navel of the Earth. Amsterdam: Johannes Müller, 1916. (public domain)

Everyone interested in the study of Scripture wants to feel adequate to the task. But there are many obstacles—real and merely imagined—to being competent in Bible study. In this episode Dr. Heiser interviews his long-time friend and colleague, Johnny Cisneros. With skills in biblical language study and doctoral candidate status in instructional design, Johnny Cisneros is the perfect person to not only help people think better about strategies and tools for Bible study, but to also produce something useful to everyone who wants to develop Bible study skills. The discussion focuses on studying Greek and Hebrew words and a new video course developed by Johnny Cisneros that is about to launch.

URL for course:  biblewordnerd.com

Acts 22:16 is a passage that often provokes debate due to its apparent connection between baptism and “washing away” of sins. But that idea is connected to other phrases in succession in the passage. How should Acts 22:16 be interpreted amid these other phrases and the verbal actions described? This episode takes listeners into some Greek grammar for the answer.

Ezekiel 18 focuses on one central idea: individual accountability for one’s own sinfulness. The chapter opens with God’s rejection of the pervasive Israelite idea that the suffering of one generation is the result of the sins of previous generations. The message God wants to communicate through the prophet is that the Israelites in captivity in Babylon and those about to suffer the destruction of Jerusalem have no one but themselves to blame. But yet the idea of corporate responsibility and the effects of sin being felt “unto the third and fourth generation” is found in the Torah. This episode discusses how individual and corporate responsibility are complementary, not contradictory.

Dr. Heiser answers your questions.

During the recent annual meetings for biblical studies scholars held in San Antonio, Dr. Heiser interviewed a number of scholars about their recent work. In this first installment, we hear from Dr. Carl Sanders and Thomas Hudgens (respectively, professors of Theology and New Testament at Lancaster Bible College & Graduate School), and Randall Price of World of the Bible Ministries.

During the recent annual meetings for biblical studies scholars held in San Antonio, Dr. Heiser interviewed a number of scholars about their recent work. In Part 2 of those interviews, we meet Dr. Andy Naselli (New Testament professor at Bethlehem College and Seminary), Mike Licona (Theology professor at Houston Baptist University), Dr. Sam Lamerson (President & New Testament professor, Knox Theological Seminary), and Kyle Greenwood (Old Testament professor at Colorado Christian University).

During the recent annual meetings for biblical studies scholars held in San Antonio, Dr. Heiser interviewed a number of scholars about their recent work. In Part 3 of those interviews, we hear again from David Burnett, a familiar voice on the podcast, and meet Dr. Lynn Cohick (New Testament professor at Wheaton College) and Dr. Peter Gurry (New Testament textual critic, blogger at the Evangelical Textual Criticism blog).

During the recent annual meetings for biblical studies scholars held in San Antonio, Dr. Heiser interviewed a number of scholars about their recent work. In Part 4 of those interviews, we chat with Dr. N. T. Wright (former Bishop of Durham and Canon of Westminster, now New Testament professor at the University of St. Andrews, Scotland), Dr. Brannon Ellis (Publisher for Lexham Press), and Dr. Carmen Imes, who teaches biblical studies at George Fox University.

Our next problem passage related to baptism is Acts 2:38. The interpretation of this passage involves the Greek preposition eis as well as the overall context of the book of Acts when it comes to repentance and baptism.

During the recent annual meetings for biblical studies scholars held in San Antonio, Dr. Heiser interviewed a number of scholars about their recent work. In Part 5 of those interviews, we meet Dr. John Walton (Old Testament professor at Wheaton College), Dr. Ben Witherington (New Testament professor at Asbury Theological Seminary), and Dr. Tremper Longman (Old Testament professor at Westmont College).

Our first live episode where Dr. Heiser and special guest David Burnett answer questions from a live audience. Thank you to everyone who came and joined us in San Antonio, Texas.

During the recent annual meetings for biblical studies scholars held in San Antonio, Dr. Heiser interviewed a number of scholars about their recent work. In Part 6 of those interviews, we chat with Stephen Huebscher (PhD candidate at Clarks Summit University), David DeSilva (New Testament professor at Ashland Theological Seminary), and Dr. Craig Keener (New Testament professor at Asbury Theological Seminary).

Today we begin a new topic, and with it a short series on a doctrine that most listeners will have heard of or experienced firsthand. I think it would be difficult to find anyone who has spent any time in a Christian church of any denomination who has not heard of the Lord’s Supper, also known as communion or the Lord’s Table. But while most listeners will have heard of the doctrine before, I’m willing to bet few have really thought about or, perhaps stated more precisely, have ever questioned what they’ve been taught about it in light of their own reading of the Scriptures. As familiar as you might think it is, I’m convinced that this doctrine is one of the least critically examined of all biblical doctrines. If I made a “Top Ten” list of things churches do without much thinking, this would be in the list for sure.

When I introduced this topic and series, I said that I’m convinced that this doctrine is one of the least critically examined of all biblical doctrines. This episode gets us into some territory that illustrates the pervasive influence of assumptions about this topic. Anyone who has studied the doctrine knows that it is linked to the Last Supper. They also know about the problem of John 6, the “bread of life” passage. But did you know that John 6 isn’t in the context of the Last Supper? Most students don’t, and the observation begs the question of whether the controversial “eat my flesh and drink my blood” wording in John 6 has anything at all to do with the Lord’s Supper, despite centuries of assuming that it’s central to the topic.

These two chapters in Ezekiel rehearse parts of Israel’s tragic history in different ways. This episode discusses both chapters, but devotes more attention to several controversial and difficult passages in chapter 20. Ezekiel 19 is a lamentation that uses animal and plant imagery to describe the demise of Israel’s last few kings. Chapter 20 reviews Israel’s history of apostasy and Yahweh’s gracious refusal to abandon them altogether.

Today’s episode continues the problem of John 6, the “bread of life” passage. We explore the rest of the passage, drawing attention to two items: that the second half of the passage needs to be interpreted in light of the first half, and that John 6 is not an account of the Last Supper, which the epistles are clear was the context for the Lord’s Supper or Communion.

These two chapters of Ezekiel beat a familiar drum: Jerusalem is doomed (21) because of her unrelenting wickedness and apostasy (22). Chapter 21 consists of four oracles “clarifying” for hard-of-hearing Israelites what fate awaited them as Nebuchadnezzar moved toward Jerusalem. Chapter 22 is comprised of three separate sermonettes targeting the evils of the city’s politicians, prophets, priests, and population. The city is cast as worse than Sodom and Gomorrah, as God charges he cannot find a single person (Ezek 22:30) in the city who will put himself on the line to oppose its evil.

This episode transitions the discussion of a biblical theology of the Lord’s Supper to the primary passage in the New Testament on the topic: 1 Corinthians 11. The episode focuses on the context of 1 Corinthians 8-10 for informing what Paul says about the Lord’s Supper in chapter 11. The “fellowship context” of the Lord’s Supper is shown to be important for understanding the issues Paul will get into in 1 Corinthians 11. Paul wants believers to know that they “partake” of a meal by which they enjoy fellowship (koinoinia) with the Lord. His context for that thought is the partaking of OT priests in sacrificial meat (though not of the sacrifices for atonement or sin offering), and the demonic “fellowship” that is the result of pagan sacrifice — his primary concern in the disputation over meat sacrificed to idols in 1 Cor 8-10.

Ezekiel 23 essentially takes up where Ezekiel 16 left off. The latter chapter is perhaps the most sexual explicit in the entire Bible, as its theme is to present Jerusalem and Judah as a whore to telegraph her spiritual betrayal of Yahweh. In this chapter both the defunct Norther kingdom (Israel/Samaria) and the remaining Southern kingdom (Judah/Jerusalem) are portrayed as sister prostitutes (Oholah and Oholibah), soliciting every man they can find. The names of the sisters convey the focus well: Israel went into apostasy, and her sister followed her path. And that means the remaining sister, Jerusalem, will come to the same end as Samaria did.

This episode builds on the previous one, where Dr. Heiser discussed the context of Paul’s teachings on the Lord’s Supper in 1 Corinthians 11 — namely, the three chapters prior, 1 Corinthians 8-10. Those chapters show Paul laying out the “fellowship context” of the Lord’s Supper, that Paul wants believers to know that they “partake” of a meal by which they enjoy fellowship (koinoinia) with the Lord. His context for that thought is the partaking of OT priests in sacrificial meat (though not of the sacrifices for atonement or sin offering), and the demonic “fellowship” that is the result of pagan sacrifice. This episode moves into 1 Corinthians 11, where Paul describes the Lord’s Supper in relation to a fellowship meal. This context is crucial to understanding the focus of the Lord’s Supper and the admonitions of Paul in connection with observing the Lord’s Supper.

On what day was Jesus actually born? What year? Does the timing matter? Christians celebrate the birth of Jesus on December 25, but virtually all Christians know that day isn’t the real birth date of the messiah. While that is certainly the case, has the birth date of Jesus been lost to time, or can it be reckoned. This episode of the podcast explores these questions and provides a solution draw from Scripture, backed by both Jewish messianic tradition and astronomy.

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Dr. Heiser answers your questions.

This episode begins a series on learning how to engage the biblical text in ways that take you beyond merely reading the Bible. Dr. Heiser overviews a popular Naked Bible blog post (“Heiser’s Laws for Bible Study“) as an introduction.  You don’t have to be a scholar to learn to engage the biblical text and move beyond just reading the Bible in English. There are tools that will help you penetrate the text, and techniques for reading more carefully.

Chapter 24 is a turning book in the book of Ezekiel. After Ezekiel’s call (Ch. 1-3), the book has, to this point, been a series of gloom-and-doom pronouncements to the exiled Jews in Babylon subverting their expectations that Jerusalem, the temple, and their friends and loved ones back in Jerusalem were safe from  divine judgment. Chapter 24 announces the judgment of the city of Jerusalem and what’s left of Israel has begun—Ezekiel is to mark the very day he received the oracles which constitute this chapter.

Following the prophecy of Jerusalem’s fall (Ezek 24), the next major section in the book of Ezekiel is a series of oracles against the foreign, enemy nations that celebrated the city’s demise. Seven nations are denounced by the prophet as under Yahweh’s judgment. Nearly every book classified among the major and minor prophets contains a collection of such oracles (e.g., Isaiah 13–23; Jeremiah 46–51). This episode discusses the nature of these oracles and discusses how the oracles of Chapter 25 can be read in the context of the Deuteronomy 32 cosmic-geographical worldview of Israel.

Five of the seven nations that are the target of judgment oracles were found in Ezekiel 25. Tyre takes its position in the prophetic crosshairs next. Over the course of three chapters (26-28), God has Ezekiel pronounce Tyre’s dire future in the wake of her hubris and delight at Jerusalem’s destruction. This episode covers Ezekiel 26-27 with an oracle of judgment (Ezek 26) and a lament (Ezek 27).

The focus in this episode is Ezek 28:1-19. As readers of my book, The Unseen Realm: Recovering the Supernatural Worldview of the Bible know, this is a controversial passage.  All scholars agree that this is an oracle and lament against a human prince of Tyre. The disagreement stems from vv. 11-19, but 1-19 is peripherally affected. The debate is over just who the prince of Tyre in vv. 11-19 is being compared to — i.e., what is the point of analogy? Many say that the prince of Tyre is being compared to Adam in Eden. This would mean that it is Adam who is being referred to as a “guardian cherub” (v. 14) who walked in the midst of the stone of fire (a reference to either divine council members or the divine council locale). Dr. Heiser shares the view of other scholars who say that the prince of Tyre is being compared to a divine rebel — and that this passage is related to another one (Isaiah 14) that compares a human ruler (king of Babylon) to a divine rebel. Further, he argues that these two passages are related to Genesis 3, the OT’s own story of a primeval divine rebellion. This means that the anointed cherub is a divine being, a rebellious member of the divine council (stones of fire) – not Adam. This episode explores why the debate exists and adds some details in defense of Dr. Heiser’s position.

Chart: TUR-Ezek28-Isa14-Gen3

Ezekiel 29-30 are the first two of four chapters that preserve a series of oracles against Egypt and her Pharaoh. As in the case of the oracles against the prince of Tyre, Ezekiel’s imagery of cosmic, non-human forces of chaos that resist God’s order frames Yahweh’s judgment of the hubris of Egypt. This episode therefore pays special attention to chaos and Leviathan imagery while referencing other symbols and metaphors that juxtapose Egypt’s deserved demise and Israel’s future restoration.

Ezekiel 31 is part of the prophet’s oracles against Egypt (chs. 29-32). The chapter strikes an analogy between the mighty nation of Egypt and a great cedar tree in Eden, the envy of other glorious trees in the garden of God. The symbol of the “world tree” or “cosmic tree” is well known, not only to scholars of the ancient Near East, but other cultures as well. The cosmic tree represents a mythological pillar or column that unites all elements of Israel’s ancient three-tiered cosmology. Its branches reach the heavens; its trunk is fixed to the earth, while its roots descend into the subterranean deep of Sheol. It gives life to everything living thing yet it intersects with the realm of the dead. As with Ezekiel28, many scholars presume the point of that the great tree is Adam, to whom Pharaoh is being compared and judged for his hubris. This common assumption misses the meaning of the primeval cosmic tree and its associated forest as this episode details.

Resources:

Silviu Bunta, “The MEŠU-Tree and the Animal Inside: Theomorphism and Theriomorphism in Daniel 4,” Scrinium 3:1 (2007): 364-384

Edward Lipinski, “El’s Abode: Mythological Traditions Related to Mount Hermon and to the Mountains of Armenia,” Orientalia Lovaniensa Periodica II, (Leuven, 1971), pp. 13-69

Ezek31-Hermon-Lebanon-Map

Ezekiel 32 is a lament for the empire of Egypt, whose hubris was compared to a rebellious divine council member in the previous chapter (one of the “trees” of God’s garden in Lebanon/Eden). This episode focuses on two items in the chapter. Early in the chapter, the prophet casts pharaoh as both a sea dragon and a lion, two seemingly incompatible metaphors. Is this a mistake or is it meaningful? This episode also discusses whether Ezekiel 32:21-28 has anything to do with the origin of demons as the disembodied spirits of the giants.

Resources:

Theodore Lewis, “CT 13.33-34 and Ezekiel 32: Lion-Dragon Myths,” Journal of the American Oriental Society 116:1 (1996):28-47

On the surface, these chapters finalize the destruction of Jerusalem and the covenant failure of its leadership and people as the cause. But there is more than meets the eye. The notion of a “watchman” prominent in Ezekiel chapter 33 is found elsewhere and has possible connections to the divine council. Ezekiel chapter 34 is heavily re-purposed in the New Testament, especially in casting Jesus in the role of God, the true shepherd of Israel. Lastly, we get a hint of the “already but not yet” theme of biblical eschatology.

Dr. Heiser answers your questions.

This episode follows episodes 68 and 120. Fern, Audrey, and Beth minister to trauma victims whose trauma has produced DID (Dissociative Identity Disorder) or involved Trauma-based Mind Control (TBMC).  If those terms and associated concepts are unfamiliar to you, then episode 68 is an essential precursor to this episode. This episode focuses on addressing listener questions about this ministry. What you’ll hear in this episode, however, isn’t a model for ministry. As you listen, do not assume you can take what’s said today, get the transcript, make a checklist, and do this sort of ministry. The episode discusses in some detail how the ministry of Fern, Audrey, and Beth differs from traditional deliverance ministry and why those differences matter.

Fern & Audrey are no longer associated with Discovering Mercy. Fern & Audrey are still helping survivors. You can contact them at fernandaudrey@discoveringmelearningcenter.org

Resources: Project Bluebird Colin Ross

These two chapters seems intrusive. The oracles against the nations ended in Ezekiel 32, followed by the announcement of Jerusalem’s fall (ch. 33) and a transition to the future hope of Israel (ch. 34). Chapters 35-36 are an oracle against Edom (“Mount Seir”) followed by more restorative language in Chapter 36. This episode of the podcast explains why Ezekiel 35 isn’t interruptive because, for the Israelite and OT theology, the judgment of Edom was part of Israel’s restoration to her former glory. Chapter 36, more obviously about the future hope of Israel, raises important questions about eschatology. Specifically, many Bible students assume the chapter’s comments about the coming of the Spirit and restoration of God’s people to the land pertain to a future millennial kingdom. However, the NT quotes the chapter several times, at least two of which have fulfillment in the first century or the OT period itself. Ezekiel 36 therefore raises the issue of whether any element of Ezekiel 36 awaits fulfillment in the distant future—a question that is appropriate the rest of the way (Ezekiel 37-48).

Ezekiel 37 is one of the most familiar in the entire book, but that familiarity really extends only to the first fourteen verses. The chapter actually contains two oracles which telegraph the same ideas and work in tandem. This episode discusses the vision of the dry bones, particularly the debate over whether it provides information on a theology of individual bodily resurrection, and the prophecy of the two sticks representing the rejoining of the two halves of Israel. Both parts of the chapter relate to the restoration of the entire nation and return to the land. The question of fulfillment for these prophecies is also taken up in this episode.

Ezekiel 38-39, Part 1: Who or What is Gog?

As was the case with Ezekiel 37, these chapters are among the most familiar in the entire book of Ezekiel. This first of two episodes on these chapters focuses on the terminology: Gog, Magog, Meshech, Tubal, and Togarmah. It also addresses the fallacies of translating Hebrew nesiʾ roʾsh as “prince of Rosh” and interpreting the phrase as modern-day Russia, and the difficulties ancient translators had with the term. An alternative understanding of Gog is offered, one that is consistent with the supernaturalistic worldview of the “foe from the north” motif in Old Testament thought.

Resources

Greece Anatolia Russia Map

Paul Tanner, “Daniel’s ‘King of the North’: Do We Owe Russia an Apology?” Journal of the Evangelical Theological Society 35:3 [Sept 1992]: 315-328 (see esp. 322-326 for the evangelical dispensational predilection for an identification with Russia). Tanner’s article will also be some useful backgrounding for Part 2 of Ezekiel 38-39.

This follow-up to Part 1 on these popular and controversial chapters focuses on the interpretation of the Gog-Magog invasion as a whole. Special attention is paid to how Rev 20:7-10 re-purposes Ezekiel 38-39 and how that re-purposing is consistent with a sound interpretation of those two chapters in their own context. They key to this consistency is recognizing the cosmic-supernatural outlook of elements in Ezekiel 38-39, particularly the description of participants and the burial of Gog and his hordes in the “Valley of the Travelers (Hebrew: ‘oberim)” in Ezek 39:11.

Resources:

“Day of the Lord” (Anchor Bible Dictionary)

Meredith Kline, “Har Magedon: The End of the Millennium,” Journal of the Evangelical Theological Society 39:2 (June 1996): 207-222

Dr. Heiser answers your questions.

This episode features a conversation with David Limbaugh, author of The True Jesus: Uncovering the Divinity of Christ in the Gospels. While the conversation naturally focuses on David’s most recent book, we also get to know him, his spiritual journey, and his thoughts about academic biblical study and its place in the Church at large.

These final chapters of Ezekiel are known for the prophet’s vision of a new temple. However, scattered within that vision is an enigmatic figure referred to as the “prince” (Hebrew: nasiʾ). In this episode we discuss whether or not Ezekiel’s temple vision should be understood as a functioning building used after the return of the messiah, and how such a literal expectation aligns (or not) with the notion that the “prince” is a Davidic messianic figure. There are serious textual and theological problems for rigid literalism in both respects.

Resources:

Drawings of Ezekiel’s Temple

In this second episode of the series on Bible study, Dr. Heiser discusses what interpreting the Bible “in context” really means — taking the Bible’s own primitive context seriously. Rather than filter the Bible through creeds dating from the 17th and 18th centuries, or even the period of early Christianity, the Bible’s actual context is the one that produced the biblical books — the era stretching from the 2nd millennium BC to the first century AD. All other contexts are foreign to the Bible, no matter how persuasive they are in denominational traditions. The student of the Bible must make all foreign contexts subservient to the Bible’s own context. That means replacing our own worldview with that of the biblical writer living during this ancient time span in the ancient Near East and eastern Mediterranean. The way to do that is to immerse ourselves in the intellectual output of those cultures in which the biblical Israelite and later Hellenistic Jews lived when God moved them to write Scripture. The episode ends with suggestions about resources for familiarizing oneself with the literature of all these cultures. These guides are the first step, and set the stage for a discussion of where to find these texts in English translation, as well as informed discussion of that material for enriching Bible study.

Guides to the Literature of the Biblical Context and Worldview:

Old Testament (informed by the Literature of the Ancient Near East)

John Walton, Ancient Israelite Literature in its Cultural Context

Victor Matthews, Old Testament Parallels: Laws And Stories from the Ancient Near East

Kenton Sparks, Ancient Texts for the Study of the Hebrew Bible: A Guide to the Background Literature

New Testament (informed by the literature of Second Temple / “Intertestamental” Judaism)

Larry Helyer, Exploring Jewish Literature of the Second Temple Period: A Guide for New Testament Students (Christian Classics Bible Studies)

Craig Evans, Ancient Texts for New Testament Studies: A Guide to the Background Literature

D. deSilva, Introducing the Apocrypha: Message, Context, and Significance

This episode continues our discussion of Ezekiel’s temple vision. Whereas Part 1 noted the problems a literalistic approach produces for both coherent interpretation and consistency in biblical theology, this episode looks at positive indications in the text that compel us to read the temple vision in a way that transcends literalism. Doing so observes the way Ezekiel re-purposes cosmic mountain imagery and Leviticus 25 in these chapters and produces fascinating conceptual and theological connections between the temple vision and Jesus, his atonement, and believers as members of his body.

Sources

Jon D. Levenson, “The Temple and the World,” The Journal of Religion 64, no. 3 (Jul., 1984): 275-298 (esp. pp. 283-289)

John S. Bergsma, “Restored Temple as ‘Built Jubilee’ in Ezek 40-48,” Proceedings of the Eastern Great Lakes and Midwest Biblical Societies 24 (2004): 75-85

The Ark of the Covenant is well-known because of the popular Indiana Jones movie, Raiders of the Lost Ark. That pop culture film offers just one of over a dozen theories on what happened to the Ark of the Covenant. The question arises because the ark is not one of the artifacts taken to Babylon by Nebuchadnezzar in the biblical account of the fall of Jerusalem and the destruction of the temple in 586 BC, nor is it listed among the temple treasures returned to Israel in Ezra 1, the account of the release of the captive Judeans. This episode surveys the more interesting and important theories as to the fate of the ark.

Sources:

John Day, “Whatever Happened to the Ark of the Covenant?” Temple and Worship in Biblical Israel (Journal for the Study of the Old Testament Supplement Series 422; Bloomsbury T&T Clark; Rev. Ed edition, 2007), 250-270

John Bimson, “Shoshenk and Shishak: A Case of Mistaken Identity?” Journal of the Ancient Chronology Forum 6 (1992/93): 19-32

Michael S. Heiser, “Moses as High Priest and Sorcerer? A Response to Graham Hancock’s

Egyptian Explanation for the Ark of the Covenant” Near East Archaeological Society Bulletin 39-40 (1995) 48-65

link referenced: https://www.breakingisraelnews.com/85762/enigmatic-dead-sea-copper-scroll-reveals-true-locations-lost-temple-treasures/#7h3EPE5c8FKGOWQZ.97

The episode of Noah’s drunkenness in Genesis 9 has long befuddled interpreters. One of Noah’s sons, Ham, commits some heinous crime against his father. Oddly, though, Ham is not the one cursed by his father. Instead, Ham’s son Canaan bears the wrath of Noah. This episode explores the traditional solutions to the interpretive confusion and offers an alternative based on recent research in the Hebrew text.

Sources:

John Sietze Bergsma and Scott Walker Hahn, “Noah’s Nakedness and the Curse on Canaan,” Journal of Biblical Literature 124:1 (2005): 25-40

The last episode of the podcast dealt with the need to tap into the intellectual output of the ancient Mediterranean world — the Bible’s own context – in order to start thinking the thoughts of the biblical writers. This episode takes this recommendation further by directing listeners to the best volumes and websites for English translations of ancient literature pertinent to biblical studies. The episode focuses on the civilizations that give the OT its context – the civilizations of the ancient Near East (ANE). Dr. Heiser recommends books (whether hard copy or digital form) as well as websites for tapping into ANE literature.

Ancient Texts in English Translation: Ancient Near East

Books: General Collections

The Context of Scripture (COS); 3 volumes

digital version

Ancient Near Eastern Texts (ANET) by Pritchard (one volume hardcover; split into two volumes paperback; vol. 1 and vol. 2)

digital version

Writings from the Ancient World set (amazon link to volumes in the series)

digital version

Egyptian Literature:

Miriam Lichtheim, Ancient Egyptian Literature (3 vols)

digital version

Foster, Ancient Egyptian Literature

The Literature of Ancient Egypt: An Anthology of Stories, Instructions, Stelae, Autobiographies, and Poetry; Third Edition by Professor William Kelley Simpson, Professor Robert K. Ritner, The Reverent Dr. Vincent A. Tobin and Professor Edward Wente Jr.

1. Moran, The Amarna Letters

digital version

Mesopotamia (Sumerian, Babylonian, Assyrian)

Foster, Before the Muses: An Anthology of Akkadian Literature

Foster, From Distant Days: Myths, Tales, and Poetry of Ancient Mesopotamia

Dalley, Myths from Mesopotamia: Creation, the Flood, Gilgamesh, and Others

Jacobsen, The Harps that Once … Sumerian Poetry in Translation

Ugaritic Texts:

1. Wyatt, Religious Texts from Ugarit

digital version

Gibson, Canaanite Myths and Legends

digital version

1. Coogan and M. Smith, Stories from Ancient Canaan

Websites

ETANA (Electronic Tools Ancient Near East Archives)

Internet Sacred Texts Archive

Internet Archive

Dr. Heiser answers your questions.

resource referenced: Erickson, The Work of the Holy Spirit in the Old Testament

The series on Bible study continues with the emphasis on interpreting the Bible in its own context. The context we’re discussing is the world of the ancient Near East (with respect to the OT) and the Second Temple period with respect to the NT. Interpreting the Bible in these contexts means thinking like a person living at these times. The best way to do that is to immerse yourself in the worldview of the civilizations of these eras with which the biblical writers had regular contact.  That is accomplished by immersion in the written sources of these civilizations. The last episode of the podcast dealt with the need to tap into the written material of the ANE since that is the context for the OT. In this episode we’ll turn attention to the NT context, the Second temple period (6th century BC-1st century AD). As in the last episode, all print and online sources I mention in the podcast are found (with links) at the “Bibliography and Resources” tab here on the podcast website.

Ancient Texts in English Translation: Second Temple Period of Judaism (5th century BC – 1st century AD)

Books:

Old Testament Apocrypha

King James Version of the Apocrypha

digital version

The New Oxford Annotated Apocrypha: New Revised Standard Version

digital version

R.H. Charles’ edition: The Apocrypha and Pseudepigrapha of the Old Testament: Apocrypha

digital version (Logos has Charles’ Apocrypha and Pseudepigrapha in one set)

New Testament Apocrypha (less relevant, as these come from after the apostolic period):

one-volume edition of M. R. James: The New Testament Apocrypha

two-volume scholarly compendium by Schneemelcher

New Testament Apocrypha, Vol. 1: Gospels and Related Writings Revised Edition

New Testament Apocrypha, Vol. 2: Writings Relating to the Apostles Apocalypses and Related Subjects

Old Testament Pseudepigrapha

1. H. Charles’ edition: The Apocrypha and Pseudepigrapha of the Old Testament, Pseudepigrapha

digital version (Logos has Charles’ Apocrypha and Pseudepigrapha in one set)

James H. Charleworth’s two-volume edition (with introductions to each book): The Old Testament Pseudepigrapha ( 2 Volume set)

digital version

Dead Sea Scrolls (non-biblical texts)

Wise, Abegg, & Cook: The Dead Sea Scrolls: A New Translation

digital version

Geza Vermes: The Complete Dead Sea Scrolls in English (Penguin Classics)

Garcia-Martinez: The Dead Sea Scrolls Translated: The Qumran Texts in English

digital version (English translations are included in the two volume Dead Sea Scrolls Study Edition, which also has the Hebrew texts)

Dead Sea Scrolls (the biblical scrolls in the Hebrew Bible, in English translation)

Abegg, Ulrich, Flint: The Dead Sea Scrolls Bible: The Oldest Known Bible Translated for the First Time into English

digital version

Josephus

Whiston edition: The Works of Josephus: Complete and Unabridged, New Updated Edition

digital version

Paul Maier: The New Complete Works of Josephus

Philo

Yonge, updated by Scholer: The Works of Philo

digital version

Websites (free material, but dated translations from old, public domain sources)

Old Testament Apocrypha

Sacred Texts Archive

Non-Canonical Homepage

Biblos / Apocrypha.org

Pseudepigrapha.com (includes links to OT Apocrypha)

Old Testament Pseudepigrapha

Sacred Texts archive (labels the Pseudepigrapha “other apocrypha”)

Pseudepigrapha.com

Non-canonical Homepage

New Testament Apocrypha

Early Christian Writings

Philo

Early Jewish Writings

Josephus

Early Jewish Writings

In this episode Dr. Heiser talks to the men behind a new translation project, John Hobbins and Samuel Bray. The first volume of their effort is entitled Genesis 1-11: A New Old Translation for Readers, Scholars, and Translators. Our discussion focuses on the translation enterprise – what translators need to think about as they do their work. The strength of this new project is its thorough documentation by the translators of what and how they were thinking during the process of producing their translation. Over 130 pages of notes about the Hebrew text and its translation issues accompany the translation.

The work comes highly recommended, and Naked Bible Podcast listeners can purchase the resource at a discount.

Preorder HERE and use the code: GETNAKED to receive a discount.

We’ve talked in previous episodes about how the best way to understood the original context of the biblical writers is to immerse yourself in the worldview of the civilizations with which the biblical writers had regular contact.  We’ve already spent several episodes on my recommendations for accessing the texts of the ancient Near East and Second Temple period – the intellectual output of the civilizations and cultures that form the original contexts of the Old and New Testaments. In this episode and the next, I want to recommend the best books and reference sources for understanding the religion and culture of the ANE and Second Temple period. Scholars who are steeped in this material have produced many essays explaining the worldview of these civilizations and how that worldview matters for biblical study and interpretation. My goal is to direct you to the best of those resources. As is our pattern, we’ll devote this episode to the ANE, the context for the OT, before moving to the Second Temple period, the context for the NT, in the next episode of the podcast.

Books and Reference Works on Ancient Near Eastern Texts and Worldview

Most Recommended Reference Works for OT Study in Ancient Near Eastern Context

Sasson (ed.), Civilizations of the Ancient Near East/4 Volumes Bound in 2 Books (v. 1 & 2)

Baker (ed.), Dictionary of the Old Testament: Pentateuch (The IVP Bible Dictionary Series)

digital version

Williamson (ed.), Dictionary of the Old Testament: Historical Books (The IVP Bible Dictionary Series)

digital version

Enns (ed.), Dictionary of the Old Testament: Wisdom, Poetry & Writings (The IVP Bible Dictionary Series)

Boda (ed.), Dictionary of the Old Testament: Prophets (IVP Bible Dictionary)

van der Toorn, Dictionary of Deities and Demons in the Bible, Second Edition

digital version

Monographs

Ancient Near East

History and Culture:

Hoerth, Mattingly, Yamauchi (eds), Peoples of the Old Testament World

White, Everyday Life in Ancient Egypt

von Soden, The Ancient Orient: An Introduction to the Study of the Ancient Near East

Bertman, Handbook to Life in Ancient Mesopotamia

Mertz, Red Land, Black Land: Daily Life in Ancient Egypt

Van de Mieroop, A History of Ancient Egypt (Blackwell History of the Ancient World)

Van de Mieroop, A History of the Ancient Near East ca. 3000 – 323 BC [Blackwell History of the Ancient World Ser.]

Ancient Mesopotamian Religion (Sumer, Assyria, Babylon):

Schneider, An Introduction to Ancient Mesopotamian Religion (History of Religion)

Bottero, Religion in Ancient Mesopotamia

Jacobsen, The Treasures of Darkness: A History of Mesopotamian Religion

Black, Gods, Demons and Symbols of Ancient Mesopotamia: An Illustrated Dictionary

Ancient Egyptian Religion:

Pinch, Egyptian Mythology: A Guide to the Gods, Goddesses, and Traditions of Ancient Egypt

Pinch, Egyptian Myth: A Very Short Introduction

Teeter, Religion and Ritual in Ancient Egypt

Assmann, The Search for God in Ancient Egypt

Old Testament Israel:

The Old Testament Worldview in Ancient Near Eastern Context (General):

Walton, Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible

digital version

Walton, The Lost World of Genesis One: Ancient Cosmology and the Origins Debate

Israelite Religion:

Miller, The Religion of Ancient Israel (Library of Ancient Israel)

Smith, The Early History of God: Yahweh and the Other Deities in Ancient Israel (Biblical Resource Series)

digital version

Hess, Israelite Religions: An Archaeological and Biblical Survey

digital version

Mettinger, In Search of God: The Meaning and Message of the Everlasting Names

Culture and Life in Ancient Israel:

Wells, Everyday Law in Biblical Israel: An Introduction

de Vaux, Ancient Israel: Its Life and Institutions (Biblical Resource)

Dever, The Lives of Ordinary People in Ancient Israel: When Archaeology and the Bible Intersect

Ebeling, Women’s Lives in Biblical Times

The “evil eye” was a widespread superstition in the ancient world, one that continues on into the present day. The belief that one could cause someone harm merely by looking at them, or cast a spell over them by the same means, shows up in ancient Egypt, Mesopotamian, Greece, Rome, and Rabbinic writings. But does the Bible contain any reference to the notion? This episode explores biblical references to having an “evil eye” and discusses the meaning of those references in biblical thought.

Select References:

Marie-Louise Thomsen, “The Evil Eye in Mesopotamia,” Journal of Near Eastern Studies 51:1 (1992): 19-32

Edwin M. Yamauchi, “Magic in the Biblical World,” Tyndale Bulletin 34 (1983): 169-200 (Sec IV.C)

Nicole Tilford, “The Affective Eye: Re-Examining a Biblical Idiom,” Biblical Interpretation 23 (2015) 207-221

D. A. Fiensy, “The Importance of New Testament Background Studies in Biblical Research: The ‘Evil Eye’ in Luke 11: 34 as a Case Study,” Stone-Campbell Journal. 2:1 (1992): 75-88

Eastman, “The Evil Eye and the Curse of the Law: Galatians 3:1 Revisited,” Journal for the Study of the New Testament 83 (2001): 69-87

Gerald R. McDermott (PhD, University of Iowa) is Anglican Chair of Divinity at Beeson Divinity School in Birmingham, Alabama. Before joining Beeson, he was the Jordan-Trexler Professor of Religion at Roanoke College. He is also associate pastor at Christ the King Anglican Church and Distinguished Senior Fellow in the History of Christianity at Baylor University’s Institute for Studies of Religion. In this episode of the podcast we discuss two of Dr. McDermott’s books: God’s Rivals: Why Has God Allowed Different Religions? and Israel Matters: Why Christians Must Think Differently about the People and the Land. God’s Rivals raises the question of why there are other religions—why would God permit that? The content of the book takes note of the Deuteronomy 32 worldview discussed so often on the Naked Bible Podcast – that, for biblical writers, the gods were real and allotted to the nations (and vice versa) in judgment at the Babel event (Deut 4:19-20; 17:1-3; 29:23-26; 32:8-9 [per the Dead Sea Scrolls “sons of God” reading]; 32:17). Dr. McDermott surveys early church thinkers reflections on this situation and what it meant in God’s plan of salvation. Israel Matters discusses the diversity of opinion (positive and negative) in the believing Church toward the people, land, and state of Israel.

Books referenced:

1. God’s Rivals: Why Has God Allowed Different Religions? Insights from the Bible and the Early Church
2. Israel Matters: Why Christians Must Think Differently about the People and the Land
3. The New Christian Zionism: Fresh Perspectives on Israel and the Land

In the last podcast, I recommended the best books and reference sources for understanding the religion and culture of the ANE for OT study. This episode wraps up my overview of taking the Bible’s own context seriously by immersing oneself into the intellectual worldview of the biblical writers by taking a look at books dealing with the literature of the Second Temple period for NT study. Scholars who are steeped in this material have produced fine material for  explaining how the Second Temple period worldview contributes to NT interpretation. My goal in this episode is to direct you to the some of the best reference works and monographs in that regard to enrich your NT study.

Books and Reference Works on Second Temple Texts and Worldview

Most Recommended Reference Works for NT Study in the Context of both the Old Testament and Second Temple Judaism

Green, Dictionary of Jesus and the Gospels (The IVP Bible Dictionary Series)

digital version

Hawthorne (ed.), Dictionary of Paul and His Letters (The IVP Bible Dictionary Series)

digital version

Laansma (ed.), Dictionary of the Later New Testament & Its Developments (The IVP Bible Dictionary Series)

digital version

Evans (ed.), Dictionary of New Testament Background (The IVP Bible Dictionary Series)

digital version

van der Toorn, Dictionary of Deities and Demons in the Bible, Second Edition

digital version

Levine (ed.), The Jewish Annotated New Testament

Simmons, Peoples of the New Testament World: An Illustrated Guide

Monographs

General Works on Second Temple Context

1. Skarsaune, Jewish Believers in Jesus: The Early Centuries
2. Skarsaune, In the Shadow of the Temple: Jewish Influences on Early Christianity

digital version

1. Flusser, Judaism of the Second Temple Period: Volume 1, Qumran and Apocalypticism

digital version

1. Flusser, Judaism of the Second Temple Period: Sages and Literature, vol. 2
2. Evans, The World of Jesus and the Early Church: Identity and Interpretation in Early Communities of Faith

Interpretation of Scripture in New Testament Times

Watson, A History of Biblical Interpretation, Volume 1: The Ancient Period (History of Biblical Interpretation Series)

Beale, Handbook on the New Testament Use of the Old Testament: Exegesis and Interpretation

Moyise, Jesus and Scripture: Studying the New Testament Use of the Old Testament

digital version

Moyise, Paul and Scripture: Studying the New Testament Use of the Old Testament

Moyise, Later New Testament Writings and Scripture, The: The Old Testament in Acts, Hebrews, the Catholic Epistles and Revelation

Greco-Roman / Hellenistic Context

Ferguson, Backgrounds of Early Christianity

Jeffers, The Greco-Roman World of the New Testament Era: Exploring the Background of Early Christianity

1. deSilva, Honor, Patronage, Kinship & Purity: Unlocking New Testament Culture

digital version

History of the Second Temple Period

Grabbe, An Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel, and Jesus

Schiffman, From Text to Tradition, A History of Second Temple and Rabbinic Judaism

Sacchi, The History of the Second Temple Period (Academic Paperback)

Dead Sea Scrolls & Christianity

1. Flint and J. VanderKam, The Meaning of the Dead Sea Scrolls: Their Significance For Understanding the Bible, Judaism, Jesus, and Christianity

digital version

1. Evans, Christian Beginnings and the Dead Sea Scrolls (Acadia Studies in Bible and Theology)

digital version

1. Fitzmyer, The Dead Sea Scrolls and Christian Origins (Studies in the Dead Sea Scrolls & Related Literature)

digital version

1. Collins, Religion in the Dead Sea Scrolls

digital version

1. Collins, The Scepter and the Star: Messianism in Light of the Dead Sea Scrolls
2. Evans, Eschatology, Messianism, and the Dead Sea Scrolls (Studies in the Dead Sea Scrolls and Related Literature, V. 1) (Studies in the Dead Sea Scrolls & Related Literature)

digital version

Pseudepigrapha, Apocrypha, and the New Testament

Charlesworth, The Old Testament Pseudepigrapha & the New Testament

deSilva, The Jewish Teachers of Jesus, James, and Jude: What Earliest Christianity Learned from the Apocrypha and Pseudepigrapha

Contextualized New Testament Theology

1. T. Wright, The New Testament and the People of God Volume 1 (Christian Origins and the Question of God)
2. T. Wright, Jesus and the Victory of God (Christian Origins and the Question of God, Volume 2)
3. T. Wright, The Resurrection of the Son of God (Christian Origins and the Question of God, Vol. 3)

all three in digital version

Yinger, The New Perspective on Paul

David Burnett returns to the podcast to discuss Paul’s defense of his apostleship and his heavenly ascent in 2 Corinthians 11-12. This episode expands upon an earlier episode on Paul’s ascent, specifically linking it to Second Temple Jewish apocalyptic literature (the Apocalypse of Abraham) and rabbinic material that appears to draw on that earlier material. The link to Abraham in Jewish thought is important, as it informs part of Paul’s comments on being the seed of Abraham.

Dr. Heiser answers your questions.

Melchizedek is one of the more enigmatic figures in the Bible. Mentioned in only two passages in the Old Testament (Gen 14:17-24; Psalm 110), he nevertheless drew a lot of attention during the Second Temple Period and the New Testament. Thousands of pages of scholarly research have been devoted to him. Nearly everything said about him produces interpretive problems, from the nature of his name, to its meaning, to his identity as a Canaanite (non-Israelite), to why Psalm 110 favors his priesthood about that of Aaron. This episode and the next (1b) of the podcast focuses on the Old Testament associated with Melchizedek. Later episodes will be devoted to how he was understood in Second Temple Judaism and the New Testament.

Resources:

“Melchizedek,” Dictionary of the Old Testament: Pentateuch (IVP)

“Melchizedek,” Dictionary of Deities and Demons in the Bible (Brill, Eerdmans)

In the past few episodes of the podcast series on learning how to really study your Bible, I’ve focused on the issue of how critical it is to take the Bible in its own context, not a context that is familiar to us, like modern evangelicalism or the Reformation. I want to transition now to another important area of study: learning to read the Bible in terms of the various types of literature found in its pages.

In this episode, we’ll talk about how to read narrative intelligently. I recommend reading it like fiction — like you would read a novel. The problem is that we read the Bible like we read a textbook. That kills inquisitiveness.  Read it like a novel; read it like the writer had an agenda or a plan – because he did.

Shimeon bar-Efrat, Narrative Art in the Bible [Understanding the Bible and Its World

Melchizedek is one of the more enigmatic figures in the Bible. Mentioned in only two passages in the Old Testament (Gen 14:17-24; Psalm 110), he nevertheless drew a lot of attention during the Second Temple Period and the New Testament. Thousands of pages of scholarly research have been devoted to him. Nearly everything said about him produces interpretive problems, from the nature of his name, to its meaning, to his identity as a Canaanite (non-Israelite), to why Psalm 110 favors his priesthood about that of Aaron. This episode of the podcast finishes our discussion of the Old Testament material associated with Melchizedek. Later episodes will be devoted to how he was understood in Second Temple Judaism and the New Testament.

Resources:

“Melchizedek,” Dictionary of the Old Testament: Pentateuch (IVP)

“Melchizedek,” Dictionary of Deities and Demons in the Bible (Brill, Eerdmans)

In the previous two episodes on Melchizedek (1a, 1b) we covered the Old Testament data on this enigmatic figure. Jewish writers and readers in the Second Temple Period (ca. 500 BC – 70 AD) naturally had ideas on who Melchizedek was and how to understand him as a king-priest. This episode discusses important texts from the Second Temple Period that deal with Melchizedek. Primary attention is placed on texts that case Melchizedek as more than a man, in effect the divine messianic deliverer of Israel in the last days. These texts and the thinking behind them set the stage for how New Testament writers thought about Melchizedek and how they correlated him to Jesus.

In the last episode of our series on studying the Bible, we transitioned to an important area of study: learning to read the Bible in terms of the various types of literature found in its pages. Our first example concerned reading narrative, where I recommended reading biblical stories like fiction — like you would read a novel. In this episode we focus on the legal genre of the Bible using a controversial example from Exodus 21.

Surviving and Thriving in Seminary, with Danny Zacharias and Ben Forrest

Ever thought about taking a seminary class? Getting a degree in biblical studies? Even if you haven’t and just want good advice on how to do biblical research on your own, you’ll want to listen in on this conversation. This episode of the podcast focuses on the book by Drs. Zacharias and Forrest, How to Survive and Thrive in Seminary. You’ll learn a lot about expert resources (some of them free) and some strategy hints for the serious study of Scripture.

check out logos.com/nakedbible

In the previous episodes on Melchizedek we covered the Old Testament data (Parts 1A, 1B) and Second Temple Jewish interpretation (Part 2) of the enigmatic Melchizedek. This episode focuses on Hebrews 7, the New Testament passage that focuses on Melchizedek as a type or analogy to Jesus.

In the last podcast episode we continued our series on studying the Bible in a way that amounts to more than reading by taking a look at the legal genre in Old Testament books. Today we’re focusing on another genre – military annals. I think the best way of illustrating how this genre can matter for interpretation is to begin with a problem that it solves, one that biblical scholars have grappled with for centuries. More specifically, I’m speaking of the problem of the unrealistically large numbers in the exodus and wilderness journey of Israel. In this episode of the Naked Bible podcast, I’ll illustrate this problem from the biblical material, mention a commonly proposed solution, and then introduce you to what I think is a better solution—one that derives from the type of literature we’re dealing with in the exodus, wilderness, and conquest narratives.

David L. Fouts, “A Defense of the Hyperbolic Interpretation of Large Numbers in the Old Testament,” Journal of the Evangelical Theological Society 40 (1997): 377-387

In the last podcast episode we continued our series on studying the Bible in light of its various types of literature – its literary genres. We’re going to continue that effort in this episode and shift gears into the New Testament.

I want to look today at two familiar episodes in the life of Jesus: the incident where he walks on the water and his disciples think they are seeing a ghost, and his appearances to the disciples after his resurrection. It may sound surprising, but the ancient world of which the NT was part actually had many stories about ghosts and what scholars call “post-mortem appearances” of the dead. New Testament scholars have investigated how the New Testament writers both utilized and subverted these genres in their attempts to communicate what it was they experienced and believed about Jesus.

Jason Robert Combs, “A Ghost on the Water? Understanding an Absurdity in Mark 6:49–50,” JBL 127:2 (2008): 345-358

Deborah Thompson Prince, “The ‘Ghost’ of Jesus: Luke 24 in Light of Ancient Narratives of Post-Mortem Apparitions,” JSNT 29:3 (2007): 287-301

In the last podcast episode we continued our series on studying the Bible in light of its various types of literature – its literary genres. We looked at an example related to the New Testament – how the literary features of Greco-Roman phantom tales and “post-mortem appearances” of the dead inform our reading of NT resurrection accounts. In this episode, we’re going to focus on a type of literature that appears in both testaments, but which is most familiar in the New Testament:  the parable.

In the last podcast episode we continued our series on studying the Bible in light of its various types of literature – its literary genres. We looked at parables and offered some guidelines for interpreting them. In this episode, we’re going to briefly look at another familiar type of biblical literature that is at times badly misunderstood: the proverb.

Dr. Heiser answers your questions.

Dr. Heiser answers your questions about Melchizedek.

This episode of the Naked Bible podcast features Dr. Heiser's interview with his friend Dr. Sam Lamerson about the use of the comedic genre in the New Testament. Dr. Lamerson is Professor of New Testament at Knox Theological Seminary in Fort Lauderdale, FL. He has a specific research interest in the comedic genre in ancient Greek literature.

The book referenced by Dr. Sam Lamerson in his interview with Mike was Telling the Truth: The Gospel as Tragedy, Comedy, and Fairy Tale, by Frederick Buechner.

This episode launches the next book study on the podcast: the book of Hebrews. After discussing some preliminaries about the book, the episode preps listeners to the fact that Hebrews is a book that draws heavily on the Old Testament. That strategy of the anonymous author means more than simply quoting the Old Testament. Rather, there are more significant hermeneutical issues to consider—issues that will reverberate throughout the book.

Dr. Heiser answers questions from a live audience. Thank you to Wayland Baptist University for hosting and Nathan for organizing the event. Thank you to everyone who came and joined us in Lubbock, Texas.

Hebrews 1:1-4 sets the tone for the entire epistle. The writer asserts that the revelation given by God through one particular son—Jesus Christ—is superior to Torah. It is Christ who is the full expression of God’s wisdom, and the actual, essential being of God Himself. Since the “inheritance” language of Heb 1:1-4 cannot suggest that God himself is being retired and succeeded, the language needs to be understood in terms of co-rulership. But why is this particular son (1:2) different than all others? This episode explores and expands on these themes and addresses this question by discussing the Old Testament context for the phrases, “the radiance of the glory of God,” Wisdom Christology, and hypostasis terminology.

In this episode, we’re going to talk about two genres: prophecy and apocalyptic. The reason for doubling up will become apparent as we proceed, but basically we need to talk about these two genres because most modern Bible students don’t realize there are clear differences between the two. That is, most people assume that “prophecy” has something to do with predicting the end times – but it actually doesn’t – that’s the apocalyptic genre.

The writer of Hebrews builds on his assertions that the particular son of God (Jesus) who was the agent of creation, eternal wisdom, and the essence of God, by comparing him to other supernatural sons of God (angels). But what does a phrase like “You are my son, today I have begotten you” mean? Does this mean Jesus was a created being? This episode notes the use of this phrase and other Old Testament passages utilized by the writer of Hebrews to explore its actual meaning. Along the way, the episode discusses two links in Hebrews 1 to the Deuteronomy 32 worldview and the divine council.

Get 40% off Dr. Heiser’s Jewish Trinity course. Limited Time Offer. logos.com/nakedbiblepodcast

In this episode, the series on taking Bible study seriously transitions to word level research by overviewing some directions we’ll take as we think about studying biblical words.

In Hebrews 2 the writer continues to focus on the supremacy of Christ to the Law (Torah) and angels. Christ is superior for many reasons, but chiefly because only he, through his sacrificial death, burial, and resurrection could provide the eternal sacrifice for the forgiveness of sins and bring humans back to right relationship with God. As Hebrews 2:1415 say God became a man in Jesus Christ so that, “through death he [Jesus] might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery.” This statement is followed by another one whose significance is overlooked by many, especially those who mistakenly believe that the offer of salvation through Christ is extended to fallen angels: “For surely it is not angels that he helps, but he helps the offspring of Abraham. Therefore he had to be made like his brothers in every respect.” This episode of the podcast focuses on the necessity of the incarnation not only to the superiority of Christ, but to the problematic idea that fallen angels can be forgiven.

September 23 has come and gone. The world didn’t end. Jesus didn’t return. There was no rapture. Planet X (Nibiru) never showed up. Why not? The answers involve both astronomy and sound biblical interpretation. We’ll leave the astronomy to experts in that field. We’ll consider the biblical reasons why the September 23 prophetic date-setting was nonsense. Those reasons are actually transparent, at least if we care about paying attention to the biblical text. In this episode of the podcast, we talk about five features of the passages used by false teachers who promoted Sept 23 as having end-times meaning. Join us for an episode on how to ineptly interpret the Bible.

Check out Mike’s links to the PseudoAstronomy podcast for the astronomical flaws of Planet X (Nibiru)!

What is the New Apostolic Reformation, with Holly Pivec

The New Apostolic Reformation (NAR) seems to quite clearly justify labeling it a movement or denomination. Millions of people around the world are part of its network of churches. However, many NAR leaders and advocates deny that it’s a denomination or movement. Many Christians who are attracted by NAR teachings and practices have no idea that something called the NAR even exists. For those aware of its influence and presence within Christianity, the NAR has branded itself as representing the return of authoritative apostles and prophets to the modern church, complete with miracles such as healing and raising the dead. On this episode, we talk to Holly Pivec, an authority on the NAR, to learn what it is, what its defining characteristics are, and how we should think about its teachings. NOTE: Shortly after our interview, Holly Pivec informed us that her statement about Michael Brown teaching at C. Peter Wagner’s school was inaccurate. Dr. Brown is the founder of FIRE School of Ministry in Charlotte, NC. The doctrinal statement for that school is located here and includes a statement on modern apostles and prophets. Holly Pivec resources: Blog: Spirit of Error Books: A New Apostolic Reformation?: A Biblical Response to a Worldwide Movement

God’s Super-Apostles: Encountering the Worldwide Prophets and Apostles Movement

This episode continues the series on studying the Bible at the word level. The episode utilizes the audio of a short screen capture video (click to download) that Dr. Heiser created to illustrate a range of exegetical fallacies that amateur researchers frequently commit when doing Greek and Hebrew word studies. For those to whom the term is unfamiliar, an “exegetical fallacy” is the academic term use to described flawed methodology in word study and the flawed conclusions that such methods yield. Enjoy this important podcast!

This episode continues our discussion of the New Apostolic Reformation (NAR) from the previous episode. Our guest on this episode is Dr. Michael L. Brown, biblical scholar and host of the well-known radio show, Line of Fire. Dr. Brown has long been part of the charismatic wing of Christianity and has ministered in a wide variety of capacities in that context. He has also been a persistent internal critic of the abuses and fringe behaviors within the charismatic movement. In this episode Dr. Brown relates his own experience with the NAR as an infrequent point of discussion within charismatic circles. He therefore doubts its validity as a movement, though the general influence of charismatic ministry has had great impact despite clear abuses in doctrine and practice.

Book: Michael L. Brown, Saving a Sick America: A Prescription for Moral and Cultural Transformation

Hebrews 3 is the reader’s first introduction to what will be a familiar tension in the book: conditional statements about the believer’s salvation status. This episode focuses on this tension, pointing out that conditional statements in Hebrews are not attached to breaking the laws of Torah, or any sins of commission or omission. The conditional statements are not about works in any regard, as though believers could lose salvation when they sin. Rather, the focus is on how a believer can fall into unbelief—how they can choose to not believe the gospel. The end result is that believers are eternal secure if they believe (do not reject the gospel), but no one who rejects the gospel and therefore does not believe it has eternal life.

Hebrews 4:1-13 continues an important theme introduced in Hebrews 3—holding fast to faith so as to enter into God’s rest (i.e., inherit the promise of eternal life). The writer strikes an analogy between the rest of God, earlier related to entrance (or not) into the Promised Land (Numbers 14), and God’s rest at the end of his creation work. God’s Sabbath rest is therefore identified with eternal life—a rest that is the result of God’s efforts, not ours. Since Christ is the one who provided eternal life through his work on the cross, Christ is our Sabbath.

Hebrews 4:14-5:10 focuses on the fact that our high priest—the person who runs interference between us and God when it comes to eternal life—is the same person who gave his life for that purpose: Jesus. It is inconceivable in the writer’s mind that anyone who believes in Christ would be turned away from eternal life because Jesus, our high priest, understands the weakness of humanity and the power of external temptation. After all, he became a human precisely to provide salvation, knowing that it would mean experiencing human weakness and temptation. Human weakness and failure are therefore not going to change Christ’s disposition toward those who believe in him.

Our series on the book of Hebrews continues the writer’s emphasis on the faithful priesthood of Christ – this time as the basis for turning away from a theology of dead works and clinging to faith. The centrality of not turning from the true gospel of faith in the work of Christ and God’s acceptance of the ministry of his Son – of continuing in “believing loyalty” to the gospel – is the central focus of the controversial statements in Heb 6:4-6. Does this passage teach that believers can lose salvation or reject salvation? Is there a difference? What about eternal security? This episode focuses on these questions.

Hebrews 7 picks up themes that are familiar already to readers of the book. The writer defends the superiority of Christ’s priesthood to the Levitical priesthood of the Old Testament on the basis of his connection to Melchizedek. A key part of this strategy is to declare that Levi “paid tithes to Melchizedek, being still in the loins of his ancestor” (Abraham). How are we to understand this idea? This episode tackles this difficult issue, as well as the tradition that Melchizedek was Noah’s son Shem.

McNamara, “Melchizedek: Gen 14:17-20 in the Targums, in Rabbinic and Early Christian Literature,” Biblica 81 (2000)

Today we’re continuing with our series on Bible study at the word level. Last time we talked about exegetical fallacies that arise from flawed word study methods. In this episode, I want to transition to some important elements that go into word study. Today we’ll primarily be focused on examining a word as it’s used by a single author throughout the material that author wrote – in this case the apostle Paul. But the word I’ve chosen for our focus also means that we’ll be getting into the issue of a word’s distribution across a corpus – in this case, obviously, the New Testament. Since this example is so restrictive – since my primary interest in this episode is a single author’s use – I’ll probably return to word distribution when doing word studies in a future episode.

Greek-English Lexicons cited in the episode:

BDAG

A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition

older edition of the above (1979, now out-of-date, but useful):

A Greek-English Lexicon of the New Testament and Other Early Christian Literature, Second Edition

Digital edition of BDAG

Liddell-Scott (abridged hard copy edition)

An Intermediate Greek-English Lexicon: Founded upon the Seventh Edition of Liddell and Scott’s Greek-English Lexicon

Liddell-Scott in digital: full 9th edition

Mike and Trey recently visited Fern and Audrey. The visit produced an opportunity not only to share some of the items discussed during that visit, but also new developments in their ministry to trauma survivors. This episode explores some of their work and methods in more detail and highlights a new direction in widening that ministry.

Fern & Audrey are no longer associated with Discovering Mercy. Fern & Audrey are still helping survivors. You can contact them at fernandaudrey@discoveringmelearningcenter.org

It’s that time of year – a new round of interviews with scholars and professors at the annual meetings of the Evangelical Theological Society (ETS) and the Society of Biblical Literature (SBL). In this first installment we talk to Hugh Ross about his new book, Improbable Planet, and his apologetics ministry; Doug Groothuis about anti-intellectual attitudes in the believing Church; Andy Naselli about his new book on “higher life” (Keswick) theology; and Maurice Robinson about his scholarly work on the Byzantine-Majority text type of the New Testament.

In this second installment of ETS interviews, Mike chats with Carl Sanders and Ronn Johnson, two long-time friends. In the first part of the conversation with Carl and Ronn, we focused on their own response to “higher life” sanctification and reminisced about our academic and teaching experiences. In Part 2, Mike, Carl, and Ronn conduct a thought experiment to illustrate what biblical-theological geeks do at these meetings by asking Ronn to toss out a new view of the atonement he’s been thinking about and then probing it for strengths and weaknesses.

Dr. Heiser and special guest David Burnett answer questions from a live audience. Thank you to everyone who came and joined us in Boston, Massachusetts.