Podcasts about Hebrew Bible

The 10 Commandments E12 — The common summary of the 9th Commandment is “Do not lie,” a generic prohibition against all kinds of fibs. But the commandment actually reads “Do not bear false witness,” drawing attention to a very specific kind of lying in a communal, legal setting. Many of the other commandments are more general. So why does the 9th Commandment zoom in on truth telling in public, legal settings? In this episode, Jon and Tim explore the 9th Commandment, discovering its underlying value of upholding truth and justice in defense of the most vulnerable in society. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS Meanings of “Bearing Witness” and “False” (0:00-23:51) Case Studies in the 42 Commands (23:51-38:07) The Value Beneath the Command (38:07-49:02) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES Find the related animated video for this episode here. Check out Tim's extensive collection of recommended books. SHOW MUSIC “Church Pews feat. Oly.Lo & wisdm” by Lofi Sunday “Yo” by Lofi Sunday, Just Derrick BibleProject theme song by TENTS SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

The Old Testament was not written in a vacuum. It was written inside a world. A world of clay tablets and cuneiform, flood epics and creation myths, law codes carved into stone centuries before Moses climbed the mountain. Dr. Joshua Bowen has spent his career decoding that world. And what he found does not diminish Scripture. It puts it in focus.Dr. Bowen holds a Ph.D. in Assyriology from Johns Hopkins University and is the founder of Digital Hammurabi. He reads Sumerian, Akkadian, and Biblical Hebrew, and has spent years working the primary cuneiform sources that form the ancient backdrop of the Hebrew Bible. In this conversation, we cover the Mesopotamian parallels to Genesis, the flood traditions that predate Noah, the law codes that share striking overlap with the Torah, and the theological genius behind how Israel reworked those traditions to say something no surrounding culture was saying about God.In this episode you will learn:- Why the ancient Near East is essential background for anyone who takes the Bible seriously- How the Enuma Elish and Genesis 1 interact and what that interaction actually means- What the Gilgamesh Epic reveals about the biblical flood narrative and why borrowing an earlier story does not undercut the theology- How the Laws of Hammurabi, Ur-Namma, and Eshnunna relate to the legal material in the Torah- Why the goring ox law appears in nearly identical form across multiple ancient law collections- How Israel used surrounding mythology as a polemic, arguing theologically through the very stories the surrounding nations told- What Genesis 1 is doing in response to the Enuma Elish and why Yahweh does not even have to fight- How the Babylonian exile shaped Israelite identity and the final form of the Hebrew Bible- Why understanding these ancient texts deepens rather than destroys a serious reading of ScriptureGet Dr. Bowen's book:Did the Old Testament Endorse Slavery?: https://www.amazon.com/Did-Old-Testament-Endorse-Slavery/dp/1734358629Explore Digital Hammurabi:https://www.digitalhammurabi.comStay Connected with Johnny Ova:Website: https://johnnyova.comSubscribe on YouTube: https://www.youtube.com/@thejohnnyovaGet Johnny's latest book: The Revelation Reset: https://www.amazon.com/Revelation-Reset-Johnny-Ova/dp/B0C9SFQX4J

What if the Old Testament prophets weren't just messengers who received words from God, but participants in His heavenly court? That's the proposal Dr. Michael Heiser put forth in his works on the divine council. The Remnant Radio explores this perspective, walks through the texts, and works out what it means for how we think about prophecy today.ABOUT THE EPISODE:Dr. Michael Heiser put forth the interpretative framework that the Old Testament prophets participated in Yahweh's divine council, and access to that court is what distinguished the genuine prophet from the counterfeit. The claim from The Unseen Realm: "True prophets have stood and listened in Yahweh's divine council; false prophets have not." Heiser's proposal focuses on the word sōd, appearing in Jeremiah 23:18 as the sōd YHWH, "the council of Yahweh," and describes what the Hebrew Bible presents as Yahweh's heavenly assembly. Jeremiah deploys it as the credibility test for prophets: the genuine ones have stood in it. The false have not. If that reading is right, the prophetic calling in the Old Testament was more than hearing a message from God. Rather, it was about access to the divine council - admission into the throne room of God. The concept finds support across multiple texts. Amos 3:7 declares that God does nothing without first revealing his counsel to the prophets, and the council scenes throughout the Hebrew Bible show a relationship that is consistently dialogical. Isaiah is caught up into the council of YHWH so that he can give an answer. He doesn't passively receive a scroll. He's present in a scene (seraphim, a throne, a voice asking "Who will go?"), and he responds. This idea matters for the body of Christ right now. The continuationist world is navigating real questions about prophetic legitimacy, accountability, and what it actually means to carry a word from God. Heiser's framework gives us a biblical-theological foundation for those conversations that goes deeper than most of what's currently in circulation. If the sōd YHWH is the dividing line between true and false prophecy in Jeremiah 23, that has implications we haven't fully worked out yet.This episode walks through the key texts and what it means for how we think about the prophetic today.0:00 – Introduction3:05 – Divine Council Overview10:44 – Prophets in the Council14:26 – Adam, Enoch, Noah17:55 – Moses and Prophets20:51 – Isaiah, Ezekiel, Jeremiah23:41 – True vs. False Prophets32:46 – New Covenant Implications43:56 – Democratization of the Spirit45:33 – Warning: Heavenly TravelPLAYLIST OF DR. MICHAEL HEISER EPISODES: https://www.youtube.com/playlist?list=PLMsjeViSScFGvabVTMdkZJffia17pz7CvSubscribe to The Remnant Radio newsletter and receive our FREE introduction to spiritual gifts eBook. Plus, get access to: discounts, news about upcoming shows, courses and conferences - and more. Subscribe now at TheRemnantRadio.com. Support the showABOUT THE REMNANT RADIO: The Remnant Radio exists to equip believers who are hungry for the radical middle of both Word and Spirit. Subscribe for twice-weekly content on theology, church history and the gifts of the Spirit.

The 10 Commandments E11 — The 8th Commandment, “Do not steal,” seems straightforward enough. But why does God forbid theft in ancient Israel? What harm can come to a community where people's property is always vulnerable? And what lies beneath the surface of our desire to take from our neighbor what doesn't belong to us? In this episode, Jon and Tim unpack the eighth command, discovering its deeper invitations to contentment, generosity, and stewardship. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS Consequences for Stealing in Ancient Israel (0:00-15:22) The Belief Beneath Stealing (15:22-28:38) Stewarding Our Neighbor's Stuff (28:38-45:27) Concluding Thoughts (45:27-52:49) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES Find the related animated video for this episode here. Check out Tim's extensive collection of recommended books. SHOW MUSIC “Chillbop” by Lofi Sunday feat. Me & the Boys “Old Record” by Lofi Sunday feat. Marc Vanparla “Warm Hugs” by Lofi Sunday feat. Cassidy Godwin BibleProject theme song by TENTS SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Most parents think their kids are pretty great. That makes sense. But if your son is the messianic savior of the world, the bragging rights are kind of through the roof. And that's what we get in Hebrews 1. The claim here is that God told the prophets about Jesus, and now all those awesome prophesies have come true. And Hebrews 1 seems to be bringing receipts. It quotes from all over the Hebrew Bible to point to Jesus being the begotten son and to say that angels will worship him. The question is: is that what those passages actually meant? Were they really pointing to Jesus? Then, we're taking a look at one of the weirder ancient Christian texts. It's called The Shepherd of Hermas, and for quite a while in the ancient world, it was considered scripture. So what's going on with this text? Was it a real contender to be included in the canon, or did it never stand a chance? ---- For access to an early, ad-free version of every episode of Data Over Dogma, exclusive content, and the opportunity to support our work, please consider becoming a monthly patron at: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.patreon.com/DataOverDogma⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠      Follow us on the various social media places: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.facebook.com/DataOverDogmaPod⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.twitter.com/data_over_dogma⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Have you ordered Dan McClellan's New York Times bestselling book ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Bible Says So⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ yet??? Learn more about your ad choices. Visit megaphone.fm/adchoices

The book of Judges gives us some of the most intriguing and tragic characters in all of the Hebrew Bible: Deborah, Gideon, Jephthah and Samson. But what did it mean to be a 'judge' in ancient Israel? To find out, Helen and Lloyd take a trip in the Biblical Time Machine with Dr Brandon Hurlbert.Dr Brandon Hurlbert (PhD, Durham University) is a teaching fellow in Hebrew Bible and Ethics at Durham University. His thesis explored the possibilities of reading the book of Judges as Christian Scripture. He is a research associate at the Centre for the Study of Biblical Violence and co-host of The Two Cities Podcast, and his other research interests include the Bible and Film and biblical reception history. If you would like access to our bonus episode and the chance to be a backstage guest, consider joining our Time Traveller's Club at patreon.com/biblicaltimemachine for just $5 a month (think of it as $1.25 per episode).Support the showTheme music written and performed by Dave Roos, creator of Biblical Time Machine. Season 4 produced by John Nelson. 

Melchizedek appears just three times in the entire Bible. Twice in the Hebrew Bible. Once in the New Testament. And yet entire priesthoods, theological systems, and centuries of Christian doctrine have been built on top of this one figure. So who was he really? And what if the text was changed to hide his true identity?Dr. Robert Cargill, Associate Professor of Classics at the University of Iowa, former editor of Biblical Archaeology Review, and one of the most recognized biblical archaeologists in the world, sits down to walk us through the evidence. His Oxford University Press book argues that Melchizedek was originally the king of Sodom, and that ancient scribes deliberately altered Genesis 14 to distance Abraham from a city God would later destroy. That single scribal edit sent ripple effects through the Psalms, into the book of Hebrews, and straight into the foundation of Christ's priesthood. This conversation takes you inside the Hebrew text, into the caves of Qumran, through the Dead Sea Scrolls and the Pseudepigrapha, and into the hard question of what archaeology can and cannot prove about the Bible.In this episode you will learn:- Why Melchizedek is one of the most leveraged figures in biblical history and how different groups used him for their own purposes- The textual and grammatical evidence that Melchizedek was originally the king of Sodom, not the king of Shalem- Why scribes changed a single word in Genesis 14:18 and how that edit reshaped centuries of theology- How the tithe in Genesis 14 may have gone the opposite direction from what English translations suggest- What the Dead Sea Scrolls actually are and why they changed how scholars read the Bible- What the Pseudepigrapha (1 Enoch, Jubilees, the Genesis Apocryphon) reveal about what Second Temple Jews actually believed- How the book of Enoch rewrites the flood story to solve an ethical problem in Genesis 6- The most common types of bogus archaeological claims and how to spot them- Real archaeological discoveries that illuminate the biblical text, from the seal of Hezekiah to the Tel Dan inscription- Why Dr. Cargill believes archaeology should never be used as a tool for evangelism- The story of the Greek Orthodox archaeologist whose answer about faith and science changed everythingDr. Robert Cargill's Books:Melchizedek, King of Sodom: How Scribes Invented the Biblical Priest-King (Oxford University Press) - https://a.co/d/0e3LmMWEThe Cities That Built the Bible (HarperOne) - https://a.co/d/04VqTMt6Dr. Cargill's Website: bobcargill.comDr. Cargill's YouTube: https://www.youtube.com/@UC6TIKnUUWEhh1nspJ62komg Stay Connected:Website: Johnnyova.comSubscribe on Youtube: https://www.youtube.com/@thejohnnyovaGet my book! The Revelation Reset: https://www.amazon.com/dp/B0DZSM695Y

When I was seventeen, I drove my parents' conversion van home from a party with a six-pack in my system and a freshly-dented bumper on a stranger's parked car. The officer who arrived at our house decided not to charge me with driving under the influence. He told me to go inside and sleep it off. I have thought about that night for thirty-five years.This episode is an essay reading. The material is personal. Three stories from my reckless adolescence in Richmond, Virginia, told plainly. The drinking and driving. The LSD afternoon at a Goochland County rock quarry. The way my parents finally put me in rehab and the way I was outraged when they did. I survived my adolescence on a margin of unearned protection that I did not deserve, and the survival did not feel, then, like the gift it was.The essay turns to the strangest passage in the Hebrew Bible. Genesis 32. Jacob wrestling the man who turns out to be God, holding on through the dislocated hip, refusing to let go without the blessing. The man gives Jacob a new name. Jacob leaves with a permanent limp. The limp is, in the strange grammar of the story, the proof that the blessing was real.The argument the essay makes is the argument the book it comes from rests on. The crisis of being nobody is not solved by the world finally recognizing you. The world is busy. The crisis is solved by the wrestling. The wrestling produces a self that can speak. The wrestling produces the work. The wrestling produces a person who has something to say because they have done the work of finding out what they are.The blessing is real. The limp is yours forever. So is the name.→ The Crisis of Being Nobody: forthcoming late 2026 from Crossroads Press → Submit a project: crossroadspublishing.group/inquire → Subscribe to The Descent: chadprevost.substack.com → Book a discovery call: Calendly here Get full access to The Descent at chadprevost.substack.com/subscribe

In this episode we talk with our most frequent guest, Dr. Ronn Johnson. We discuss how the ancient and early church spoke on, dealt with, and developed the idea of Trinitarian doctrine.Dr. Ronn Johnson has a Ph.D. in Bible Exposition from Dallas Theological Seminary. His dissertation on the created gods of the Old Testament (“The Old Testament Background for Paul's Principalities and Powers”) provided him the opportunity to research the divine council worldview of the Hebrew Bible and apply it to New Testament exegesis. Ronn has taught Bible and theology courses at the college level for over 20 years, has pastored two churches in the Minneapolis area for fifteen years. He is also a sitting board member at the Dr. Michael S. Heiser Foundation and is also the Biblical Scholar for the Divine Council Worldview Podcast.Dr. Ronn has been known to ruffle a few evangelical feathers. He consistently urges Christians to remember and consider the ancient worldview of the Scriptures. He emphasizes that it does not always align with modern Western ideas that have been handed down through tradition, denominational creeds, or church statements. This is why we love and listen to him.Check out Dr. Ronn on the Divine Council Worldview Podcasthttps://open.spotify.com/show/4UdkIcEWNTw9EoniNWSa4eConnect with us:Social: Instagram.com/behindthecurtainpcYoutube.com/btcmysteriesTikTok.com/btcmysteriesEmail: behindthecurtainpc@gmail.comMusic in this episode: Opening & Closing track"80's Synth" By AlexHulgin

On this episode of Shoulder to Shoulder, Pastor Doug Reed and Rabbi Pesach Wolicki welcome Rabbi Elie Mischel to discuss his provocative new book, Countdown: American Jews and God's Plan for Redemption. At the center of the conversation is one of the most uncomfortable questions in modern Jewish life: the issue of "dual loyalty." Can Jews fully belong to America while remaining faithful to the Jewish mission centered in Israel? And what happens when rising antisemitism forces that question into the open? Rabbi Mischel makes the controversial argument that Judaism is not fundamentally a religion at all, but a nationhood rooted in the Bible, the Land of Israel, and a collective historical destiny. Drawing on the stories of Abraham, the Exodus, and the Book of Esther, he argues that many American Jews are confronting the same identity crisis faced by Persian Jewry thousands of years ago: are they Americans who happen to be Jewish, or Jews temporarily living in America? The discussion explores Zionism, assimilation, exile, redemption, Tucker Carlson, the modern accusation of dual loyalty, and why Rabbi Mischel believes the current moment may be a turning point for the future of American Jewry. The episode also examines the growing crisis of biblical literacy among both Jews and Christians, and why recovering the Hebrew Bible is essential for understanding Israel and the moral struggles of our time. Check out The Israel Bible YouTube channel. Join Doug and his family as they prepare to move to Israel by watching The Reeds Are Here on YouTube. Watch Shoulder to Shoulder along with Pesach's other fantastic content on his YouTube channel.

You know that gift you received that you didn't really ask for or even know what to do with? That's the vibe a lot of us have for the Bible, especially the difficult parts of the Hebrew Bible (aka The Old Testament). Thanks, God, we know this is special... but it's really old and doesn't make a lot of sense! How do we use this, again? Join us as we consider what it means to belong as People of the Book.

The 10 Commandments E10 — The short commandment, “Do not commit adultery,” assumes that every marriage is vitally important and just as worth protecting as a human life. But why is a marriage covenant so important in the Bible? The biblical authors consider marriage to be a great mystery that points to something cosmic: God's faithful commitment to humanity. In this episode, Jon and Tim explore the meaning of marriage in the Bible, and how its deeper values are relevant to both married and unmarried people. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS Defining Adultery and Reflecting on its Penalty (0:00-15:00) Israel's Unique Prohibitions Against Adultery (15:00-25:08) Genesis 1-2's Meditations on Man and Woman as One  (25:08-42:42) Marriage as a Reflection of God's Covenant with His People (42:42-53:54) Recap and Sacrificial Love as the Highest Value (53:54-1:07:04) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES Find the related animated video for this episode here. Being God's Image: Why Creation Still Matters by Carmen Joy Imes “Grace – therefore, Holy” - sermon by Timothy Keller Check out Tim's extensive collection of recommended books. SHOW MUSIC “Purple Clouds” by Lofi Sunday feat. Marc Vanparla “Faithful” by Lofi Sunday feat. Marc Vanparla “Be Like Water” by Lofi Sunday feat. Zairis TéJion BibleProject theme song by TENTS  SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

We all have a kingdom. Within it, our authority isn't limited to internal thoughts, emotions, and desires—but includes our external realm where what we say goes. The problem is, chaos often comes against our attempts to order our external reality. That's because while we live in a love story, it is set in a world at war. John, Blaine, and Allen explain what the Chaos Dragon is, why C. S. Lewis believed there is no neutral ground in this world, and how boundary lines affect the reach of our rule.Show Notes: The book referenced is Addiction and Grace by Gerald May. The Bible that was quoted from is The Hebrew Bible by Robert Alter. Send your questions about this series to questions@WildatHeart.org.Keywords: Christianity, Prayer, Spiritual Warfare_______________________________________________There is more.Got a question you want answered on the podcast? Ask us at Questions@WildatHeart.orgSupport the mission or find more on our website:WildAtHeart.org  or on our app.Apple: Wild At Heart AppAndroid: Wild At Heart AppWatch on YouTubeThe stock music used in the Wild at Heart podcast is titled “When Laid to Rest” by Patrick Rundblad and available here.More pauses available in the One Minute Pause app for Apple iOS and Android.Apple: One Minute Pause AppAndroid: One Minute Pause App

Did the biblical authors believe in a divine council of heavenly beings surrounding God? In this episode, Dru Johnson sits down with Hebrew Bible scholar Jamie Duguid to unpack one of the most controversial debates in modern biblical scholarship: the meaning of “sons of God” in Deuteronomy 32 and the growing influence of Michael Heiser's Divine Council worldview. The conversation explores the Hebrew phrase bene elohim, the Divine Council interpretation of Deuteronomy 32:8, and whether the Bible presents Yahweh as ruling among other divine beings. Duguid and Johnson examine the textual evidence behind the debate, including the Masoretic Text, the Septuagint, the Dead Sea Scrolls, the Samaritan Pentateuch, Syriac translations, and Isaiah 40–55. They also discuss Genesis 6, Psalm 82, angels, demons, ancient Near Eastern religion, monotheism vs. henotheism, and why the Divine Council framework has become so influential through scholars like Heiser. If you've wondered whether the Bible teaches the existence of other gods, spiritual powers, or a heavenly council, this episode offers a careful, scholarly, and deeply accessible exploration of one of the Bible's most fascinating theological questions.   Read more of Dr. Duguid's work here: https://www.quaerendum.com/   We are listener supported. Give to the cause here: https://hebraicthought.org/give For more articles: https://thebiblicalmind.org/ Social Links: Facebook: https://www.facebook.com/HebraicThought Instagram: https://www.instagram.com/hebraicthought Threads: https://www.threads.net/hebraicthought X: https://www.twitter.com/HebraicThought Bluesky: https://bsky.app/profile/hebraicthought.org Chapters: 00:00 Introduction to the Divine Council Debate 07:14 Understanding Elohim and Divine Beings 13:22 The Role of the Divine Council in Scripture 18:52 The Importance of the Masoretic Text 24:55 Exploring Alternative Texts: Septuagint and Samaritan Pentateuch 31:04 The Impact of the Dead Sea Scrolls on Biblical Texts 33:21 Exploring the Dead Sea Scrolls 35:39 Textual Variations in Biblical Manuscripts 40:11 Theological Implications of Textual Differences 45:18 Assessing the Nature of Divine Beings 51:57 Reconceptualizing Godhood in Scripture 56:57 Critiques and Responses to Heiser's Work  

Ask most Jews what their favourite holiday is and you'll hear Hannukah, Passover, Purim, Sukkot—maybe even Yom Kippur for some diehards. But despite being one of the big three holidays in the Hebrew Bible, the upcoming festival of Shavuot doesn't usually make the cut. Which is a shame, because some of its themes feel more relevant than ever. Today, Shavuot is about nationhood, covenant and belonging. It's a time to commemorate the biblical revelation at Sinai, when the Israelites were forged into a national collective through an eternal covenant with God. It's also the festival when Jews read the Book of Ruth, which tells the story of what it means to be part of the Jewish people in a very different way. Today on Not in Heaven, we discuss a new white paper from the Shalom Hartman Institute called “Building Communities of Belonging: Jewish Identity, Conversion, Intermarriage, and Adjacency.” Its goal is to help empower Jewish communities to speak openly about, and set policies around, Jewish status and affiliation in a way that feels aligned with a community's norms and values. According to the Pew Research Center, among Jews who married between 2010 and 2020, 61 percent are intermarried; when Orthodox Jews are omitted, that rate jumps to 72 percent. Contrary to historic assumptions, many families of mixed heritage remain committed, active participants in Jewish community life. One implication, the paper proposes, is the emergence of a whole new population of individuals we might call "Jewish adjacent"—including the networks of spouses, grandparents, family members, and others who are deeply involved in the Jewish community, but who neither identify as Jewish nor have Jewish status conferred upon them by the community. Nonetheless, they may be raising Jewish children, serving on synagogue boards or teaching in Jewish institutions, attending seders and shiva, and regularly dedicating their personal resources, time and labour to Jewish communal activities and causes. How can Jewish communities have open and honest conversations about competing notions of identity, status, membership, and belonging in the Jewish community? Credits Hosts: Avi Finegold, Yedida Eisenstat, Matthew Leibl Production team: Zachary Judah Kauffman (editor), Michael Fraiman (executive producer), Alicia Richler (editorial director) Music: Socalled Support The CJN Subscribe to The CJN newsletter Donate to The CJN (+ get a charitable tax receipt) Subscribe to Not in Heaven (Not sure how? Click here )

The 10 Commandments E9 — We're now entering the second half of the 10 Commandments, where God guides Israel in how to relate to one another. The 6th Commandment is often translated “Do not murder.” However, the Hebrew word translated as "murder" can also be translated as "kill," which refers to both the premeditated and the unintentional taking of human life. So is this command saying not to kill at all? In this episode, Jon and Tim unpack the sixth command, highlighting the Bible's ideal of valuing and protecting all life, even as things get increasingly complicated outside of Eden. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS The 6th Commandment and the Broad Meaning of Ratsakh (0:00-25:52) The Cosmic Value of Life (25:52-36:29) Accountability for Taking Life (36:29-1:00:32) THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES Find the related animated video for this episode here. The Ten Commandments: Interpretation: Resources for the Use of Scripture in the Church by Patrick D. Miller  Check out Tim's extensive collection of recommended books. SHOW MUSIC “Pure Joy ft. John Lee” by Lofi Sunday “Gentle Lamb” by Lofi Sunday, Yoni Charis BibleProject theme song by TENTS  SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie.  Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

What if almost everything you were taught about Old Testament purity laws was wrong?Most Christians hear "impurity" and immediately think sin. We've been taught that the purity system was about moral failure, that sacrifice was primitive and empty, and that Jesus came to sweep the whole oppressive thing away. Dr. Jonathan Klawans, Professor of Religion and Jewish Studies at Boston University, says we've collapsed two completely different categories into one confused mess, and it's been distorting how we read the Bible for centuries.In this conversation, Dr. Klawans walks us through the critical distinction between ritual impurity and moral impurity, two systems the Hebrew Bible treats as entirely separate. Ritual impurity comes from things like childbirth, menstruation, and touching a corpse. These aren't sins. They're natural, unavoidable, sometimes even commanded. Moral impurity is something else entirely: idolatry, sexual transgression, bloodshed. These defile the land, pollute the Temple, and if left unaddressed, drive out God's presence.We dig into why the prophets weren't rejecting sacrifice but calling out theft and injustice. We explore how sacrifice functioned as imitatio Dei, the imitation of God, from the careful shepherding of unblemished animals to the priest examining the kidneys and heart. We discuss how both Christian and Jewish traditions have imposed later theological frameworks onto ancient texts, and what it costs us when we do. And we ask the hard question: What was Jesus actually doing when he interacted with purity and the Temple?Dr. Klawans is the author of four books with Oxford University Press, including the award-winning Impurity and Sin in Ancient Judaism and Purity, Sacrifice, and the Temple. In this episode, you will learn:- The difference between ritual impurity and moral impurity and why conflating them causes so much confusion- Why becoming ritually impure was sometimes unavoidable and even commanded- How moral impurity defiles the land and the Temple, and what happens when it goes unaddressed- What the prophets were actually criticizing when they seemed to reject sacrifice- How sacrifice functioned as imitatio Dei, imitating God through the entire process- The role of sacrifice in attracting and maintaining God's presence- How supersessionist frameworks (both Christian and Jewish) distort our reading of ancient sources- What really happened to Judaism after the Temple's destruction in 70 AD- How to understand Jesus's interactions with purity and the TempleBOOKS:Purity, Sacrifice, and the Temple: https://a.co/d/0bXkmvkjImpurity and Sin in Ancient Judaism: https://www.amazon.com/Impurity-Ancient-Judaism-Jonathan-Klawans/dp/0195177657Boston University Faculty Page: https://www.bu.edu/religion/faculty/jonathan-klawans/STAY CONNECTED:Website: johnnyova.comSubscribe on Youtube: https://www.youtube.com/@thejohnnyovaThe Revelation Reset: https://www.amazon.com/Revelation-Reset-Reclaiming-Optimistic-Eschatology-ebook/dp/B0D2TXFX3J

This guide covers the readings appointed in the Revised Common Lectionary for the Day of Pentecost, Year A, falling on May 24, 2026. Pentecost is the fiftieth day of the Easter season — the Sunday on which the church remembers the coming of the Holy Spirit. The lectionary offers several choices at three of the four reading positions this day, which can be confusing. The note below explains the options, and this guide covers all of them.A note on the options (just so you'll know): The lectionary for Pentecost offers these choices. (1) First Reading: Acts 2:1–21 or Numbers 11:24–30. (2) Epistle: 1 Corinthians 12:3b–13 or Acts 2:1–21 (Acts moves to the epistle slot when Numbers is used as the first reading, so Acts is read either way). (3) Gospel: John 20:19–23 or John 7:37–39. The Psalm (104:24–34, 35b) has no alternative. Most congregations will use Acts 2 as the first reading; this guide treats Acts 2 as primary and gives full coverage to all the alternatives.The ReadingsActs 2:1–21First Reading (Primary Option) — The Day of PentecostSummaryOn the day of Pentecost, the followers of Jesus are gathered together when the Spirit arrives with the sound of rushing wind and what looks like fire resting on each of them. They begin speaking in languages other than their own. A crowd gathers — devout Jewish pilgrims in Jerusalem for the festival from many different countries — and to their astonishment each person hears the disciples speaking in their own native language. Some are amazed; others mock the disciples as drunk. Peter stands up and addresses them, explaining that what they are seeing is the fulfillment of the prophet Joel's promise: in the last days God will pour out the Spirit on every kind of person, crossing the usual lines of age, gender, and social status, and everyone who calls on the name of the Lord will be saved.Pentecost by Kseniya LaptevaKey Ideas for Preaching1. The miracle at Pentecost is, very specifically, a miracle of communication across difference. The disciples do not all speak one universal language that everyone somehow understands. They speak many languages — the actual languages of the people standing in the crowd. The Spirit does not erase cultural and linguistic differences; it crosses them. What might it look like for your congregation to take this seriously? Real welcome is not everyone becoming the same. It is everyone being met in their own voice.2. Peter's quotation from the prophet Joel insists that the Spirit is poured out on everyone: sons and daughters, young and old, those at the top of the social order and those at the bottom. Every line that might limit who has access to God is named and crossed. Which of those lines does your congregation still tend to observe, even without meaning to? Where might the Spirit be inviting you to cross one?3. The crowd's first reaction is mockery. When the Spirit moves, it sometimes produces confusion and ridicule before it produces understanding. That is worth naming honestly for a congregation that might expect a movement of God to look tidy. What if your people's discomfort with something new is not a sign that God is absent, but a sign that something is actually happening?4. The text begins by saying the disciples were all together in one place. That gathering is named as the setting in which the Spirit arrives. The Spirit is not poured out on scattered individuals here — it comes upon a gathered community. What does this say about why it still matters to show up, to be present together, in a culture that often treats faith as a private matter?Significant Cautions• Pentecost is sometimes called the birthday of the church. That phrase can give the impression that God was not at work among people before this moment, or that the Jewish community from which the church grew has somehow been left behind. Neither is true. Peter grounds the whole event in Jewish prophecy. The church does not replace something old; it grows out of it.• The mockers in the crowd are easy to dismiss as villains or to use as a foil for the faithful. But they are not really villains — they are genuinely confused by something they have never seen before. Be careful about setting up a sharp us-versus-them dynamic between the believers and the skeptics.• The promise that everyone who calls on the Lord will be saved is a quotation Peter draws from Joel and applies to this specific moment. Be careful about lifting it out of the story and turning it into a simple formula that ignores the communal witness and the changed lives that surround it in the rest of Acts.Numbers 11:24–30First Reading (Alternative Option) — The Spirit Shared with the EldersSummaryMoses, worn down by the burden of leading Israel through the wilderness, has cried out to God for help. God tells him to gather seventy elders at the tent of meeting and shares some of the spirit resting on Moses with them, and they begin to prophesy — though only this one time. Two of the elders, Eldad and Medad, had stayed back in the camp rather than coming to the tent, and the spirit comes upon them there too. Joshua, Moses's assistant, is disturbed and asks Moses to stop them. Moses refuses, saying he wishes all of God's people were prophets and that God would put the Spirit on every one of them.Key Ideas for Preaching1. Moses's wish — that all the Lord's people would be prophets — is exactly what Pentecost finally delivers. If you are preaching both this text and Acts 2, you can draw that line clearly. What Moses longed for, the Spirit at Pentecost gives. The Spirit is no longer reserved for a few special leaders. What might change in your congregation if people actually believed that the Spirit had been given to all of them, not just to the clergy?2. Eldad and Medad receive the Spirit out in the camp, away from the official gathering, without having done the expected thing of showing up at the tent. The Spirit moves where it wants. Joshua wants to stop them; Moses refuses. Where in your congregation, or your community, is the Spirit clearly at work in places or people you would not have predicted? Are you paying attention, or are you trying to call them back to the tent?3. Moses's response to Joshua shows a kind of leadership that is not threatened by other people receiving what he has. He does not protect his role; he gladly shares it. Many leaders in church and elsewhere quietly fear that empowering other people will diminish them. What would it look like to lead the way Moses leads here?Significant Cautions• The seventy elders prophesy this one time and never again. It is a moment, not an ongoing gift. Be careful about treating Moses's story as a straight preview of Pentecost in a way that flattens out the genuine newness of what happens in Acts. The connection is real and worth drawing; the two events are not identical.• Joshua is not condemned for wanting to stop Eldad and Medad — he is acting out of loyalty to Moses. Be gentle in using him as a negative example. The instinct to protect structures and proper channels is not always wrong. It is just sometimes misapplied.Psalm 104:24–34, 35bThe Psalm — The Spirit That Renews the Face of the EarthSummaryThis part of the great creation psalm marvels at how varied and abundant God's creation is. Every living thing — from the countless creatures of the vast sea to all the rest — looks to God for food and receives what it needs in its time. When God withdraws, creatures are troubled; when God takes back their breath, they die and return to dust. But when God sends out the divine Spirit — the same word that means breath or wind — they are created again, and the face of the earth is made new. The psalm closes with a vow to sing to God for as long as the singer has life, and a prayer that God will be pleased with the song.Key Ideas for Preaching1. The word for Spirit in this psalm is the same word for breath and wind (ruach )— the same creative power that hovered over the waters at the beginning of Genesis. On Pentecost, this image reaches back across the whole Bible and grounds the coming of the Spirit in something much older than the upper room in Jerusalem. The breath of God has been animating creation from the beginning. (Genesis 1:2) What does it do for your congregation to hear that the Spirit who came at Pentecost is the same Spirit who breathed life into the first creatures?2. The line about God sending out the Spirit so that creatures are created and the face of the earth is renewed is one of the most hopeful sentences in the whole Bible. Renewal is what the Spirit does. How might this widen the frame of your Pentecost sermon beyond the church alone? The Spirit who renewed the earth is the same Spirit poured out on the disciples.3. The mood of the psalm is wonder — delight at what God has made. Could Pentecost be an occasion not just to explain the Spirit but to invite your congregation into that same posture: paying attention, giving thanks, being astonished at what God is doing?Significant Cautions• The psalm describes creatures dying when God withdraws breath. It is part of the rhythm of creation in the psalm, but it can land hard in a congregation where someone is grieving. Be careful not to use this image casually in a way that suggests God has withdrawn from a person's loved one.• The poetry of the psalm is expansive and imaginative. Resist the urge to flatten it into a proof text for a particular view of how creation happened or how it works scientifically. The purpose of the psalm is praise, not explanation.1 Corinthians 12:3b–13The Epistle (Primary Option) — Many Gifts, One SpiritSummaryPaul is writing to a church in Corinth that has been arguing about spiritual gifts — specifically, about who has the more impressive ones. He begins with a basic test of authenticity: only the Holy Spirit enables someone to say Jesus is Lord. Then he describes the wide variety of gifts in the church — wisdom, knowledge, faith, healing, miraculous works, prophecy, discernment, tongues, interpretation — insisting that all of them come from one and the same Spirit, who distributes them as the Spirit chooses, and all are given for the good of the whole community. Paul closes with the image of the body: just as a body is one but has many parts, so it is with Christ. We were all baptized by one Spirit into one body — Jews and Greeks, enslaved and free — and we all share in the one Spirit.Key Ideas for Preaching1. The gifts Paul lists are not awards for spiritual achievement. They are given by the Spirit, however the Spirit chooses, and they are given for the benefit of the whole community rather than the prestige of the recipient. This cuts both ways. It speaks to the person who quietly believes their gift makes them important. It also speaks to the person who quietly believes they have no gift at all. Neither of those positions matches the text. What might happen if your congregation actually believed that every person in the room had been given something for the good of everyone else?2. The body image at the end of the passage looks simple but carries real weight. Every part of the body is needed. No part can opt out, and no part can claim to be more important than another. What does the body of your congregation actually look like? Which members get treated as more important? Which members feel like they barely belong? What would change if everyone took Paul at his word here?3. Paul is not writing a peaceful, theoretical description of an ideal community. He is writing pastoral correction to a real church that is fighting about exactly this issue. That makes the passage more useful, not less. Where is your congregation tempted to rank one another — by gift, by giving, by visibility, by status — and what would Paul have to say about it?4. The last line of the passage says that the unity Paul is describing is already a reality. It happened in baptism. The congregation is not being asked to build unity from scratch; it is being asked to live into something that has already been given. How does it change the way you preach about unity when you stop treating it as a goal and start treating it as a gift to be received?Significant Cautions• Lists of spiritual gifts have sometimes been used to rank Christians, or to claim that one particular gift — often speaking in tongues — is the real sign that the Spirit is present. Paul's whole argument here runs against that use. The Spirit gives whatever the Spirit chooses to give. No person and no group gets to decide which gifts count the most.• Paul mentions the categories of “enslaved or free” alongside Jews and Greeks. He does not, in this letter, challenge slavery as an institution. Be honest about that. The image of being one body in Christ did not, on its own, end the social and economic injustices of the ancient world. Speaking of unity in Christ should not be used to suggest that hard questions of justice take care of themselves.• The unity Paul describes is not uniformity. The whole point of the body image is that the body has many different parts that do different things. Be careful not to use the language of one body to pressure a diverse congregation into one cultural or stylistic expression of worship.John 20:19–23The Gospel (Primary Option) — Peace and the Breath of the SpiritSummaryOn the evening of the first Easter Sunday, the disciples are huddled together behind locked doors because they are afraid. Jesus comes and stands among them and says, peace be with you. He shows them the wounds in his hands and his side, and they are overjoyed. He says it a second time: peace be with you. As the Father has sent me, so I am sending you. Then he breathes on them and tells them to receive the Holy Spirit. If they forgive anyone's sins, those sins are forgiven; if they hold them against someone, the sins remain.Key Ideas for Preaching1. Jesus breathes on the disciples and gives them the Spirit. The image deliberately echoes the moment in Genesis when God breathed life into the first human being. This is presented as a kind of new creation. How might it shift the meaning of Pentecost for your congregation to see it as part of God's long pattern of creating and renewing life, rather than as an isolated, one-time event?2. In John's telling, the Spirit is given on Easter evening — not fifty days later. That is a different account than the one in Acts 2. Rather than smoothing over the difference, what would it look like to be honest with your congregation that the two accounts are doing different theological work? John ties the Spirit directly to the resurrection. Acts ties it to the Jewish festival of Pentecost. Both are saying something true about who the Spirit is.3. The commission and the gift come together. As the Father has sent me, Jesus says, so I am sending you — and then he gives them the Spirit. The Spirit is not given for a private spiritual experience. It is given for a sending. What does it mean for your congregation to receive a gift that, from its very first moment, is pointed outward?4. Jesus places in the hands of this community the responsibility of forgiving sins, of releasing one another from what binds. This has caused real argument in the church about authority. But at the very least, what would it look like for your congregation to take seriously the practice of concrete, embodied forgiveness — not as an abstract idea but as something this community is actually called to do?Significant Cautions• The difference between John's account and Acts is real. John puts the Spirit on Easter evening, and Acts puts it fifty days later at Pentecost. Resist the temptation to harmonize them or explain the difference away. Sermons that name the difference honestly tend to land better than sermons that pretend it is not there.• Jesus says that if the disciples retain sins, those sins are retained. Throughout history, this line has been used to justify exclusion, punishment, and harsh church discipline. Be clear that the main direction of what Jesus says here is toward forgiveness — the releasing of what binds people — not toward the exercise of power over those who are kept out.• The locked doors and the fear of the disciples can be used to make the post-Easter community look like a failure. But these are still the people Jesus comes to and the people he sends. Their fear is the starting point of the story, not the verdict on them. Take care not to shame your congregation's own fear when you preach this scene.John 7:37–39The Gospel (Alternative Option) — Rivers of Living WaterSummaryOn the last and most important day of the Festival of Tabernacles, Jesus stands up in the temple courts and cries out, inviting anyone who is thirsty to come to him and drink. Whoever believes in him, he says, will have rivers of living water flowing from within. John then adds a note explaining that Jesus was speaking about the Spirit, who would be given to believers later — after Jesus had been glorified.Key Ideas for Preaching1. The image of rivers of living water flowing from inside a person is one of the most vivid pictures of the Spirit in any of the Gospels. It is not a trickle. It is not a reservoir you fill up once. It is an ongoing, outward flow. The Spirit is not given to be stored. What would it look like for your congregation to think of the Spirit not as something they have, but as something that flows through them on its way to someone else?2. Jesus makes this announcement on the last day of the Festival of Tabernacles, when water was being poured out as a ritual prayer for rain. The crowd would have felt the weight of the image right away. Could your congregation feel what it means to be genuinely thirsty — not mildly curious about God, but actually in need?3. John explains in a brief note that the Spirit had not yet been given because Jesus had not yet been glorified. The coming of the Spirit is tied directly to the cross and the resurrection. How does it deepen a Pentecost sermon to remind the congregation that the Spirit they celebrate today comes as the fruit of what happened at Easter?Significant Cautions• The phrase about living water flowing from within can sound as though the Spirit is essentially a private inner experience of abundance. But the setting here is a public festival, and Jesus is shouting in the middle of a crowd. The water flows outward, not just inward. Be careful with a reading that turns this into a purely personal experience.• Jesus says the scripture has said something about rivers of living water, but no single passage in the Hebrew Bible is a clear match. Different scholars suggest different texts. Avoid confidently pointing to one specific passage as the source without acknowledging that no one is sure.Thematic ConnectionsEvery text appointed for Pentecost points toward the same central claim: the Spirit of God is now given freely, widely, and without the restrictions that once limited who could receive it. * In Acts, the Spirit crosses every linguistic and cultural line in Jerusalem. * In Numbers, it escapes the official gathering and finds two men out in the camp. * In Psalm 104, it is the breath that renews the whole face of the earth. * In 1 Corinthians, it distributes gifts to every member of the body for the good of the whole community. * In John, it is given on Easter evening to a group of frightened disciples and turns them into a sent people — or it is the living water that flows outward from whoever believes.Acts 2 is the natural center for Pentecost preaching. It is the story the day is built around, and its images of wind and fire and languages are difficult to displace. But 1 Corinthians 12 offers a strong complementary angle for congregations that need to hear about the practical, community-shaping work of the Spirit rather than just its dramatic arrival. And for congregations that preached Acts 2 last year and want something different, either John 7:37–39 or John 20:19–23 opens a distinctive door. The psalm works best in worship as a spoken or sung response rather than as the main preaching text, though its image of the Spirit renewing the face of the earth is worth a sentence or two in almost any Pentecost sermon. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit lectionarypro.substack.com/subscribe

In this episode, we're joined by Dr. Elizabeth Backfish (PhD, Trinity International University), who is associate professor of biblical studies at William Jessup University, and Dr. Cynthia Shafer-Elliott (PhD, University of Sheffield), who is associate professor of Hebrew Bible / Old Testament at Baylor University in Waco, Texas. And together they're the authors of Grounded Theology in the Hebrew Bible: Exploring the Cultural Context That Formed Ancient Israel (Baker Academic). In our conversation we discuss the relationship between our biblical texts and material culture on a whole host of issues, highlighting how the two need to be understood together for proper interpretation. Team members on the episode from The Two Cities include: Dr. John Anthony Dunne and Dr. Brandon Hurlbert. Hosted on Acast. See acast.com/privacy for more information.

Vince explores how mothers at their best open us to the humility and commitment found in the Hebrew Bible's Ezekiel and Jeremiah when they insist “No more shall it be said…” in response to assumptions that must be overturned. (Photo by Manuel Rheinschmidt on Unsplash)Logical Consequences workshop: https://forms.gle/PqfDFwd8n9ke4hhW6 Join our live chat! https://discord.gg/MNXJSM8New here? http://brownlinechurch.org/connectResources http://brownlinechurch.org/resourcesLinkTree https://linktr.ee/brownlinechurch Donate http://brownlinechurch.org/donate

The 10 Commandments E8 — The first four commandments focus on relating to God, and the last five focus on relating to other humans. Right in the middle, we find the 5th Commandment, which acts like a hinge between these two sections: “Honor your father and your mother, so that your days may be prolonged in the land which Yahweh your Elohim gives you.” It's the only commandment that comes with a promise and invokes both humans and God. So what is this special connection between parents and God? In this episode, Jon and Tim look at this unique command, exploring what it meant for ancient Israel and how followers of Jesus can practice it today. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS Recap and Setup for the Fifth Command (0:00-8:33) The Unique Role of Parents Compared to Yahweh (8:33-21:26) The Meaning of “Honor” (21:26-39:45) An Expansive View of Honoring the Elderly (39:45-56:58) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES Find the related animated video for this episode here. The Gospel of Matthew (New International Commentary on the New Testament) by R. T. France The Firstborn: The Last Will Be First podcast series The Last Will Be First video Check out Tim's extensive collection of recommended books. SHOW MUSIC “Forever Yours ft. Cassidy Godwin” by Lofi Sunday “Eden Dreaming ft. sxxnt” by Lofi Sunday “Sunrise ft. Jk Beatbook” by Lofi Sunday BibleProject theme song by TENTS  SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Some beings survive only in warnings.In fragments.In translations.In the margins of scripture.In the places people were told not to go.The Shedim are one of those names.Mentioned in the Hebrew Bible, developed through Jewish tradition, and connected to older ideas of spirits, forbidden worship, unseen danger, household fear, ruins, night, ritual protection, and the strange intelligence people have sensed around the edges of ordinary life.This episode is a kind of longer exploration into the Shedim — not as cartoon monsters, but as part of a much older human attempt to understand unseen presences.We look at:• the meaning and origin of the word Shedim• references in the Hebrew Bible• links to ancient Near Eastern spirit traditions• rabbinic and Talmudic ideas about unseen beings• Ashmedai / Asmodeus and Solomon traditions• protective rituals, amulets, and folklore• connections to daimons, djinn, fairies, and Christian demons• and why cultures keep describing intelligences near the home, the body, the forbidden, the night, and the sacredYeah… I know.Mothman.Fairies.Daimons.Now Shedim.But this is the thread I keep pulling.Across cultures, people keep describing beings that are close but hidden.Near us, but not fully visible.Feared, respected, misread, protected against, and sometimes spoken of only carefully.This episode is about that old category of presence.The ones in the margins.The ones people remembered enough to warn each other about.

The discovery of the Dead Sea Scrolls shook the field of biblical studies to its core. But did they actually change how we view the Old Testament? Today we're talking about the Dead Sea Scrolls, what they are, what they can tell us about the editorial history of the Old Testament, and whether they really show the perfect error-free transmission of the Hebrew Bible.

The 10 Commandments E7 — In the 4th Commandment, Yahweh tells Israel to remember the Sabbath and do no work, just as Yahweh does after creating the skies and the land. What's going on here? What did this commandment mean to ancient Israel, and what should it mean to Jesus' followers? In this episode, Jon and Tim explore the fourth command's connections to the seven-day creation narrative and Israel's liberation from Egyptian slavery, as well as its role in ancient Israel and the modern world. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS Israel's Unique Covenant Partnership (0:00-9:12) The Cosmic, Creation Version of the Command in Exodus 20 (9:12-28:25) The Civil, Social Version of the Command in Deuteronomy 5 (28:25-39:55) Sabbath in the Early Jesus Movement and Today (39:55-52:43) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES Find the related animated video for this episode here. “Seventh-Day Rest - Sabbath” podcast series “Sabbath” video Created Equal: How the Bible Broke with Ancient Political Thought by Joshua A. Berman Sabbath and Jubilee by Richard H. Lowery From Sabbath to Lord's Day: A Biblical, Historical and Theological Investigation, edited by D.A. Carson. Check out Tim's extensive collection of recommended books. SHOW MUSIC “I See You” by Lofi Sunday feat. Marc Vanparla “Cruise” by Lofi Sunday feat. Just Derrick “Break Bread” by Lofi Sunday feat. Oly.Lo BibleProject theme song by TENTS SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

In the decades before the establishment of a Jewish state in 1948, native and immigrant Jews in Palestine mediated between Jewish and Arab cultures while navigating their evolving identities as settler colonists. Hebrew Orientalism: Jewish Engagement with Arabo-Islamic Culture in Late Ottoman and British Palestine (Princeton UP, 2025) challenges the conventional view that Hebrew thinkers were dismissive of Arabo-Islamic culture, revealing how they both adopted and adapted elements of it that enhanced Zionist aims.Drawing on a wealth of sources ranging from Arabic medieval chronicles, travel narratives, and poetry to modern Hebrew geography and botany texts, Mostafa Hussein provides a nuanced understanding of Hebrew orientalism by focusing on the practical activities of Hebrew writers, such as recuperating the Jewish past in the East, constructing Jewish indigeneity, consolidating Jewish ties to Palestine's landscape, enhancing understanding of the Hebrew Bible, reviving Hebrew language, and undertaking translation projects. Through the lens of a diverse group of Jewish intellectuals—ranging from Palestine-born Sephardi/Oriental and Ashkenazi Jews to Eastern European immigrants—he unveils the complex realities of cultural exchange and knowledge production, highlighting the dual role of these intellectuals in connecting with the East and promoting Zionist aspirations. Hussein offers fresh insights into the role of scholarly practices in advancing new perspectives on the region and its peoples and forging a modern Zionist Hebrew identity.Illuminating the intricate and often contradictory engagement of Hebrew scholars with Arabo-Islamic culture, Hebrew Orientalism informs contemporary discussions of postcolonialism and settler colonialism and enriches our understanding of the historical dynamics between Jews and Arabs in Palestine. Mostafa Hussein is assistant professor of Jewish-Muslim studies at the Jean and Samuel Frankel Center for Judaic Studies at the University of Michigan. He is the editor (with Brahim El Guabli) of Remembering Jews in Maghrebi and Middle Eastern Media. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In the decades before the establishment of a Jewish state in 1948, native and immigrant Jews in Palestine mediated between Jewish and Arab cultures while navigating their evolving identities as settler colonists. Hebrew Orientalism: Jewish Engagement with Arabo-Islamic Culture in Late Ottoman and British Palestine (Princeton UP, 2025) challenges the conventional view that Hebrew thinkers were dismissive of Arabo-Islamic culture, revealing how they both adopted and adapted elements of it that enhanced Zionist aims.Drawing on a wealth of sources ranging from Arabic medieval chronicles, travel narratives, and poetry to modern Hebrew geography and botany texts, Mostafa Hussein provides a nuanced understanding of Hebrew orientalism by focusing on the practical activities of Hebrew writers, such as recuperating the Jewish past in the East, constructing Jewish indigeneity, consolidating Jewish ties to Palestine's landscape, enhancing understanding of the Hebrew Bible, reviving Hebrew language, and undertaking translation projects. Through the lens of a diverse group of Jewish intellectuals—ranging from Palestine-born Sephardi/Oriental and Ashkenazi Jews to Eastern European immigrants—he unveils the complex realities of cultural exchange and knowledge production, highlighting the dual role of these intellectuals in connecting with the East and promoting Zionist aspirations. Hussein offers fresh insights into the role of scholarly practices in advancing new perspectives on the region and its peoples and forging a modern Zionist Hebrew identity.Illuminating the intricate and often contradictory engagement of Hebrew scholars with Arabo-Islamic culture, Hebrew Orientalism informs contemporary discussions of postcolonialism and settler colonialism and enriches our understanding of the historical dynamics between Jews and Arabs in Palestine. Mostafa Hussein is assistant professor of Jewish-Muslim studies at the Jean and Samuel Frankel Center for Judaic Studies at the University of Michigan. He is the editor (with Brahim El Guabli) of Remembering Jews in Maghrebi and Middle Eastern Media. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

In the decades before the establishment of a Jewish state in 1948, native and immigrant Jews in Palestine mediated between Jewish and Arab cultures while navigating their evolving identities as settler colonists. Hebrew Orientalism: Jewish Engagement with Arabo-Islamic Culture in Late Ottoman and British Palestine (Princeton UP, 2025) challenges the conventional view that Hebrew thinkers were dismissive of Arabo-Islamic culture, revealing how they both adopted and adapted elements of it that enhanced Zionist aims.Drawing on a wealth of sources ranging from Arabic medieval chronicles, travel narratives, and poetry to modern Hebrew geography and botany texts, Mostafa Hussein provides a nuanced understanding of Hebrew orientalism by focusing on the practical activities of Hebrew writers, such as recuperating the Jewish past in the East, constructing Jewish indigeneity, consolidating Jewish ties to Palestine's landscape, enhancing understanding of the Hebrew Bible, reviving Hebrew language, and undertaking translation projects. Through the lens of a diverse group of Jewish intellectuals—ranging from Palestine-born Sephardi/Oriental and Ashkenazi Jews to Eastern European immigrants—he unveils the complex realities of cultural exchange and knowledge production, highlighting the dual role of these intellectuals in connecting with the East and promoting Zionist aspirations. Hussein offers fresh insights into the role of scholarly practices in advancing new perspectives on the region and its peoples and forging a modern Zionist Hebrew identity.Illuminating the intricate and often contradictory engagement of Hebrew scholars with Arabo-Islamic culture, Hebrew Orientalism informs contemporary discussions of postcolonialism and settler colonialism and enriches our understanding of the historical dynamics between Jews and Arabs in Palestine. Mostafa Hussein is assistant professor of Jewish-Muslim studies at the Jean and Samuel Frankel Center for Judaic Studies at the University of Michigan. He is the editor (with Brahim El Guabli) of Remembering Jews in Maghrebi and Middle Eastern Media. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

In the decades before the establishment of a Jewish state in 1948, native and immigrant Jews in Palestine mediated between Jewish and Arab cultures while navigating their evolving identities as settler colonists. Hebrew Orientalism: Jewish Engagement with Arabo-Islamic Culture in Late Ottoman and British Palestine (Princeton UP, 2025) challenges the conventional view that Hebrew thinkers were dismissive of Arabo-Islamic culture, revealing how they both adopted and adapted elements of it that enhanced Zionist aims.Drawing on a wealth of sources ranging from Arabic medieval chronicles, travel narratives, and poetry to modern Hebrew geography and botany texts, Mostafa Hussein provides a nuanced understanding of Hebrew orientalism by focusing on the practical activities of Hebrew writers, such as recuperating the Jewish past in the East, constructing Jewish indigeneity, consolidating Jewish ties to Palestine's landscape, enhancing understanding of the Hebrew Bible, reviving Hebrew language, and undertaking translation projects. Through the lens of a diverse group of Jewish intellectuals—ranging from Palestine-born Sephardi/Oriental and Ashkenazi Jews to Eastern European immigrants—he unveils the complex realities of cultural exchange and knowledge production, highlighting the dual role of these intellectuals in connecting with the East and promoting Zionist aspirations. Hussein offers fresh insights into the role of scholarly practices in advancing new perspectives on the region and its peoples and forging a modern Zionist Hebrew identity.Illuminating the intricate and often contradictory engagement of Hebrew scholars with Arabo-Islamic culture, Hebrew Orientalism informs contemporary discussions of postcolonialism and settler colonialism and enriches our understanding of the historical dynamics between Jews and Arabs in Palestine. Mostafa Hussein is assistant professor of Jewish-Muslim studies at the Jean and Samuel Frankel Center for Judaic Studies at the University of Michigan. He is the editor (with Brahim El Guabli) of Remembering Jews in Maghrebi and Middle Eastern Media. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

In the decades before the establishment of a Jewish state in 1948, native and immigrant Jews in Palestine mediated between Jewish and Arab cultures while navigating their evolving identities as settler colonists. Hebrew Orientalism: Jewish Engagement with Arabo-Islamic Culture in Late Ottoman and British Palestine (Princeton UP, 2025) challenges the conventional view that Hebrew thinkers were dismissive of Arabo-Islamic culture, revealing how they both adopted and adapted elements of it that enhanced Zionist aims.Drawing on a wealth of sources ranging from Arabic medieval chronicles, travel narratives, and poetry to modern Hebrew geography and botany texts, Mostafa Hussein provides a nuanced understanding of Hebrew orientalism by focusing on the practical activities of Hebrew writers, such as recuperating the Jewish past in the East, constructing Jewish indigeneity, consolidating Jewish ties to Palestine's landscape, enhancing understanding of the Hebrew Bible, reviving Hebrew language, and undertaking translation projects. Through the lens of a diverse group of Jewish intellectuals—ranging from Palestine-born Sephardi/Oriental and Ashkenazi Jews to Eastern European immigrants—he unveils the complex realities of cultural exchange and knowledge production, highlighting the dual role of these intellectuals in connecting with the East and promoting Zionist aspirations. Hussein offers fresh insights into the role of scholarly practices in advancing new perspectives on the region and its peoples and forging a modern Zionist Hebrew identity.Illuminating the intricate and often contradictory engagement of Hebrew scholars with Arabo-Islamic culture, Hebrew Orientalism informs contemporary discussions of postcolonialism and settler colonialism and enriches our understanding of the historical dynamics between Jews and Arabs in Palestine. Mostafa Hussein is assistant professor of Jewish-Muslim studies at the Jean and Samuel Frankel Center for Judaic Studies at the University of Michigan. He is the editor (with Brahim El Guabli) of Remembering Jews in Maghrebi and Middle Eastern Media. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

In the decades before the establishment of a Jewish state in 1948, native and immigrant Jews in Palestine mediated between Jewish and Arab cultures while navigating their evolving identities as settler colonists. Hebrew Orientalism: Jewish Engagement with Arabo-Islamic Culture in Late Ottoman and British Palestine (Princeton UP, 2025) challenges the conventional view that Hebrew thinkers were dismissive of Arabo-Islamic culture, revealing how they both adopted and adapted elements of it that enhanced Zionist aims.Drawing on a wealth of sources ranging from Arabic medieval chronicles, travel narratives, and poetry to modern Hebrew geography and botany texts, Mostafa Hussein provides a nuanced understanding of Hebrew orientalism by focusing on the practical activities of Hebrew writers, such as recuperating the Jewish past in the East, constructing Jewish indigeneity, consolidating Jewish ties to Palestine's landscape, enhancing understanding of the Hebrew Bible, reviving Hebrew language, and undertaking translation projects. Through the lens of a diverse group of Jewish intellectuals—ranging from Palestine-born Sephardi/Oriental and Ashkenazi Jews to Eastern European immigrants—he unveils the complex realities of cultural exchange and knowledge production, highlighting the dual role of these intellectuals in connecting with the East and promoting Zionist aspirations. Hussein offers fresh insights into the role of scholarly practices in advancing new perspectives on the region and its peoples and forging a modern Zionist Hebrew identity.Illuminating the intricate and often contradictory engagement of Hebrew scholars with Arabo-Islamic culture, Hebrew Orientalism informs contemporary discussions of postcolonialism and settler colonialism and enriches our understanding of the historical dynamics between Jews and Arabs in Palestine. Mostafa Hussein is assistant professor of Jewish-Muslim studies at the Jean and Samuel Frankel Center for Judaic Studies at the University of Michigan. He is the editor (with Brahim El Guabli) of Remembering Jews in Maghrebi and Middle Eastern Media. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter.

Send us Fan MailWhat on earth are we to do with the troubling passages we come across in scripture? The Old Testament is especially rife with narratives and sentences that can make God sound cruel and unloving at times. I asked Dr. Sandra Richter, the Robert H. Gundry Chair of Biblical Studies at Westmont College in Santa Barbara, CA to discuss how sincere biblical readers can approach difficult passages with openness, curiosity, and faithfulness. DR. SANDRA RICHTER is the Robert H. Gundry Chair of Biblical Studies at Westmont College in Santa Barbara, California. She holds a Master's Degree from Gordon-Conwell Theological Seminary and her PhD in Hebrew Bible from Harvard University's Near Eastern Languages and Civilizations Department. She has taught at Asbury Theological Seminary, Wesley Biblical Seminary, and Wheaton College, and is a veteran of many years of leading student groups in field archaeology and historical geography in Israel.Her ambition? To make the real people and places of the Old Testament come alive for her students. She is recognized in the Church for her book, The Epic of Eden: A Christian Entry into the Old Testament (IVP Academic), and the Epic of Eden adult Bible Study series that has grown from that project. In the academy, she is known for her work in Deuteronomy and the Deuteronomistic History and the role of Mt. Ebal in the history of Israelite religion. She is also deeply invested in environmental theology (see Stewards of Eden), often addressing both lay and academic audiences on the topic. Her current research involves a forthcoming commentary on Deuteronomy with Eerdmans, a textbook for the introduction of the Old Testament with Zondervan, and a children's book on environmental theology. She is married to Steven Tsoukalas and has two (perfect) college-aged daughters.Thanks for listening to the Embodied Holiness Podcast.  We invite you to join the community on Facebook and Instagram @embodiedholiness. Embodied Holiness is a ministry of Parkway Heights United Methodist Church in Hattiesburg, MS. If you're in the Hattiesburg area and are looking for a church home, we'd love to meet you and welcome you to the family. You can find out more about Parkway Heights at our website. 

The 10 Commandments E6 — Shakespeare wrote in Romeo and Juliet, “What's in a name?” In the Bible, it turns out a lot, actually. The creator God Yahweh is the source of all life and good, so his name is the greatest name. But surprisingly, he attaches his name to Israel, a lowly nation of former slaves, and enters into a covenant with them. The covenant starts with a list of 10 commandments, or 10 words, and following these commandments will lead Israel to life and flourishing. In this episode, Tim and Jon discuss the 3rd Commandment, which is all about how Israel will carry Yahweh's name, or represent him to one another and the surrounding nations. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS What's in a Name? (0:00-16:40) Carrying, Bearing, and Representing (16:40-35:10) What Does “in Vain” Mean? (35:10-48:42) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES Find the related animated video for this episode here. Bearing YHWH's Name at Sinai: A Reexamination of the Name Command of the Decalogue by Carmen Joy Imes Listen to our podcast conversation with Dr. Carmen Imes on this same topic: “Taking God's Name in Vain?” Check out Tim's extensive collection of recommended books. SHOW MUSIC “Planted By The River” by Lofi Sunday feat. Jk Beatbook “New Mercies” by Lofi Sunday feat. PAINT WITH SOUND BibleProject theme song by TENTS  SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer, who also edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

This podcast gives a few examplesof how the Messenger Malach מַלְאַ֧ךְ in the Hebrew Bible represented or “was” the One  who Sent him See also, podcast #130 “Agency in the Bible: The Human Person Jesus “was” the Father”https://youtu.be/s8FqSysuUGY Theprinciple or practice of the מַלְאַ֧ךְ malach messenger, the one sent. Understanding the Messenger principle is crucial to understanding how many “persons” God is. TheMessenger principle, both as a concept and a reality, means that a person's messenger—theone sent—is regarded as the sender himself.  The proverbialHebrew statement about the Messenger Principle is “השליח שווה לשולחו”the one sent (a messenger) is equal to his sender.” The equality of the onesent to his sender is neither an equality of essence nor of individual one-to-oneidentity. Everyone understood that the messenger was not literally the sameperson nor the same being as the sender. Rather, the messenger was given thesender's full authority to speak and act on his behalf. The messenger carried authorityfrom the sender and was therefore to be regarded as the sender himself. Old Testament scholar John Walton highlights aspects of messenger/agency in the ZondervanIllustrated Bible Backgrounds Commentary when discussing the firstappearance of the angel (messenger) of Yahweh in Genesis 16 (to Hagar in thewilderness). Walton explains:In the ancient world direct communication between important parties was ararity. Diplomatic and political exchange usually required the use of anintermediary, a function that our ambassadors exercise today. The messenger whoserved as the intermediary was a fully vested representative of the partyhe represented. He spoke for that party and with the authority of thatparty. He was accorded the same treatment as that party wouldenjoy were he there in person. While this was standard protocol,there was no confusion about the person's identity (emphasis mine).[1] Judges11:12Jephthahsent messengers to the king of the sons of Ammon, saying,"What is between you and me, that you have come to me tofight against my land?"   וַיִּשְׁלַ֤ח יִפְתָּח֙ מַלְאָכִ֔ים אֶל־מֶ֥לֶךְ בְּנֵֽי־עַמּ֖וֹן לֵאמֹ֑רמַה־לִּ֣י וָלָ֔ךְ כִּֽי־בָ֥אתָ אֵלַ֖י לְהִלָּחֵ֥ם בְּאַרְצִֽי׃ 2 Kings3:7  (King Jehoram son of Ahaz after Ahabdied and Moab revolted)Then he(Jehoram) went and sent to Jehoshaphat king of Judah, saying, "Theking of Moab has rebelled against me. Will you go with me tofight against Moab?" And he said, "I will go up; I am as youare, my people as your people, my horses as yourhorses."   וַיֵּ֡לֶךְ וַיִּשְׁלַח֩אֶל־יְהוֹשָׁפָ֙ט מֶֽלֶךְ־יְהוּדָ֜ה לֵאמֹ֗ר מֶ֤לֶךְ מוֹאָב֙ פָּשַׁ֣ע בִּ֔יהֲתֵלֵ֥ךְ אִתִּ֛י אֶל־מוֹאָ֖ב לַמִּלְחָמָ֑ה וַיֹּ֣אמֶר אֶעֱלֶ֔הכָּמ֧וֹנִי כָמ֛וֹךָ כְּעַמִּ֥י כְעַמֶּ֖ךָ כְּסוּסַ֥י כְּסוּסֶֽיךָ׃ 1 Samuel 16:19Saul sent messengers to Jesse, and he said, "Send to meyour son David who is with the flock."    וַיִּשְׁלַ֥ח שָׁא֛וּל מַלְאָכִ֖יםאֶל־יִשָׁ֑י וַיֹּ֕אמֶר שִׁלְחָ֥ה אֵלַ֛י אֶת־דָּוִ֥ד בִּנְךָ֖ אֲשֶׁ֥רבַּצֹּֽאן׃ Isa7:10AndYHVH continued speaking to Ahaz, saying,   וַיּ֣וֹסֶף יְהוָ֔ה דַּבֵּ֥ר אֶל־אָחָ֖זלֵאמֹֽר׃  

In this episode of Hebrew Voices #243 - The Divine Name YHVH in Ancient Greek Manuscripts: Part 1, Nehemia welcomes Dr. Pavlos Vasileiadis (“Dr. Tetragrammaton”) to explore how God's name appears in ancient Greek translations of the Hebrew Bible. Together, … Continue reading → The post Hebrew Voices #243 – The Divine Name YHVH in Ancient Greek Manuscripts: Part 1 appeared first on Nehemia's Wall.

The 10 Commandments E5 — In the ancient world, gods (or elohim in Hebrew) were associated with transcendent forces of nature, and humans created statues (mostly of animals) to represent these forces, known as idols. But in Exodus 20:4-6, Yahweh forbids Israel from making idols of himself or any other spiritual being. Why? In this episode, Jon and Tim explore the 2nd Commandment to discover how idols diminish the identity of both God and humans. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS Recap and Setup for the 2nd Commandment (0:00-14:43) Biblical Words for Idols (14:43-29:25) Ancient Idols Represented as Animals (29:25-39:57) Why Are Idols Prohibited? (39:57-51:57) Be the Image (51:57-1:05:26) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES Find the related animated video for this episode here. For more on what it means for humans to be God's image, check out our “Image of God” video and podcast series. For conversations addressing generational consequences for sin from Exodus 20:5-6, check out our “Character of God” podcast series. The JPS Torah Commentary: Exodus by Nahum M. Sarna  Check out Tim's extensive collection of recommended books. SHOW MUSIC “Picnic” by Lofi Sunday feat. dannyfreeman  “Answered Prayers” by Lofi Sunday feat. PAINT WITH SOUND “Silver N Gold” by Lofi Sunday feat. Yoni Charis “Know My Name” by Lofi Sunday feat. Opto Music BibleProject theme song by TENTS  SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer, who also edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

The plain text of Genesis 1:1-2 show that the early chapters of Genesis aren't meant by the authors (or God) to be read as video camera footage, or what Answers in Genesis defines as "real history." This approach isn't supported by the text and rather than accept the Bible on its terms, forces unbiblical human terms onto it, forcing it to answer questions it was never intended to answer. This has caused us to miss the biblical meaning and purpose of the creation account, but even more concerning, they've been added onto the gospel of Jesus. This has caused many to throw out their faith altogether when they learn scientific and archeological facts later in life that contradict what they were raised in as the inerrant Word of God.  The choice doesn't have to be doubling down on extrabiblical concepts like humans riding dinosaurs and belief in fire-breathing dragons in order to keep the Bible "real history" or throwing the whole Bible (and faith) out as nonsense.    The UnFragmented Bible is a video podcast. Watch on:  Spotify: https://open.spotify.com/show/0QmopRSmuGXGz9zIcTMIJ6  YouTube: https://www.youtube.com/playlist?list=PL68DZtq1Lm90viLAG94CzzKrHGcz6_MAu    Show notes:  https://answersingenesis.org/dinosaurs/drawing-out-biblical-leviathan/   https://bibleproject.com/podcasts/series/ancient-cosmology/  The Bible Project Podcast Ancient Cosmology Series Ep. 1: Genesis 1 and the Origins of the Universe May 17, 2021    The Bible Project Podcast, How was the Hebrew Bible written? - May 19th, 2025 https://bibleproject.com/podcasts/how-was-hebrew-bible-written/   The Bible Project Podcast, The Paradigm Series - September 13th, 2021 https://bibleproject.com/podcasts/series/paradigm/    Support and interact:  www.patreon.com/noahfilipiak   

Welcome to Day 2841 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom – The Marcionism Heresy: When Jesus was Separated from Yahweh. Wisdom-Trek Podcast Script - Day 2841 Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2841 of our Trek.   The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Our current series of Theology Thursday lessons is written by theologian and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God's Word. John's lessons can be found on his website   theologyinfive.com.   Today's lesson is titled:  The Marcionism Heresy: When Jesus was Separated from Yahweh. In the second century, one of the earliest and most dangerous heresies in Church history took root. It was not a denial of Jesus's divinity, nor was it a misunderstanding of the resurrection. It was something far more subtle and insidious. Marcionism was an attempt to rewrite the very character of God by separating Jesus from the Old Testament and cutting Christianity off from its roots in Israel. This false teaching did not come from paganism. It came from within the Church, and it forced early believers to clarify what they believed about Scripture, salvation, and the God they worshiped. The first segment is: Marcion's Vision of Two Gods. Marcion of Sinope arrived in Rome around 140 AD. He was wealthy, persuasive, and deeply disturbed by what he saw as contradictions between the God of the Old Testament and the teachings of Jesus. In his view, the God of the Hebrew Scriptures was harsh, legalistic, and obsessed with justice and wrath. By contrast, Jesus preached love, forgiveness, and grace. Marcion could not reconcile these two visions. His solution was to claim that the God of the Old Testament was a different being entirely from the Father of Jesus Christ. In Marcion's theology, the Old Testament God was a lesser deity, a creator god who imprisoned people under law and punishment. Jesus, sent by a higher god of pure love, came to rescue humanity from this legalistic tyrant. As a result, Marcion rejected the entire Old Testament and attempted to create a new Christian canon. He kept only an edited version of the Gospel of Luke and ten of Paul's letters, removing any reference to the Hebrew Scriptures or to Jesus fulfilling the Law and the Prophets. This was not just a matter of preference. It was a full rejection of the Jewish roots of the Christian faith, and with it, a rejection of the unity of God's revelation. It fractured the biblical story into competing narratives and turned Jesus into a stranger to Israel rather than her promised Messiah. The Second Segment is: The Church Responds The early Church recognized that Marcionism was not a minor mistake but a full-blown heresy. Church Fathers like Tertullian, Irenaeus, and Justin Martyr wrote extensive refutations. They understood that Marcion's teachings struck at the very heart of Christianity. If Jesus was not the fulfillment of Yahweh's promises to Israel, then the gospel had no foundation. Tertullian famously responded in his work Against Marcion, arguing that the God of Jesus and the God of the Old Testament are one and the same. Jesus did not come to destroy the Law and the Prophets, but to fulfill them. The gospel is not a rejection of Israel's Scriptures but their climax. The justice and mercy of God are not at odds. They are united perfectly in Christ, whose mission is unintelligible apart from the covenant story that began in Genesis. The Church's rejection of Marcionism also had another important consequence. It pushed early Christian leaders to define more clearly which writings were authoritative. Marcion had tried to create his own canon, so the Church responded by affirming the full body of Scripture, both Old and New Testaments. The process of canonization did not begin with Constantine or centuries of debate. It was driven, in part, by the need to defend the faith from distortions like Marcionism and protect the integrity of the gospel message. The third segment is: Jesus Is Not a New God. At the core of Marcion's error was a failure to understand who Jesus is. Jesus is not a new god with a different character than Yahweh. He is Yahweh in the flesh. Every act of grace and healing in the gospels reflects the same God who rescued Israel from Egypt, gave the Law at Sinai, and promised restoration through the prophets. Jesus did not come to save us from the Old Testament God. He came as the embodiment of that God's covenant love. When Jesus calmed the sea, He acted like the storm-tamer of Psalm 107. When He fed the multitudes, He echoed the provision of manna in the wilderness. When He declared the year of the Lord's favor, He was announcing the arrival of Jubilee, rooted in Leviticus. The New Testament makes sense only when read as the fulfillment of the Old. This does not mean that the Father and the Son are the same person. Christianity affirms the Trinity, meaning there is one God who exists in three persons: Father, Son, and Holy Spirit. When we say that Jesus is Yahweh, we are affirming that He shares in the same divine identity and essence, not that He replaces or is identical to the Father. The New Testament presents Jesus as distinct from the Father while also fully and truly God, working in perfect unity with Him. Paul, whom Marcion admired, did not reject the Old Testament. He quoted it constantly. He called the Law holy, righteous, and good. He described the Scriptures as pointing to Christ. When he wrote that all Scripture is God-breathed, he was speaking about what we call the Old Testament. Paul's gospel was not detached from the Hebrew Bible. It was built on it, saturated with its symbols, promises, and patterns. The Fourth Segment is: The Old Heresy in New Clothes. Although Marcion was eventually excommunicated and his teachings denounced, his ideas never fully disappeared. They have resurfaced in every generation under new names and new justifications. Whenever a preacher says that the Old Testament no longer matters, Marcionism is speaking again. When someone claims the God of the Old Testament was cruel but Jesus is kind, that is the same heresy in softer tones. When Christians speak as if Israel was completely replaced by the Church and God's promises to the Jewish people are obsolete, they echo Marcion's contempt for the Scriptures Jesus Himself read, taught, and fulfilled. Some modern pastors have openly stated that Christians need to “unhitch” their faith from the Old Testament. They may mean well, often trying to make the faith more accessible, but the result is a gospel with no roots, a Jesus with no backstory, and a Christianity that forgets who Yahweh is. It is not a small shift in emphasis. It is a return to a condemned error. The Fifth segment is: The Danger of Disconnection. What made Marcionism so dangerous was that it offered a version of Christianity that seemed easier to accept. No wrath. No judgment. But in severing Jesus from Yahweh, Marcion also severed Jesus from His mission, His identity, and His authority. A Jesus who is not Yahweh cannot save. A gospel without the Law and the Prophets is no gospel at all. The biblical story begins in Genesis, not Matthew. The covenant made with Abraham is the foundation of the promise fulfilled in Christ. The God who speaks from the burning bush is the same One who says, “Before Abraham was, I am.” To follow Jesus is to follow the God of Israel. To know Christ is to know Yahweh. We must never pit one part of the Bible against another. The story is one. The Author is one. And He does not change. In Conclusion. Marcionism was not just a theological mistake. It was a direct challenge to the identity of God, the authority of Scripture, and the unity of the gospel. By trying to divide Jesus from Yahweh, it created a false Christ and a false message of salvation. The early Church rightly recognized it as heresy, and its legacy serves as a warning for every generation. The temptation to simplify Christianity by cutting ties with the Old Testament still exists today. But a faith without roots will wither. The God of Israel is the God revealed in Jesus Christ. The Law, the Prophets, and the Writings all point to Him. Rejecting them means rejecting the very story that gives the gospel its meaning. If we want to proclaim the true Jesus, we must know the God who spoke at Sinai, who walked with Abraham, who judged Pharaoh, who promised a new covenant, and who came in the flesh to fulfill every word He had spoken. The Church cannot afford to forget that Jesus is Yahweh. Marcionism was wrong then, and its modern echoes are just as dangerous...

The 10 Commandments E4 — Before Yahweh gives the 10 Commandments to Israel, he reminds them that he is the God who liberated them from slavery and is entering into a covenant with them. So how does this connect with the first commandment, “You will have no other gods before me”? And what does that even mean? In this episode, Jon and Tim walk through the 1st Commandment, exploring how a command about ultimate allegiance can keep the newly liberated people of Israel (and us) free. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS Recap and the Scene When God Gives the 10 Commandments (0:00-12:38) “Before My Face” (12:38-24:09) The Meaning of “No Other Elohim” (24:09-33:11) Allegiance That Leads to Life (33:11-41:21) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES Find the related animated video for this episode here. Check out Tim's extensive collection of recommended books. SHOW MUSIC “Coffee Crash” by Lofi Sunday feat. Me & The Boys “Stillness” by Lofi Sunday feat. dannyfreeman “Faith (Mustard Seed)” by Lofi Sunday feat. Zairis Téjion BibleProject theme song by TENTS SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

The 10 Commandments E3 — What's the purpose of God's commands early in the biblical story? Following the Eden story in Genesis, a pattern develops of God issuing commands that preserve life and release blessing. But the challenge is that often the commands first look like death before they're revealed to be a pathway to life. In this episode, Jon and Tim explore commands given to Noah and Abraham, discovering the good that comes when humans trust and obey God's words. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS God Commands Noah to Build the Ark (0:00-17:49) Abraham's Inconsistent but Ultimate Obedience (17:49-42:06) Setup in Exodus for the 10 Commandments (42:06-56:26) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. REFERENCED RESOURCES “What's the Deal With Babylon?” from The Day of the Lord series “The Biggest, Baddest City in the Bible” from The City series Check out Tim's extensive collection of recommended books. SHOW MUSIC “Redeemer” by Lofi Sunday feat. Cassidy Godwin “milk & honey.” by Lofi Sunday feat. PAINT WITH SOUND BibleProject theme song by TENTS SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer, who also edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Today, on Karl and Crew, we continued our weekly theme, “Holy Week,” with Dr. Michael Rydelnik, Dr. James Coakley, and Todd Nettleton. Dr. Michael Rydelnik joined us to discuss how Jesus is the Passover Lamb and why we must reconnect Easter to its roots in Passover and the story of redemption. Dr. Rydelnik is Professor Emeritus of Jewish Studies and Bible at Moody Bible Institute and host of Open Line on Moody Radio. A Bible teacher specializing in the Hebrew Bible, the Jewish people, Israel, and biblical prophecy, he is also the author of “50 Most Important Bible Questions,” “The Messianic Hope,” and “How Should Christians Think About Israel?” Dr. James Coakley joined us to discuss how studying Scripture more deeply reveals God’s intentional work and how Jesus is in control, even in the details of Holy Week. Dr. Coakley is Professor of Bible in the Bible and Theology Department at Moody Bible Institute, where he received the Faculty Citation Award in 2025. He is also a current elder at 180 Chicago Church and a former senior pastor. He is the author of “14 Fresh Ways to Enjoy the Bible,” a Christianity Today 2024 Book Award winner, and a regular writer for Today in the Word. Todd Nettleton joined us to share what Holy Week is like for persecuted Christians around the world. Todd Nettleton is Vice President of Message for The Voice of the Martyrs-USA and host of The Voice of the Martyrs Radio, a ministry serving persecuted Christians around the world. During more than 25 years with VOM, he has interviewed hundreds of persecuted Christians in more than 30 nations. He is also the author of “When Faith Is Forbidden.” You can hear the highlights of today’s program on the Karl and Crew Showcast. If you're looking to hear a particular segment from the show, look at the following time stamps:Dr. Michael Rydelnik’s Interview [ 07:09 ]Todd Nettleton’s Interview [ 28:49 ]Dr. James Coakley’s Interview [ 40:26 ]Ally's Jokes [ 53:15 ]Donate to Moody Radio: http://moodyradio.org/donateto/morningshowSee omnystudio.com/listener for privacy information.

What is the contribution of Judaism and the Hebrew Bible to Western concept of liberty? How did the Hebrew Bible influence Western concepts of law in particular? And how did the experience of Israel and the main characters in Israel's history impact the American founders? We'll answer these questions and more with our guest Rabbi Stuart Halpern around his book, The Jewish Roots of American Liberty. Dr. Stuart Halpern is Senior Adviser to the Provost of Yeshiva University and Deputy Director of Y.U.'s Straus Center for Torah and Western Thought. His books include The Promise of Liberty: A Passover Haggada, which examines the Exodus story's impact on the United States, Esther in America, Gleanings: Reflections on Ruth and Proclaim Liberty Throughout the Land: The Hebrew Bible in the United States. ==========Think Biblically: Conversations on Faith and Culture is a podcast from Talbot School of Theology at Biola University, which offers degrees both online and on campus in Southern California.   Find all episodes of Think Biblically at: https://www.biola.edu/think-biblically.   To submit comments, ask questions, or make suggestions on issues you'd like us to cover or guests you'd like us to have on the podcast, email us at thinkbiblically@biola.edu.  

In this episode of Timeless Wisdom, Dennis Prager delves into the story of Abraham's near-sacrifice of Isaac, exploring the complexities of faith and obedience. He examines the biblical account, highlighting the importance of understanding the different names of God and the implications of Abraham's actions. Dennis also discusses the themes of sacrifice, faith, and the relationship between parents and children, raising thought-provoking questions about the nature of God and the human experience. This episode offers a nuanced and insightful look at one of the most pivotal stories in the Hebrew Bible.See omnystudio.com/listener for privacy information.

If you've listened to this show for any amount of time, you know what the Septuagint is (if you haven't, don't worry- it's just the Greek translation of the Hebrew Bible). But do you know where that name came from? Or the legend of its creation? This episode, we're diving deep into the lore of this very important document, and yes- there is LORE! The most important of which is a very long letter from a man calling himself Aristeas, which tells a fascinating (and spurious) tale of the Septuagint's origin. What do we know about this letter? And how much credence should we give it? Then, we're diving into that elaborate system of laws and rules known as the Covenant Code. Specifically, the part where we learn how the ancient Israelites were supposed to handle an ownership dispute. What does it mean when it says they were supposed to "come before God" to decide the case? How were they supposed to do that? How was it decided? What if it didn't work??? ---- For early access to an ad-free version of every episode of Data Over Dogma, exclusive content, and the opportunity to support our work, please consider becoming a monthly patron at: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.patreon.com/DataOverDogma⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠      Follow us on the various social media places: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.facebook.com/DataOverDogmaPod⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.twitter.com/data_over_dogma⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Have you ordered Dan McClellan's New York Times bestselling book ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Bible Says So⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ yet??? Learn more about your ad choices. Visit megaphone.fm/adchoices

Join us at our Palm Sunday walk. For details go to https://www.facebook.com/events/1567692857885760/ We would also love for you to experience The Redeemer with Jenny Oaks Baker. Go to jennyoaksbaker.com to learn more. Also, you can learn more about the cruise where we discuss the covenant at https://restorationtravels.com/nec-cruise/ In this episode Kerry and Brad Wilcox explore the beginning of the Exodus story. They especially look at the amazing story of the midwives and Moses' mother and sister and how these stories teach about women and God's deliverance and creation imagery and the name of Moses. They also look at the meaning of God remembering His covenant with Israel. Afterwards Kerry introduces us to Moses the way the text introduces us to Moses, and helps us think through some of the surprising stories about Moses at the beginning of the story. Then Kerry and Andrew Skinner explore many elements of the beginning of the Exodus story. They especially investigate the meaning of the name I AM that I AM, and what it teaches us about Christ. They discuss some of the symbols in the story. They especially look into what we can learn about Christ by learning about Moses. After this Paul Hoskisson joins Kerry to look into the meaning of the verse that speaks about whether or not Jehovah was known by His name Jehovah before Moses. This includes a discussion of the meaning of names in the Hebrew Bible. We are grateful for our executive producers, P. Franzen, J. Parke, D. Watson, B. Van Blerkom, the Dawsons, M. Cannon, M. Rosema, B. Fisher, J. Beardall, D. Anderson, M. Zitar, J. Edwards, A. Dixon, and H. Umphlett, and for all our generous and loyal donors. We are also very grateful for all our Patreon members. We are so thankful for Beehive Broadcast for producing the podcast and for Rich Nicholls, who composed and plays the music for the podcast.

Psalms 1 & 2 E4 — The New Testament authors make both subtle and direct claims to Jesus' divinity, almost exclusively by referencing Israel's Scriptures. In Psalm 2, one of the most quoted passages from the Hebrew Bible, Yahweh responds to the conspiring, violent nations by installing a king (whom he calls his Son) in Israel. Jesus and the apostles frequently use Psalm 2 language to describe Jesus' divine identity and unique relationship to God the Father. In this episode, Jon and Tim explore these references in Jesus' baptism, transfiguration, and resurrection, while also considering how the Son of God shares his royal identity with his followers. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS Recap and Setup for the New Testament (0:00-9:23) Psalm 2 in Jesus' Baptism (9:23-23:46) Psalm 2 in Jesus' Transfiguration (23:46-40:24) Psalm 2 in Acts and Romans (40:24-59:50) Psalm 2 in Revelation (59:50-1:15:05) PSALMS 1 & 2 BIBLEPROJECT TRANSLATION View our full translation of Psalms 1 & 2. REFERENCED RESOURCES The Birth of the Trinity: Jesus, God, and Spirit in New Testament and Early Christian Interpretations of the Old Testament by Matthew W. Bates Check out Tim's extensive collection of recommended books here. SHOW MUSIC “Spark” by Tesk “Jasmine” by King I Divine “Lounge” by Leavv & Nuncc “Filao” by Kissamilé BibleProject theme song by TENTS  SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer, who also edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie.  Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

One of the real challenges of studying the Hebrew Bible is figuring out how to make sense of stories of divine violence—where a God of love seems hard to find. These passages raise real questions about the nature of God and what it means for us as we try to live faithfully.Our guest today is Riley Risto, director of Latter-day Peace Studies, who joined the Church after a powerful mystical experience while praying about the Book of Mormon, an experience that centered his faith on Jesus and shaped his lifelong effort to take Christ's teachings seriously in a world—and a Bible—full of violence and conflict.In this episode, Riley invites us to engage scripture through what's often called a cruciform lens—the idea that, if Jesus gives us the clearest picture of who God is, then his life and teachings should shape how we understand every Bible story. Instead of letting the most troubling passages define our image of God, we begin with Christ and the cross and allow his life—and his radical call to love our enemies—to guide the way we wrestle with the rest.Along the way we explore what René Girard's work on scapegoating might reveal about violence in scripture, what it might really mean to “take the Lord's name in vain,” and what a Christ-centered reading could mean about justice.Underneath it all is the conviction that we're not meant to be casual observers of scripture, but participants—trusting that honest wrestling can refine our faith and discipleship. For us, this cruciform lens has sparked new curiosity and breathed new life into our scripture study this year, and we're excited to share it with you.If conversations like this are resonating with you, we'd love to invite you to explore more of the work we're doing at Faith Matters. One podcast you might especially enjoy is Proclaim Peace, a joint project from Faith Matters and Mormon Women for Ethical Government.Hosted by Jennifer Thomas and Patrick Mason, Proclaim Peace explores what it might look like to read scripture through a lens of peace—and how those teachings can shape the way we live, engage conflict, and show up in the world.If this episode sparked something for you, we invite you to subscribe to Proclaim Peace on Apple Podcasts, Spotify, or wherever you listen to podcasts. We think you'll really appreciate the thoughtful conversations happening there.Become a Friend of Faith Matters or a paid Wayfare subscriber by March 31 to get Issue 7 in the mail! 

Psalms 1 & 2 E3 — So far in this short series, we've looked individually at Psalm 1 and Psalm 2. Now we'll look at them side by side. The art of meditating on Scripture involves appreciating every single paragraph, poem, and story, but then also considering what comes before and after, because the biblical authors put everything in this order for a reason! Looking at Psalms 1 and 2 next to each other we find many overlapping words and ideas, so reading both together is crucial for understanding each one individually. In this episode, Jon and Tim explore all the connections, not only between Psalms 1 and 2, but also between these psalms and many other places in the Hebrew Bible. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS Setup for Reading Psalm 1 and 2 Together (0:00-9:05) Connections in the First and Second Stanzas (9:05-30:36) Connections in the Third Stanza (30:36-41:15) Psalm 1 and 2 in the Hebrew Bible (41:15-1:02:29) REFERENCED RESOURCES Psalms Overview video and poster Check out Tim's extensive collection of recommended books here. SHOW MUSIC “Sparks” by ØDYSSEE & Lazlow “Green Tea” by Toonorth “Bloom” by Sweeps & luv pug BibleProject theme song by TENTS  SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer, who also edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Psalms 1 & 2 E2 — Psalm 2 presents a crisis perpetuated by a long line of corrupt empires in the ancient Near East. Every one of these empires makes a practice of conquering, murdering, raping, and pillaging across the known world, while ancient Israel is just one small nation conquered and occupied again and again. So how do Yahweh and his anointed king respond to this injustice? Surprisingly, a lot like how the evil imperial rulers do: with mocking laughter, hot anger, and by smashing them like pottery! But why? In this episode, Jon and Tim explore Psalm 2 as a minority report from an oppressed, ancient people group and an intentionally provocative portrait of God within the broader context of the Hebrew Bible.  FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS Why Do the Nations Rage? (0:00-22:47) Yahweh's Laughter and Decree (22:47-39:28) A Warning for the Kings (39:28-55:26) REFERENCED RESOURCES Check out Tim's extensive collection of recommended books here. SHOW MUSIC “Pivot” by Styles Davis & Venuz Beats “Hypha” by invention_ BibleProject theme song by TENTS  SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer, who also edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Psalms 1 & 2 E1 — The Psalms scroll—Israel's ancient hymn book—has deeply shaped the worship and prayers of millions of people over several millennia. The first two psalms work together as a unified introduction to the whole collection. Psalm 1 starts with the phrase “How good is life for the man who…” or in most English translations, “Blessed is the man who…” We then find a list of activities to avoid and an instruction to practice daily Scripture meditation. So how does this way of living lead to “the good life”? And what happens to those who follow it—and to those who don't? In this episode, Jon and Tim start a short series in Psalms 1 and 2 by first meditating on Psalm 1.FULL SHOW NOTESFor chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode.CHAPTERSThe Path of Tragedy (0:00-21:35)Becoming Like a Tree (21:35-40:40)Standing in the Judgment (40:40-1:06:14)OFFICIAL EPISODE TRANSCRIPTView this episode's official transcript.REFERENCED RESOURCESThe Hebrew Bible: A Translation with Commentary by Robert AlterCheck out Tim's extensive collection of recommended books here.SHOW MUSIC“Growing Season” by Gas Lab & Guillaume Muschalle“New Dae” by El Train & G MillsBibleProject theme song by TENTS SHOW CREDITSProduction of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer, who also edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie.  Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.