Podcasts about second temple jewish

How the Bible Was Formed E1 — If you've ever compared a Protestant Bible to a Catholic Bible, you may notice some additional books in the Catholic Bible, such as Tobit, Judith, 1 and 2 Maccabees, etc. These books, called the Deuterocanon by Catholics and the Apocrypha by Protestants, are Jewish Literature from the period after the Babylonian exile but before the time of Jesus. The Jewish people were back in the land, being ruled by Syria and other empires descended from Alexander the Great. As they read the Hebrew Bible, they created many new literary works, reflecting on stories in Scripture and what was happening in their own day. So how do we understand the status and value of these books when compared to the Hebrew Bible and New Testament? In this episode, Jon and Tim explore the background, history, and content of this Second-Temple Jewish literature.CHAPTERSMultiple Bibles on the Shelf (00:00-21:10)History of the Protestant Apocrypha (21:10-34:35)How Jesus and the Apostles Engaged With These Books (34:35-43:05)Why We're Talking About the Deuterocanon/Apocrypha (43:05-57:36)OFFICIAL EPISODE TRANSCRIPTView this episode's official transcript.REFERENCED RESOURCESThe Old Testament Pseudepigrapha by James H. CharlesworthOld Testament Pseudepigrapha: More Noncanonical Scriptures, edited by Richard Bauckham, James Davila, Alex PanayotovYou can view annotations for this episode—plus our entire library of videos, podcasts, articles, and classes—in the BibleProject app, available for Android and iOS.Check out Tim's extensive collection of recommended books here.SHOW MUSIC“Pure Joy ft. John Lee” by Lofi Sunday“Chillbop ft. Me & The Boys” by Lofi Sunday“Answered Prayers ft. PAINT WITH SOUND” by Lofi SundayBibleProject theme song by TENTSSHOW CREDITSProduction of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer, who edited today's episode and also provided the sound design and mix. JB Witty does our show notes, and Hannah Woo provides the annotations for our app. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Powered and distributed by Simplecast.

Ever read the Bogomil Bible? If not, you might still be interested in the place of Azazel in apocrypha. Continuing their series on Second Temple Jewish texts, Fr. Stephen and Fr. Andrew read the Apocalypse of Abraham.

This podcast episode explores the Book of Jubilees, a 2nd-century BCE retelling of Genesis and early Exodus, through the lens of Syriac Christianity. The episode highlights the Syriac language's importance as a bridge between Second Temple Jewish thought and early Christian interpretations, noting the preservation of Jewish traditions within Christian frameworks. Thematic overlaps between Jubilees and Syriac thought are examined, focusing on angelic mediation, Sabbath observance, and covenantal identity. Evidence of Jubilees' influence on Syriac Christianity is discussed, including manuscript fragments and thematic similarities with other Syriac texts like the Book of Enoch. Finally, the episode emphasizes the significance of understanding diverse early biblical interpretations and the impact of cultural and linguistic contexts on scriptural understanding. For more online courses : www.twinsbiblicalacademy.com

In this episode, Dr. Jesse Nickel discusses his latest book, A Revolutionary Jesus: Violence and Peacemaking in the Kingdom of God, which examines Jesus's perspective on violence and its implications for his followers. We explore how Jesus's teachings and actions present a vision of God's reign defined by peace, contrasting with the eschatological violence prevalent in Second Temple Jewish expectations. Jesse also shares insights into how this understanding challenges contemporary Christian praxis and the church's role in peacemaking today. Thanks for listening!Follow us on Facebook, Instagram, and Youtube.To learn more about our summer programs visit:https://www.regent-college.edu/summerSubscribe to our newsletter to hear all about Regent College:https://www.regent-college.edu/about-us/subscribe

Thomas Farrar argues against Edward Fudge's case for annihilationism from the Hebrew Bible and Second Temple Jewish literature. 

Continuing their series on Second Temple Jewish apocrypha in this pre-recorded episode, Fr. Stephen and Fr. Andrew read two texts about the apocalyptic visions of prophets -- the Ascension of Isaiah and the Assumption of Moses.

Continuing their series on Second Temple Jewish apocrypha in this pre-recorded episode, Fr. Stephen and Fr. Andrew read two texts about the apocalyptic visions of prophets -- the Ascension of Isaiah and the Assumption of Moses.

The Apocalyptic Paul Booth is a series of episodes dedicated to apocalyptic readings of the apostle Paul's letters. Interviews situate Pauline apocalyptic—a stream of similar interpretations of Paul's writings originating in the work of exegetes like Rudolf Bultmann and Ernst Käsemann—among other interpretations (the Old and New Paul readings, for instance) as well as among Second Temple Jewish apocalyptic literature. On this episode, I talk with Dr. Susan Grove Eastman, Associate Research Professor Emeritus of New Testament at Duke Divinity School, as well as an Episcopal priest with two decades of pastoral experience. Dr. Eastman is the author of numerous books on Paul, most recently including Recovering Paul's Mother Tongue: Language and Theology in Galatians (2nd ed., Cascade, 2022), (forthcoming, Cascade, 2023), and the forthcoming Interpretation commentary on Romans. CONNECT: Website: https://wipfandstock.com/ Twitter: https://twitter.com/wipfandstock Facebook: https://www.facebook.com/wipfandstock Instagram: https://www.instagram.com/wipfandstock/ PODCAST LINKS: Water Ave. Coffee (Portland, OR): ⁠https://wateravenuecoffee.com/⁠ SOURCES MENTIONED: Davies, Jamie. The Apocalyptic Paul: Retrospect and Prospect. Davis, Joshua B., and Douglas Harink. Apocalyptic and the Future of Theology: With and Beyond J. Louis Martyn. De Boer, Martinus. Paul, Theologian of God's Apocalypse: Essays on Paul and Apocalyptic. Grove Eastman, Susan. Paul and the Person: Reframing Paul's Anthropology. ———. Recovering Paul's Mother Tongue: Language and Theology in Galatians. 2nd ed. Jervis, L. Ann. Paul and Time: Life in the Temporality of Christ. Linebaugh, Jonathan A. The Word of the Cross: Reading Paul. Martyn, J. Louis. Galatians. OUTLINE: (02:18) – Ethiopian coffee, Keurig coffee (03:45) – Three ways of construing the Apocalyptic Paul (07:54) – Cosmological scope (09:36) – Pauline apocalyptic and other biblical apocalyptic (12:18) – Major historic figures: Kasemann, Barth, Martyn, Beker (15:25) – The influence of Lou (and Dorothy) Martyn and Käsemann (18:13) – Zooming out from the individual to the cosmological (22:21) – Pauline apocalyptic's blind spots: dichotomous thinking (28:37) – Paul and human transformation (33:12) – Paul and the life of the church (39:20) – “Invasion” vs. “incarnation” (43:39) – Contemporary figures: Davies, Jervis, Bowens, Harink (46:31) – Where to start (49:39) – Recovering Paul's Mother Tongue, 2nd ed. (54:18) – Forthcoming: Oneself in Another

GENTILE REVIVAL BEGINS - AD 41 Acts 11:19-26 - 19 Now those who were scattered because of the persecution that arose over Stephen (AD 34-5) traveled as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except Jews. 20 But there were some of them, men of Cyprus and Cyrene, who on coming to Antioch spoke to the Hellenists also, preaching the Lord Jesus. 21 And the hand of the Lord was with them, and a great number who believed turned to the Lord. 22 The report of this came to the ears of the church in Jerusalem, and they sent Barnabas to Antioch. 23 When he came and saw the grace of God, he was glad, and he exhorted them all to remain faithful to the Lord with steadfast purpose, 24 for he was a good man, full of the Holy Spirit and of faith. And a great many people were added to the Lord. 25 So Barnabas went to Tarsus to look for Saul, 26 and when he had found him, he brought him to Antioch. For a whole year they met with the church (where?) and taught a great many people. And in Antioch the disciples were first called Christians. **God's Intention of the New Covenant = Jews & Gentiles**THE NEW COVENANT'S INTENTION - ONE NEW HOUSE/MAN•AD 41 – Still “speaking the word to no one except Jews” (Acts 11:19) – 11 years AFTER Pentecost!!! •A new name emerges – “Christian” – a new era/day, the full intent of Messiah's mission, in a new city (Antioch – center of “CHRISTIAN-ity”)•WHY PAUL? former Pharisee who had been “un-pharisee-ized”) – would have had his “leaven” removed. 3 years in “Damascus” (Essenes)Prophecy found amongst the Dead Sea ScrollTestament of Benjamin - “I will no longer be called a ravening wolf on account of your ravages, but a worker of the Lord, distributing food to them that work what is good. One will rise up from my seed in the latter times, beloved of the Lord, hearing His voice on the earth, enlightening with new knowledge all the Gentiles, bursting in on Israel for salvation with the light of knowledge, and tearing it away from them like a wolf, and giving it to the synagogue of the Gentiles. Until the consummation of the ages, he will be in the synagogues of the Gentiles, and among their rulers, as a strain of music in the mouth of all; and he will be inscribed in the holy books, both his work and his word, and he will be a chosen one of God forever; and because of him my father Jacob instructed me, saying, ‘He will fill up that which lacks from your tribe.'”  Paul learned of his “Prophetic destiny” - Life & Ministry, Writings = Scripture, Gentile MissionTribe of Benjamin (Phil 3:5)/ “Apostle of the Gentiles” (Rom. 11:13; 1 Tim. 2:7; 2 Tim. 1:11) - His Epistles – expound the new law, the Law of Christ (Galatians 6:2 – “…so fulfill the Law of Christ) = the Law of the New Covenant. Ephesians 2:12-21 - 11 Therefore remember that at one time you Gentiles in the flesh, called “the uncircumcision” by what is called the circumcision, which is made in the flesh by hands— 12 remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. 13 But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. 14 For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility 15 by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, 16 and might reconcile us both to God in one body through the cross, thereby killing the hostility. 17 And he came and preached peace to you who were far off and peace to those who were near. 18 For through him we both have access in one Spirit to the Father. 19 So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, 20 built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, 21 in whom the whole structure, being joined together, grows into a holy temple in the Lord. 22 In him you also are being built together into a dwelling place for God by the Spirit.NEW COVENANT'S INTENTION (continued) - UNDOING the Effects of the Tower of Babel and the 3rd Angelic FallGenesis 11:1-9 – Tower of Babel incident, God's judgment = disinheriting the nations (i.e. the Gentiles) - disinherited/divorces the nations (before this God was in covenant w/ ALL of Noah's descendants (Gen 9:1) – God's judgment. Gen 12 – calls Abram OUT OF MESOPOTAMIA.3RD ANGELIC FALL – the Fall of Sons of God put over the Nations  – (Deut. 32/Psalm 82) Deuteronomy 32:8–9 - When the Most High gave to the nations their inheritance, when He divided mankind, He fixed the borders of the peoples according to the number of the sons of God/angels of God. 9 - But the LORD's portion is his people, Jacob his allotted heritage.“Deuteronomy 32:8–9 informs us that the act of judgment enacted on humanity at Babel resulted not only in dividing and scattering them but assigning them to members of Yahweh's heavenly host-council.”“In terms of a human perspective, while Yahweh's judgment was harsh, it was not final. When God chose to raise up a new human family (Israel) in the wake of Babel, he left room for the salvation of the forsaken nations in his covenant with Abram. It would be through Abram's descendants that all the nations of the earth would be blessed (Gen 12:1–3). The promise would, of course, be fulfilled in Christ (Gal 3:16: “Now the promises were made to Abraham and to his offspring. It does not say, ‘And to off-springs,' referring to many, but referring to one, ‘And to your offspring,' who is Christ”). Prior to the coming of the Promised One, gentiles had to join themselves to Israel (i.e. proselytes/circumcision), forsaking other gods, to be in right relationship to the true God. Israel was to be a kingdom of priests bearing witness to the goodness of life with Yahweh as their God, but there was no overt attempt to evangelize the inhabitants of the nations. They were under judgment.” NEW COVENANT'S INTENTION - Dealing with the 3rd Angelic Fall Psalm 82:1-6, 8 – the corruption of those Gods! (Describes their fall!)1 God [elohim] has taken his place/stands in the divine council; in the midst of the gods [elohim] he holds judgment: 2 “How long will you judge unjustly and show partiality to the wicked? Selah 3 Give justice to the weak and the fatherless; maintain the right of the afflicted and the destitute. 4 Rescue the weak and the needy; deliver them from the hand of the wicked.” 5 They have neither knowledge nor understanding, they walk about in darkness; all the foundations of the earth are shaken. 6 I said, “You are gods [elohim], sons of the Most High [beney elyon], all of you;  7 nevertheless, like men you shall die, and fall like any prince.”  8 Arise, O God, judge the earth; for you shall inherit all the nations! (Through Messiah!)+Commentary - “The gods charged with the rule of the nations became corrupt administrators and, in so doing, sowed chaos in the heavenly realm as well. Yahweh created a world characterized by righteousness (ṣedāqâ) and well-being (šālôm). In Psalm 82, “The gods are condemned to death for their failure to carry out justice in the human realm.…”The concept that the nations of the world were allotted to lesser gods as a punishment at Babel and that those gods sowed chaos on earth and were hostile to Yahweh and his people can be seen in a variety of Second Temple [Jewish] texts.”God disinherited humanity (the Gentiles) at the Babel event, assigning the nations to ‘lesser gods' (angels/sons of God) who sowed chaos amongst their charge. “The notion that different nations were allotted to different gods or heavenly beings was widespread in the ancient world…The origin of this idea is to be sought in the ancient Near Eastern concept of the Divine Council.3 CHARACTERISTICS OF THE NEW COVENANT1. New Covenant – for who? Displaces the Old Covenant, obsolete (AD70 – End of Temple Judaism) – Why the Apostle Paul? Jeremiah 31:31-34 - 31 “…I will make a new covenant with the house of Israel and the house of Judah, 32 not like the covenant [Mosaic] that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke,…33 For this is the covenant that I will make with the house of Israel after those days,… (Why it took them so long to get the “gentile part” of the memo?)Ephesians 2:15 - 15 by abolishing the law of commandments expressed in ordinances – Now? Christ's commandments…“a new commandment I give you”Hebrews 8:13 - 13 In speaking of a new covenant, he makes the first one [Mosaic] obsolete. And what is becoming obsolete and growing old is ready to vanish away. (AD 70 approaching)Hebrews 9:9-10 - 9 According to this arrangement [the Mosaic Covenant], gifts and sacrifices are offered that cannot perfect the conscience of the worshiper, 10 but deal only with food and drink and various washings, regulations for the body imposed until the time of reformation.God thus shows that the ancient covenant [Mosaic] is temporary only, when He indicates its change. Also, when He promises that it will be followed by an eternal one [New Covenant]. …The epistle that we also allow to be the most decisive against Judaism, is that in which the apostle [Paul] instructs the Galatians. For we fully admit the abolition of the ancient Law. We hold that it actually proceeds from the dispensation of the Creator. ...Christ marks the period of the separation when He says, “The Law and the Prophets were until John.” [Lk. 16:16] He thus made the Baptist the boundary between the two dispensations of the old things that were then terminating and the new things that were then beginning.  Tertullian (AD 207)**Not Replacement Theology – “One New House (Man) under the Priesthood and Law of Christ” Theology**2. Reversing the Tower of Babel Judgment on mankind – from disinheritance to remarrying the nations (the Gentiles)! - Testimony - “God wants to put a ring on your finger”3. Disempowerment of those “gods” over the nations – = our empowerment - prayer, EVANGELISM - preaching the Gospel (setting captives free), exorcism, healing, gifts of the Spirit, discernment, enforcing their original (pre-fallen) mandate (justice, etc.)  - Where? in the 1st Heavens (on Earth)

The Apocalyptic Paul Booth is a series of episodes dedicated to apocalyptic readings of the apostle Paul's letters. Interviews situate Pauline apocalyptic—a stream of similar interpretations of Paul's writings originating in the work of exegetes like Rudolf Bultmann and Ernst Käsemann—among other interpretations (the Old and New Paul readings, for instance) as well as among Second Temple Jewish apocalyptic literature. Here we interview Douglas Harink, Professor Emeritus of Theology at The King's University in Edmonton, Alberta, whose main areas of interest are in Pauline studies and contemporary theology. His publications include Paul among the Postliberals: Pauline Theology beyond Christendom and Modernity (Wipf & Stock, 2013) and the edited volumes, Paul, Philosophy, and the Theolopolitical Vision: Critical Engagements with Agamben, Badiou, Zizek, and Others (Cascade, 2010) and (with Joshua Davis) Apocalyptic and the Future of Theology: With and Beyond J. Louis Martyn (Cascade, 2012). PODCAST LINKS: Dr. Harink's website: https://douglasharink.ca/ Dr. Harink's author page: https://wipfandstock.com/author/douglas-harink/    CONNECT: Website: https://wipfandstock.com/ Twitter: https://twitter.com/wipfandstock Facebook: https://www.facebook.com/wipfandstock Instagram: https://www.instagram.com/wipfandstock/   SOURCES MENTIONED: Agamben, Giorgio. The Time That Remains: A Commentary on the Letter to the Romans. Badiou, Alain. Saint Paul: The Foundation of Universalism. Barclay, John M. G. Paul and the Gift. Barth, Karl. Church Dogmatics. 14 vols. ———. The Epistle to the Romans. Beker, J. Christiaan. The Triumph of God: The Essence of Paul's Thought. Bowens, Lisa M. African American Readings of Paul: Reception, Resistance, and Transformation. Davies, Jamie. The Apocalyptic Paul: Retrospect and Prospect. Davis, Joshua B., and Douglas Harink. Apocalyptic and the Future of Theology: With and Beyond J. Louis Martyn. De Boer, Martinus C. Galatians. Eastman, Susan Grove. Paul and the Person: Reframing Paul's Anthropology. Harink, Douglas. Paul among the Postliberals: Pauline Theology Beyond Christendom and Modernity. ———. Resurrecting Justice: Reading Romans for the Life of the World. ———, ed. Paul, Philosophy, and the Theopolitical Vision: Critical Engagements with Agamben, Badiou, Žižek, and Others. Jervis, L. Ann. Paul and Time: Life in the Temporality of Christ. Martyn, J. Louis. Galatians. McKnight, Scot, et al., eds. Dictionary of Paul and His Letters: A Compendium of Contemporary Biblical Scholarship. Przywara, Erich. Analogia Entis: Metaphysics: Original Structure and Universal Rhythm. Sonderegger, Katherine. Systematic Theology. 2 vols.   OUTLINE: (02:18) – Starbucks coffee and (much better) craft coffee (05:20) – Apocalyptic Paul in a nutshell: Who rules the world? (08:32) – Tracking Pauline studies as a systematic theologian (by training) (09:46) – Why an apocalyptic reading of Paul? (14:40) – “Reveal/revelation” vs. “apocalypse” (18:53) – Major historic figures: Schweitzer, Bultmann, Käsemann, Beker, Martyn (26:28) – Pulling Pauline apocalyptic into theological territory (30:48) – . . . and on into philosophical territory: Badiou, Agamben, Žižek (36:42) – Kierkegaard: the radical claim God makes on our lives (38:47) – Catholic/Orthodox apocalyptic: O'Regan, Betz, Hart (45:36) – Reconciling Pauline apocalyptic and Paul within Judaism (49:45) – Barth and apocalyptic theology (50:58) – Bible commentaries written in an apocalyptic/theological mode (57:45) – Pauline apocalyptic's critique of salvation history (01:03:35) – Contemporary figures: Gaventa, Eastman, Barclay, de Boer, Brown, Bowens, Jervis, Davies (01:08:31) – Where to learn more about Harink's work

The Apocalyptic Paul Booth is a series of episodes dedicated to apocalyptic readings of the apostle Paul's letters. Interviews situate Pauline apocalyptic—a stream of similar interpretations of Paul's writings originating in the work of exegetes like Rudolf Bultmann and Ernst Käsemann—among other interpretations (the Old and New Paul readings, for instance) as well as among Second Temple Jewish apocalyptic literature. Here we interview Jamie Davies (PhD, St Andrews), Tutor of New Testament and Director of Research at Trinity College, Bristol (UK). His research largely concerns apocalyptic thought in the New Testament and other Second Temple Jewish and Christian literature, with a particular focus on the letters and theology of Paul. He is the author of Paul Among the Apocalypses (T&T Clark, 2016), The Apocalyptic Paul: Retrospect and Prospect (Cascade, 2022), and Reading Revelation: A Literary and Theological Commentary (Smyth & Helwys, in press 2023). COUPON CODE: *Use code “DAVIES23” for 40% off* Dr. Davies' book, The Apocalyptic Paul. (Good through 6/6/2023.)   PODCAST LINKS: Dr. Davies' Twitter: https://twitter.com/JamiePDavies Dr. Davies' academia.edu page: https://trinitycollegebristol.academia.edu/JamieDavies CONNECT: Website: https://wipfandstock.com/ Twitter: https://twitter.com/wipfandstock Facebook: https://www.facebook.com/wipfandstock Instagram: https://www.instagram.com/wipfandstock/   SOURCES MENTIONED: Blackwell, Ben C. Paul and the Apocalyptic Imagination. Bowens, Lisa M. African American Readings of Paul: Reception, Resistance, and Transformation. Davies, Jamie. The Apocalyptic Paul: Retrospect and Prospect. ———. Paul Among the Apocalypses?: An Evaluation of the ‘Apocalyptic Paul' in the Context of Jewish and Christian Apocalyptic Literature. Eastman, Susan Grove. Paul and the Person: Reframing Paul's Anthropology. Gaventa, Beverly Roberts. Apocalyptic Paul: Cosmos and Anthropos in Romans 5–8. Hart, David Bentley. Tradition and Apocalypse: An Essay on the Future of Christian Belief. Käsemann, Ernst. The Testament of Jesus: A Study of the Gospel of John in the Light of Chapter 17. Martyn, J. Louis. The Gospel of John in Christian History: Seven Glimpses into the Johannine Community. ———. History and Theology in the Fourth Gospel. O'Regan, Cyril. “Two Forms of Catholic Apocalyptic Theology.”   OUTLINE: (02:14) – Ethiopian coffee, evening tea (03:40) – Defining “apocalyptic” (06:24) – Apocalyptic vis-à-vis other perspectives on Paul (09:39) – Old and New Perspectives (11:23) – Where to start (13:59) – “An accidental Paul scholar” (15:59) – Paul among other biblical apocalyptic (18:59) – Desert island: Barth, Kasemann, Gaventa (20:49) – Pauline apocalyptic after Kasemann and Martyn: did we forget John? (24:30) – Jewish apocalyptic literature, supersessionism (28:22) – Pauline apocalyptic and Jewish apocalyptic (31:43) – Johannine apocalyptic (34:36) – Why do apocalyptic Paul scholars like Barth so much? (37:14) – Non-Protestants entering the fold: O'Regan, Hart (40:10) – Pauline apocalyptic in an interdisciplinary and generous mode (44:03) – Apocalyptic epistemology (47:28) – New directions in Pauline apocalyptic (50:22) – Teaching apocalyptic to ministerial students (53:34) – How to connect with Jamie

Messianic Apologetics editor John McKee discusses a very complicated subject matter: ranging from various bodies of extra-Biblical materials commonly employed for interpreting Scripture, to what many might consider questioning the “sufficiency of Scripture.” Does extra-Biblical literature—ranging from Ancient Near Eastern mythology, classical Greco-Roman works, Second Temple and post-Second Temple Jewish works, and early Christians writings—have any role to play in our theology?

SECOND TEMPLE JEWISH VIEW of the Origin of Sickness & Demons “And we acted in accord with all of his words. All of the evil ones, who were cruel, we bound in the place of judgment, but a tenth of them we let remain so that they might be subject to Satan upon the earth. And the healing of all their illnesses together with their seductions we told Noah so that he might heal by means of herbs of the earth. And Noah wrote everything in a book just as we taught him according to every kind of healing. And the evil spirits were restrained from following the sons of Noah. (Jub 10:11–13)  Commentary – Mastema [fallen angel] required assistance in his work of corrupting and afflicting humanity. The key item to observe is the reference to healing (Jub 10:13). VanderKam explains, “One way the spirits harmed humans was by causing diseases; so, God ordered the angels to teach Noah medicines to counteract their influence.” The Second Temple Jewish mind saw a clear connection between illness and demonic activity. This consequentially blurred the line between healing and exorcism and, as we have seen, the overlap is discernible in the Gospels. Demons: What the Bible Really Says About the Powers of Darkness  NEW TESTAMENT VIEW OF SICKNESS & DEMONS John 10:37-38 - If I do not do the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him.” John 14:12 - “Truly, truly, I say to you, whoever believes in me will also do the works that I do; and greater works than these will he do, because I am going to the Father. “And he called to him his twelve disciples and gave them authority over unclean spirits , to cast them out , and to heal every disease and every affliction.… These twelve Jesus sent out, instructing them, “Go nowhere among the Gentiles (no Stage 3) and enter no town of the Samaritans (no Stage 2), but go rather to the lost sheep of the house of Israel (Stage 1). And proclaim as you go, saying, ‘The kingdom of heaven is at hand.' Heal the sick, raise the dead, cleanse lepers, cast out demons .” (Matt 10:1, 5–7a; compare Mark 3:13–15; 6:7–13; Luke 6:13; 9:1, 2)  Luke 7:18-23 - 18 The disciples of John reported all these things to him. And John, 19 calling two of his disciples to him, sent them to the Lord, saying, “Are you the one who is to come, or shall we look for another?” 20 And when the men had come to him, they said, “John the Baptist has sent us to you, saying, ‘Are you the one who is to come, or shall we look for another?'” 21 In that hour he healed many people of diseases and plagues and evil spirits, and on many who were blind he bestowed sight. 22 And he answered them, “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them. 23 And blessed is the one who is not offended by me.” Luke 8:1-2 - “Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out. Luke 8:36 - And those who had seen it told them how the demon-possessed man had been healed. (Gerasene/Gadarene demonic) Luke 9:37-43 - 37 On the next day, when they had come down from the mountain, a great crowd met him. 38 And behold, a man from the crowd cried out, “Teacher, I beg you to look at my son, for he is my only child. 39 And behold, a spirit seizes him, and he suddenly cries out. It convulses him so that he foams at the mouth, and shatters him, and will hardly leave him. 40 And I begged your disciples to cast it out, but they could not.” 41 Jesus answered, “O faithless and twisted generation, how long am I to be with you and bear with you? Bring your son here.” 42 While he was coming, the demon threw him to the ground and convulsed him. But Jesus rebuked the unclean spirit and healed the boy, and gave him back to his father. 43 And all were astonished at the majesty of God. Luke 13:10-16 - 10 Now he was teaching in one of the synagogues on the Sabbath. 11 And behold, there was a woman who had had a disabling spirit (spirit of infirmity) for eighteen years. She was bent over and could not fully straighten herself. 12 When Jesus saw her, he called her over and said to her, “Woman, you are freed from your disability.” 13 And he laid his hands on her, and immediately she was made straight, and she glorified God. 14 But the ruler of the synagogue, indignant because Jesus had healed on the Sabbath, said to the people, “There are six days in which work ought to be done. Come on those days and be healed, and not on the Sabbath day.” 15 Then the Lord answered him, “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from the manger and lead it away to water it? 16 And ought not this woman, a daughter of Abraham whom Satan bound for eighteen years, be loosed from this bond on the Sabbath day?” Acts 5:16 - The people also gathered from the towns around Jerusalem, bringing the sick and those afflicted with unclean spirits, and they were all healed. Acts 10:38 - how God anointed Jesus of Nazareth with the Holy Spirit and with power. He went about doing good and healing all who were oppressed by the devil, for God was with him. EARLY CHRISTIAN VIEW of the Origin of Sickness & Demons Furthermore, we are instructed by our sacred books how from certain angels, who fell of their own free will, there sprang a more wicked demon brood, condemned of God along with the authors of their race. ...Their great business is the ruin of mankind. So, from the start, spiritual wickedness sought our destruction. Accordingly, they inflict upon our bodies diseases and other grievous calamities. And by violent assaults, they hurry the soul into sudden and extraordinary excesses. ...By an influence equally obscure, demons and angels breathe into the soul, and rouse up its corruptions with furious passions and vile excesses.  Tertullian (AD 197) “…the demons…No doubt, they are very kind, too, in regard to the healing of diseases! For, first of all, they make you ill. Then, to get a miracle out of it,...they withdraw their hurtful influence. Supposedly, then, they have wrought a cure!”  Tertullian (AD197) From the seed [of the fallen angels and women], giants [nephilim] are said to have been born. By them, arts were made known in the earth. They taught the dyeing of wool and everything that is done. When they died, men erected images to them. Yet, because they were of an evil seed, the Almighty did not approve of their being brought back from death when they had died. For that reason, they wander and they now subvert many bodies. And it is these whom you [pagans] presently worship and pray to as gods.  Commodianus (AD 240) ...As I was saying, these contaminated and abandoned spirits wander over the whole earth. They console their own ruin by destroying others. Therefore, they fill every place with snares, deceits, frauds, and errors. For they cling to individuals and even occupy whole houses, from door to door. ...And since spirits are without physical substance and cannot be held, they slink into the bodies of men. Secretly working in their inward parts, they corrupt the health of these persons, bring on diseases, terrify their souls with dreams, and harass their minds with frenzies. They do this so that by these evils, they may cause men to come to them for aid.  Lactantius (AD 304-313)

In this week's study, I continue in Chapter 9, discussing the Locust Army.In our last study we read about the sounding of the 5th Trumpet, in which that star was falling from heaven having the key to the bottomless pit which unlocked the door to the demons of hell, being unleashed against those that hate Yahweh's Anointed Elect, deny the True Messiah, King of Kings and Lord of Lords!!!The word abyss (ἄβυσσος) refers to an “immensely deep space” (BDAG) and sometimes refers to the place of the dead in the Old Testament and other Second Temple Jewish literature. But this “bottomless pit” is more often associated with fallen angels and demonic forces.5.    First them = that locust armySecond them = those which have not the seal of Yahweh in their foreheads, their brain. Otherwords, the Word of Yahshua Messiah, that's to say the True Gospel. That they should = very important note here, make sure you follow the subject matter, the subject changes: the first “they” is the locusts; the second is the unsealed. We are not talking about Yahweh anointed ones but the unsealed. Remembeber what we just read in John 3:3, “he that hath received His testimony hath set to seal that Elohim is true.”5 months = In the Book of Numbers 9:10-11, we read of a second Passover. This Passover was for those that may have been unclean and could not keep the first Passover. Or maye they were on a far journey. The bottom line is Yahweh allowed them a second opportunity. This second Passover was on the 14th day of the Month of “Zif”. Guess what? If you were to count 150 days “5 months” from here, do you have any idea where you would stop at? On the 15th day of Tisri, The Feast of Tabernacles. Do you know what happened on this day? Our Tabernacle was born, the Lord Yahshua Messiah. I personnaly believe that He could return during the Feast of Tabernacles. We read in Zech. 14, that the first feast that they keep is the Feast of Tabernacles.Locust Army = However, on another level, the Locust Army exists even today. We can see this in our world as the mainstream pushes forward an anti-Yahweh agenda.What exactly is eaten by the Locust Army? Deuteronomy 28:38 explains, Thou shalt carry much seed out into the field, and shalt gather but little in; for the locust shall consume it.Read Matthew 13 the Parable of the Tares.Here is the order of rank for the Locust Army.Lieutenant – Media, Corporations, etc.Captain – Governments.Major – Satan's angels (when Revelation 12:7-9 is a reality).Colonel – Satan himself (when Revelation 12:7-9 is a reality).General – Yahweh Himself.Remember, this is Yahweh's Army. Yahweh will place His Will into the heart of Satan's angels (Major's, part iron) so they must fulfill Yahweh's Will, (Revelation 17:17).My intention is to take this study to a deep level. Deeper than most of you are used to! I am asking no one to agree with me; however I do ask that you check every detail that I present out for yourself. Don't end up like those in Hosea 4:6 ‘My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God (Elohim), I will also forget thy children.'But, be like those in 2Timothy 2:15 ‘Study to shew thyself approved unto God (Yahweh), a workman that needeth not to be ashamed, rightly dividing the word of truth.'Join me as we go Chapter by Chapter, Verse by Verse, Unraveling the Words of Yahweh!Have any questions? Feel free to email me at keitner@netzero.net

Rev. Dr. Reed Carlson specializes in the Hebrew Bible/Old Testament. His current research focuses on accounts of spirits and ecstatic religious experiences in biblical and Second Temple Jewish literature. This podcast highlights parts of the Round Table Talk between Dr. Yeshaya Gruber and Dr. Carlson about Dr. Carlson's recently published book Unfamiliar Selves in the Hebrew Bible: Possession and Other Spirit Phenomena (Berlin: De Gruyter, 2022).Listen to the full talk here: Spirit Possession in the Hebrew BibleLook up Dr. Carlson's book here: Unfamiliar Selves in the Hebrew BibleFind out how you can get this and many other courses with one small monthly subscription at: https://israelbiblecenter.comStay connected with IBC on Facebook @IsraelBibleCenter or Twitter @IsraelStudy

The Babylonian Talmud is full of stories of demonic encounters, and it also includes many laws that attempt to regulate such encounters. In Demons in the Details: Demonic Discourse and Rabbinic Culture in Late Antique Babylonia (University of California Press, 2022), Sara Ronis takes the reader on a journey across the rabbinic canon, exploring how late antique rabbis imagined, feared, and controlled demons. Ronis contextualizes the Talmud's thought within the rich cultural matrix of Sasanian Babylonia, placing rabbinic thinking in conversation with Sumerian, Akkadian, Ugaritic, Syriac Christian, Zoroastrian, and Second Temple Jewish texts about demons to delve into the interactive communal context in which the rabbis created boundaries between the human and the supernatural, and between themselves and other religious communities. Demons in the Details explores the wide range of ways that the rabbis participated in broader discussions about beliefs and practices with their neighbors, out of which they created a profoundly Jewish demonology. Sara Ronis is Associate Professor of Theology at St. Mary's University in San Antonio, Texas. Schneur Zalman Newfield is an Assistant Professor of Sociology at Borough of Manhattan Community College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press, 2020). Visit him online at ZalmanNewfield.com. 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

The Babylonian Talmud is full of stories of demonic encounters, and it also includes many laws that attempt to regulate such encounters. In Demons in the Details: Demonic Discourse and Rabbinic Culture in Late Antique Babylonia (University of California Press, 2022), Sara Ronis takes the reader on a journey across the rabbinic canon, exploring how late antique rabbis imagined, feared, and controlled demons. Ronis contextualizes the Talmud's thought within the rich cultural matrix of Sasanian Babylonia, placing rabbinic thinking in conversation with Sumerian, Akkadian, Ugaritic, Syriac Christian, Zoroastrian, and Second Temple Jewish texts about demons to delve into the interactive communal context in which the rabbis created boundaries between the human and the supernatural, and between themselves and other religious communities. Demons in the Details explores the wide range of ways that the rabbis participated in broader discussions about beliefs and practices with their neighbors, out of which they created a profoundly Jewish demonology. Sara Ronis is Associate Professor of Theology at St. Mary's University in San Antonio, Texas. Schneur Zalman Newfield is an Assistant Professor of Sociology at Borough of Manhattan Community College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press, 2020). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

The Babylonian Talmud is full of stories of demonic encounters, and it also includes many laws that attempt to regulate such encounters. In Demons in the Details: Demonic Discourse and Rabbinic Culture in Late Antique Babylonia (University of California Press, 2022), Sara Ronis takes the reader on a journey across the rabbinic canon, exploring how late antique rabbis imagined, feared, and controlled demons. Ronis contextualizes the Talmud's thought within the rich cultural matrix of Sasanian Babylonia, placing rabbinic thinking in conversation with Sumerian, Akkadian, Ugaritic, Syriac Christian, Zoroastrian, and Second Temple Jewish texts about demons to delve into the interactive communal context in which the rabbis created boundaries between the human and the supernatural, and between themselves and other religious communities. Demons in the Details explores the wide range of ways that the rabbis participated in broader discussions about beliefs and practices with their neighbors, out of which they created a profoundly Jewish demonology. Sara Ronis is Associate Professor of Theology at St. Mary's University in San Antonio, Texas. Schneur Zalman Newfield is an Assistant Professor of Sociology at Borough of Manhattan Community College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press, 2020). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

The Babylonian Talmud is full of stories of demonic encounters, and it also includes many laws that attempt to regulate such encounters. In Demons in the Details: Demonic Discourse and Rabbinic Culture in Late Antique Babylonia (University of California Press, 2022), Sara Ronis takes the reader on a journey across the rabbinic canon, exploring how late antique rabbis imagined, feared, and controlled demons. Ronis contextualizes the Talmud's thought within the rich cultural matrix of Sasanian Babylonia, placing rabbinic thinking in conversation with Sumerian, Akkadian, Ugaritic, Syriac Christian, Zoroastrian, and Second Temple Jewish texts about demons to delve into the interactive communal context in which the rabbis created boundaries between the human and the supernatural, and between themselves and other religious communities. Demons in the Details explores the wide range of ways that the rabbis participated in broader discussions about beliefs and practices with their neighbors, out of which they created a profoundly Jewish demonology. Sara Ronis is Associate Professor of Theology at St. Mary's University in San Antonio, Texas. Schneur Zalman Newfield is an Assistant Professor of Sociology at Borough of Manhattan Community College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press, 2020). Visit him online at ZalmanNewfield.com. 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

The Babylonian Talmud is full of stories of demonic encounters, and it also includes many laws that attempt to regulate such encounters. In Demons in the Details: Demonic Discourse and Rabbinic Culture in Late Antique Babylonia (University of California Press, 2022), Sara Ronis takes the reader on a journey across the rabbinic canon, exploring how late antique rabbis imagined, feared, and controlled demons. Ronis contextualizes the Talmud's thought within the rich cultural matrix of Sasanian Babylonia, placing rabbinic thinking in conversation with Sumerian, Akkadian, Ugaritic, Syriac Christian, Zoroastrian, and Second Temple Jewish texts about demons to delve into the interactive communal context in which the rabbis created boundaries between the human and the supernatural, and between themselves and other religious communities. Demons in the Details explores the wide range of ways that the rabbis participated in broader discussions about beliefs and practices with their neighbors, out of which they created a profoundly Jewish demonology. Sara Ronis is Associate Professor of Theology at St. Mary's University in San Antonio, Texas. Schneur Zalman Newfield is an Assistant Professor of Sociology at Borough of Manhattan Community College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press, 2020). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

The Babylonian Talmud is full of stories of demonic encounters, and it also includes many laws that attempt to regulate such encounters. In Demons in the Details: Demonic Discourse and Rabbinic Culture in Late Antique Babylonia (University of California Press, 2022), Sara Ronis takes the reader on a journey across the rabbinic canon, exploring how late antique rabbis imagined, feared, and controlled demons. Ronis contextualizes the Talmud's thought within the rich cultural matrix of Sasanian Babylonia, placing rabbinic thinking in conversation with Sumerian, Akkadian, Ugaritic, Syriac Christian, Zoroastrian, and Second Temple Jewish texts about demons to delve into the interactive communal context in which the rabbis created boundaries between the human and the supernatural, and between themselves and other religious communities. Demons in the Details explores the wide range of ways that the rabbis participated in broader discussions about beliefs and practices with their neighbors, out of which they created a profoundly Jewish demonology. Sara Ronis is Associate Professor of Theology at St. Mary's University in San Antonio, Texas. Schneur Zalman Newfield is an Assistant Professor of Sociology at Borough of Manhattan Community College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press, 2020). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

The Babylonian Talmud is full of stories of demonic encounters, and it also includes many laws that attempt to regulate such encounters. In Demons in the Details: Demonic Discourse and Rabbinic Culture in Late Antique Babylonia (University of California Press, 2022), Sara Ronis takes the reader on a journey across the rabbinic canon, exploring how late antique rabbis imagined, feared, and controlled demons. Ronis contextualizes the Talmud's thought within the rich cultural matrix of Sasanian Babylonia, placing rabbinic thinking in conversation with Sumerian, Akkadian, Ugaritic, Syriac Christian, Zoroastrian, and Second Temple Jewish texts about demons to delve into the interactive communal context in which the rabbis created boundaries between the human and the supernatural, and between themselves and other religious communities. Demons in the Details explores the wide range of ways that the rabbis participated in broader discussions about beliefs and practices with their neighbors, out of which they created a profoundly Jewish demonology. Sara Ronis is Associate Professor of Theology at St. Mary's University in San Antonio, Texas. Schneur Zalman Newfield is an Assistant Professor of Sociology at Borough of Manhattan Community College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press, 2020). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

To follow along with this study, access the calendar handouts on my website at http://www.cominghome.co.il. Navigate to Free Resources and then click on the dropdown menu Podcast Extras. Many are not aware of the numerous time and date calendar issues that were predominant in the days of Yeshua. At the time of Yeshua's ministry, there were at least three different calendars that were simultaneously functional – One was the Roman secular calendar and two were Jewish religious calendars. Consequently, when reading through the narratives of Yeshua's last Passover week, it is easy to miss what's going on behind the scenes because of the workings of those calendars within the context of Second Temple Jewish religious culture and law. Today, in this program Episode 117 and Part 4 in my series on the last Passover week of Yeshua, we will examine the five different day parts of a biblically Hebraic day. This will lead us to learn that Yeshua was observing a sunrise to sunrise calendar paradigm and rejecting the Pharisaic sunset to sunset calendar paradigm.

To follow along with this study, access the calendar handouts on my website at http://www.cominghome.co.il. Navigate to Free Resources and then click on the dropdown menu Podcast Extras.Many are not aware of the numerous time and date calendar issues that were predominant in the days of Yeshua. At the time of Yeshua's ministry, there were at least three different calendars that were simultaneously functional – One was the Roman secular calendar and two were Jewish religious calendars. Consequently, when reading through the narratives of Yeshua's last Passover week, it is easy to miss what's going on behind the scenes because of the workings of those calendars within the context of Second Temple Jewish religious culture and law.Today, in this program Episode 117 and Part 4 in my series on the last Passover week of Yeshua, we will examine the five different day parts of a biblically Hebraic day. This will lead us to learn that Yeshua was observing a sunrise to sunrise calendar paradigm and rejecting the Pharisaic sunset to sunset calendar paradigm.Support the show (https://www.paypal.com/biz/fund?id=23WBKCMBHKDT8/Ancient Roads: Real Israel Talk Radio)

Revelation 9 reveals John's vision of the fifth and six trumpet judgments. Several interpretive issues are immediately apparent? What is the nature of the angel with the key to the bottomless pit (Rev 9:1)? Is this angel the same or different than that in Rev 9:11 or Abbadon/Apollyon? Who or what is being released from the bottomless pit (Rev 9:3-11)? These questions take the reader into the wider question of whether Revelation's apocalyptic descriptions should be read in terms of modern analogies. In this meeting, we discern how the release of evil supernatural beings from the bottomless pit has clear connections to how Second Temple Jewish texts and 2 Peter describe the imprisoned Watchers, the sons of God of Genesis 6:1-4 infamy, and how the odd descriptions of those beings in insect and animal form have clear, abundant antecedents in the Old Testament.

Revelation 9 reveals John’s vision of the fifth and six trumpet judgments. Several interpretive issues are immediately apparent? What is the nature of the angel with the key to the bottomless pit (Rev 9:1)? Is this angel the same or different than that in Rev 9:11 or Abbadon/Apollyon? Who or what is being released from the bottomless pit (Rev 9:3-11)? These questions take the reader into the wider question of whether Revelation’s apocalyptic descriptions should be read in terms of modern analogies. In this episode we discern how the release of evil supernatural beings from the bottomless pit has clear connections to how Second Temple Jewish texts and 2 Peter describe the imprisoned Watchers, the sons of God of Genesis 6:1-4 infamy, and how the odd descriptions of those beings in insect and animal form have clear, abundant antecedents in the Old Testament.

每日英語跟讀 Ep.K105: Hides that reveal: DNA helps scholars divine Dead Sea Scrolls Genetic sampling of the Dead Sea Scrolls has tested understandings that the 2,000-year-old artefacts were the work of a fringe Jewish sect, and shed light on the drafting of scripture around the time of Christianity's birth. The research — which indicated some of the parchments' provenances by identifying animal hides used — may also help safeguard against forgeries of the prized biblical relics. 科學家日前對「死海古卷」進行基因採樣，檢驗人類對於這份兩千年歷史工藝品的理解──之前，死海古卷被認為是一個猶太教非主流教派的作品。這份研究也提供線索，讓人一窺基督教誕生前後期間經文起草的過程。藉由辨識出抄寫時使用的動物皮革，該研究指出部分死海古卷的起源，或許也能協助防止這個深受重視的聖經文物遭到偽造。 The Dead Sea Scrolls, a collection of hundreds of manuscripts and thousands of fragments of ancient Jewish religious texts, were discovered in 1947 by local Bedouin in the cave-riddled desert crags of Qumran, about 20km east of Jerusalem. Many scholars believed the scrolls originated with the reclusive Essenes, who had broken away from the Jewish mainstream. But some academics argue the Qumran trove had various authors and may have been brought from Jerusalem for safekeeping. 死海古卷由數百份手稿和數千片斷簡組成，是一批古老的猶太宗教文獻。一九四七年，昆蘭沙漠的貝都因人在布滿洞穴的峭壁中發現這些經卷，當地位於耶路撒冷東方約二十公里。許多學者相信這些卷軸來自脫離主流猶太教後，離群索居的艾賽尼教派。不過，有些學者則主張昆蘭沙漠的這些寶藏其實來自多名不同作者，而且可能是為了妥善保管才從耶路撒冷帶來當地。 DNA sequencing conducted by Tel Aviv University and the Israel Antiquities Authority has allowed for finer matching or differentiation among the scrolls. While the sheepskin of some of the scrolls could be produced in the desert, cowskin — found in at least two samples — was more typical of cities like Jerusalem, where Jews, at the time, had their second temple and were under Roman rule. 由台拉維夫大學和以色列文物管理局進行的DNA定序，讓卷軸之間得以進行更精確的配對或區分。有些卷軸寫在羊皮上，是可以在沙漠中生產出來的材料，但是有兩份以上的受測樣品被發現以牛皮製成，比較屬於像是耶路撒冷等城市的特徵。當時，耶路撒冷的猶太人處於「第二聖殿期」，並且受羅馬人統治。 “The very material, the biological material of which the scrolls are made, is as telling and as informative as the content of the text,” Noam Mizrahi, Bible studies professor at Tel Aviv University, told Reuters. The Israeli researchers, assisted by a Swedish DNA lab, determined that two textually different copies of the Book of Jeremiah were brought to Qumran from the outside. 台拉維夫大學的聖經研究教授諾姆‧米茲拉希向路透表示：「這種材質，也就是製作古卷的生物性材料，跟上面所記載文本的內容一樣深具說服力，而且充滿豐富資訊。」藉由一間瑞典DNA實驗室的協助，這些以色列科學家判斷兩份不同版本的《耶利米書》經卷是從外界帶入昆蘭沙漠。 Such findings, the researchers say, indicate that the wording of Jewish texts was subject to variation and interpretation — contrary to later views of holy writ as fixed. The lesson, Mizrahi said, is that “Second Temple Jewish society was much more plural and multifaceted than many of us tend to think.” 研究人員指出，這些發現顯示，猶太教文本的用字遣詞會受到變動和詮釋的影響──此論點和後世認為聖經文字是固定不變的看法相反。米茲拉希表示，這給我們的教訓是：「第二聖殿期的猶太社會，比我們許多學者想像的還要多元而且多面向。」 Tiny slivers of parchment — or just dust — were taken for testing. The process could prove a godsend for spotting counterfeits, such as five supposed Dead Sea Scrolls that were removed from the Museum of the Bible in Washington in 2018. “Since we can distinguish scrolls that originated from Qumran from other scrolls, we think that maybe in the future it could help identify real versus false scroll pieces,” said Oded Rechavi, neurobiology professor at Tel Aviv University. 羊皮紙的極小碎片──或是塵埃──也被送去檢驗。這個過程日後可望成為及時雨，協助科學家發現贗品，就像是華盛頓的聖經博物館在二○一八年撤出展覽的五塊偽造死海古卷殘片。台拉維夫大學的神經生物學教授歐迪‧雷查維表示：「既然我們現在能夠區別源自昆蘭沙漠的古卷軸跟其它卷軸，我們認為這項技術未來也許能幫助學者鑑別卷軸碎片的真偽。」Source article: https://www.taipeitimes.com/News/lang/archives/2020/06/07/2003737755   每日英語跟讀Podcast，就在http://www.15mins.today/daily-shadowing 每週Vocab精選詞彙Podcast，就在https://www.15mins.today/vocab 每週In-TENSE文法練習Podcast，就在https://www.15mins.today/in-tense   用email訂閱就可以收到通勤學英語節目更新通知。

First Century Christian eschatology anticipated the return of the Messiah and His conquering of the enemies of YHWH. This makes perfect sense, because early Christian eschatology came out of Second Temple Jewish eschatology. And many Jews were waiting for a war between the Sons of Light and the Sons of Darkness. I'll prove it to you in less than 10 minutes. What if I told you that one of the foremost Orthodox Jewish scholars of our day believes that Jesus fit perfectly into the religious expectations of First Century Judaism? Don't believe me? Pick up The Jewish Gospels: The Story of the Jewish Christ by Daniel Boyarin. The Bible Nerds Show is a PAY IT FORWARD podcast! We don't have sponsors, but if you're interested in giving back because of the show, check out OneChild. Learn more! --- Send in a voice message: https://anchor.fm/thebiblenerdsshow/message

Pastor Matt and Doc Ryan look at the book of Colossians and introduce a class and series of videos discussing date, authorship, location, heresy, greek, christology, codes, styles, diaspora, stoics, judaism, false doctrine, lost letter, Colossae, Ephesus, Rome, Onesimus, Aristarchus, prison Epistles, Theology, language, Irenaeus, Tertullian, and Clement of Alexandria, Gnosticism, Lycus Valley, earthquake, destruction, worship of angels, Deuteronomy 32, Trinitarianism, Second Temple Jewish binitarian monotheism, powers of Heaven, Revelation,Muslims, scientology and Christian science Mormons masons some charismatic movements new age mysticism Kabbalah and a bunch more!!!

Dr. Robert J. Cara speaks about his book, Cracking the Foundation of the New Perspective on Paul: Covenantal Nomism versus Reformed Covenantal Theology (Mentor, 2017), which is published in the Reformed Exegetical and Doctrinal Series. The New Perspective on Paul is broadly united on its view of Second Temple Jewish literature. Arguing that these documents do not contain a doctrine of works righteousness, Paul certainly cannot be arguing against such a view—quite simply because it didn't exist. Dr. Cara examines the Jewish sources and "cracks the foundation" of the NPP by demonstrating how they incorporate meritorious works and thus establishing the traditional Protestant view of Paul and his doctrine of justification.

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

David Burnett returns to the podcast to discuss Paul’s defense of his apostleship and his heavenly ascent in 2 Corinthians 11-12. This episode expands upon an earlier episode on Paul’s ascent, specifically linking it to Second Temple Jewish apocalyptic literature (the Apocalypse of Abraham) and rabbinic material that appears to draw on that earlier material. […]

Description: This is the eighth and probably final installment of Garry and Steve’s Guide to the Apocalypse. The belief in the life a person would live after death changed drastically during the Second Temple Jewish period. We will discuss the beliefs that developed around the after life and how they changed. You can learn more about the History of Papacy and subscribe at all these great places: http://atozhistorypage.com/ email: steve@atozhistorypage.com http://rss.acast.com/historyofthepapacy Agora: www.agorapodcastnetwork.com https://www.patreon.com/papacy The History in the Bible Podcast by Garry Stevens: http://www.historyinthebible.com/ Agora Featured Podcast of the Month: Agora Original Content Feed http://www.agorapodcastnetwork.com Help out the show by ordering these books from Amazon! https://amzn.com/w/1MUPNYEU65NTF Music Provided by: "Greta Sting" Kevin MacLeod (incompetech.com) “Procession of the King” Kevin MacLeod (incompetech.com) "Danse Macabre" Kevin MacLeod... See acast.com/privacy for privacy and opt-out information.

The discovery of the Dead Sea Scrolls revealed a world of early Jewish writing larger than the Bible, from multiple versions of biblical texts to revealed books not found in our canon. Despite this diversity, the way we read Second Temple Jewish literature remains constrained by two anachronistic categories: a theological one, Bible and a bibliographic one, book. The Literary Imagination in Jewish Antiquity (Oxford UP, 2016) suggests ways of thinking about how Jews understood their own literature before these categories had emerged. In many Jewish texts, there is an awareness of a vast tradition of divine writings found in multiple locations that is only partially revealed in available scribal collections. Ancient heroes such as David are imagined not simply as scriptural authors, but as multidimensional characters who come to be known as great writers who are honored as founders of growing textual traditions. Scribes recognize the divine origin of texts such as the Enoch literature and other writings revealed to ancient patriarchs, which present themselves not as derivative of the material that we now call biblical, but prior to it. Sacred writing stretches back to the dawn of time, yet new discoveries are always around the corner. Using familiar sources such as the Psalms, Ben Sira, and Jubilees, Eva Mroczek tells an unfamiliar story about sacred writing not bound in the Bible. In listening to the way ancient writers describe their own literature rife with their own metaphors and narratives about writing The Literary Imagination in Jewish Antiquity also argues for greater suppleness in our own scholarly imagination, no longer bound by modern canonical and bibliographic assumptions. The Literary Imagination in Jewish Antiquity is already making its mark on the study of Jewish Antiquity and biblical studies broadly conceived. A panel of scholars recently convened at the annual Society of Biblical Literature meeting to discuss the impact of the work on the study of Second Temple literature. And It was announced just this week that Dr. Mroczek's work was awarded the prestigious Manfred Lautenschlaeger Award for Theological Promise. The accolade if given by the University of Heidelberg. Please join me in congratulating Dr. Mroczek and welcoming her to the New Books Network. Phillip Sherman is Associate Professor of Religion at Maryville College in Maryville, TN. Learn more about your ad choices. Visit megaphone.fm/adchoices

The discovery of the Dead Sea Scrolls revealed a world of early Jewish writing larger than the Bible, from multiple versions of biblical texts to revealed books not found in our canon. Despite this diversity, the way we read Second Temple Jewish literature remains constrained by two anachronistic categories: a theological one, Bible and a bibliographic one, book. The Literary Imagination in Jewish Antiquity (Oxford UP, 2016) suggests ways of thinking about how Jews understood their own literature before these categories had emerged. In many Jewish texts, there is an awareness of a vast tradition of divine writings found in multiple locations that is only partially revealed in available scribal collections. Ancient heroes such as David are imagined not simply as scriptural authors, but as multidimensional characters who come to be known as great writers who are honored as founders of growing textual traditions. Scribes recognize the divine origin of texts such as the Enoch literature and other writings revealed to ancient patriarchs, which present themselves not as derivative of the material that we now call biblical, but prior to it. Sacred writing stretches back to the dawn of time, yet new discoveries are always around the corner. Using familiar sources such as the Psalms, Ben Sira, and Jubilees, Eva Mroczek tells an unfamiliar story about sacred writing not bound in the Bible. In listening to the way ancient writers describe their own literature rife with their own metaphors and narratives about writing The Literary Imagination in Jewish Antiquity also argues for greater suppleness in our own scholarly imagination, no longer bound by modern canonical and bibliographic assumptions. The Literary Imagination in Jewish Antiquity is already making its mark on the study of Jewish Antiquity and biblical studies broadly conceived. A panel of scholars recently convened at the annual Society of Biblical Literature meeting to discuss the impact of the work on the study of Second Temple literature. And It was announced just this week that Dr. Mroczek’s work was awarded the prestigious Manfred Lautenschlaeger Award for Theological Promise. The accolade if given by the University of Heidelberg. Please join me in congratulating Dr. Mroczek and welcoming her to the New Books Network. Phillip Sherman is Associate Professor of Religion at Maryville College in Maryville, TN. Learn more about your ad choices. Visit megaphone.fm/adchoices

The discovery of the Dead Sea Scrolls revealed a world of early Jewish writing larger than the Bible, from multiple versions of biblical texts to revealed books not found in our canon. Despite this diversity, the way we read Second Temple Jewish literature remains constrained by two anachronistic categories: a theological one, Bible and a bibliographic one, book. The Literary Imagination in Jewish Antiquity (Oxford UP, 2016) suggests ways of thinking about how Jews understood their own literature before these categories had emerged. In many Jewish texts, there is an awareness of a vast tradition of divine writings found in multiple locations that is only partially revealed in available scribal collections. Ancient heroes such as David are imagined not simply as scriptural authors, but as multidimensional characters who come to be known as great writers who are honored as founders of growing textual traditions. Scribes recognize the divine origin of texts such as the Enoch literature and other writings revealed to ancient patriarchs, which present themselves not as derivative of the material that we now call biblical, but prior to it. Sacred writing stretches back to the dawn of time, yet new discoveries are always around the corner. Using familiar sources such as the Psalms, Ben Sira, and Jubilees, Eva Mroczek tells an unfamiliar story about sacred writing not bound in the Bible. In listening to the way ancient writers describe their own literature rife with their own metaphors and narratives about writing The Literary Imagination in Jewish Antiquity also argues for greater suppleness in our own scholarly imagination, no longer bound by modern canonical and bibliographic assumptions. The Literary Imagination in Jewish Antiquity is already making its mark on the study of Jewish Antiquity and biblical studies broadly conceived. A panel of scholars recently convened at the annual Society of Biblical Literature meeting to discuss the impact of the work on the study of Second Temple literature. And It was announced just this week that Dr. Mroczek’s work was awarded the prestigious Manfred Lautenschlaeger Award for Theological Promise. The accolade if given by the University of Heidelberg. Please join me in congratulating Dr. Mroczek and welcoming her to the New Books Network. Phillip Sherman is Associate Professor of Religion at Maryville College in Maryville, TN. Learn more about your ad choices. Visit megaphone.fm/adchoices

The discovery of the Dead Sea Scrolls revealed a world of early Jewish writing larger than the Bible, from multiple versions of biblical texts to revealed books not found in our canon. Despite this diversity, the way we read Second Temple Jewish literature remains constrained by two anachronistic categories: a theological one, Bible and a bibliographic one, book. The Literary Imagination in Jewish Antiquity (Oxford UP, 2016) suggests ways of thinking about how Jews understood their own literature before these categories had emerged. In many Jewish texts, there is an awareness of a vast tradition of divine writings found in multiple locations that is only partially revealed in available scribal collections. Ancient heroes such as David are imagined not simply as scriptural authors, but as multidimensional characters who come to be known as great writers who are honored as founders of growing textual traditions. Scribes recognize the divine origin of texts such as the Enoch literature and other writings revealed to ancient patriarchs, which present themselves not as derivative of the material that we now call biblical, but prior to it. Sacred writing stretches back to the dawn of time, yet new discoveries are always around the corner. Using familiar sources such as the Psalms, Ben Sira, and Jubilees, Eva Mroczek tells an unfamiliar story about sacred writing not bound in the Bible. In listening to the way ancient writers describe their own literature rife with their own metaphors and narratives about writing The Literary Imagination in Jewish Antiquity also argues for greater suppleness in our own scholarly imagination, no longer bound by modern canonical and bibliographic assumptions. The Literary Imagination in Jewish Antiquity is already making its mark on the study of Jewish Antiquity and biblical studies broadly conceived. A panel of scholars recently convened at the annual Society of Biblical Literature meeting to discuss the impact of the work on the study of Second Temple literature. And It was announced just this week that Dr. Mroczek’s work was awarded the prestigious Manfred Lautenschlaeger Award for Theological Promise. The accolade if given by the University of Heidelberg. Please join me in congratulating Dr. Mroczek and welcoming her to the New Books Network. Phillip Sherman is Associate Professor of Religion at Maryville College in Maryville, TN. Learn more about your ad choices. Visit megaphone.fm/adchoices

The discovery of the Dead Sea Scrolls revealed a world of early Jewish writing larger than the Bible, from multiple versions of biblical texts to revealed books not found in our canon. Despite this diversity, the way we read Second Temple Jewish literature remains constrained by two anachronistic categories: a theological one, Bible and a bibliographic one, book. The Literary Imagination in Jewish Antiquity (Oxford UP, 2016) suggests ways of thinking about how Jews understood their own literature before these categories had emerged. In many Jewish texts, there is an awareness of a vast tradition of divine writings found in multiple locations that is only partially revealed in available scribal collections. Ancient heroes such as David are imagined not simply as scriptural authors, but as multidimensional characters who come to be known as great writers who are honored as founders of growing textual traditions. Scribes recognize the divine origin of texts such as the Enoch literature and other writings revealed to ancient patriarchs, which present themselves not as derivative of the material that we now call biblical, but prior to it. Sacred writing stretches back to the dawn of time, yet new discoveries are always around the corner. Using familiar sources such as the Psalms, Ben Sira, and Jubilees, Eva Mroczek tells an unfamiliar story about sacred writing not bound in the Bible. In listening to the way ancient writers describe their own literature rife with their own metaphors and narratives about writing The Literary Imagination in Jewish Antiquity also argues for greater suppleness in our own scholarly imagination, no longer bound by modern canonical and bibliographic assumptions. The Literary Imagination in Jewish Antiquity is already making its mark on the study of Jewish Antiquity and biblical studies broadly conceived. A panel of scholars recently convened at the annual Society of Biblical Literature meeting to discuss the impact of the work on the study of Second Temple literature. And It was announced just this week that Dr. Mroczek’s work was awarded the prestigious Manfred Lautenschlaeger Award for Theological Promise. The accolade if given by the University of Heidelberg. Please join me in congratulating Dr. Mroczek and welcoming her to the New Books Network. Phillip Sherman is Associate Professor of Religion at Maryville College in Maryville, TN. Learn more about your ad choices. Visit megaphone.fm/adchoices

The discovery of the Dead Sea Scrolls revealed a world of early Jewish writing larger than the Bible, from multiple versions of biblical texts to revealed books not found in our canon. Despite this diversity, the way we read Second Temple Jewish literature remains constrained by two anachronistic categories: a theological one, Bible and a bibliographic one, book. The Literary Imagination in Jewish Antiquity (Oxford UP, 2016) suggests ways of thinking about how Jews understood their own literature before these categories had emerged. In many Jewish texts, there is an awareness of a vast tradition of divine writings found in multiple locations that is only partially revealed in available scribal collections. Ancient heroes such as David are imagined not simply as scriptural authors, but as multidimensional characters who come to be known as great writers who are honored as founders of growing textual traditions. Scribes recognize the divine origin of texts such as the Enoch literature and other writings revealed to ancient patriarchs, which present themselves not as derivative of the material that we now call biblical, but prior to it. Sacred writing stretches back to the dawn of time, yet new discoveries are always around the corner. Using familiar sources such as the Psalms, Ben Sira, and Jubilees, Eva Mroczek tells an unfamiliar story about sacred writing not bound in the Bible. In listening to the way ancient writers describe their own literature rife with their own metaphors and narratives about writing The Literary Imagination in Jewish Antiquity also argues for greater suppleness in our own scholarly imagination, no longer bound by modern canonical and bibliographic assumptions. The Literary Imagination in Jewish Antiquity is already making its mark on the study of Jewish Antiquity and biblical studies broadly conceived. A panel of scholars recently convened at the annual Society of Biblical Literature meeting to discuss the impact of the work on the study of Second Temple literature. And It was announced just this week that Dr. Mroczek’s work was awarded the prestigious Manfred Lautenschlaeger Award for Theological Promise. The accolade if given by the University of Heidelberg. Please join me in congratulating Dr. Mroczek and welcoming her to the New Books Network. Phillip Sherman is Associate Professor of Religion at Maryville College in Maryville, TN. Learn more about your ad choices. Visit megaphone.fm/adchoices

The discovery of the Dead Sea Scrolls revealed a world of early Jewish writing larger than the Bible, from multiple versions of biblical texts to revealed books not found in our canon. Despite this diversity, the way we read Second Temple Jewish literature remains constrained by two anachronistic categories: a theological one, Bible and a bibliographic one, book. The Literary Imagination in Jewish Antiquity (Oxford UP, 2016) suggests ways of thinking about how Jews understood their own literature before these categories had emerged. In many Jewish texts, there is an awareness of a vast tradition of divine writings found in multiple locations that is only partially revealed in available scribal collections. Ancient heroes such as David are imagined not simply as scriptural authors, but as multidimensional characters who come to be known as great writers who are honored as founders of growing textual traditions. Scribes recognize the divine origin of texts such as the Enoch literature and other writings revealed to ancient patriarchs, which present themselves not as derivative of the material that we now call biblical, but prior to it. Sacred writing stretches back to the dawn of time, yet new discoveries are always around the corner. Using familiar sources such as the Psalms, Ben Sira, and Jubilees, Eva Mroczek tells an unfamiliar story about sacred writing not bound in the Bible. In listening to the way ancient writers describe their own literature rife with their own metaphors and narratives about writing The Literary Imagination in Jewish Antiquity also argues for greater suppleness in our own scholarly imagination, no longer bound by modern canonical and bibliographic assumptions. The Literary Imagination in Jewish Antiquity is already making its mark on the study of Jewish Antiquity and biblical studies broadly conceived. A panel of scholars recently convened at the annual Society of Biblical Literature meeting to discuss the impact of the work on the study of Second Temple literature. And It was announced just this week that Dr. Mroczek's work was awarded the prestigious Manfred Lautenschlaeger Award for Theological Promise. The accolade if given by the University of Heidelberg. Please join me in congratulating Dr. Mroczek and welcoming her to the New Books Network. Phillip Sherman is Associate Professor of Religion at Maryville College in Maryville, TN.

Explore the concept of a co-Creator: Lady Wisdom and Jesus. We read in Colossians 1:13-17, " He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins. He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together." Consider Proverbs 8:1-2, 22-26, 30. Explore that Wisdom is being cast as a co-Creator or Agent of creation. Jesus is referred to in the New Testament as the Wisdom of God. If this passage is linked to Jesus, was Jesus Creator? Wisdom was the agent, but who or what was Wisdom? Consider the Wisdom of Solomon 6:22, 7:22, 25-26, Wisdom of Solomon 9:1-4, 9-10 and Sirach 24:1-6. The New Testament references not only the Old Testament but Second Temple Jewish material because that is part of their context. The Jews had a wisdom tradition that was included in the second power discussion. Consider Luke 11:46-50. Compare that to Matthew 23:29-35. The Synoptics link Jesus to the Wisdom figure. Explore wisdom and Hebrews. Recall Wisdom of Solomon 7:26 and Hebrews 1:1-3. Why the feminine language for Wisdom? The issue is not biological gender but grammatical gender. Grammatical gender is arbitrary. Consider the example of Genesis 4. Does it make any sense for God to either acquire wisdom or create wisdom? If God acquires wisdom it implies there was a time when wisdom was not and God lacked wisdom. For Athanasius, the question was then how could we have God? "Bringing forth" implies wisdom was around before but wasn't on the scene center stage. Explore the term "begotten" versus made or created. Consider what the Nicene Creed (325 AD) states. Consider Jesus as "Only Begotten". The Greek is monogenēs and until late 19th or early 20th century was assumed by many to mean monos ("only") and gennaw ("to beget"). Later discoveries (Papyri) showed monos ("only") and genē ("kind") (Cf. Hebrews 11:17).

Lots of Christians interested in prophecy talk about the tribulation period (aka, the “Great Tribulation”), but they never seem to get around to asking where the idea comes from. In this episode we explore the development of the eschatological tribulation idea in Second Temple Jewish literature up to and including the time of Jesus. Surprisingly, […]

Caryn Reeder joined the Religious Studies department in 2007 and teaches Life and Literature of the New Testament and New Testament Greek. She is a proud graduate of Atwood-Hammond High School, and also holds a BA in Religion and Psychology from Augustana College in Rock Island, Illinois; an MA in Biblical Exegesis from Wheaton College, also in Illinois; and an MPhil in Old Testament and PhD in New Testament from the University of Cambridge (the one in England). Her doctoral dissertation, The enemy within: Biblical and intertestamental traditions of family violence, traces the place of legislated violence in the family in the Hebrew Bible, Second Temple Jewish texts, and the New Testament.

Caryn Reeder joined the Religious Studies department in 2007 and teaches Life and Literature of the New Testament and New Testament Greek. She is a proud graduate of Atwood-Hammond High School, and also holds a BA in Religion and Psychology from Augustana College in Rock Island, Illinois; an MA in Biblical Exegesis from Wheaton College, also in Illinois; and an MPhil in Old Testament and PhD in New Testament from the University of Cambridge (the one in England). Her doctoral dissertation, The enemy within: Biblical and intertestamental traditions of family violence, traces the place of legislated violence in the family in the Hebrew Bible, Second Temple Jewish texts, and the New Testament. She is currently engaged in preparing this research for popular dissemination. Dr. Reeder is also researching some more cheerful topics, including Aemilia Lanyer's reinterpretation of Genesis 1-3 in Salve Deus Rex Judaeorum, the creative potential of texts identifying the early church as a family, and the oddities of Californian culture.