Podcast appearances and mentions of shelley neese

Welcome to Bible Fiber, where are we encountering the textures and shades of the biblical tapestry. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel, both ancient and modern. This week we are studying Ezekiel 35 and 36. In the previous chapter, Yahweh restated his loyalty to the covenant people as a nation. In Chapters 35 and 36, he reasserts his commitment to the land of Israel. Mount Seir                  God instructs the prophet to direct his prophecy against Mount Seir (35:1-3). As the capital of Edom, Mount Seir represents the descendants of Esau, Israel's perpetual foe. This oracle seems out of place, as God has already declared punishment for Edom in the Oracles Against the Nations (25:12-14). Why is Ezekiel reiterating God's disapproval of Edom when this could have been tacked on to Chapter 25's mini-oracle? The answer lies in the literary structure of the entire book. In the judgment portion of Ezekiel's message, God instructed him to prophesy against the mountains of Israel (6:1-3). The mountains, hills, valleys, and ravines would all experience God's wrath for hosting idol-worshiping Israelites with their pagan shrines and altars. In Ezekiel's salvation portion, however, he reverses the curse on Israel's mountains by shifting the punishment to Mount Seir.Certainly, the exiled audience heard reports of the Edomites encroaching on their abandoned properties and capitalizing on Jerusalem's misfortune. They plundered the city, captured Judean refugees, and handed them over to the Babylonians. While Israel suffered in exile, Edom seemed to thrive. The Edomites aimed to annex the land of both Israel and Judah, which Ezekiel refers to as the “two nations” and “two countries” (35:10). The Abrahamic land promise had been denied to their patriarch, Esau, in favor of Jacob, fueling their resentment. Israel's exile led the Edomites to believe they could finally reclaim the birthright they felt was unjustly taken from them. God condemned their lack of compassion for Israel during its most tragic moments, declaring he would destroy Edom because they “cherished an ancient enmity and gave over the people of Israel to the power of the sword” (35:5). Their actions during the Babylonian assault displayed a sense of betrayal due to their kinship with Israel.The Edomites' actions during Jerusalem's conquest particularly incited divine disapproval as they celebrated the city's downfall and sought to exploit it for their gain (Psalm 137:7). Before Israel returned to the land, God promised judgment against Edom. The Edomites believed the land of Israel would become theirs by default (35:10-13). However, God declared that this assumption disregarded his sovereignty over Israel. In his omniscience, he heard their blasphemous claims that the land was now theirs to devour (35:12). Despite Israel's failings and the subsequent exile, God remained dedicated to protecting the land for Israel's eventual return.When the Edomites rejoiced over Israel's ruin, they directly challenged Yahweh. Consequently, he would make their land desolate. The Edomites failed to understand that God is the true owner of the covenant land; he repeatedly refers to it as “my land,” even though he entrusted Israel with its care. Seizing any part of the land equates to stealing from Yahweh.When Edom is mentioned in the Bible, it refers not only to historical Edom and a paradigm for all godless nations that oppose God's people. Edom represents those who stand against God and his chosen representatives. Each enemy nation that antagonizes the Jewish people today follows the path of Edom. Although the “Edoms” of the world may experience moments of success, they will ultimately be defeated while Israel is preserved.Support the show

Welcome to Bible Fiber, where are we encountering the textures and shades of the biblical tapestry. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel, both ancient and modern. This week we have a special guest from Israel, Gidon Ariel.Gidon is the founder and CEO of Root Source, an organization dedicated to promoting respectful relationships between pro-Israel Christians and Jews. Root Source's flagship program brings knowledgeable, authentic Israeli teachers and curious Christians together to study the Jewish texts and concepts that are foundational to their faith.Gidon made Aliyah from Queens, NY when he was 14. He spent close to a decade in advanced Jewish studies institutes (Yeshivas) and the Israeli Army. After 20 years in the Tank Corps, today he is a reserve officer in the IDF Spokesperson's office. A pioneer in Jewish-Christian relations, Gidon is a seasoned Hebrew and Judaism instructor and public speaker.On this episode we talk about Root Source, a free library of Jewish teachings for Christian audiences. Support the show

Josh Peck talks with Shelley Neese about her new book, Bible Fiber: The Twelve Minor Prophets.

Welcome to Bible Fiber. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel, both ancient and modern. One thing that makes reading the Hebrew scriptures difficult is that while the Bible is telling the story of one people, the Israelites, other ancient people groups enter and exit the scene. The Israelites did not live in a bubble, and they still do not. They were constantly interacting with their neighbors and subjugated by the rotating door of ancient empires. In our effort to be more informed Bible readers, we are doing a miniseries on the Peoples of the Bible. Today's history lesson is on the Hittites. Although the Hittites were one of the great civilizations of the ancient Near East, most Bible readers are only familiar with the term Hittite from the famous story of David and Bathsheba. The book of 2 Samuel records that Bathsheba, the bathing woman that David seduced, was the wife of Uriah the Hittite. When Bathsheba became pregnant, David failed in his effort to cover it up because Uriah was a loyal soldier who refused to sleep with his wife when his comrades were at war. Instead of dealing with the consequences of his sin, David had Uriah killed in battle. In David's confrontation with the prophet Nathan, Nathan compared David to a rich man who slaughtered the beloved sheep of a poor man, Uriah. The whole biblical episode is surprising and disturbing. First, the Bible presented the Hittite as the good guy in the story and the most beloved Israelite king as the bad guy. Second, it seems worth knowing why a Hittite was fighting in Israel's army.To answer those questions, we must go back to the Bronze Age. RegionFrom 1700 to 1200 BCE, the Hittites were Israel's neighbor to the north. Although scholars debate their place of origin, their language suggests they have Indo-European roots. Most likely, they were part of a large migration from the west in the Middle Bronze Age. They settled Anatolia, or Asia Minor, which is equivalent to today's modern Turkey. One of the earliest Hittite kings stationed their capital at Hattusa, where it remained for over three centuries.A mountainous region in Anatolia's central highlands, Hattusa had the great advantage of natural barriers, like deep gorges and ridges, making it easier to defend against potential invaders. But the Hittites still did not take any chances. They also heavily fortified Hattusa with massive walls and multiple gates. From their strategic perch, the Hittites controlled key trade routes and maintained their influence over neighboring regions. During the peak of the Hittite empire (1344–1272 BCE), they extended Hittite influence into various regions, including parts of northern Syria and upper Mesopotamia. Because the Hittite Empire and ancient Israel shared common borders, they had various interactions. Something to keep in mind while you are reading your Bible, the biblical authors broadly used the term Hittite to refer to people who lived in the region even after the historical Hittite Empire no longer existed. In the years after the empire's decline, smaller Hittite city states formed with their own local regents. Modern historians call them Neo-Hittite or Hittite-Luwian states. The Israelites' interaction with Hittites mostly occurred after the Hittite empire fell, but the biblical authors kept referring to people from the region as Hittites. They were not as concerned as modern scholars with clear-cut ethnographic classifications. A modern-day equivalent is that people might still refer to the Czech Republic as Czechoslovakia, forgetting that the name is no longer correct after 1993.LanguageEven prior to the fall of the Hittite Empire at the end of the Late Bronze Age, the Hittites abandoned Hattusa for reasons not fully understood. Over the centuries, the capital was b

A consequence of Israel's war against Hamas has been the unleashing of rabid, ugly, and violent antisemitism all over the world. Rather than protesting against Israel (or for Palestinian Arabs), many cases exist of protesting and threatening Jews, and active support of Hamas. Individuals have been threatened with violence, rape, and murder. How are Christians who love and stand with Israel and the Jewish people dealing with and responding to this? In this episode we speak with three inspiring Christian leaders: Shelley Neese, Joshua Washington, and Ame Zewe. It's a powerful and emotional conversation that Jews and Christians need to hear.PLEASE DONATE TO THE GENESIS 123 FOUNDATION ISRAEL EMERGENCY FUND AT WWW.LOVE.GENESIS123.COConnect with the Genesis 123 Foundation at www.Genesis123.co FB - www.facebook.com/Genesis123Foundation Twitter - @Genesis123FIG - Genesis_123_FoundationFind out how you can be part of Run for Zion and bless Israel with every step at www.RunforZion.com

Welcome to Bible Fiber. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel, both ancient and modern. I have had the Bible Fiber episode on Nehemiah 13 written for weeks, but I have not had the power or will to release it as our regular scheduled Bible Fiber rollout. October 7th changed everything, and nothing has felt regular or routine. Like any organization, we always have a monthly plan for our written and digital communications to our audience. With Bible Fiber, I have the great advantage of being able to plan even further out since the Bible never changes. But right now, even the words in the Bible are all framed through the horror and trauma of October 7th. My mind is unable to separate what is playing out in Israel from the words on the page in my Bible. The Psalms, Lamentations, and Ecclesiastes especially pulsate with relevance in their call for vindication and judgement on Israel's enemies. They also provide comfort that the God of the Jewish people will not forsake or abandon them at this hour. The emotional whiplash of the prophets has never felt so appropriate to the national mood in Israel. 

I never heard about this fascinating topic until I met Shelley Neese, author of "The Copper Scroll Project". This book is about actual and ancient copper scrolls found near the Dead Sea about secret treasures in the Temple Mount. I had to interview her. You do not want to miss this!

Welcome to Bible Fiber where we are encountering the textures and shades of the prophetic tapestry in a year-long study of the twelve minor prophets. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel, both ancient and modern. This week we are studying Zechariah 7. Zechariah 7-8 is a distinct unit, a narrative event occurring between the prophet's visions and his concluding oracles. The section opens with a precise date superscription: “in the fourth year of King Darius” (7:1). Right off, we know two years have passed since the prophet experienced his visions (1:1, 7). At this point, around 518 BCE, the Temple construction is proceeding quickly and is only two years from completion (Ezra 6:15). The people are beginning to feel confident of Jerusalem's reemergence and therefore are paying less attention to their spiritual condition. In this context, Zechariah receives a divine word of warning (7:1), prompted by a visiting delegation of leaders from Bethel. The narrative explains that the townspeople of Bethel sent a delegation to Jerusalem to settle a dispute in their community about whether they should continue to observe certain fast days. The fast days began in exile to lament the destruction of Jerusalem (7:2-3). Considering they had returned to Judah and the Temple was almost finished, perha     

Welcome to Bible Fiber where we are encountering the textures and shades of the prophetic tapestry in a year-long study of the twelve minor prophets. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel, both ancient and modern. This week we are studying Zechariah 6. Zechariah 6 provides the eighth vision in the sequence. The final vision concludes with what biblical scholars call a prophetic sign-act, a real-life action on the part of the prophet that symbolizes a divine revelation. Chapter 6 upholds the major theme of all Zechariah's visions: the restoration of Judah and construction of the Temple. The vision opens with the prophet looking up and seeing “four chariots coming out from between two mountains—mountains of bronze” (6:1). Colored horses—red, black, white, and dappled—pull the chariots (6:2). Zechariah asks the messenger for the meaning of the horses. The messenger explains that the chariots are “the four winds of heaven going out” from the presence of the Lord (6:5). The elements of commonality between vision eight and vision one signal to the reader that the last vision is the bookend to the first. Zechariah's last vision is wrapping up what the first vision started. The first vision has four horses of four different colors ridden by four horsemen. In the eighth vision, there are four chariots pulled by horses of varied colors. In the first vision, the horses are standing among the myrtle trees. In the last vision, horse-drawn chariots appear from between bronze mountains. In both visions, the teams of horses and their envoys are doing the work of Yahweh by patrolling the earth (1:10; 6:7). The horsemen in the first vision are tasked with a reconnaissance mission before any warfare. By the last vision, the appearance of horse-drawn chariots, instruments of warfare in antiquity, signals the commencement of a military campaign. 

Welcome to Bible Fiber where we are encountering the textures and shades of the prophetic tapestry in a year-long study of the twelve minor prophets, one prophet each month. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel, both ancient and modern. This week we are studying the second chapter of Zechariah, a continuation of the prophet's vision sequence: eight visions in one night making up the first six chapters of the book. The chapter begins with the prophet speaking in first person, “I looked up and saw a man with a measuring line in his hand” (2:1). Looking up or being roused is Zechariah's standard introduction for every vision except the fourth. Zechariah, accustomed to interacting with the characters in his visions, asked the man with the measuring line, “where are you going?” The man answered the prophet, “To measure Jerusalem, to see how wide and how long it is” (2:2). The man's optimistic answer comes off as either naïve or noble. In the sixth century BCE, the postexilic community was tasked with rebuilding their once beautiful but now ruinous city. They were low on resources and, according to Haggai, also low on enthusiasm. The young man's response is heartening to Zechariah. He is not only measuring the foundations of the Temple, but he is also surveying Jerusalem's old boundary lines, in anticipation of the full city's restoration. In Zechariah's first vision, Yahweh assured the prophet that as he rebuilt the nation a “measuring line shall be stretched out over Jerusalem” (1:16). Now the task of the measuring line is being carried out. When reading Zechariah, it is helpful to keep a look out for how the themes of each vision interlock as the scenes and characters change. The man with the measuring line represents the community once they have internalized God's message through Haggai and set ambitiously to the task of rebuilding Jerusalem. The man in the vision cannot see how God is complementing his efforts. The same is true with the returnees. While they might feel discouraged that Jerusalem is never going to reach its former stature, Yahweh is moving in another sphere of time and space to bring about their redemption. Only Yahweh knows every link in the chain of the restoration process. In verse three, two new characters enter the vision. Zechariah refers to the first as “the angel who spoke with me” and the second is vaguely referred to as “another angel” (2:3). Zechariah scholars often identify the first angel with the angel on the red horse from the scene in the myrtle trees. The second angel may be the mediating angel that was also in the previous vision. Throughout Zechariah's dream sequence, certain angels appear and reappear, giving the sequence continuity of characters. Zechariah addresses his questions to the second angel while the first angel runs to meet the young man with the measuring line. The scene has a lot of hurried movements. The first angel instructs the young man to stop his work because he has good news to share: “Jerusalem shall be inhabited like unwalled villages because of the multitude of people and animals in it” (2:4). Apparently, the man was measuring Jerusalem's dimensions in order to rebuild the city's wall. The angel tells the man that Jerusalem cannot have a wall because an influx of returnees is coming that will far surpass the city's capacity. The new Jerusalem has to be unwalled and unlimited.Ezekiel, the prophet in exile, also experienced a vision of an unlimited Jerusalem (Ezek. 40-48). In Ezekiel's vision, the prophet was transported to a mountaintop overlooking all of Israel. An angel with a bronze-like appearance met Ezekiel on the mountaintop with a measuring reed in his hand (Ezek. 40:3). The angel preceded to give Ezekiel a precise blueprint of the future Temple with its gates, courts, rec

Welcome to Bible Fiber where we are encountering the textures and shades of the prophetic tapestry in a year-long study of the twelve minor prophets, one prophet each month. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel, both ancient and modern. I am sorry about the prolonged break between our last episode of Haggai and today. My family made a cross country move this summer from Mississippi to Arizona. Only now is life starting to normalize again. I am thankful to have my commentaries, podcast equipment, and coffee pot all unpacked and part of my daily orbit again.This week we are starting the book of Zechariah, “son of Berechiah, son of Iddo,” according to the book's superscription (1:1). Both Ezra (5:1) and Nehemiah (12:16) refer to Zechariah only as the son of Iddo and omit the “son of Berechiah.” Commentators theorize that Berechiah, his father, must have died in exile, leaving Zechariah in the care of his grandfather Iddo. In Nehemiah's genealogy, he listed Zechariah son of Iddo as one of the heads of the priestly families (12:16). The name Zechariah was surely common, but it is highly unlikely that among the early waves of returnees were two Zechariahs, sons of Iddo. Assuming Nehemiah's Zechariah is the same as the literary prophet, we learn a great deal from this otherwise simple introduction in the first verse. Zechariah was both a priest and a prophet, in the same vein as Ezekiel and Jeremiah. He also must have been young when he returned from exile to be serving as priest almost seventy years later in the time of Nehemiah. 

Welcome to Bible Fiber where we are encountering the textures and shades of the prophetic tapestry in a year-long study of the twelve minor prophets, one prophet each month. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel, both ancient and modern. This week we are reading the second chapter of Haggai. We know a good deal about the historical background to Haggai's prophecies because of the book of Ezra. Ezra names Haggai as a prophet who ministered to the regathered Jews in Judah (5:1-2; 6:14). However, we know nothing of Haggai's patrimony or biographical profile. For example, Ezra did not include Haggai in his extensive list of the first wave of returnees from Babylon, a notable omission. Perhaps, Haggai was in a subsequent wave, or Haggai never left Judah at all. The Babylonians did not deport all the Jews in Judea, only the prominent citizens. Possibly, Haggai's parents were among the “poorest people of the land” (2 Kings 24:14). If so, Haggai was prophesying as a local Jerusalemite who had been awaiting the return of his people, living among the ashes of Jerusalem his whole life. The word of the Lord came to Haggai for the second time on October 17, 520 BCE. This was the seventh day of Sukkot, the Feast of Tabernacles. We know that fact because of Haggai's precise dating formula, but the prophet makes no specific mention of the holiday. Interestingly, the name Haggai is connected to chag, Hebrew for festival. 

Welcome to Bible Fiber where we are encountering the textures and shades of the prophetic tapestry in a year-long study of the twelve minor prophets, one prophet each month. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel, both ancient and modern. This week we are reading the prophet Haggai, the first prophet to break the divine silence after the exiles returned from Babylon. A century has passed since Nahum, Habakkuk, and Zephaniah first warned the people of Judah that divine punishment at the hands of the Babylonians was near certain. The prophets promised that a remnant would survive the exile, return, and rebuild. For Haggai, the remnant was not eschatological. The remnant was his audience. And good news: the remnant's response to Haggai's exhortation is refreshingly positive. The ears that went deaf to preexilic prophets are now actively keen to hear out the postexilic prophets. 

Welcome to Bible Fiber where we are encountering the textures and shades of the prophetic tapestry in a year-long study of the twelve minor prophets, one prophet each month. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel, both ancient and modern.This week we are reading the second chapter of Zephaniah, a prophet who, like Jeremiah, ministered during the reign of the righteous King Josiah. Slightly before this time, Nahum prophesied Assyria's ruin and Habakkuk envisioned the rise of the Babylonians. It was also during Josiah's reign that the Book of the Law was rediscovered during renovations at the Temple. Hulda, a prophetess in Jerusalem, authenticated the scriptures. She warned King Josiah that God was soon going to discipline all those who have forsaken the covenant (2 Kings 22:3-13; 2 Chron. 34:14-21). This makes for at least five biblical prophets in the seventh century BCE all sounding the same siren. They are prophets living on the precipice of disaster and there is an urgency to their unified call.   As I mentioned in the last podcast, the context clues in Zephaniah link his oracles to the early part of Josiah's reign, before the king tried to purge the nation of paganism. Jeremiah came a bit after. His book says he first received the word of the Lord in the thirteenth year of Josiah's reign (Jer. 1:2), slightly in the middle of Josiah's campaign of reforms.Still, Zephaniah's descriptions of Judah's failures in chapter 1 correspond exactly with Jeremiah's complaints. The people of Judah were committing the same sins of idolatry, injustice, and immorality that led to Israel's judgement a hundred years earlier. With all the prophets delivering the same warning message, it is shocking that most of Judah still believed Jerusalem, God's chosen city, was impenetrable to attack. Not until the Babylonians had the city surrounded did they understand the seriousness of the situation. 

Welcome to Bible Fiber where we are encountering the textures and shades of the prophetic tapestry in a year-long study of the twelve minor prophets, one prophet each month. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel, both ancient and modern.This week we begin the book of Zephaniah, the prophet most extreme in his language but simplest in subject matter. Zephaniah envisions the Day of Yahweh as both near at hand and terrifying in action. Most prophets incorporate a Day of Yahweh motif, but Zephaniah is the only book wholly devoted to the day. By day, the prophets do not mean a 24-hour cycle, but an event, or series of events. SuperscriptionZephaniah's introduction includes an extended genealogy: “the word of the Lord that came to Zephaniah son of Cushi son of Gedaliah son of Amariah son of Hezekiah” (1:1). No other prophet traces his genealogy back four generations. In some cases, they follow the custom of adding the name of their father to their own name, but Zephaniah goes much further back. Why is Zephaniah breaking the normal convention? One theory is that he is highlighting the credentials of his royal lineage. He stopped on Hezekiah. Is his great-great-grandfather King Hezekiah (716-686 BCE), known for being “good and right and faithful before the Lord his God” (2 Chron. 31:20).

Welcome to Bible Fiber where we are encountering the textures and shades of the prophetic tapestry in a year-long study of the twelve minor prophets, one prophet each month. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel, both ancient and modern.This week we are studying the second chapter of Habakkuk. The dialogue between God and Habakkuk continues with God addressing Habakkuk's second question: Why does God tolerate the wicked persecuting the righteous? (Hab. 1:13). Habakkuk does not offer a prescription for how he thinks God should right all that has gone wrong in Judah. In the prophet's mind, perhaps God should have appointed a new judge, like Samuel, who could rectify the problems of the judicial system. Or perhaps Judah needed a warrior king like David to bring peace to Jerusalem. Or they needed a reformer like Josiah who would rid the nation of idolatry. Instead, God told the prophet he was raising up the Babylonians as the instrument of his judgement. The answer tormented Habakkuk. Like the other prophets, he saw the futility behind the endless cycle of violence. In his day, Egypt, Assyria, and Babylon were in a constant power struggle. What one empire built up, the next tore down. The smaller nations, like Judah, stayed vulnerable to the revolving door of conquering armies. The prophets were Yahweh's megaphone, reminding His people that all empires were accountable to Yahweh (Jer. 25:31) and the way they worshipped their own military might was repulsive to Yahweh (Hos 8:14; Mic. 7:16). Habakkuk stands out among the prophets as he was determined to get an answer as to why God associated Himself with the wrangling of earthly empires. Habakkuk's problem from the start of his book has not been that another pagan army is coming for Judah. He wants to know why God has a hand in the process.

Welcome to Bible Fiber where we are encountering the textures and shades of the prophetic tapestry in a year-long study of the twelve minor prophets, one prophet each month. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel, both ancient and modern.This week we are finishing the first chapter of Nahum and reading the second chapter. Normally, I try and keep our weekly readings nice and clean, assigning whole chapters, but I thought Nahum's Divine Warrior Hymn had to be separated from the rest of the book's pronouncements of judgement against Assyria and oracles of hope for Judah. Nahum 1:9 marks that transition point from hymn to prophecy. Jonah  In most of the Bible canons, Nahum is placed before Habakkuk and after Micah. This placing makes thematic and chronological sense. Nahum, Habakkuk, and Zephaniah emphasize God's punishment while the first six prophets focus on Israel and Judah's rebellion. But in the Septuagint, Nahum follows Jonah as a continuous discourse on God's relationship with the Ninevites who at one time evoke his compassion and at another time provoke his wrath. In Jonah, Nineveh's sparing displayed God's power. In Nahum, His power is displayed in Nineveh's destruction. Around 150 years separate the life of Jonah from the life of Nahum with Jonah being the earlier of the two. If you read the prophets with no awareness of their relative chronology, it would be easy to assume that Nahum preceded Jonah and that his prediction of Nineveh's fall was the oracle eventually delivered by Jonah. Or worse yet, reading Jonah and Nahum in tandem makes it appear that their messages contradict each other. Are the people of Nineveh recognized for their repentance and forgiven for their wickedness or not? Did God forgive the Ninevites and then change His mind? In a sense, Nahum is the sequel to Jonah. In Jonah, the wickedness of Nineveh came up before Yahweh and He determined to destroy the great city (Jonah 1:1). In response to Jonah's reluctantly delivered warning, however, the whole of the people and their king repented. Their repentance was so humble, sincere, and forthright that Yahweh relented and withdrew His punishing hand. In fact, the repentance of the Ninevites is one of the only two times in the entirety of the Book of the Twelve that people heard the words of a prophet and responded with a sincere change of heart on a national level. (Joel is the other example.) Based off everything we know about Assyria from 2 Kings, 2 Chronicles, and ancient historical records, Nineveh's revival did not last beyond a generation. Not only did they return to their violent and evil ways, but they also crossed a red line. In 722 BCE, the Assyrians conquered the Northern Kingdom of Israel, ravaging the land, slaughtering the Israelites, and scattering the survivors throughout the empire. They proceeded to terrorize all the towns of Judah and only failed in their attempted takeover of Jerusalem. The Assyrian empire had exhausted the limits of God's mercies. No wonder Nahum states at the outset, “The Lord will by no means clear the guilty” (1:3). As the prophet Jeremiah said, God cannot “let the way of the guilty prosper” (Jer. 12:1). Nineveh's punishment may have been delayed by repentant hearts during Jonah's day but God's forgiveness of the Ninevites was not eternal or unconditional.In the words of Nahum: “No adversary will rise up twice” (1:9).In Jonah, Yahweh speaks gently to the rebellious prophet, like a patient teacher asking rhetorical questions to nudge the student to the correct answer. In Nahum, Yahweh rides on the clouds, melting mountains and shaking the earth's foundations with each step. Still, it is not Yahweh whose fundamental character has changed from one book to the next. “For I the Lord do not change,” wrote Mal

Welcome to Bible Fiber where we are encountering the textures and shades of the prophetic tapestry in a year-long study of the twelve minor prophets, one prophet each month. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel, both ancient and modern.This week we are reading the last portion of Micah, chapters 6 and 7. Micah's book opened with an image of Yahweh descending from his heavenly throne, marching down to earth like a plaintiff entering the courtroom. In this closing section, Yahweh is back in the courtroom with the prophet Micah, His counsel, delivering the terms of the covenant lawsuit. The trial begins: “Rise, plead your case before the mountains, and let the hills hear your voice. Hear, you mountains, the controversy of the Lord, and you enduring foundations of the earth, for the Lord has a controversy with his people, and he will contend with Israel” (6:1-2). Micah is a prophet to the Kingdom of Judah. At this point in history, there is no more Israel. But in Micah's speeches and writing, he prefers using Judah's covenant name, Israel, or the term “House of Jacob.” Micah is not merely exchanging the name Israel for Judah because they are synonymous. The prophet is establishing the antiquity of the covenant relationship between Yahweh and His people before he ever lays out Yahweh's case against the nation.  

Welcome to Bible Fiber where we are encountering the textures and shades of the prophetic tapestry in a year-long study of the twelve minor prophets, one prophet each month. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel, both ancient and modern.This week we are reading Micah chapters 2 and 3. Micah warned of coming punishment for Judah in chapter 1, but in this section he goes into more detail about who exactly is to blame for the disaster. Micah 2 consists of two speeches of doom, primarily focused on greedy landholders. The elite of Judah have ignored God's sacred system of land distribution and instead are abusing their power to gobble up the property of the less fortunate. In Micah 3, our prophet widens his gaze, calling out the entire cast of Judah's leadership: priests, judges, and prophets. These positions of authority were meant to serve the people. Instead, the civil and religious systems are corrupt money grabbing schemes where judges, prophets, and priests deny justice to the people and fatten their own wallets. The punishment for those who hate good and love evil will be overthrow and exile. We need to go deep into the text to unpack the substance of Micah's accusations and discover the response of Micah's peers to his message.Property RightsMicah first paints an image of Judah's elite landowners, lying in their beds plotting their next evil deed, eager for the morning so they can renew their wicked acts. Micah says, “they covet fields, and seize them; houses, and take them away” (2:2). The idea of wrongdoers scheming at night, keen on starting each day, is striking for its industriousness. Micah is making clear that the robbing of the disadvantaged in Judah is intentional, not the accidental result of tough economic times or poor agricultural yields. The hardship of the lower classes in Judah is the product of design, not circumstance. The landowners are refusing to obey God's laws of land inheritance and debt forgiveness. Micah's contemporary, the prophet Isaiah, spoke of a pervasive spirit of greed: “Woe to you who add house to house and join field to field till no space is left” (Isa. 5:8).Before the Israelites had conquered the land of Canaan, God mapped out how the people should distribute the land among the tribes (Num. 26). The intent was to fairly provide for each of the twelve tribes and their descendants. On the plains of Moab, Moses took a census of the whole Israelite community. Lots were cast and land was assigned to each clan, larger clans receiving larger lots and smaller clans getting smaller lots. After Joshua and his armies conquered the “hill country, the western foothills, the Arabah, the mountain slopes, the wilderness and the Negev” (Josh. 12:8), the elders distributed the territory according to what had already been decided before the conquest. Because the land of Israel was sacred, a gift from God to His people, only God could divide and distribute the land. It was not the prerogative of earthly systems to redistribute it.The laws of Moses also laid out a legal system to manage disputes over ancestral lands. Care was taken so that fathers with no sons would pass the family land down to their daughters. If a man had no children, his land went to his brothers (Num. 27). God foresaw a day when the people would try and game his system of debt forgiveness and land returns, but He appealed to what should be a common sense of justice: “Do not take advantage of each other, but fear your God” (Lev. 25:17).The story of Naboth's vineyards shows just how seriously the righteous people took the laws of land inheritance, while the wicked disregarded the laws. In 1 Kings 21, the unrighteous King Ahab of Israel coveted his neighbor Naboth's vineyard. When Ahab asked to purchase the vineyard, Naboth replied, “The Lord forbid that I should give you the inheritance of

Welcome to Bible Fiber where we are encountering the textures and shades of the prophetic tapestry in a year-long study of the twelve minor prophets, one prophet each month. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel, both ancient and modern.This week we are studying the second chapter of Jonah. Chapter 2 interrupts the narrative progress of the book with a three-stanza poem delivered by an undigested Jonah from inside the belly of the whale, making the book three-fourths prose and one-fourth poem. The most historically famous sermon on Jonah's prayer from the whale was delivered by the fictional character, Father Mapple, in chapter nine of Moby Dick. Moby Dick by Herman Melville is the story of Captain Ahab's revenge on a white whale. Before Ahab sets out on his risky whaling mission, one of his sailors attends a church service with Father Mapple who preaches from a lectern in the shape of a ship's prow. The former whaler turned preacher naturally was keen on the book of Jonah and the “weighty lesson” derived from Jonah's supplication. Hear this excerpt from Father Mapple's sermon: For sinful as he is, Jonah does not weep and wail for direct deliverance. He feels that his dreadful punishment is just. He leaves all his deliverance to God, contenting himself with this, that spite of all his pains and pangs, he will still look towards His holy temple. And here, shipmates, is true and faithful repentance, not clamorous for pardon, but grateful for punishment. And how pleasing to God was this conduct in Jonah, is shown in the eventual deliverance of him from the sea and the whale. Shipmates, I do not place Jonah before you to be copied for his sin but I do place him before you as a model for repentance. Sin not; but if you do, take heed to repent of it like Jonah.By many accounts, Moby Dick was Melville's retelling of the Book of Jonah, and an articulation of his own theological grappling with the attributes of God. Melville grew up in a family where his mother's relatives were staunch Calvinists and his father's relatives were liberal Unitarians. Melville had to reconcile God's abundant mercy with His divine wrath. Jonah is the prophetic book that best gives human voice to the struggle over the mystery of God's nature, His Will, and His system of justice. 

Welcome to Bible Fiber where we are encountering the textures and shades of the prophetic tapestry in a year-long study of the twelve minor prophets, one prophet each month. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel.So far, in our reading challenge for November, we have worked our way through Amos's biography in verse one, his Oracles Against the Nations in chapters 1 and 2, and his judgement speeches in chapters 3, 4 and 5. This week we will close out the last judgement speech and launch into the final portion of Amos which is a sequence of five visions. All five visions point to the nearness and severity of Israel's judgement. Between the second and third vision, Amos gives a brief narrative of an important moment in his own prophetic ministry. Amos 6 is a continuation of the judgement oracles from the preceding three chapters. Amos is trying to shatter the delusional thinking of the first-class citizens of Israel who assume that their wealth and success reflects God's favor on them. Their faulty self-conception was only perpetuating the systems of injustice propping up their lavish lifestyle. Amos paints a scathing picture of the ruling class, reclining on their beds of Phoenician ivory, drinking bowls of wine and anointing themselves with oils. To note, beds in any form would have been a luxury. Most people slept on floor mats. And the imported wine and oil is especially indulgent since we know from the woe speeches that the country had recently been through a drought and struggled with crop failure (4:9-10). 

Shelley Neese is the President at The Jerusalem Connection Report and TBS MABHA student. Shelley will share how The Bible Seminary has impacted her life and ministry.Join TBS on Giving Tuesday visit TheBibleSeminary.edu/gtSupport the show (https://swp.paymentsgateway.net/co/default.aspx?pg_api_login_id=1OV15Ta2pl)

Welcome to Bible Fiber where we are encountering the textures and shades of the prophetic tapestry in a year-long study of the twelve minor prophets, one prophet each month. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel.Last week we studied the hardest part of Amos, the Oracles Against the Nations. Amos spent those first two chapters calling out the injustices of Israel's enemies and neighbors, but his last and longest oracle was a formal accusation on his listening audience, the people of the Northern Kingdom. Today, we are studying chapters 3, 4 and 5, the middle section of Amos. These three chapters are a collage of literary styles—lists, poems, hymns, and speeches. They connect in that they are all expressions of Yahweh's judgment against Israel and her leaders. All three chapters open with the phrase “Hear this word.” There is an urgency to the prophetic message, and the sense that there still may be time for the people of God to repent and avert disaster. Amos uses satire, rhetorical questions, sarcasm, laments, and a doxology to expose Israel's guilt and delusional thinking, warn of her punishment, and plead for her restoration. Amos is clear that above all else, Yahweh's name must be exalted. Because of the righteousness of Yahweh, He cannot accept the moral failure of Israel. At the outset of the judgement oracle, Amos 3:2 reminds Israel that they are chosen by God: “You only have I known of all the families of the earth.” The first time the Bible uses this phrase is when Yahweh promised Abraham, a thousand years earlier, that through his descendants “all the families of the earth shall be blessed” (Gen. 12:3). The election of Israel and the responsibilities they incur through the covenant relationship is a recurring theme in Amos. But as we know from the last two episodes, Israel is far from being a blessing or righteous example. Instead, they are an object of judgement.Amos 3 asks a series of rhetorical questions. Each question has a quality of cause-and-effect. They start off as mundane encounters. For example, Amos asks, “do two walk together unless they have made an appointment?” and “does a lion roar in the forest, when it has no prey?” The list of encounters builds up to the inevitability of an encounter between Israel and Yahweh. Yahweh is warning them that the encounter will end badly. In this same passage, Amos also aims to establish the authority of all God's prophets, the messengers entrusted to act as the mouthpiece of God as recipients of His revelation. Amos says, “surely the Lord God does nothing, without revealing his secret to his servants the prophets” (3:7). Like the other prophets, Amos is dutybound to blast the trumpet on the walls of the city, as the last warning before the arrival of the advancing army. Yahweh invites two of Israel's enemies, Philistia and Egypt, to come observe the deprivations of Samaria. Samaria was Israel's capital city. During the reign of Jeroboam II, it was at its height of wealth and power but the prophet Amos sees the fortifications and strongholds as the institutions of corruption and violence. The invitation of two idolatrous nations, Philistia and Egypt, hardly known for championing human rights, is meant to be both shaming and ironic. Amos, in his own poetic way, calls out all of Israel's wrongdoers. He first indicts the military and political leaders for “stor[ing] up violence and robbery in their strongholds” (3:9-10). He then denounces the religious leaders of Israel, specifically pointing to the coming destruction of the sanctuary in Bethel (3:14). Bethel was the chief sanctuary for the Northern Kingdom, and a center of brazen idolatry since its establishment by the evil king Jeroboam I (1 Kings 12). Lastly, Amos ridicules the opulent lifestyles of the ruling class with their seasonal properties and collections of luxury goods. Yah

Welcome to Bible Fiber where we are encountering the textures and shades of the prophetic tapestry in a year-long study of the twelve minor prophets, one prophet each month. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel. Joel is our prophet for October. A slim three-chapter book, you would think the book of Joel hardly makes it into a sermon. But in fact, the prophecies of Joel were critical to the teachings of the apostles, as they tried to make sense of their commission to spread the Good News to all the nations. In Acts 2, Peter interpreted the unusual events of Pentecost as the fulfillment of Joel's vision for the Day of the Lord. Paul went out into the world to preach the good news of the Gospel under the mantra of Joel 2:32: “Everyone who calls on the name of the Lord shall be saved.” And when John the Apostle was banished to the island of Patmos, he described the apocalypse using Joel's imagery of an enthroned Yahweh delivering judgement to the guilty nations like a sickle reaping a harvest (Rev. 14:15; Joel 3:13) or treading grapes in a winepress (Rev. 14:19; Joel 3:13).For our reading challenge, I have been assigning chapters that complement the organization system of our modern Bibles. But as you know, these chapter divisions are arbitrary, especially with the prose of the prophets. Joel more naturally divides into two compositions: Joel 1:1 to 2:27 and Joel 2:28 to 3:21. While the first half speaks to the present wreckage left by a severe invasion of locusts. The second half transforms into eschatological prophecies about the future Day of the Lord. The two sections work as parallel poems. In the first poem, Yahweh is the commander of an army of locusts set to destroy a disobedient Judah. Joel summons the people to Jerusalem to fast, pray, and repent of their sins. Yahweh is moved by the sincerity of their humbled hearts, and He reverses every curse that was visited upon them by the locust army. In the second poem, Yahweh is the judge of all the nations during a day of judgement that will far overshadow the trials of a locust plague. But the righteous of Judah will be saved, while Judah's historic enemies will be punished. Joel's poetry fluidly goes from past to present to future. The locust plague is the judgement that got Judah's attention. The Day of Yahweh will still use the forces of nature and cosmic disruptions to alert all the nations of Yahweh's hand. Joel says that when the Day of the Lord nears, “the sun and the moon are darkened and the stars withdraw their shining” and “the heavens and the earth shake” (3:15).  The turning point in Joel from judgement to deliverance occurs in Joel 2:18. Yahweh heard the prayers of the people as they petitioned them with “their whole hearts” (2:12). The prayers moved Yahweh to compassion and He “became jealous for His land and had pity on His people.” The Hebrew in Joel suddenly makes effective use of the first-person possessive pronoun “My.” The people, the land, the silver and the gold are all Yahweh's and He will reclaim what belongs to Him. He brought them out of slavery and gave them the land of Canaan. It is not the prerogative of the nations to undo the works of God.   

Welcome to Bible Fiber where we are encountering the textures and shades of the prophetic tapestry in a year-long study of the twelve minor prophets, one prophet each month. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel. Joel is a slim three-chapter book, but there is a lot going on. This week we are studying the second chapter of Joel.Joel 2:1-11 describes the terrible devastation visited upon the land by a locust swarm. Scholars differ on whether or not Joel is describing the same locust swarm that was presented in the first chapter, or if the second chapter is describing another even worse invasion. Joel 2:25 states that Yahweh will repay Judah for the “years that the locust devoured.” That verse points to more than one invasion.Either way, in the second chapter, Joel lengthens his poetic stride and quickens his pace. His language in chapter two is more fervent, dramatizing Yahweh's role as commander of what He refers to as “my great army.” It almost feels like Joel is amplifying everything he said in the first chapter because the people have yet to awaken from their spiritual stupor. This time Joel is explicit. There is no way to explain the unprecedented locust attack other than divine retribution. Joel 2 warns about the future Day of the Lord. If the people do not repent and turn to God, the present crisis will pale in comparison to what is coming. Joel quotes heavily from other prophets, which raises the question: how were the prophets influenced by each other? In the end, Joel's petition was successful. The people repented, providing a timeless example of how a softened heart and humble spirit are the key to renewing a relationship with our Creator.

Shabbat Shalom and Welcome to Bible Fiber where we are encountering the textures and shades of the prophetic tapestry in a year-long study of the twelve minor prophets, one prophet each month. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel. The “minor” prophets are the most neglected books of the Hebrew Bible, but they are all major messengers from the Lord. This week, we are continuing our study of Hosea so be sure to read Hosea 4 -5 as part of our Bible Reading challenge.Last week, we read the first three chapters of Hosea which told the story of Hosea's marriage to the harlot Gomer. Hosea's broken marriage was an extended metaphor, a visual aid, to demonstrate Israel's abandonment of Yahweh.In the remaining chapters of Hosea, the tone and style of the prophetic book completely changed as the prophet went from describing his marriage to giving his message. No longer was Hosea writing in autobiographical prose. He transformed to both activist and poet. Oddly, Hosea did not reference Gomer at any point in the rest of the book. Adultery as a symbol for Israel's infidelity remained the undercurrent throughout his oracle, but the historical Gomer disappeared.Hosea 4 began with a litany of accusations against Israel, like a lawyer in divorce court: summoning witnesses, identifying the guilty party, listing Israel's offenses, and declaring her upcoming punishment. Micah 6 was written with a similar formula.

Shabbat Shalom and Welcome to Bible Fiber where we are encountering the textures and shades of the prophetic tapestry in a year-long study of the twelve minor prophets, one prophet each month. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel, both ancient and modern.The “minor” prophets are the most neglected books of the Hebrew Bible, but they are all major messengers from the Lord whose poetry and prose still ring true today.This week, we start with the book of Hosea and its first three chapters. Please be sure to read the first three chapters on your own as part of the Bible Fiber weekly challenge. We are here to hold each other lovingly accountable to the discipline of scripture study as we dive deeper into God's whole word.The book of Hosea can be divided into two primary sections: Hosea's Marriage and Hosea's Message. The marriage of Hosea to Gomer constitutes the first three chapters of the book. The story in this section is written mostly as narrative, as opposed to the remaining 11 chapters which passed down to us as poetry.The book of Hosea begins with a historical superscription: “The word of the LORD that came to Hosea the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel.” Scholars believe Hosea's prophetic career lasted around forty years. We know that Jeroboam II's reign ended around 746 BCE, and Hosea's ministry started sometime before Jeroboam's death. Hosea says he was still prophesying at the time of Hezekiah, and we know Hezekiah's reign began in 716 BCE. Judging from Hosea's own historical timestamp, the prophet's work took place between 746 BCE and 716 BCE.

Welcome. I am Shelley Neese, President of The Jerusalem Connection. This week we are launching a new series called Bible Fiber. Bible Fiber will be a weekly audiocast teaching on our regular Youtube channel where we have posted twice weekly for a decade. But we are also launching it as a podcast, available on all the major podcast directories. For the next year, I am challenging myself, along with any of you, to study one of the Bible's twelve Minor Prophets each month. We will read them in the same order as presented in the Christian cannon: Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. In the tradition of the Hebrew Bible, dating as far back as the Dead Sea Scrolls, all twelve prophetic anthologies makeup a single literary unit called the “Book of the Twelve.” That means to fully experience the consistency of their message and fullness of their unified declarations, we better get ready to cross-reference. 

Ep 129 with Shelley Neese by A View from the Wall

STARTS THURSDAY, AUG. 27 -- LEARN MORE AT https://defenderconference.com/ Watch this important announcement as 45 world-renown experts on prophecy, geopolitics, discovery and the supernatural gather at the historic 2020 DEFENDER / SKYWATCH TV VIRTUAL CONFERENCE. View this amazing event on demand for the next 90 days! Speakers include Rabbi Jonathan Cahn, Pat Boone, Dr. Thomas R. Horn, Steve Quayle, Dr. Michael S. Heiser, Gary Stearman, Joel Richardson, Derek & Sharon Gilbert, Joe Horn, Jaco Booyens, Carl Gallups, Lt. Col. Robert Maginnis, Dr. Michael K. Lake, Carl Teichrib, Rabbi Zev Porat, Josh Peck, Donna Howell, Allie Anderson-Henson, Drew Graffia, Shelley Neese, Steven Bancarz and many more!

Listen to this special episode of the The Bible Seminary Podcast. We welcome TBS students Tommy Chamberlin, Shelley Neese, Jordan McClinton and our Provost Dr. Scott Stripling as they walk us through artifacts of the World of Jesus exhibit.Support the show

Checking up on… Shelley NeeseHost & Fellow Traveler, John Matarazzo, "checks up" on his friends from the past year to see how they are doing during the World-wide quarantine and what God is speaking during this time and where they see hope for tomorrow!Shelley’s AlongTheWay - https://link.chtbl.com/ATWShelleyNeese AlongTheWay LinksJoin My Email List JohnAlongTheWay@gmail.com More episodes and Social links for AlongTheWay Watch episodes of My TV show RealLifeSponsor Crave Frozen Deserts https://www.facebook.com/cravefrozendessertSupport the show (https://www.patreon.com/AlongTheWay)

Shelley was hoping to write an article about a man who claimed to decipher the strange Copper Scroll that was found in the Dead Sea caves. Little did she know that her life would be changed by what is discovered but yet to be revealed…Her AlongTheWay moments include…Junk Mail leads to living in IsraelMath to the Middle EastThe Arson Investigator and The Copper ScrollScanning the DesertWhat’s next?Shelley’s Infohttp://www.shelleyneese.com/https://copperscrollproject.com/https://thejerusalemconnection.us/Shelley on RealLifehttps://youtu.be/k7wSEOqNmVc?t=1182AlongTheWay LinksJoin My Email ListJohnAlongTheWay@gmail.comMore episodes and Social links for AlongTheWayWatch episodes of My TV show RealLifeSupport the show (https://mailchi.mp/4657de6b487f/alongtheway)

Our 1st hour we will be discovering some of the excavations in the Holy Land and learn how they apply to yesterday, today and tomorrow. Shelley Neese is the book co-author of the Copper Scroll Project and the Project Director is an investigator named Jim Barfield. In the 2nd hour we will explore the East County Transitional Living Center. You will meet Director of Family Services Pastor James Merino and Transition Manager Faith Martinez to get an idea of this magnificent vision for those families and individuals needing food, shelter and the love of Jesus. You may even get to play a role if God has stirred you for something like this in the New Year.  See omnystudio.com/listener for privacy information.

There is a special scroll made out of copper that is part of the Dead Sea Scrolls. What was not known at the time of the scroll's finding in 1952 is it holds the key to a hidden treasure. Listen as author Shelley Neese takes you on the archeological search for the treasure and why this scroll does not fit into the same categories as the other Dead Seas Scrolls.

It is well documented in history and archaeology that in AD 70 the Roman Legions under Titus & Vespasian laid siege to Jerusalem and destroyed it along with the gleaming Jewish Temple that Herod I had built on the expanded Temple Mount. In 1948 the Dead Sea scrolls were discovered in the Judean desert at Wadi Qumran near the ancient archaeological site of Qumran (believed to be the home of the Jewish sect of the Essenes). In 1952 two rolled up copper scrolls were discovered in Cave 3 at Qumran. In this episode Ted interviews Shelley Neese, a journalist who has lived and worked in Israel and is also the author of the book, "The Copper Scroll Project." Don't miss this fascinating interview to learn what the Copper Scroll is and the possibility that amazing artifacts from the Second Temple Period may be buried in the ground right at the site Qumran itself! Be sure to get Shelley's book and check out here website at http://www.shelleyneese.com/

On today's episode of Peck Report, Josh talks about how antisemitism is on the rise in the UK and how it is now bleeding over to the US. Also, an interview with Shelly Neese about Daily Renegades supported ministries.  Make sure to become a Daily Renegade Member and have access to full videos, ad-free, at https://joshpeckdisclosure.com/membership-account/membership-levels/ FULL VIDEO: https://dailyrenegade.com/ancient-prophetic-evil-on-the-rise-with-shelley-neese-peck-report-ep-235/  http://DailyRenegade.com PLEASE SUBSCRIBE AND SHARE! Ancient Prophetic EVIL On the Rise! With Shelley Neese | Peck Report Ep. 235 Josh Peck is now proudly endorsing CBD Pure and CBD Pet, the absolute most top-quality, organic, nonGMO, scientifically tested CBD oil on the planet, for people and their pets! CBD Pure - https://www.cbdpure.com/?AFFID=394382 CBD for Pets - https://www.getcbdpet.com/?AFFID=394382 Finally, a Peck-Approved kratom! For the highest quality kratom at the most affordable price with a money-back guarantee, visit Coastline Kratom at https://www.coastlinekratom.com/?ref=4557 For as little as $1 a month, you can become a Peck Patron at http://patreon.com/joshpeck

Shelley Neese is in studio to discuss her fascinating book about perhaps the most valueable treasure yet undsicovered. Both in terms of monitary and historical significance. If you love mystery, history, drama, and a good old fashion treasure hunt you will want to next day ship her fantastic book "The Copper Scroll Project" a true story on perhaps the greatest mystery on earth today. Visit www.shelleyneese.com

Shelley Neese is in studio to discuss her fascinating book about perhaps the most valueable treasure yet undsicovered. Both in terms of monitary and historical significance. If you love mystery, history, drama, and a good old fashion treasure hunt you will want to next day ship her fantastic book "The Copper Scroll Project" a true story on perhaps the greatest mystery on earth today. Visit www.shelleyneese.com

Happy Birthday, Church! During this special Pentecost (aka Shavuot) weekend broadcast we brought in two expert co-hosts on the topic to help us discover the wealth of "Last Days" details tied to this feast celebration (detailed in Leviticus 23 and Acts 2). During our first half, enjoy the Align with Zion Hour with orthodox Jewish teacher from Jerusalem, AnaRina Heymann. In the second hour meet author, prolific teacher and columnist Shelley Neese, writer of the Copper Scroll Project book.  Top this off with Caz insights from recent face to face meetings with each co-host in Jerusalem and DC... and look out world. See omnystudio.com/listener for privacy information.

Journalist Billy Hallowell and Columbine survivor Even Todd discuss coping with the aftermath of the infamous school shooting twenty years later in the series, “After Columbine”; Shelley Neese rolls up “The Copper Scroll Project.”See omnystudio.com/listener for privacy information.

Shelley Neese reveals how the Dead Sea Scrolls were merely the tip of the archaeological iceberg and how one particular document is inadvertently tethered to Israel’s modern battle for the Temple Mount in “The Copper Scroll Project.”See omnystudio.com/listener for privacy information.

04-11-19 Interview with Shelley Neese by A View from the Wall

David and Jason Benham, Kelly Shackelford, Helene Fisher, Danna Demetre and Robyn Thomson, Shelley Neese

David and Jason Benham, Kelly Shackelford, Helene Fisher, Danna Demetre and Robyn Thomson, Shelley Neese

Carl Gallups and Shelley Neese rejoin Derek Gilbert to talk about three brand new books dealing with the coming third temple.

Tom Horn, Carl Gallups, and Shelley Neese rejoin Derek Gilbert to talk about three brand new books dealing with the coming third temple.

Tom Horn, Pastor Carl Gallups, and Shelley Neese conclude a four-week series on incredible developments of prophetic significance in Israel. This week, we discuss Tom Horn's new book, ‘The Rabbis, Donald Trump, and the Secret Plan to Build the Third Temple.' Log on to www.SkyWatchTVstore.com for a special offer that includes the new book by Shelley Neese, ‘The Copper Scroll Project,' about a mysterious metal scroll that may point to buried treasure from Solomon's Temple, and ‘The Rabbi, the Secret Message, and the Identity of Messiah' by Carl Gallups, which tells the story of how Israel's most revered rabbi was convinced that the Messiah's name was Yeshua—Jesus.

Tom Horn, Carl Gallups, and Shelley Neese rejoin Derek Gilbert to talk about three brand new books dealing with the coming third temple.

Tom Horn, Pastor Carl Gallups, and Shelley Neese continue a discussion of Shelley's new book, ‘The Copper Scroll Project,' about a mysterious metal scroll that may point to hidden treasures from Solomon's Temple. Log on to www.SkyWatchTVstore.com for a special offer that includes Tom Horn's new book, ‘The Rabbis, Donald Trump, and the Secret Plan to Build the Third Temple,' and ‘The Rabbi, the Secret Message, and the Identity of Messiah' by Carl Gallups, which tells the story of how Israel's most revered rabbi was convinced that the Messiah's name was Yeshua—Jesus.

Tom Horn, Carl Gallups, and Shelley Neese rejoin Derek Gilbert to talk about three brand new books dealing with the coming third temple.

Tom Horn, Pastor Carl Gallups, and Shelley Neese continue a four-week series on incredible developments of prophetic significance in Israel. This week, we discuss Shelley's new book, ‘The Copper Scroll Project,' about a mysterious metal scroll that may point to hidden treasures from Solomon's Temple. Log on to www.SkyWatchTVstore.com for a special offer that includes Tom Horn's new book, ‘The Rabbis, Donald Trump, and the Secret Plan to Build the Third Temple,' and ‘The Rabbi, the Secret Message, and the Identity of Messiah' by Carl Gallups, which tells the story of how Israel's most revered rabbi was convinced that the Messiah's name was Yeshua—Jesus.

Tom Horn, Carl Gallups, and Shelley Neese join Derek Gilbert to talk about three brand new books dealing with the coming third temple.

Tom Horn, Pastor Carl Gallups, and Shelley Neese begin a four-week series on incredible developments of prophetic significance in Israel. This week, we focus on Carl's new book, ‘The Rabbi, the Secret Message, and the Identity of Messiah.' Log on to www.SkyWatchTVstore.com for a special offer that includes Tom Horn's new book, ‘The Rabbis, Donald Trump, and the Secret Plan to Build the Third Temple,' and ‘The Copper Scroll Project' by Shelley Neese, which describes the work of retired investigator Jim Barfield to decode a mysterious scroll found among the caves at Qumran that may point to the greatest archaeological find in history—buried treasures from Solomon's Temple.

Today we speak with Shelley Neese, vice president of the Jerusalem Connection. After nearly a decade of writing The Copper Scroll Project, the remarkable story of one man's quest to decipher the ancient map leading to the gold and silver Temple vessels, is being published.Not only does Neese chronicle this amazing story but she was an integral player in much of it. A native of Louisiana, she first came to Israel in 2000 with her husband, a U.S. Air Force physician. With no knowledge of Israel, she became intensely curious about the country and received her M.A in Middle Eastern Studies from Ben Gurion University. She spent the months leading up to the Gaza disengagement in 2005 in Israel, working with a team of negotiators. When she went back to the U.S., she became the assistant to the Consul General at the Consulate of Israel to New England.

Today we speak with Shelley Neese, vice president of the Jerusalem Connection. After nearly a decade of writing The Copper Scroll Project, the remarkable story of one man’s quest to decipher the ancient map leading to the gold and silver Temple vessels, is being published.Not only does Neese chronicle this amazing story but she was an integral player in much of it. A native of Louisiana, she first came to Israel in 2000 with her husband, a U.S. Air Force physician. With no knowledge of Israel, she became intensely curious about the country and received her M.A in Middle Eastern Studies from Ben Gurion University. She spent the months leading up to the Gaza disengagement in 2005 in Israel, working with a team of negotiators. When she went back to the U.S., she became the assistant to the Consul General at the Consulate of Israel to New England.

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