Exegetically Speaking

The combined imagery used by James when telling us how to "receive" God's word suggests a good (humble, non-narcissistic) host welcoming a new guest with genuine interest in that person. Dr. J. D. Atkins is Associate Professor of New Testament Language and Literature, and Chair of the Department of Biblical and Exegetical Studies at Tyndale Theological Seminary (Netherlands). Among other things he has authored, The Doubt of the Apostles and the Resurrection Faith of the Early Church. His co-authored book, Forty Questions about the Gospels, is forthcoming with Kregel. Dr. Atkins earlier contributed a series of episodes entitled "Seeing is Not Believing."   Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/3Ub8vgj  M.A. in Biblical Exegesis: https://bit.ly/4yMsjGK 

The Hebrew word for heart, lev/levav, is often appropriately translated with words like "mind," "will," or others. Such is the case in the three instances of this word in 2 Samuel 7 (vv. 3, 21, 27). However, even though there are good translational reasons to render the Hebrew word this way, it risks missing out on the key connections between these three instances. This episode looks at these verses as an example of where even good and reliable translations may cause us to miss out on some important things going on in the text. Dr. Ben Johnson is Associate Professor of Biblical Studies and Director of the Honors College at LeTourneau University. His publications include David: A Man after God's Own Heart   Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/3RRhp1V  M.A. in Biblical Exegesis: https://bit.ly/45C5LuT 

When the man Ezra is introduced in the book of Ezra, he is identified as "a teacher well versed in the Law of Moses" (NIV). The word translated as "law" there is torah, frequently translated as "law," but is "law" the best way to represent its meaning here? Rabbi Steven Bob, who has contributed several episodes to this podcast series, is Rabbi Emeritus at Congregation Etz Chaim in Lombard, Il and guest faculty at Wheaton College. His newest book is When Judaism Began: Exploring the Books of Ezra and Nehemiah.   Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/3TvJRXG  M.A. in Biblical Exegesis: https://bit.ly/4yWiGVU 

One of the most memorable lines of Esther comes in 4:14, where Mordecai cautions Esther that if she is unwilling to involve herself in the plight of her fellow Jews, "deliverance for the Jews will arise from another place." What other "place" is in mind? Dr. Lindo is Assistant Professor of Christian Ministry at East Texas Baptist University. His publications include Literary Allusions in Esther: A Study on the Convergence of Intertexts and Narrative. He is presently working on commentaries on Jeremiah and Esther. We heard him in the previous episode on Esther 1.   Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/4wBqomN  M.A. in Biblical Exegesis: https://bit.ly/4568yfP 

The first chapter of Esther impresses many readers as simple background information for the following story. Taking a hint from the Jewish Targums (Aramaic translations of the OT), Ron Lindo found that there are many allusions to 1 Kings 1-10, suggesting parallels between the Persian king, Ahasuerus (Xerxes), and Israel's King Solomon. Dr. Lindo is Assistant Professor of Christian Ministry at East Texas Baptist University. His publications include Literary Allusions in Esther: A Study on the Convergence of Intertexts and Narrative. He is presently working on commentaries on Jeremiah and Esther.   Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/4btDp9I  M.A. in Biblical Exegesis: https://bit.ly/4xnLrcN