When Noah (Noach) is first introduced in Genesis 5, it is said that "he will bring us relief (nacham)." This and other wordplays will feature significantly throughout the entire story of the flood, not least in Gen. 6:6-8. Dr. Adam E. Miglio, a frequent contributor to our podcast, is Professor of Old Testament at Wheaton College. His publications include The Gilgamesh Epic in Genesis 1-11: Peering into the Deep and Tribe and State: The Dynamics of International Politics and the Reign of Zimri-Lim.

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In a Trinitarian passage, Jesus (the Son) declares, "I will ask the Father, and he will give you another παράκλητος (parakletos), to be with you forever." The understanding of that Greek designation of the Holy Spirit is critical for grasping the promise of Jesus, the assurance it contains, and the marks of its fulfillment. Dr. Phil Ryken, who has been a regular on our podcast, is the President of Wheaton College, 8th in the college's history. His most recent book is I Have My Doubts: How God Can Use Your Uncertainty to Reawaken Your Faith. You can hear many of his talks at Family Life Ministry – Podcast or at Every Last Word.

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Two of the shortest verses in the Bible are 1 Thess. 5:16 and 17: "Rejoice always, pray without ceasing" (NRSV). Dr. Jeff Peterson argues that that these verses are directed to leaders of the Thessalonian church, along with all of vv. 14-22, and he zeroes in on the Greek adverb translated "without ceasing." Concretely, what was Paul asking the recipients of his letter to do? Dr. Jeff Peterson is Professor of New Testament at Harding School of Theology, Harding University. His publications include (co-editor), Marcan Priority Without Q: Explorations in the Farrer Hypothesis.

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John 20:31 is usually translated as John's purpose statement: "that you may believe that Jesus is the Christ, the Son of God" (ESV). But could the clause also be understood as, "that you may believe that the Christ, the Son of God, is Jesus"? What difference would this make for how we read John's Gospel as a whole? In this episode, David Ritsema discusses the grammatical question behind this translation and its implications for John's presentation of Jesus as the Messiah. Dr. David Ritsema is Assistant Dean and Assistant Professor of New Testament at B. H. Carroll Theological Seminary, East Texas Baptist University. His book, The Divine Messiah: A Portrait of Jesus in the Johannine Literature, is forthcoming with Wipf & Stock.

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Rom. 7:7-25 has attracted more attention from commentators than any other biblical passage. All readers feel some sympathy with the struggle with sin that is voiced, though elements of what Paul writes make neat identifications difficult. Who is the "I" who is speaking in vv. 7-13 and then the "I" in 7:14-25? Prof. Witherington, who has been on this podcast before, is the Jean R. Amos Professor of New Testament for Doctoral Studies at Asbury Theological Seminary and is an emeritus professor of New Testament at St. Andrews University, Scotland. He has published widely, including commentaries on every book of the New Testament; of relevance to this episode is Paul's Letter to the Romans: A Socio-Rhetorical Commentary. His most recent book is Rethinking Biblical and Systematic Theology.

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A long tradition of reading John 4 has viewed the woman at the well as immoral. How was that reading established? What is its textual warrant? What are alternative traditions? What does all this tell us about the role of assumptions in exegesis? Dr. Benjamin Wall is Professor of Theology and Ethics at South University. His publications include Welcome as a Way of Life and he is currently a resident scholar at Lanier Theological Library working on C. S. Lewis' theological anthropology related to disabilities and mental health. 

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Ps. 103:17-18 presents God's kingdom as the kingdom of Israel while v. 19 also mentions God's universal kingdom. In which sense did Christ bring God's kingdom to realization? Dr. Fredericks is Professor of Biblical Studies and Provost Emeritus at Belhaven University. His publications include Reframing Biblical Theology: The Eternal Design and (co-author) Ecclesiastes & The Song of Songs.

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Knowing that devastating judgment is descending on Israel, the prophet affirms that God is his strength. To appreciate the depth of Habakkuk's hope we must understanding the Hebrew language used in its contexts (plural), including the species of deer in Israel. Dr. Oliver Hersey, who has been on this podcast before, is the 11th president of Jerusalem University College. This college, located on the southwestern corner of Mount Zion, Israel, equips for ministry by providing immersive study of the ancient and modern contexts of Israel and the surrounding regions for a deepened understanding of God and his word.

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The Christ hymn of Phil. 2:6-11 is one of the most studied NT passages on Christology. When considering Paul's own study we should note 3:20-21 of the same letter, which reprises several Greek words from the hymn. Dr. Chris Kugler is Lecturer in Theology for George W. Truett Theological Seminary, Baylor University, at the Houston Campus, Lanier Theological Library. His publications include Paul and the Image of God and Heaven, Hell, and Hope: A Biblical and Theological Exploration of Universal Salvation.

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Describing the Holy Spirit's work on behalf of believers in Christ, Paul employs two verbs with double prefixes. The effect is to give special stress to the Spirit's work of support and intercession. Dr. Jones, who has been on this podcast before, is the Director of Global Theological Education for Hamoreh Ministries, a theological training ministry working in northern Kenya.

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This is a repeat of our very first episode: Veteran interpreter Dr. John Walton describes the process of exegesis — from choosing a text, analyzing the genre and background, and grappling with the "linguistic core" — in this step-by-step explanation of how exegesis is done. Dr. John Walton, Old Testament Professor Emeritus at Wheaton Graduate School, has since become a frequent contributor to this podcast. He has many volumes in his "Lost World" series along with many other publications, including (with Andrew Hill), A Survey of the Old Testament (4th ed.). He is currently collaborating with Dr. Aubrey Buster in preparing a major commentary on Daniel (NICOT), of which the first volume (Daniel 1-6) is out.

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John 3:16 is routinely translated, "For God so loved the world." The NLT translates it, "For this is how God loved the world." The difference roots in a Greek adverb, the sentence as a whole, and the theological logic employed by John. Dr. George Kalantzis, who has been on this podcast before, is Professor of Theology and Director of The Wheaton Center for Early Christian Studies at Wheaton College. Among his publications are Theodore of Mopsuestia: Gospel of John and Caesar and the Lamb: Early Christian Attitudes on War and Military Service. He has been editor or co-editor of several volumes, including, Come, Let Us Eat Together: Sacraments and Christian Unity.

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Some modern translations of John 20:2 have Mary exclaiming, "They have taken away the Lord's body from the tomb." The word "body" is not in the Greek sentence, and its insertion might dampen our sympathy with Mary's profound grief. Dr. Amy Peeler has contributed several episodes to this podcast. She is the Kenneth T. Wessner Chair of Biblical Studies, Professor of New Testament, and Chair of the Ph.D. Program at Wheaton College. Her most recent publication include Ordinary Time: The Season of Growth and Hebrews (Commentaries for Christian Formation). She is presently working on Paul's view on the impact of the Incarnation.

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Rev. 5:1-14 depicts a dramatic heavenly scene in which the Lamb alone is worthy and able to take and open what is referred to as a βιβλίον (biblion) with seven seals and inscribed in a particular way. The attempt to gain a more precise mental picture of this literary object and its nature as a text includes matters of word meaning and textual criticism. Dr. Christian Askeland, a past contributor to this podcast, is Advisor for The Green Collection (Oklahoma City) and works with Inspire.org. He is interested in the origins and diversity of early Christianity, endeavoring to reconstruct historically the movements from which the relevant texts and manuscripts arose. He has authored John's Gospel: The Coptic Translations of its Greek Text and has co-authored The Bible in the U.S. Capital: Inviting All People to Engage with the Transformative Power of the Bible.

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Many translations render Rom. 8:28 as, "all things work together for good." The NLT renders the same words as, "God causes everything to work together," a construal that is represented in some ancient Greek manuscripts. Yet another possibility would be, "the Spirit works all things together." What explains these differences? A past contributor to this podcast, Joseph Dodson is the Dr. Craig L. Blomberg Chair of New Testament at Denver Seminary. In addition to other publications, he has written Paul the Rabbi Philosopher: Stoic and Jewish Philosophy in the Apostle's Thought, and (with Mattie Mae Motl) Conquerors Not Captives: Reframing Romans 7 for the Christian Life. He is working on commentaries on Romans (Brill) and Colossians-Philemon (Holman).

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Following his resurrection in Luke 24 Jesus startles his disciples by appearing among them when they are talking about him. By v. 41, properly understood, they are still not believing. Luke's implicit argument about what finally brings them to faith requires close attention to the Greek wording and clues as to discourse structure. 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. Among other things he has authored, The Doubt of the Apostles and the Resurrection Faith of the Early Church. He is working (coauthor) on Forty Questions on the Gospels (Kregel).

In this episode, Dr. J. D. Atkins concludes his discussion of Luke 24:41-45.

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Following his resurrection in Luke 24 Jesus startles his disciples by appearing among them when they are talking about him. By v. 41, properly understood, they are still not believing. Luke's implicit argument about what finally brings them to faith requires close attention to the Greek wording and clues as to discourse structure. 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. Among other things he has authored, The Doubt of the Apostles and the Resurrection Faith of the Early Church. He is working (coauthor) on Forty Questions on the Gospels (Kregel).

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In Matthew 6, is Jesus talking about "healthy" and "unhealthy" eyes, as translations sometimes have it (e.g., NIV, ESV, NLT), or is the Greek expression an idiom that Jewish listeners would have readily understood in another way? Dr. Brad H. Young is Emeritus Professor in Judaic Christian Studies with an emphasis in Biblical Literature at Oral Roberts University Graduate School of Theology and Ministry, and Professor at Jerusalem Seminary. Among other things, he has published Jesus the Jewish Theologian and The Parables: Jewish Tradition and Christian Interpretation.

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What sort of work do the Scriptures forbid on the Sabbath? What sort of work is allowed? Attention to the Hebrew words used in connection with the Sabbath and in other contexts sheds some light on these questions. Dr. Baruch Kvasnika is President of Jerusalem Seminary, which equips believers to understand their faith in and through the land of the Bible. His dissertation at The Hebrew University of Jerusalem was, "The Language of Practice: Hebraic Walking and Way Metaphors in First Century Greek Related to Conduct." 

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Toward the close of his short letter to Philemon, Paul offers to pay any debt Onesimus may owe Philemon, and adds (ESV), "I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self." The last words are often viewed as heavy-handed, but are better understood as an instance of paralipsis in which Paul "brings up something without bringing it up." He is employing a tactful approach to mention a delicate matter. Dr Seth Ehorn, an alum of the MA in Biblical Exegesis program at Wheaton Graduate School, is Assistant Professor of Classics and Biblical Languages at Houston Christian University. Among other things, he has published 2 Maccabees 1-7: A Handbook on the Greek Text and 2 Maccabees 8-15: A Handbook on the Greek Text, both in the Baylor Handbook on the Septuagint Series. He is currently working on a commentary on Paul's Letter to Philemon. He has contributed several previous episodes to Exegetically Speaking.

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In an important line, Paul is frequently understood to be referring to at least two laws, the law of Moses, which the apostle is no longer "under," and a law of Christ, which he is still "under" (1 Cor. 9:21). Jewish parallels and the Greek words Paul uses suggest, however, that it is Paul's commission to preach the gospel that can override some Mosaic laws when they hinder his mission. Paul appears to be a transgressor of Moses' law but he insists he is conducting himself lawfully with respect to Moses because of Christ who commissioned him. Dr. Paul Sloan is Associate Professor of Early Christianity at Houston Christian University. He has published Jesus and the Law of Moses: The Gospels and the Restoration of Israel within First-Century Judaism.

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In the opening line of Mark's Gospel Jesus is referred to as "the Son of God," except that the Greek phrasing in this instance, somewhat non-typically, lacks any definite article. That this idiom echoes imperial propaganda is seen to be likely when a Roman centurion employs the same wording as he observes how Jesus died on their cross. Dr. Christopher Hays, a return contributor to this podcast, is president of Scholar Leaders and host of Faith on the Road Podcast. Among his publications are When the Son of Man Didn't Come: A Constructive Proposal on the Delay of the Parousia and Eight Million Exiles: Missional Action Research and the Crisis of Forced Migration.

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When the king of Egypt is first introduced in our OT book of Exodus he is not named, nor thereafter. But the book itself in Hebrew is called "Names," and even the midwives are named (Exod. 1:15). Egyptians tended to treat the kings of their enemies the same way. Dr. Oliver Hersey is the 11th president of Jerusalem University College. This college, located on the southwestern corner of Mount Zion, equips for ministry by providing immersive study of the ancient and modern contexts of Israel and the surrounding regions for a deepened understanding of God and his word.

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We are approaching the centenary of the discovery of the Ugaritic language, which belongs to the same family of languages as Hebrew, Aramaic, Moabite, and others. This relationship with Hebrew permits insights to flow both from Hebrew to Ugaritic and Ugaritic to Hebrew. One illustration of this is found in Prov. 12:17. A word traditionally parsed as a verb in a context that seemed to call for a noun was confirmed to be a noun when Ugaritic parallels were uncovered. Some English translations are still catching up. Dr. Andrew Burlingame, a prior contributor to this podcast, is a Wheaton College Classical Languages program alumnus and is now Assistant Professor of Hebrew at the same. He specializes in Northwest Semitic languages, including Hebrew, Aramaic, Phoenician, and Ugaritic, along with their history and texts. Some of his recent publications are featured here.

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John's longer letter begins with a series of clauses headed by neuter relative pronouns without clear antecedents. In particular, the neuter gender draws our attention. To what do they refer and how does this relate to John's larger concerns? Dr. Elizabeth Mburu, who contributed earlier to this podcast, is Associate Professor of New Testament and Greek at Africa International University, Nairobi, Kenya, and is the regional coordinator for Anglophone Africa for Langham Literature. She is on the board of the Africa Bible Commentary and is the editorial coordinator and New Testament editor for its revision. Her publications include Qumran and the Origins of Johannine Language and Symbolism and African Hermeneutics. She is currently writing the commentary on 1-3 John for the Word Biblical Commentary Series.

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Looking at ancient copies (manuscripts) of the Old Testament is necessary if we are to reconstruct the earliest wording of the texts, but the manuscripts can also shed light on the ancient scribes, their work, and perennial challenges of interpretation. For example, 4Q Jeremiah A (dates to around 225-175 B.C.E.), one of the Qumran Scrolls, has some interesting wording at Jer. 14:6. Dr. Andrew B. Perrin is Professor of Humanities at Athabasca University. His publications include

Lost Words and Forgotten Worlds: Rediscovering the Dead Sea Scrolls and Horizons of Ancestral Inheritance: Commentary on the Levi, Qahat, and Amram Qumran Aramaic Traditions.

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The RSV's translation of the "cleansing of the temple" in John 2:15 is in part, "And making a whip of cords, he drove them all, with the sheep and oxen, out of the temple." John's Greek, however, suggests that Jesus was using the whip only on the animals, which might have other implications for interpretation. Dr. Croyis the author of a widely used beginning Greek grammar, A Primer of Biblical Greek, and The Mutilation of Mark's Gospel, among other things. His newest book, forthcoming in December, 2025, is The Martyrdom of Polycarp: Translation, Introduction, and Commentary. He previously held teaching posts at Trinity Lutheran Seminary, Wycliffe Hall, Oxford University, and Southern Nazarene University, at the last of which he continues in a part-time teaching role as Professor of Greek and New Testament. 

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The opening words of Matthew's Gospel are translated as, "An account of the genealogy of Jesus the Messiah" (NRSV), or "This is the genealogy . . ." (NIV), or "This is a record of the ancestors . . ." (NLT). A comparison with the parallels in Genesis and a look at what Matthew actually composes suggest that Matthew had something else in mind. David Capes, formerly Dean of Biblical & Theological Studies at Wheaton College, is the host of Exegetically Speaking and the Director of Academic Programming at the Lanier Theological Library & Learning Center, which sponsors this podcast series along with Wheaton College. His publications include The Divine Christ: Paul, the Lord Jesus, and the Scriptures of Israel.

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Modern students of biblical Hebrew learn that the "pointing" (symbols for vowels) of the commonly used Masoretic text of the OT was added to the Hebrew consonants in the medieval period, and that the meaning of a passage can depend on the pointing used. Depending on the pointing chosen, Jeremiah 7:7 can be translated as, "I will let you dwell in this place," or as, "I will dwell with you in this place." Was the ambiguity of the unpointed text intentional?  James Hoffmeier is Professor Emeritus of Old Testament and Near Eastern History and Archaeology at (former) Trinity Evangelical Divinity School. His publications include The Archaeology of the Bible and Akhenaten and the Origins of Monotheism. 

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In a healing story shared by the first three Gospels, Luke reports a uniquely worded response of onlookers, translated in the NIV as, "We have seen remarkable things today." The key Greek word is παράδοξα (paradoxa), which is in fact noncommittal on the morality of what is in view. Dr. Thomas Schmidt is Associate Professor of Religious Studies at Fairfield University. His most recent book, Josephus and Jesus: New Evidence for the One Called Christ (Oxford) examines the description of Jesus given by the Jewish historian Josephus. Through generous donor, it is available for free on the book website: JosephusandJesus.com. His other publications include, The Book of Revelation and its Eastern Commentators: Making the New Testament in the Early Christian World.

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Due to his extensive writing and lecturing John Walton is recognized as a leading scholar on OT backgrounds. His attempts to convey this research to varied audiences, often non-specialists, has led him to search out imagery that will make even involved ideas more intuitively accessible. One such metaphor is that of cultural "backpacks." Dr. John Walton, Old Testament Professor Emeritus at Wheaton Graduate School, is a frequent contributor to this podcast. He has many volumes in his "Lost World" series along with many other publications, including (with Andrew Hill), A Survey of the Old Testament (4th ed.). He is currently collaborating with Dr. Aubrey Buster in preparing a major commentary on Daniel (NICOT). The first volume on Daniel 1-6 is already available, and the second volume on Daniel 7-12 is on the way.

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Hebrew poetry is rich in parallelism of sound (phonological), words (lexical), meaning (semantic), and grammar, through which meaning is conveyed. Psalm 150 illustrates these devices, and manages to strike its climactic note through the breaking of them. Chandler Dean is working on her M.A. in Biblical Exegesis at Wheaton Graduate School.

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The Greek of Heb. 12:14-16, though rendered into separate sentences in some English translations, is a single Greek sentence. Paying close attention to the internal structure, especially a participle at the beginning of v. 15, sharpens our understanding of the integrated thought: The pursuit of true peace can involve conflict, albeit a conflict for the sake of peace. Pat Miller is an attorney now working on his M.A. in Biblical Exegesis at Wheaton Graduate School, while teaching as an adjunct in the Department of Politics and International Relations.

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The opening lines of Genesis illustrate the way Hebrew relies on the sounds of words to convey meaning, for example, the menacing Hebrew word for 'darkness.' 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. He is the author of Go to Nineveh: Medieval Jewish Commentaries to the Book of Jonah, Translated and Explained, and is working on a commentary on Ezra and Nehemiah.

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At a crucial juncture in his argument and in the space of two verses Paul uses four terms related to the πιστ- word-group, usually rendered as "faith" or "belief." Background and the context of Romans favor hearing the ideas of "loyalty" and "faithfulness" in v. 3. Dr. Bates, who has been on this podcast before, is Professor of New Testament at Northern Seminary. Among his several publications are Beyond the Salvation Wars: Why Both Protestants and Catholics Must Reimagine How We Are Saved and Salvation by Allegiance Alone.

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The story of Shadrach, Meshach and Abednego – their refusal to bow down to the king's image and their deliverance from the furnace – is among the most oft-told of the Bible. Archaeology has provided a compelling backstory for that event, illuminating some of drama that the narrator would have assumed. Dr. John Walton, Old Testament Professor Emeritus at Wheaton Graduate School, is a frequent contributor to this podcast. He has many volumes in his "Lost World" series along with many other publications, including (with Andrew Hill), A Survey of the Old Testament (4th ed.). He is currently collaborating with Dr. Aubrey Buster in preparing a major commentary on Daniel (NICOT). The first volume on Daniel 1-6 is due out soon.

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A small, common, but theologically charged Greek verb in Rev. 20:3 quietly signals the fate of Satan in the triumphant King's victory procession. Dr. Shane Wood is Professor of New Testament & Its Origins at Ozark Christian College. His publications include The Alter-Imperial Paradigm: Empire Studies & the Book of Revelation and Thinning the Veil: Encountering Jesus Christ in the Book of Revelation.

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B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/44PwmnC
M.A. in Biblical Exegesis: https://bit.ly/4kRgXt0 

Unlike other prophetic books that directly address an audience, the message of Habakkuk presents itself to listeners by pondering a dialogue between the prophet Habakkuk and God. By paying attention to repetition related to "seeing" in Habakkuk 1-2, we can pick up on God's invitation to allow God's perception of reality to enrich and challenge our own. Dr. Andrew Abernethy, a frequent contributor to this podcast, is Professor of Old Testament, Assistant Dean of Biblical and Theological Studies in the Litfin Divinity School, and Program Director of the M.A. in Biblical Exegesis at Wheaton Graduate School. He is currently President of the Institute of Biblical Literature. His publications include Savoring Scripture: A Six-Step Guide to Studying the Bible and (with Gregory Goswell) God's Messiah in the Old Testament: Expectations of a Coming King. 

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B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/3GdsmVS
M.A. in Biblical Exegesis: https://bit.ly/3IxWKux 

Amos' Hebrew is rich with rhetorical techniques such as word play and satire, sometimes throwing hard punches. Some of these can be heard in translation, others are difficult to preserve in English. Dr. Danny Carroll Rodas, who has contributed several episodes to this podcast series, is the Scripture Press Ministries Professor of Biblical Studies and Pedagogy at Wheaton College.  He has written extensively on Amos, including a major commentary on that prophetic book in the New International Commentary on the Old Testament series. He explores the features discussed in this episode in his newest publication, The Lord Roars: Recovering the Prophetic Voice for Today.

Check out related programs at Wheaton College:

B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/4lxtcLR 

M.A. in Biblical Exegesis: https://bit.ly/3Ib6VoX 

Jesus' teaching in Matthew's Greek utilizes figures of speech that can be impossible to translate into English but which lend force and memorability to his words. Dr. Alexander Loney is Associate Professor of Classical Languages and the Coordinator of the Classical Languages program at Wheaton College. His publications include The Ethics of Revenge and the Meanings of the Odyssey and (co-editor) The Oxford Handbook of Hesiod. He has contributed several episodes to our podcast.

Check out related programs at Wheaton College:

B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/4npvVsB
M.A. in Biblical Exegesis: https://bit.ly/4eJpHjz 

The English words, "where there is no vision, the people perish," would seem to commend the need of a good plan for a desired future, but the Hebrew sentence points in a different direction. Dr. Richard Schultz is the Blanchard Professor of Old Testament in Wheaton College Graduate School. In addition to other publications, he has authored Out of Context: How to Avoid Misinterpreting the Bible and The Search for Quotation: Verbal Parallels in the Prophets; he has co-edited with Daniel Block, Bind Up the Testimony: Explorations in the Genesis of the Book of Isaiah.

Check out related programs at Wheaton College:

B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/4e7CgVw
M.A. in Biblical Exegesis: https://bit.ly/3HFTMnn 

When, in one of Jesus' most well-known parables, the "prodigal son" returns, his older brother feels wronged by the warm reception accorded by their father. The charges he lays against his younger brother may be even stronger than often realized if we perceive echoes of a key scene in Homer's Odyssey. Dr. Alexander Loney is Associate Professor of Classical Languages and the Coordinator of the Classical Languages program at Wheaton College. His publications include The Ethics of Revenge and the Meanings of the Odyssey and (co-editor) The Oxford Handbook of Hesiod. He has contributed several episodes to our podcast.

Check out related programs at Wheaton College:

B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/4er2T9Y 
M.A. in Biblical Exegesis: https://bit.ly/4d1iSJD 

Is Ecclesiastes 3:10-14 about a despotic, distant god or a benevolent, known God? It depends on whether we recognize the force of a Hebrew definite article. Bradley Cameron (PhD, Wheaton) is Visiting Instructor in Old Testament at Wheaton College. His dissertation was, "Learning to Fear: An Exploration of the Fear of God in Ecclesiastes through the Lens of Emotion."

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B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/4l0bd0B
M.A. in Biblical Exegesis: https://bit.ly/4kx3ozy 

Heb. 1:1-4 is a beautifully rounded Greek sentence in praise of God's Son in and as whom God has spoken. One metaphor conveys the uniqueness of this person as the "express image" of God himself. It is this metaphor that Dr. Ryken explains. Dr. Phil Ryken, who has been a regular on our podcast, is the President of Wheaton College, 8th in the college's history. His most recent book is I Have My Doubts: How God Can Use Your Uncertainty to Reawaken Your Faith. You can hear many of his talks at Family Life Ministry – Podcast or at Every Last Word.

Check out related programs at Wheaton College:

B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/43wN0Yw
M.A. in Biblical Exegesis: https://bit.ly/3FwNk1l 

Daniel's refusal to eat the food provided by the king of Babylon is among the most popular of the Bible's stories. But what food did Daniel refuse, what did he request, and why? A new look at the Hebrew text and its background suggests new answers. Dr. Aubrey Buster, who has been with us before, is Associate Professor of Old Testament at Wheaton College. Her publications include Remembering the Story of Israel: Historical Summaries and Memory Formation in Second Temple Judaism. Dr. John Walton, Old Testament Professor Emeritus at Wheaton Graduate School, is a frequent contributor to this podcast. He has many volumes in his "Lost World" series along with many other publications, including Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible. Dr. Buster and Dr. Walton are collaborating on a major commentary on Daniel (NICOT). The first volume on Daniel 1-6 is due out soon. 

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B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/3Sm7pdH
M.A. in Biblical Exegesis: https://bit.ly/43IbAqx 

Beneath the surface of fairly stable English translations of 1 Corinthians 1:30 there flow quite varied interpretations of the Greek language Paul uses. Jon C. Laansma is the Gerald F. Hawthorne Professor of New Testament Greek and Exegesis in the Classical Languages program at Wheaton College, and the Wheaton-based director of this podcast series. He is currently working on a commentary on 1 Corinthians for the T&T Clark International Theological Commentary series.

Check out related programs at Wheaton College:

B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/3SFcxcR
M.A. in Biblical Exegesis: https://bit.ly/45dIW1H