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. Check out related programs at Wheaton College:

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

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.

Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/4uziQR4 M.A. in Biblical Exegesis: https://bit.ly/4sP9NJY

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.

Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/4sZt6k7 M.A. in Biblical Exegesis: https://bit.ly/47XmhqW

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. Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/46Wx5Fv M.A. in Biblical Exegesis: https://bit.ly/4syONHm

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.

Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/46qmYsc M.A. in Biblical Exegesis: https://bit.ly/4qYJdgj

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.

Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/4s5Br54 M.A. in Biblical Exegesis: https://bit.ly/4qSuOlE

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.

Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/4kLm8MC M.A. in Biblical Exegesis: https://bit.ly/4rp3xs4

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. Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/4kwp8MT M.A. in Biblical Exegesis: https://bit.ly/4arsNa2

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. Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/4c5vikE M.A. in Biblical Exegesis: https://bit.ly/3NQWucV

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.

Check out related programs at Wheaton College:

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