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.

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

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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B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/4k1MKJ0 M.A. in Biblical Exegesis: https://bit.ly/45tWh5s

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. Check out related programs at Wheaton College:

B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/3Z9V1kg M.A. in Biblical Exegesis: https://bit.ly/4jzKnwy

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

M.A. in Biblical Exegesis: https://bit.ly/4jv2tQk

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.

Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/4rOK6ZN M.A. in Biblical Exegesis: https://bit.ly/4qAkbUH

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."

Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/4resSVR M.A. in Biblical Exegesis: https://bit.ly/4atV2VG

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. Check out related programs at Wheaton College:

B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/3Mzqp9f M.A. in Biblical Exegesis: https://bit.ly/4rQPwU5

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.

Check out related programs at Wheaton College:

B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/49x9aP4

M.A. in Biblical Exegesis: https://bit.ly/3XH7R8U