Michael S. Heiser's Blog, page 47

Naked Bible Podcast Episode 140 – Ezekiel 24

Chapter 24 is a turning book in the book of Ezekiel. After Ezekiel’s call (Ch. 1-3), the book has, to this point, been a series of gloom-and-doom pronouncements to the exiled Jews in Babylon subverting their expectations that Jerusalem, the temple, and their friends and loved ones back in Jerusalem were safe from  divine judgment. Chapter 24 announces the judgment of the city of Jerusalem and what’s left of Israel has begun—Ezekiel is to mark the very day he received the oracles which constitute this chapter.

The episode is now live.

Philistine Religion

The ASOR blog posted a short essay today entitled, “Early Philistine Religion in Text and Archaeology.” Check it out!

More Inept Bible Interpretation: David Meade Predicts Planet X Will Destroy the Earth in October

Hard to believe, but the Planet-Xers are still out there making more bogus predictions. David Meade says Planet X will crash into the earth in October, destroying us all. How is it that real astronomers don’t see this happening? Good question. Meade has the answer: Planet X can only be detected by “specialized, large telescopes—controlled by the globalists.” Meade must be new, as his contribution to bad astronomy hasn’t yet been critiqued by Stuart Robbins over at the Exposing PseudoAstronomy podcast. But no doubt you can find his astronomical talk in one of Stuart’s other episodes debunking Planet X:

Planet X

The True Story of Planet X (Episode 13)
The Fake Story of Planet X, Part 1 (Zecharia Sitchin) (Episode 23)
The Fake Story of Planet X, Part 2 (Gilbert Eriksen’s Wormwood) (Episode 28)
The Fake Story of Planet X, Part 3 (The Myth of the Southern Approach) (Episode 43)
The Fake Story of Planet X, Part 4 (Nancy Lieder) (Episode 51, cross-listed under UFO)
The Fake Story of Planet X, Part 5 (IRAS Discovery in 1983) (Episode 54)
The Fake Story of Planet X, Part 6 – Andy Lloyd’s “Dark Star” (Episode 71)
The Fake Story of Planet X, Part 7 – Mark Hazlewood (Episode 80)
The Binary Star Hypothesis (Episode 91)
The Fake Story of Planet X, Part 8 – Zecharia Sitchin, Revisited (Episode 95)
The Fake Story of Planet X, Part 9 – Marshall Masters (Episode 109)
In Search Of Planet X (Live from Denver ComicCon) (Episode 132)
Tracking Failed Planet X Predictions of Marshall Masters (Episode 146)
The Fake Story of Planet X, Part X – Nancy Leider Redux and Planet Nine Claims of 2016 (Episode 151)

Since I’m not an astronomer, I’ll have to let experts like Stuart debunk Meade’s baseless astronomical claims. I’m just an ancient text and biblical studies scholar. I can tell you unequivocally, that the term Nibiru has nothing to do with a celestial object beyond Pluto (or beyond Saturn for that matter). No cuneiform astronomical texts ever use the term nibiru/neberu to describe anything of the sort. (In fact, one of them has Nibiru showing up every year). But a globalist must have written that one.

And no, the Nibiru nonsense isn’t biblical. It isn’t Wormwood. Nor does Wormwood have anything to do with a planet beyond Pluto / Planet X.

So let me go out on a limb and say that Mr. Meade’s viewpoint is nonsense based on bad astronomy and inept Bible interpretation. Let not your heart be troubled.

The real question, though, is whether Mr. Meade will have the good character to apologize (and repent, if he’s a Christian) for his errant teachings after we’re beyond October. Honestly, I doubt it. People who do the Planet X stuff don’t seem to be troubled by concepts like honesty.

 

Naked Bible Podcast Episode 139: Q & A Number 18

The episode is now live!

Review of The Greys Have Been Framed: Exploitation in the UFO Community

I’ve been intending to review Jack Brewer’s book, The Greys Have Been Framed: Exploitation in the UFO Community[image error], for some time now. I’ve linked to some of Jack’s research posted on his blog The UFO Trail before. Jack has devoted considerable effort into tracking the connections between what passes for alien abductions and documented, historical mind control programs run under the auspices of U. S. agencies since the Cold War began. Those connections are not coincidental. Whereas Jack’s blog gives readers glimpses into the tangled web that results from the intersection of the high strangeness of alien abduction reports and things like MK-ULTRA, his book delivers the motherlode and — most importantly — citations and links to the available documentation.

If you can’t already tell, I consider this book a must-read for anyone interested in the alien abduction phenomenon. Most readers of my material will know my view of what people experience in this regard. I don’t think it has anything to do with extraterrestrials. While I leave room for certain cases that sound a lot like genuine demonization or possession, I think most of what passes for alien abduction is either natural brain function (e.g., sleep paralysis) or very human (and very sinister) intentional abuse of people. Jack’s book chronicles the latter, providing the paper trails that lead to people, events, clandestine agendas, psychological techniques, and drugs and other “technologies” for inducing such experiences and manipulating victims. And the data for all that aren’t new.

His book goes even further in that he documents how the abuse extends to defending the extraterrestrial narrative for what experiencers report when they seek help. This doesn’t mean, of course, that the same people behind inducing experiences are the ones intentionally furthering an extraterrestrial explanation. The latter typically occurs in the office or correspondence of a therapist or researcher already convinced that the abductions are part of an alien agenda. One would hope that the factual documentation offered in this book would persuade any reader to look elsewhere for answers, but I’m not holding my breath. At the very least honesty ought to require researchers to track through Brewer’s sources and demonstrate how they fail to account for something. Sure, that takes work, but it took work to ferret out the data in this book. Is it too much to ask that those who desperately want the abduction experience to prop up an extraterrestrial visitation worldview to do the same sort of work? Frankly, instead of funding and conducting a survey about peoples’ abduction experiences, whose questions are often leading, and whose raw data is apparently off limits to the public, perhaps Edgar Mitchell’s Foundation for Research into Extraterrestrial Encounters (FREE) could pay for research into the truckload of material that connects these experiences to sinister human causation? Dear FREE: While trying to validate an experience through a survey, did it ever occur to you that the cause of said experience might not be what you presumed it to be when you wrote the survey? That’s called objectivity.

I won’t survey every chapter of The Greys Have Been Framed here (there’s just too much significant material), but a few stand out in their importance, at least to my thinking.

Chapters 2 (“Hypnosis and Memory”) and 3 (“Go West, Trance States, Go West”) are for anyone who has ever wondered about the accuracy (and even coherence) of memories solicited under hypnosis, and whether there might be some relationship of hypnosis to known mind-control programs. I’ve wondered both, so this chapter and its sources was worth the price of the book. The presumed validity of what hypnosis yields and the notion that it is purely “recovering” memories (instead of something is) are fundamental to the alien abduction phenomenon. Both are far from being assured.
Chapters 4 and 5 constitute a two-part treatment of the abduction experience colorfully titled, “The Raping, Murderous, Mind-Reading, Sperm-Collecting, ET Human-Hybrid Baby Snatchers” (Acts One and Two). While the chapters naturally overview what people claim happens to them during an alien abduction, these chapters overview the now-infamous Emma Woods case that has so tarnished the reputation of David Jacobs. Chapter 7’s interview with Dr. Tyler Kokjohn (PhD in Biochemistry) is also focused on thoughts about the Emma Woods case.
For those who’d be inclined to trust Budd Hopkins’ work with abductees over that of David Jacobs (with or without the demolition of Jacobs in the wake of the Emma Woods testimony), Chapter 6 will cut off that retreat (“Carol Rainey and the Priests of High Strangeness”). Rainey was the wife of Budd Hopkins and assisted him in his work with abductees. The chapter isn’t filled with whining and ranting about her ex-husband. Instead it recounts her habit of asking simple questions about ethics and method that Hopkins found irritating. Point: anyone who sincerely wants to find truth won’t be threatened by calls for transparency.
Chapter 11 (“Betty and Barney go to Montreal”) sheds light on inconsistencies and forgotten details of the mother of all alien abduction cases, that of Betty and Barney Hill. The chapter is a combination of Brewer’s own investigation and the work of Nick Redfern, a well-known UFO researcher who is convinced the Hill case is best explained by its MK-ULTRA connections. Why is Montreal mentioned? You’ll have to read the chapter, but here’s a hint: McGill University.
Chapter 13 (“Leah Haley and the 139”) is a shot across the bow not just to abduction research, but ufology in general. It details MUFON complicity (and ineptitude) in regard to what has become known as the Carpenter Affair. The experiences, research, and turnabout (rejection of an ET explanation for abductions) of Leah Haley are part of the chapter. Readers will be intrigued by connections between the Carpenter affair and the emerging panopticon state glimpsed through the case of Edward Snowden.
Chapter 14 (“21st Century U.S. Illegal Human Experimentation”) speaks for itself. In simplistic terms, this chapter seeks to connect the modern question of torture (think Abu Ghraib) to 20th century Cold War justification of human experimentation with respect to mind control programming. (One could add things like Project Sunshine as well). I was a little dissatisfied with the analysis here because the threats are somewhat different, but it’s legitimate to say they are similar enough to avoid dismissing points of connection that are real.

As noted above, the book is highly recommended. I can think of only one potential improvement. Jack’s resources are mostly online. That doesn’t mean the links don’t lead to solid sources. They overwhelmingly do. But the links leave me wondering if he deliberately included only those sources to make access to those sources easy for readers. I’m not sure that Jack had access to major databases that would no doubt provide more material that isn’t available for free online (like scholarly journals). Some of the links do of course lead to journal articles. I just didn’t check every link, so I’m thinking that his case could be made even more compelling.

 

Five Differences Between Qur’anic (Sharia) Law and Old Testament Law

I’d recommend this interesting essay to readers. It was published by the Christian Research Institute.

The essay has some deficiencies, in that there are other important differences (and nuances within the differences noted). For example, the OT law was also something extended to non-Israelites (i.e., God expected the elohim allotted to the nations (Deut 32:8-9, reading with the Dead Sea Scrolls, as in the case of ESV) to rule those nations justly–in accord with Yahweh’s good law. That’s but one example of how the societal and moral goodness of the law was intended to make life better for the Gentile. But of course this didn’t happen, and the gods of the nations are condemned for it in Psalm 82. Additionally, as I’ve discussed on several episodes of the podcast, chaos in any nation, Israel or otherwise, was linked to abandonment of God’s justice and moral law. Following the law (even if only “written on the heart” in the case of Gentiles) was a moral and social benefit intended by God (not an “imposition” — the article’s word for how sharia law was to extend to outsiders — and so I’d quibble with that paragraph a bit). I’d also reword the footnote about how there are OT passages where God hates sinners. God doesn’t hate the non-Israelite for being a non-Israelite. That cannot be the case given the original covenant blessing was *designed* to extend to Gentiles (Gen 12:3). Rather, the non-Israelite (and the Israelite — see the current Naked Bible podcast series on Ezekiel!) becomes detestable when they practice wickedness, or their lives are characterized by something God deems detestable. I don’t think that distinction was articulated well here.

You get the idea, and I won’t drone on about things that could be added or tweaked. The essay is a good starting point for this topic.

 

Naked Bible Podcast Episode 138: On What Day was Jesus Born?

On what day was Jesus actually born? What year? Does the timing matter? Christians celebrate the birth of Jesus on December 25, but virtually all Christians know that day isn’t the real birth date of the messiah. While that is certainly the case, has the birth date of Jesus been lost to time, or can it be reckoned. This episode of the podcast explores these questions and provides a solution draw from Scripture, backed by both Jewish messianic tradition and astronomy.

The episode is now live.

Leading Roswell Researcher Kevin Randle Recants the Alien UFO Explanation

Guy Malone, organizer of the 2017 Roswell conference at which I’ll be speaking, recently sent me this link:

Leading Researcher Shocks, Debunking Own Roswell Story

The article is by Bill Turner, but it draws heavily on an interview between Randle and Robert Sheaffer, linked at the bottom of this excerpt of Turner’s piece:

UFO news today should have scientists and skeptics reaching for pens to circle the date on the calendar to mark a significant change in direction by Kevin Randle, a long-respected expert in the UFO research field as it relates to the Roswell, New Mexico event in 1947. Robert Sheaffer, a skeptic who has written a book titled Bad UFOs: Critical Thinking About UFO Claims, relates that he discovered the turnabout in a book review of Randle’s newest book, Roswell in the 21st Century, in which Randle states that he does not believe that a UFO crashed at Roswell. Sheaffer and Randle appeared together in a radio interview that covers a wide range of subjects on UFO news and is provided below.

Sheaffer provides a detailed account of his interaction with Randle on his site.

Sheaffer’s account in turn draws on Jerome Clark’s review of Randle’s latest book, Roswell in the 21st Century. Sheaffer writes:

Clark’s review is titled “Recanting Roswell Certainty,” a provocative title to say the least, especially as it concerns Randle, one of the most dedicated long-term promoters of the Roswell incident as an ET saucer crash. Clark says that:

Roswell in the 21st Century, which never insults one’s intelligence, is noteworthy for being the first recantation by a major figure in the controversy, now nearing its fourth decade.

 “Recantation?” That’s a pretty strong word.

In my Bad UFOs book, I quoted Karl Pflock’s 2001 book Roswell – Inconvenient Facts and the Will to Believe. Pflock  demonstrated inconsistencies such  that of the just four people publicly identified as witnesses to alien bodies, “not one of the purported firsthand witnesses to alien bodies and a lone survivor is credible. Not one.” (Pflock, p. 118-120).

In this review, Clark continues:

Randle was initially taken with what seemed to be credible evidence. Eventually (as I did), he grew doubtful of that evidence, especially as it concerned the supposed recovery of dead aliens. Of the eight claimants (he spoke directly with all) who said they had observed such bodies, Randle writes, “not one [..] turned out to be telling the truth.”

 So Randle has raised the number of those who lied about seeing alien bodies at Roswell from four to eight, and there never were more than eight. This completely undercuts the need for bizarre ET or non-ET explanations for alleged alien body sightings at Roswell. Stalin and Mengele sent in deformed children in a Commie Nazi saucer: Annie Jacobs. The U.S. Army flew in dwarfish captured Japanese pilots in a bizarre craft: Nick Redfern. The Air Force dropped crash test dummies in the desert: U.S. Air Force. All of these highly implausible explanations are unnecessary, because there are no truthful accounts of alien bodies at Roswell to explain.

If it is indeed the case (and it sure looks that way) that Randle has been drive away from the ET explanation for what happened at Roswell, he deserves accolades for his courage. Being data-drive in ufology often doesn’t win hearts and minds. Sheaffer’s last point, about no explanation for the bodies being necessary is equally valid.

The absence of bodies, however, does not undermine some sort of WWII or Cold War era experiment being behind the Roswell incident. As readers of my fiction (The Façade) know, I think that’s the case, and I still think the nature of the explanation is sinister, involving Operation PAPERCLIP personnel (Nazis) and certain technological pursuits. I just don’t think it’s a coincidence that the Majestic documents that purport to report on the Roswell crash contain elements of Nazi-era photo-chemical process for producing Uranium 233.1 A good case can be made for the viability of this process, while dispensing with some of the more bizarre theories about the Nazi “Bell” technology. Granted, this isn’t the only way to parse the available data and its scattered presence in certain Majestic documents, but it’s on the table for me. No ETs needed,but still something the U.S. government would have a high interest in covering up … and for which a concocted conspiracy about alien craft would provide a workable diversion.

Here’s one description for this, but the real source is Witkowski (The Truth About The Wunderwaffe[image error]), who cites specific NARA material in building his case. Readers of my Facade sequel, The Portent[image error], will be familiar with some of that data. ↩

Mike Interviewed About Wormwood (Sort of) and Other Stuff

Below is a video interview I did a week ago. The channel’s focus is (obviously) Wormwood and Planet X stuff, but we spent nearly all the time talking about other things. Wormwood came up (it was no secret to the hosts that I don’t think the Planet X material is coherent at all) but we quickly moved past it.

For those interested in Planet X debunking, check out Stuart Robbins’ PseudoAstronomy Podcast series on Planet X nonsense (a little halfway down that page). But for biblical material, here’s a novel suggestion: Why not let the Old Testament be our interpretive filter for the NT (Revelation 8:10-11) material on Wormwood? What a concept! And perhaps Second Temple literature (Jewish readings of the passage) might be helpful. Another amazing concept! Here’s an excerpt from G. K. Beale, The Book of Revelation: A Commentary on the Greek Text (New International Greek Testament Commentary; Grand Rapids, MI; Carlisle, Cumbria: W.B. Eerdmans; Paternoster Press, 1999), 478–481(boldfacing is mine):

As with the second trumpet, so again here a great fireball is thrown from heaven. This time it is not depicted as “a great mountain” but as “a great star burning like a torch.” If this is a continuation of the similar judgment of the first two trumpets, then the fire can again be understood as a metaphor of famine. We have observed elsewhere that stars represent angelic beings in Revelation, the OT, and post-biblical Judaism (see on 1:19). These angels themselves often corporately represent earthly peoples and kingdoms, and fire typically symbolizes judgment in the Apocalypse and other related literature (see on 8:8). The same must be the case here. As in v 8, we see here the judgment of an angel who is a legal-like representation of sinful people.

Furthermore, Midr Rab Exod. 9.9 interprets the Exod. 7:16–18 plague on the waters, which is still in the background of Rev. 8:10, as a judgment on heavenly beings (i.e., the Nile god) who are legal agents representing sinful people, the latter of whom are likewise affected. Isa. 24:21 is adduced in support of the midrashic interpretation: “the Lord will punish the host of heaven on high and the kings of the earth on earth” (cf. also b Suk. 29a in its comment on Exod. 12:12). So similarly Midr Rab Exod. 23.15 affirms that both the Egyptians and their guardian angel were judged at the Red Sea).(27) This interpretation is supported by 1 En. 18:13 and 21:3, which describe the judgment of fallen angels as “stars like great burning mountains,” and 1 En. 108:3–6, which borrows the same image to portray the punishment of sinful people (cf. also 1 En. 86–88).

Rev. 8:10 appears, then, to portray judgment that people and their representative angel(s) endure throughout history and that precedes their final condemnation at the end of history. The burning star could, on the other hand, represent merely an agent of divine judgment. However, the observation that the descent of the burning mountain in v 10 is parallel to the descent of the burning star in v 8 also indicates that the star should be identified as an angelic representative of an evil kingdom undergoing judgment. Here the judgment of Babylon’s angel is in view, since v 8 concerns the judgment of Babylon the Great.

The identification of the star as Babylon’s representative angel becomes more convincing if v 10 is understood as alluding to Isa. 14:12–15.(28) There the judgment of the king of Babylon and his nation is said to occur because its guardian angel, “the star of the morning,” has “fallen from heaven, … thrust down to Sheol … to the recesses of the pit.” That the judgment of the Babylonian world system is in mind in Rev. 8:8, 10 is consistent with the imagery in Sib. Or 5.158–60: “a great star will come from heaven into the divine sea and will burn up the deep sea and Babylon itself and the land of Italy.” [Heiser note here:  Beale assumes a lot here with this specificity. While he is right about nations having “angels” — this is the Deut 32:8-9 worldview idea I spend so much time on in The Unseen Realm — the text of Isaiah 14:12-15 doesn’t describe Helel ben Shachar this way. Nevertheless, the material cited thus far makes it clear that stars = divine beings = mountains in some texts.]

The star is called “Wormwood,” and, as with the judgments in vv 7–9, a third of the waters that it strikes are turned into wormwood, and many people die from drinking the water. Philo, Vit. Mos 1.100, also affirms that the Exodus plagues, including the plague on the waters, resulted in “a great multitude of people killed.” The scene of judgment here is based on Jer. 9:15 and 23:15, which both affirm that God “will feed them [Israel] … with wormwood and give them poisoned water to drink.” The polluting judgment comes because Israel’s religious leaders have spiritually polluted the nation with their idolatrous Ba’al worship. This judgment in Jeremiah is part of a description of coming famine, which is alluded to earlier in Jer. 8:13–14: “There will be no grapes on the vine and no figs on the fig tree, the leaf will wither, and what I have given them will pass away … the Lord has doomed us and has given us poisoned water to drink.” There also the woe of famine occurs because of idolatry (Jer. 8:19).

“Wormwood” is a bitter herb, and water contaminated by it can be poisonous if drunk over a long period. The occurrences of the word in Jeremiah are metaphors for the bitterness of suffering resulting from judgment. The metaphor was chosen to show that judgment was well-suited to the crime: because the prophets figuratively “polluted” Israel with idolatry, so God is pictured as polluting them with bad water, that is, with the bitterness of suffering. This figurative meaning is confirmed from the indisputable metaphorical uses of the word everywhere else in the OT, where it also represents severe affliction resulting from divine wrath (Deut. 29:17–18, again in connection with idolatry; Prov. 5:4; Lam. 3:15, 19; Amos 5:7; 6:12; cf. Hos. 10:4). The Targum to Jer. 9:15 and 23:15 places “wormwood” in a simile (“I am bringing distress … bitterness like wormwood”) and changes the “poisoned water” of the M into “the cup of cursing.” So likewise in Rev. 8:11 Babylon, the prevailing world system, has influenced the earth-dwellers and some in the covenant community to become idolatrous. And the consequence of such idolatrous pollution is judgment on both Babylon and those held under its sway.

Against the OT background, the third trumpet does not unleash a woe in which water becomes literally poisoned. Rather, the tone is one of judgment that brings bitter suffering, including death, not only on “outsiders” to the covenant but also on purported members of the community of faith. The judgment could be identified specifically as famine, but this itself could represent even broader affliction. The obviously symbolic reference to “bitterness” in 10:9–10 (again using the verb πικραίνω, “make bitter”) also signifies judgment and points to the conclusion we have come to here (see on 10:9–10).

The judgment of poisoning water with wormwood in 8:11 conveys the idea of famine and so continues the theme of the preceding two trumpet woes. This is in line with ideas seen in early Jewish writings. In 4 Ezra 6:23 the blowing of the latter-day trumpet is directly associated with a judgment that brings conditions of famine, even affecting “the springs of fountains,” as in Rev. 8:10 (cf. 4 Ezra 6:22, 24). In Apoc. Abr 31 the trumpet similarly introduces the final denouement, which consists of fire destroying all the ungodly (similarly Zech. 9:14). But this is not a mere shortage of good water. The severity is emphasized by the fact that people are forced to drink bad water and suffer from doing so.

The first three trumpets have been judgments of fire affecting parts of the earth, humanity, sea, and rivers. The partial nature of these woes is not only indicated by their limitation to “thirds” but also by the contrast with the related portrayal in Sib. Or 4.174–77, where a trumpet heralds the burning of “the whole earth, the whole human race, and all the cities and rivers and the sea.”

The preposition ἐκ in the phrase ἐκ τῶν ὑδάτων is to be rendered causally (“because of the waters”); the following ὅτι can be translated either as “that” or “because.” At the end of v 11 most mss have ἐκ τῶν ὑδάτων (“because of the waters”) but uncial A has ἐπί (literally “upon”) instead of ἐκ (“from, because”). Nevertheless, both can have the basic meaning of “because.”(29)

πηγὰς ὑδάτων (“springs of waters,” Rev. 7:17) and πηγῆς τοῦ ὕδατος (“spring of water,” 21:6) are almost verbatim parallels to πηγὰς τῶν ὑδάτων (“springs of waters”) in 8:10. But both are modified by “life” (ζωή), whereas the phrase in 8:10 is directly linked to “death” (8:11: “many died from the waters”). This likeness and contrast suggest an antithetically parallel meaning: if the “living waters” of chs. 7 and 21 represent the reward of eternal, spiritual life for faithfulness through suffering (see on 7:17; 21:6; cf. 22:1), then the waters of death in ch. 8 represent a punishment of suffering associated with eternal, spiritual death; such a meaning would be a fitting transition to the fourth and fifth trumpets.(30)

Cf. Ginsberg, Legends of the Jews III, 25; VI, 6–8.

So likewise Caird, Revelation, 115; J. M. Ford, Revelation, 133; Sweet, Revelation, 163; Buchanan, Revelation, 215.

E.g., BAGD, 286, I.b.β.

Likewise Paulien, Decoding Revelation’s Trumpets, 280–81, 284–85.

 

Promote the Naked Bible Podcast and Win a Copy of Mike’s New Book on the Book of Enoch and the New Testament!

If you listen to episode 137 of the Naked Bible Podcast you’ll find out that Trey has come up with an idea to promote the podcast. It sounds like fun.

From now until the end of January, Trey will be tracking social media channels for anyone who shares a short post or story about listening to the podcast on their social media outlets. In other words, share a funny or inspirational anecdote about something you heard on the podcast, or something that happened while you were listening. You can do that as many times as you like — get it out there on Twitter, Facebook, etc.

Trey (not me!) will be choosing three winners from all the social media traffic to receive a free signed copy of my new book, scheduled for release in February or March: Reversing Hermon: The Importance of 1 Enoch’s Story of the Watchers’ Transgression for New Testament Theology.

So spread the word about the podcast!

Here’s an image of the podcast in case anyone wants to use it: