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4. Logic Part 3: fallacies

  5. Faith and Reason

  6. Antithesis: Acts 17

  7. Worldviews Part 1

  8. Worldviews Part 2

  9. Authority and Truth

  10. Authority: Part 2

  11. Ethics

  12. Technique

  Bible Prophecy & the End Times: It’s Not When They Told You It Is 10-Lecture Series by Brian Godawa

  The Book of Revelation is more like an Epic Horror Fantasy than a sermon. Brian explores the creative literary imagery of the First Century writings used in Revelation. The Left Behind novel series has made a gazillion dollars based on a popular view of the End Times. What would shock some Christians is to discover that this view is not Biblical. Brian examines the common beliefs of the Left Behind dogma and compares them to the Bible. He shows how the Bible itself explains how most of these prophecies have already been fulfilled. A partial preterist approach to Bible prophecy.

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  1. Interpreting Bible Prophecy

  2. Israel in Prophecy

  3. The Last Days

  4. The Rapture

  5. The Great Tribulation

  6. The Anti-Christ

  7. The Beast

  8. The Coming of Christ

  9. The Millennium Part 1

  10. The Millennium Part 2

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  [1] Jeffrey H. Tigay, The Epic of Gilgamesh, Wauconda, IL: Bolchazy-Carducci, 1982, 2002.

  [2] Tzvi Abusch, “The Development and Meaning of the Epic of Gilgamesh: An Interpretive Essay, Journal of the American Oriental Society, Vol. 121, No. 4 (Oct. - Dec., 2001), pp. 614-622.

  [3] The three I found most helpful in studying the epic were A.R. George, The Babylonian Gilgamesh Epic: Introduction, Critical Edition and Cuneiform Texts, Vol. 1, Oxford University Press, 2003; Benjamin Foster, transl. ed., The Epic of Gilgamesh: A Norton Critical Edition, New York: W.W. Norton, 2001; and the Maureen Gallery Kovacs Translation at http://king-of-heroes.co.uk/the-epic-of-gilgamesh/maureen-gallery-kovacs-translation/

  [4] The Ancient Near East an Anthology of Texts and Pictures., ed. James Bennett Pritchard, 92-93 (Princeton: Princeton University Press, 1958).

  [5] The Ancient Near East an Anthology of Texts and Pictures., ed. James Bennett Pritchard, 92-93 (Princeton: Princeton University Press, 1958).

  [6] A.R. George, The Babylonian Gilgamesh Epic: Introduction, Critical Edition and Cuneiform Texts, Vol. 1, Oxford University Press, 2003, p. 697.

  [7] George, The Babylonian Gilgamesh Epic, p. 697.

  [8] George, The Babylonian Gilgamesh Epic, p. 697.

  [9] George, The Babylonian Gilgamesh Epic, p. 697.

  [10] George, The Babylonian Gilgamesh Epic, p. 697.

  [11] George, The Babylonian Gilgamesh Epic, p. 697.

  [12] v. 130-133, Benjamin R. Foster, Ed., The Epic of Gilgamesh: A Norton Critical Edition, New York: Norton and Company, 2001, p. 109.

  [13] The Ancient Near East an Anthology of Texts and Pictures., ed. James Bennett Pritchard, 90 (Princeton: Princeton University Press, 1958).

  [14] George, The Babylonian Gilgamesh Epic, pp. 543-544.

  [15] Tablets I and II, George, The Babylonian Gilgamesh Epic, pp. 549-561.

  [16] Tablet I: 202, 207, George, The Babylonian Gilgamesh Epic, pp. 551

  [17] James Charlesworth, The Good and Evil Serpent: How a Universal Symbol Became Christianized, New Haven: Yale University Press, p. 309.

  [18] Charlesworth, The Good and Evil Serpent, p. 419.

  [19] Charlesworth, The Good and Evil Serpent, p. 100.

  [20] See the appendix “The Nephilim” in Noah Primeval for the explanation of the expulsion of the giant clans from the Holy Land. They are essentially the Seed of the Serpent at war with the Seed of Eve. Brian Godawa, Noah Primeval, Los Angeles, CA: Embedded Pictures Publishing, 2012, pp. 307-326.

  [21] Brian Godawa, “Biblical Creation and Storytelling: Cosmogony, Combat and Covenant,” http://godawa.com/Writing/Articles/BiblicalCreationStorytelling-Godawa.pdf.

  [22] Bruce R. Reichenbach, “Genesis 1 as a Theological-Political Narrative of Kingdom Establishment,” Bulletin for Biblical Research 13.1 (2003), pp. 47-69. See also, John Sailhamer, Genesis Unbound: A Provocative New Look at the Creation Account (Sisters, OR: Multnomah, 1996).

  [23] Tablet XI:302-307, George, The Babylonian Gilgamesh Epic, p. 723.

  [24] Tigay, The Epic of Gilgamesh, pp. 214-240.

  [25] See Umberto Cassuto, The Documentary Hypothesis and the Composition of the Pentateuch, Skokie, IL: Varda Books, 1941, 2005; Duane A. Garrett, Rethinking Genesis: The Sources and Authorship of the First Book of the Pentateuch, Baker, 1991; John H. Sailhamer, The Meaning of the Pentateuch: Revelation, Composition and Interpretation, Downers Grove, IL: Intervarsity, 2009; “The New Literary Criticism,” Gordon J. Wenham, Vol. 1, Genesis 1–15. Word Biblical Commentary. Dallas: Word, Incorporated, 1998, pp. xxxii-xlii; Victor P. Hamilton, The Book of Genesis, Chapters 1–17. The New International Commentary on the Old Testament. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1990, pp. 12-38.

  [26] Gordon J. Wenham, “The Coherence of the Flood Narrative,” Vetus Testamentum 28, no. 3 (1978), p. 338.

  [27] Bill T. Arnold and David B. Weisberg, “A Centennial Review of Friedrich Delitzsch's ‘Babel und Bibel’ Lectures,” Journal of Biblical Literature, Vol. 121, No. 3 (Autumn, 2002), pp. 441-457.

  [28] P. J. Wiseman, D. J. Wiseman, Ed., Ancient Records and the Structure of Genesis: A Case for Literary Unity Thomas Nelson, 1985.

  [29] One of the major premises of Chronicles of the Nephilimis that pagans replace the narrative of the Biblical God with their own mythical constructs that justify their prejudices and protect their consciences from moral repentance. Their accusations that Biblical religion is a fairy tale concocted to control others is a projection of their own hubris to control others by negating transcendent authority.

  [30] Wenham, “The Coherence of the Flood Narrative,” p. 346.

  [31] Alexander Heidel, The Gilgamesh Epic and Old Testament Parallels, Chicago, IL: University of Chicago, 1946, 1963, p. 227.

  [32] Heidel, The Gilgamesh Epic, p. 228.

  [33] Heidel, The Gilgamesh Epic, p. 230-232.

  [34] Bernard Batto points out this distinction that is often missed by scholars. The noise and din “indicate the cries of rebellion of humankind against the authority of the deity. In the prior revolt by the lesser gods Enlil's sleep was also interrupted by a similar outcry from the rebel gods. The humans are thus portrayed as carrying on in the spirit of the slain rebel god out of whose flesh and blood they were created.” Bernard Batto, “The Sleeping God: An Ancient Near Eastern Motif of Divine Sovereignty,” Biblica 68 (1987), p. 160.

  [35] Heidel, The Gilgamesh Epic, pp. 232-236.

  [36] George, The Babylonian Gilgamesh Epic, pp. 518.

  [37] Heidel, The Gilgamesh Epic, p. 255.

  [38] George, The Babylonian Gilgamesh Epic, pp. 518.

  [39] Stephanie Dalley, trans., Myths from Mesopotamia: Creation, The Flood, Gilgamesh and Others. New York: Oxford University Press, 1989, 2000, 2008, p 154-162. The Sumerian version can be found in Jeremy Black, trans., The Literature of Ancient Sumer. New York: Oxford university Press, p 65-76.

  [40] Alexander Heidel, trans., The Babylonian Genesis. Chicago, Ill: University of Chicago, 1942, 1951, 1963; 14.

  [41] C. Jouco Bleeker and Geo Widengren, eds., Historia Religium I: Religions of the Past. Netherlands; E.J. Brill, 1969; p 134. Richard J. Clifford. Creation Accounts in the Ancient Near East and in the Bible, Catholic Biblical Quarterly Monograph Series 26. Washington D.C
.: Catholic Biblical Association of America, 1994; p 7-8.

  [42] “Baalzebub,” The International Standard Bible Encyclopedia, Revised. (ISBE) Edited by Geoffrey W. Bromiley. Wm. B. Eerdmans, 1988.

  [43] “Jezebel,” ISBE.

  [44] Heidel, The Gilgamesh Epic, p. 268.

  [45] John Sietze Bergsma, Scott Walker Hahn, “Noah’s Nakedness and the Curse on Canaan (Genesis 9:20–27)”, Journal of Biblical Literature 124 (2005): 25, ed. Gail R. O'Day, 25 (Decatur, GA: Society of Biblical Literature, 2005)..

  [46] Journal of Biblical Literature 124 (2005): 33, ed. Gail R. O'Day, 33 (Decatur, GA: Society of Biblical Literature, 2005).