Podcasts about Ancient Near East

In the midst of academic debates about the utility of the term “magic” and the cultural meaning of ancient words like mageia or khesheph, this Guide to the Study of Ancient Magic seeks to advance the discussion by separating out three topics essential to the very idea of magic. The three major sections of this volume address (1) indigenous terminologies for ambiguous or illicit ritual in antiquity; (2) the ancient texts, manuals, and artifacts commonly designated “magical” or used to represent ancient magic; and (3) a series of contexts, from the written word to materiality itself, to which the term “magic” might usefully pertain.The individual essays in this volume cover most of Mediterranean and Near Eastern antiquity, with essays by both established and emergent scholars of ancient religions.In a burgeoning field of “magic studies” trying both to preserve and to justify critically the category itself, this volume brings new clarity and provocative insights. This will be an indispensable resource to all interested in magic in the Bible and the Ancient Near East, ancient Greece and Rome, Early Christianity and Judaism, Egypt through the Christian period, and also comparative and critical theory.Contributors are: Magali Bailliot, Gideon Bohak, Véronique Dasen, Albert de Jong, Jacco Dieleman, Esther Eidinow, David Frankfurter, Fritz Graf, Yuval Harari, Naomi Janowitz, Sarah Iles Johnston, Roy D. Kotansky, Arpad M. Nagy, Daniel Schwemer, Joseph E. Sanzo, Jacques van der Vliet, Andrew Wilburn. David Frankfurter holds the William Goodwin Aurelio Chair of the Appreciation of Scripture at Boston University. He joined the faculty of B.U. in the fall of 2010. A scholar of ancient Mediterranean religions with specialties in Jewish and Christian apocalyptic literature, magical texts, popular religion, and Egypt in the Roman and late antique periods, Frankfurter's particular interests revolve around theoretical issues like the place of magic in religion, the relationship of religion and violence, the nature of Christianization, and the representation of evil in culture.  Caleb Zakarin is CEO and Publisher of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In the midst of academic debates about the utility of the term “magic” and the cultural meaning of ancient words like mageia or khesheph, this Guide to the Study of Ancient Magic seeks to advance the discussion by separating out three topics essential to the very idea of magic. The three major sections of this volume address (1) indigenous terminologies for ambiguous or illicit ritual in antiquity; (2) the ancient texts, manuals, and artifacts commonly designated “magical” or used to represent ancient magic; and (3) a series of contexts, from the written word to materiality itself, to which the term “magic” might usefully pertain.The individual essays in this volume cover most of Mediterranean and Near Eastern antiquity, with essays by both established and emergent scholars of ancient religions.In a burgeoning field of “magic studies” trying both to preserve and to justify critically the category itself, this volume brings new clarity and provocative insights. This will be an indispensable resource to all interested in magic in the Bible and the Ancient Near East, ancient Greece and Rome, Early Christianity and Judaism, Egypt through the Christian period, and also comparative and critical theory.Contributors are: Magali Bailliot, Gideon Bohak, Véronique Dasen, Albert de Jong, Jacco Dieleman, Esther Eidinow, David Frankfurter, Fritz Graf, Yuval Harari, Naomi Janowitz, Sarah Iles Johnston, Roy D. Kotansky, Arpad M. Nagy, Daniel Schwemer, Joseph E. Sanzo, Jacques van der Vliet, Andrew Wilburn. David Frankfurter holds the William Goodwin Aurelio Chair of the Appreciation of Scripture at Boston University. He joined the faculty of B.U. in the fall of 2010. A scholar of ancient Mediterranean religions with specialties in Jewish and Christian apocalyptic literature, magical texts, popular religion, and Egypt in the Roman and late antique periods, Frankfurter's particular interests revolve around theoretical issues like the place of magic in religion, the relationship of religion and violence, the nature of Christianization, and the representation of evil in culture.  Caleb Zakarin is CEO and Publisher of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In the midst of academic debates about the utility of the term “magic” and the cultural meaning of ancient words like mageia or khesheph, this Guide to the Study of Ancient Magic seeks to advance the discussion by separating out three topics essential to the very idea of magic. The three major sections of this volume address (1) indigenous terminologies for ambiguous or illicit ritual in antiquity; (2) the ancient texts, manuals, and artifacts commonly designated “magical” or used to represent ancient magic; and (3) a series of contexts, from the written word to materiality itself, to which the term “magic” might usefully pertain.The individual essays in this volume cover most of Mediterranean and Near Eastern antiquity, with essays by both established and emergent scholars of ancient religions.In a burgeoning field of “magic studies” trying both to preserve and to justify critically the category itself, this volume brings new clarity and provocative insights. This will be an indispensable resource to all interested in magic in the Bible and the Ancient Near East, ancient Greece and Rome, Early Christianity and Judaism, Egypt through the Christian period, and also comparative and critical theory.Contributors are: Magali Bailliot, Gideon Bohak, Véronique Dasen, Albert de Jong, Jacco Dieleman, Esther Eidinow, David Frankfurter, Fritz Graf, Yuval Harari, Naomi Janowitz, Sarah Iles Johnston, Roy D. Kotansky, Arpad M. Nagy, Daniel Schwemer, Joseph E. Sanzo, Jacques van der Vliet, Andrew Wilburn. David Frankfurter holds the William Goodwin Aurelio Chair of the Appreciation of Scripture at Boston University. He joined the faculty of B.U. in the fall of 2010. A scholar of ancient Mediterranean religions with specialties in Jewish and Christian apocalyptic literature, magical texts, popular religion, and Egypt in the Roman and late antique periods, Frankfurter's particular interests revolve around theoretical issues like the place of magic in religion, the relationship of religion and violence, the nature of Christianization, and the representation of evil in culture.  Caleb Zakarin is CEO and Publisher of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

In the midst of academic debates about the utility of the term “magic” and the cultural meaning of ancient words like mageia or khesheph, this Guide to the Study of Ancient Magic seeks to advance the discussion by separating out three topics essential to the very idea of magic. The three major sections of this volume address (1) indigenous terminologies for ambiguous or illicit ritual in antiquity; (2) the ancient texts, manuals, and artifacts commonly designated “magical” or used to represent ancient magic; and (3) a series of contexts, from the written word to materiality itself, to which the term “magic” might usefully pertain.The individual essays in this volume cover most of Mediterranean and Near Eastern antiquity, with essays by both established and emergent scholars of ancient religions.In a burgeoning field of “magic studies” trying both to preserve and to justify critically the category itself, this volume brings new clarity and provocative insights. This will be an indispensable resource to all interested in magic in the Bible and the Ancient Near East, ancient Greece and Rome, Early Christianity and Judaism, Egypt through the Christian period, and also comparative and critical theory.Contributors are: Magali Bailliot, Gideon Bohak, Véronique Dasen, Albert de Jong, Jacco Dieleman, Esther Eidinow, David Frankfurter, Fritz Graf, Yuval Harari, Naomi Janowitz, Sarah Iles Johnston, Roy D. Kotansky, Arpad M. Nagy, Daniel Schwemer, Joseph E. Sanzo, Jacques van der Vliet, Andrew Wilburn. David Frankfurter holds the William Goodwin Aurelio Chair of the Appreciation of Scripture at Boston University. He joined the faculty of B.U. in the fall of 2010. A scholar of ancient Mediterranean religions with specialties in Jewish and Christian apocalyptic literature, magical texts, popular religion, and Egypt in the Roman and late antique periods, Frankfurter's particular interests revolve around theoretical issues like the place of magic in religion, the relationship of religion and violence, the nature of Christianization, and the representation of evil in culture.  Caleb Zakarin is CEO and Publisher of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

In the midst of academic debates about the utility of the term “magic” and the cultural meaning of ancient words like mageia or khesheph, this Guide to the Study of Ancient Magic seeks to advance the discussion by separating out three topics essential to the very idea of magic. The three major sections of this volume address (1) indigenous terminologies for ambiguous or illicit ritual in antiquity; (2) the ancient texts, manuals, and artifacts commonly designated “magical” or used to represent ancient magic; and (3) a series of contexts, from the written word to materiality itself, to which the term “magic” might usefully pertain.The individual essays in this volume cover most of Mediterranean and Near Eastern antiquity, with essays by both established and emergent scholars of ancient religions.In a burgeoning field of “magic studies” trying both to preserve and to justify critically the category itself, this volume brings new clarity and provocative insights. This will be an indispensable resource to all interested in magic in the Bible and the Ancient Near East, ancient Greece and Rome, Early Christianity and Judaism, Egypt through the Christian period, and also comparative and critical theory.Contributors are: Magali Bailliot, Gideon Bohak, Véronique Dasen, Albert de Jong, Jacco Dieleman, Esther Eidinow, David Frankfurter, Fritz Graf, Yuval Harari, Naomi Janowitz, Sarah Iles Johnston, Roy D. Kotansky, Arpad M. Nagy, Daniel Schwemer, Joseph E. Sanzo, Jacques van der Vliet, Andrew Wilburn. David Frankfurter holds the William Goodwin Aurelio Chair of the Appreciation of Scripture at Boston University. He joined the faculty of B.U. in the fall of 2010. A scholar of ancient Mediterranean religions with specialties in Jewish and Christian apocalyptic literature, magical texts, popular religion, and Egypt in the Roman and late antique periods, Frankfurter's particular interests revolve around theoretical issues like the place of magic in religion, the relationship of religion and violence, the nature of Christianization, and the representation of evil in culture.  Caleb Zakarin is CEO and Publisher of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/israel-studies

In the midst of academic debates about the utility of the term “magic” and the cultural meaning of ancient words like mageia or khesheph, this Guide to the Study of Ancient Magic seeks to advance the discussion by separating out three topics essential to the very idea of magic. The three major sections of this volume address (1) indigenous terminologies for ambiguous or illicit ritual in antiquity; (2) the ancient texts, manuals, and artifacts commonly designated “magical” or used to represent ancient magic; and (3) a series of contexts, from the written word to materiality itself, to which the term “magic” might usefully pertain.The individual essays in this volume cover most of Mediterranean and Near Eastern antiquity, with essays by both established and emergent scholars of ancient religions.In a burgeoning field of “magic studies” trying both to preserve and to justify critically the category itself, this volume brings new clarity and provocative insights. This will be an indispensable resource to all interested in magic in the Bible and the Ancient Near East, ancient Greece and Rome, Early Christianity and Judaism, Egypt through the Christian period, and also comparative and critical theory.Contributors are: Magali Bailliot, Gideon Bohak, Véronique Dasen, Albert de Jong, Jacco Dieleman, Esther Eidinow, David Frankfurter, Fritz Graf, Yuval Harari, Naomi Janowitz, Sarah Iles Johnston, Roy D. Kotansky, Arpad M. Nagy, Daniel Schwemer, Joseph E. Sanzo, Jacques van der Vliet, Andrew Wilburn. David Frankfurter holds the William Goodwin Aurelio Chair of the Appreciation of Scripture at Boston University. He joined the faculty of B.U. in the fall of 2010. A scholar of ancient Mediterranean religions with specialties in Jewish and Christian apocalyptic literature, magical texts, popular religion, and Egypt in the Roman and late antique periods, Frankfurter's particular interests revolve around theoretical issues like the place of magic in religion, the relationship of religion and violence, the nature of Christianization, and the representation of evil in culture.  Caleb Zakarin is CEO and Publisher of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices

In the midst of academic debates about the utility of the term “magic” and the cultural meaning of ancient words like mageia or khesheph, this Guide to the Study of Ancient Magic seeks to advance the discussion by separating out three topics essential to the very idea of magic. The three major sections of this volume address (1) indigenous terminologies for ambiguous or illicit ritual in antiquity; (2) the ancient texts, manuals, and artifacts commonly designated “magical” or used to represent ancient magic; and (3) a series of contexts, from the written word to materiality itself, to which the term “magic” might usefully pertain.The individual essays in this volume cover most of Mediterranean and Near Eastern antiquity, with essays by both established and emergent scholars of ancient religions.In a burgeoning field of “magic studies” trying both to preserve and to justify critically the category itself, this volume brings new clarity and provocative insights. This will be an indispensable resource to all interested in magic in the Bible and the Ancient Near East, ancient Greece and Rome, Early Christianity and Judaism, Egypt through the Christian period, and also comparative and critical theory.Contributors are: Magali Bailliot, Gideon Bohak, Véronique Dasen, Albert de Jong, Jacco Dieleman, Esther Eidinow, David Frankfurter, Fritz Graf, Yuval Harari, Naomi Janowitz, Sarah Iles Johnston, Roy D. Kotansky, Arpad M. Nagy, Daniel Schwemer, Joseph E. Sanzo, Jacques van der Vliet, Andrew Wilburn. David Frankfurter holds the William Goodwin Aurelio Chair of the Appreciation of Scripture at Boston University. He joined the faculty of B.U. in the fall of 2010. A scholar of ancient Mediterranean religions with specialties in Jewish and Christian apocalyptic literature, magical texts, popular religion, and Egypt in the Roman and late antique periods, Frankfurter's particular interests revolve around theoretical issues like the place of magic in religion, the relationship of religion and violence, the nature of Christianization, and the representation of evil in culture.  Caleb Zakarin is CEO and Publisher of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

In the midst of academic debates about the utility of the term “magic” and the cultural meaning of ancient words like mageia or khesheph, this Guide to the Study of Ancient Magic seeks to advance the discussion by separating out three topics essential to the very idea of magic. The three major sections of this volume address (1) indigenous terminologies for ambiguous or illicit ritual in antiquity; (2) the ancient texts, manuals, and artifacts commonly designated “magical” or used to represent ancient magic; and (3) a series of contexts, from the written word to materiality itself, to which the term “magic” might usefully pertain.The individual essays in this volume cover most of Mediterranean and Near Eastern antiquity, with essays by both established and emergent scholars of ancient religions.In a burgeoning field of “magic studies” trying both to preserve and to justify critically the category itself, this volume brings new clarity and provocative insights. This will be an indispensable resource to all interested in magic in the Bible and the Ancient Near East, ancient Greece and Rome, Early Christianity and Judaism, Egypt through the Christian period, and also comparative and critical theory.Contributors are: Magali Bailliot, Gideon Bohak, Véronique Dasen, Albert de Jong, Jacco Dieleman, Esther Eidinow, David Frankfurter, Fritz Graf, Yuval Harari, Naomi Janowitz, Sarah Iles Johnston, Roy D. Kotansky, Arpad M. Nagy, Daniel Schwemer, Joseph E. Sanzo, Jacques van der Vliet, Andrew Wilburn. David Frankfurter holds the William Goodwin Aurelio Chair of the Appreciation of Scripture at Boston University. He joined the faculty of B.U. in the fall of 2010. A scholar of ancient Mediterranean religions with specialties in Jewish and Christian apocalyptic literature, magical texts, popular religion, and Egypt in the Roman and late antique periods, Frankfurter's particular interests revolve around theoretical issues like the place of magic in religion, the relationship of religion and violence, the nature of Christianization, and the representation of evil in culture.  Caleb Zakarin is CEO and Publisher of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices

In the midst of academic debates about the utility of the term “magic” and the cultural meaning of ancient words like mageia or khesheph, this Guide to the Study of Ancient Magic seeks to advance the discussion by separating out three topics essential to the very idea of magic. The three major sections of this volume address (1) indigenous terminologies for ambiguous or illicit ritual in antiquity; (2) the ancient texts, manuals, and artifacts commonly designated “magical” or used to represent ancient magic; and (3) a series of contexts, from the written word to materiality itself, to which the term “magic” might usefully pertain.The individual essays in this volume cover most of Mediterranean and Near Eastern antiquity, with essays by both established and emergent scholars of ancient religions.In a burgeoning field of “magic studies” trying both to preserve and to justify critically the category itself, this volume brings new clarity and provocative insights. This will be an indispensable resource to all interested in magic in the Bible and the Ancient Near East, ancient Greece and Rome, Early Christianity and Judaism, Egypt through the Christian period, and also comparative and critical theory.Contributors are: Magali Bailliot, Gideon Bohak, Véronique Dasen, Albert de Jong, Jacco Dieleman, Esther Eidinow, David Frankfurter, Fritz Graf, Yuval Harari, Naomi Janowitz, Sarah Iles Johnston, Roy D. Kotansky, Arpad M. Nagy, Daniel Schwemer, Joseph E. Sanzo, Jacques van der Vliet, Andrew Wilburn. David Frankfurter holds the William Goodwin Aurelio Chair of the Appreciation of Scripture at Boston University. He joined the faculty of B.U. in the fall of 2010. A scholar of ancient Mediterranean religions with specialties in Jewish and Christian apocalyptic literature, magical texts, popular religion, and Egypt in the Roman and late antique periods, Frankfurter's particular interests revolve around theoretical issues like the place of magic in religion, the relationship of religion and violence, the nature of Christianization, and the representation of evil in culture.  Caleb Zakarin is CEO and Publisher of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/italian-studies

In the midst of academic debates about the utility of the term “magic” and the cultural meaning of ancient words like mageia or khesheph, this Guide to the Study of Ancient Magic seeks to advance the discussion by separating out three topics essential to the very idea of magic. The three major sections of this volume address (1) indigenous terminologies for ambiguous or illicit ritual in antiquity; (2) the ancient texts, manuals, and artifacts commonly designated “magical” or used to represent ancient magic; and (3) a series of contexts, from the written word to materiality itself, to which the term “magic” might usefully pertain.The individual essays in this volume cover most of Mediterranean and Near Eastern antiquity, with essays by both established and emergent scholars of ancient religions.In a burgeoning field of “magic studies” trying both to preserve and to justify critically the category itself, this volume brings new clarity and provocative insights. This will be an indispensable resource to all interested in magic in the Bible and the Ancient Near East, ancient Greece and Rome, Early Christianity and Judaism, Egypt through the Christian period, and also comparative and critical theory.Contributors are: Magali Bailliot, Gideon Bohak, Véronique Dasen, Albert de Jong, Jacco Dieleman, Esther Eidinow, David Frankfurter, Fritz Graf, Yuval Harari, Naomi Janowitz, Sarah Iles Johnston, Roy D. Kotansky, Arpad M. Nagy, Daniel Schwemer, Joseph E. Sanzo, Jacques van der Vliet, Andrew Wilburn. David Frankfurter holds the William Goodwin Aurelio Chair of the Appreciation of Scripture at Boston University. He joined the faculty of B.U. in the fall of 2010. A scholar of ancient Mediterranean religions with specialties in Jewish and Christian apocalyptic literature, magical texts, popular religion, and Egypt in the Roman and late antique periods, Frankfurter's particular interests revolve around theoretical issues like the place of magic in religion, the relationship of religion and violence, the nature of Christianization, and the representation of evil in culture.  Caleb Zakarin is CEO and Publisher of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

In the midst of academic debates about the utility of the term “magic” and the cultural meaning of ancient words like mageia or khesheph, this Guide to the Study of Ancient Magic seeks to advance the discussion by separating out three topics essential to the very idea of magic. The three major sections of this volume address (1) indigenous terminologies for ambiguous or illicit ritual in antiquity; (2) the ancient texts, manuals, and artifacts commonly designated “magical” or used to represent ancient magic; and (3) a series of contexts, from the written word to materiality itself, to which the term “magic” might usefully pertain.The individual essays in this volume cover most of Mediterranean and Near Eastern antiquity, with essays by both established and emergent scholars of ancient religions.In a burgeoning field of “magic studies” trying both to preserve and to justify critically the category itself, this volume brings new clarity and provocative insights. This will be an indispensable resource to all interested in magic in the Bible and the Ancient Near East, ancient Greece and Rome, Early Christianity and Judaism, Egypt through the Christian period, and also comparative and critical theory.Contributors are: Magali Bailliot, Gideon Bohak, Véronique Dasen, Albert de Jong, Jacco Dieleman, Esther Eidinow, David Frankfurter, Fritz Graf, Yuval Harari, Naomi Janowitz, Sarah Iles Johnston, Roy D. Kotansky, Arpad M. Nagy, Daniel Schwemer, Joseph E. Sanzo, Jacques van der Vliet, Andrew Wilburn. David Frankfurter holds the William Goodwin Aurelio Chair of the Appreciation of Scripture at Boston University. He joined the faculty of B.U. in the fall of 2010. A scholar of ancient Mediterranean religions with specialties in Jewish and Christian apocalyptic literature, magical texts, popular religion, and Egypt in the Roman and late antique periods, Frankfurter's particular interests revolve around theoretical issues like the place of magic in religion, the relationship of religion and violence, the nature of Christianization, and the representation of evil in culture.  Caleb Zakarin is CEO and Publisher of the New Books Network.

Dr. Titus Kennedy is a professional archaeologist and a research fellow at Discovery Institute. He is a consultant, writer and guide for history and archaeology documentaries and curricula and has directed archaeological projects in Bible lands. He's researched and photographed archaeological sites and artifacts around the world with involvement in projects at 18 sites spanning 6 countries and has conducted artifact research at museums and collections around the world. He is the author of several books including: Unearthing the Bible: 101 Archaeological Discoveries that Bring the Bible to Life, Excavating the Evidence for Jesus, The Essential Archaeological Guide to Bible Lands: Uncovering Biblical Sites of the Ancient Near East and Mediterranean World and the newly released, Archaeology and the People of the Bible: Exploring the Evidence for the Historical Existence of Bible Characters. People are sometimes skeptical about the Bible's historical accuracy. While they may begrudgingly admit that the Bible is correct about certain cities or other locations, they have a harder time believing that the characters were real. So are the examples that Dr. Kennedy points to firm, probable, tentative or speculative? Also, how does he know that his discoveries are related to that exact name in the Bible? These questions are answered showing the historic and scientific honesty that Dr. Kennedy brings to his research and that's therefore displayed in his book. So join Jim and Dr. Kennedy on this audio journey as they discuss the archaeological evidence for various Bible characters such as Danel from Ezekiel, King David, King Ahab, Jezebel, Sanballat and Herod the 1st.

Dr. Titus Kennedy is a professional archaeologist and a research fellow at Discovery Institute. He is a consultant, writer and guide for history and archaeology documentaries and curricula and has directed archaeological projects in Bible lands. He's researched and photographed archaeological sites and artifacts around the world with involvement in projects at 18 sites spanning 6 countries and has conducted artifact research at museums and collections around the world. He is the author of several books including: Unearthing the Bible: 101 Archaeological Discoveries that Bring the Bible to Life, Excavating the Evidence for Jesus, The Essential Archaeological Guide to Bible Lands: Uncovering Biblical Sites of the Ancient Near East and Mediterranean World and the newly released, Archaeology and the People of the Bible: Exploring the Evidence for the Historical Existence of Bible Characters. People are sometimes skeptical about the Bible's historical accuracy. While they may begrudgingly admit that the Bible is correct about certain cities or other locations, they have a harder time believing that the characters were real. So are the examples that Dr. Kennedy points to firm, probable, tentative or speculative? Also, how does he know that his discoveries are related to that exact name in the Bible? These questions are answered showing the historic and scientific honesty that Dr. Kennedy brings to his research and that's therefore displayed in his book. So join Jim and Dr. Kennedy on this audio journey as they discuss the archaeological evidence for various Bible characters such as Danel from Ezekiel, King David, King Ahab, Jezebel, Sanballat and Herod the 1st.

Weekly live worship service from Cornerstone Church, North Gower (Ontario) FOLLOW US #northgowercornerstone WEBSITE https://www.knowgrowshow.ca/ INSTAGRAM https://www.instagram.com/northgowercornerstone/ FACEBOOK https://www.facebook.com/northgowercornerstone/ LINKTREE https://linktr.ee/knowgrowshow 08 Feb 2026 | Growgroup Discussion Starters The One Story – Obedience and Disobedience | Leviticus 26 Know K1 When you hear Leviticus 26 read as a whole, what emotions or reactions does it stir in you—comfort, tension, confusion, hope—and why? (Lev 26) Grow G1 Leviticus 26 reflects a Suzerain–Vassal treaty, a common agreement in the Ancient Near East where a powerful king (the suzerain) pledged protection and blessing to a weaker people (the vassals), and in return expected loyalty and obedience. Blessings followed faithfulness, and consequences followed rebellion (Lev 26:1–13; Lev 26:14–39). How does seeing the chapter through that lens change the way you hear God's words? G2 Throughout the chapter, God warns of discipline that increases “seven times” for continued unfaithfulness (Lev 26:18, 21, 24, 28). Why do you think the number seven—often associated with completeness—matters so much here? G3 The consequences described are severe, yet they are framed as discipline rather than abandonment (Lev 26:18–23). How does that shape your understanding of God's justice and love holding together? G4 Spoken Gospel Ministries says, “Jesus takes our sevenfold punishment so that he could give us seven times seven blessings and forgiveness.” How does that statement help connect Leviticus 26 to the work of Jesus? (Heb 10:12–14; Rom 6:10; Rom 5:8) G5 Even after judgment, God says, “Yet in spite of this…” and promises not to reject or destroy his people (Lev 26:44–45). What does this reveal about God's character as a covenant-keeping King? G6 Leviticus 26 ends not with exile, but with remembrance—“I will remember my covenant” (Lev 26:42, 45). How does this shift the tone of the chapter from fear to hope? Show S1 When you're tempted to believe failure is final, how might remembering that God “refuses to forget his covenant” (Lev 26:44–45)—and that Jesus has already borne the full weight of judgment (Heb 10:12–14)—change the way you return to God this week?

February 8, 226: May God's words be spoken, may God's words be heard.  Amen. You know, when I left Minneapolis and the -35 windchill weather, I did NOT remember packing that cold air to bring back to New Jersey.  Lordy!  I had hoped to leave that behind, but it is smacking us in the face now, isn't it?  I am glad to be inside this time, rather than out in it for hours marching down the street.  I am also grateful to those of you who ventured out into this insane cold to be here this morning. Perhaps we all have a better appreciation for the people of Minneapolis and all they do in weather colder than this. So, given all the ice that is around these days, on the sidewalks and armed in the street of our cities, I was glad to hear the texts for today.  In the gospel we are hearing part of the sermon on the mount.  After the familiar “Blessed are those…” statements we call the beatitudes, Jesus then says “You are the salt of the earth; but if salt has lost its taste, how can its saltiness be restored? It is no longer good for anything, but is thrown out and trampled under foot.  “You are the light of the world. A city built on a hill cannot be hid. No one after lighting a lamp puts it under the bushel basket, but on the lampstand, and it gives light to all in the house.” “You are the salt of the earth.” “You are the light of the world.” Well, that's good news – considering both will melt ice (come to think of it – maybe that is an appropriate acronym then for that armed band of hate enforcers – it shows just how vulnerable they really are). But here's the thing about this proclamation of Jesus…he isn'tinviting us to those things.  He is telling us that we already ARE those things.  This isn't a choice folks.  We are salt.  We are light. Then he offers absurd comments about salt losing its saltiness and hiding a light under a bushel basket.  Jesus did have a sense of humor, and clearly his sarcasm is showing here, because salt cannot lose its saltiness, and no one would put a basket over an open flame, which is what a light would be in those days.  Both scenarios are ridiculous, but then again, Jesus wasn't trying to offer a science or fire safety lesson.  He is preaching and being a bit cheeky to make a point, as he sometimes does.  So, what was Jesus trying to tell his followers – then and now?  I am reminded of two sayings by the Buddha: “Three things cannot be long hidden: the sun, the moon, and the truth.”  And, “There are only two mistakes one can make along the road to truth; not going all the way, and not starting.” Some have suggested that Jesus studied Buddhist principles in India during his early adult life, but whether he did or he didn't, he is certainly preaching them here.  He wants humanity to understand a fundamental truth – our very essence – in the hope that we will honor that truth within ourselves, allowing God to shine in us and through us.  We can turn away, we can forget, we can get lost…but the truth of who we are cannot be hidden – not to God anyway.  And, as the Buddha says, the path to understanding that truth is only impossible if we don't try, or we stop trying. But still, what does it mean for us to live this truth – what does that look like in our lives?  Well, maybe we need to think about what salt and light do, particularly for those in the time of Jesus, to understand how important it is for us to be what we were born to be. The thing is, we are so far removed from what these things would have meant to the people in the Ancient Near East, that the meaning of Christ's metaphor may be lost to us.  We have refrigeration and electricity. But they did not.  Salt was a way to preserve the life of meat and fish, and to enhance its flavor, and it was used in health regimens.  It was so important to them that Roman soldiers were sometimes paid with salt – hence the word we use today – salary – sal being the Latin for salt.  And light – well, in these dark days of winter, even with our electricity, we can understand the value of that, but imagine living where there is no electric light.  It is hard for us now, but if you think about it – in the long history of the world, there has been less than 150 years of light bulbs.  In the time of Jesus, and up until 1880, there was the sun, and then there were oil lamps, candles, fires, moonlight, and torches for the night.  Light then and now makes it possible to see dangers in the night, to keep warm, and to thrive, and without the light of the sun, life would be impossible. Jesus is telling us that we can enhance and preserve life and overcome darkness for the world.  But note – not for ourselves alone.  Salt's very purpose is to enhance or preserve life.  The purpose of light isn't to shine for itself, but to illuminate other things, to dispel the darkness.    If we are the salt of the earth, and the light of the world – and we are – then what does that mean in practical terms for us now?  We get that answer in the passage from Isaiah we heard earlier. First, we need to understand the setting:  The powerful elite who benefited from the oppression of others believes its pious rituals of fasting will please God.  But God tells them that there is only one fast that is righteous – the one that comes from a place of empathy and compassion, not haughtiness and privilege.  In words we will hear again on Ash Wednesday, God makes it clear that only a fast from oppression by loosening the bonds of injustice, and freeing the captives, is what we are to offer.  Only a fast from abundance by caring and feeding the poor and the hungry, will be acceptable to God.  Notice then, that the acts God wants from us are not ones that draw attention to ourselves, or are miraculous feats, but are ones that serve others.  The truth that Jesus is asking us to see is that we are the salt that will give life to those who have been pushed to the brink of death. We are the light that will overcome the darkness of hate and division.  We live this truth when we offer the fasts God chooses – compassion, mercy, grace, and love in whatever small way we can.  Or, as our own Anglican archbishop, the late Most Rev. Desmond Tutu, put it “Do your little bit of good where you are; it's those little bits of good put together that overwhelm the world.” And so that brings me to the Olympics.  How many of you watched the Opening Ceremony of the Winter Games Friday? It was wonderful.  But there was a message there too that we need to consider today. The theme of this Olympiad is Armonia, meaning Harmony, and of course – the parade of athletes is always one of the best parts.  But this Olympiad's opening ceremonies had a message for the world too.  Sure, like all them, it celebrated the beauty and gift of the host country's culture, in this case, Italy, but far more was going on this time.  It was essentially a colorful display of diversity, and the hope for harmony in a world filled with conflict and division.  From red, yellow, and blue paint seemingly pouring down onto the platform from enormous suspended paint tubes, to multi-colored swirls of people dancing across the platform, the message of harmony amid difference was hard to miss.  But it was the speech of Kirsty Coventry, a seven-time Olympic swimming medalist, and the 10th President of the International Olympic Committee, given just before the lighting of the Olympic flame, that I think offered the world a good definition of what it means to be the salt of the earth and the light of the world, even if that was not her intent. Speaking first to the athletes, Ms. Coventry said “Over the next two weeks, you're going to give us something truly special.  You'll show us what it means to be human. To dream. To overcome. To respect one another. To care for each other.  You'll show us that strength isn't just about winning – it's about courage, empathy and heart. You will not only make incredible memories. You will reach your Olympic dreams – and you will show the world how to live. This is why we all love the Olympic Games. Because through you, we see the very best of ourselves. You remind us that we can be brave. That we can be kind. And that we can get back up, no matter how hard we fall.” Then she addressed everyone, saying “And to everyone watching, here in Italy and around the world – thank you for joining this moment. Thank you for believing in the magic of the Olympic Games. When we see an athlete stumble and find the strength to rise, we are reminded that we can do the same. When we see rivals embrace at the end of a finish line, we are reminded that we can choose respect. When we see grace, courage and friendship – we remember the kind of people we all want to be. The spirit of the Olympic Games is about so much more than sport. It is about us – and what makes us human. In Africa, where I'm from, we have a word: ubuntu. It means: I am because we are. That we can only rise by lifting others. That our strength comes from caring for each other. No matter where you come from, we all know this spirit – it lives and breathes in every community. I see this spirit most clearly at the Olympic Games. Here, athletes from every corner of our world compete fiercely – but also respect, support and inspire one another. They remind us that we are all connected, that our strength comes from how we treat each other, and that the best of humanity is found in courage, compassion and kindness.” Coventry was telling everyone that the very things the athletes embody at the games are examples for all of us.  Jesus might call their example being salt and light.  God might say “Yup – do that!” I just want her to come preach here some Sunday. Now, in the audience that night was the US Vice-President, and watching were millions across our nation.  I can only hope that her message, and that of these games, sinks deep into their hearts, because clearly the scriptures they claim to believe in have not.  But, whether or not that happens, she is right, we all can take a lesson from those athletes, especially followers of Jesus, because it is a model for our lives in Christ. Of courses, when we watch these games, and see the competitors fly through the air, twisting and turning, speeding down icy tracks, or spinning effortlessly on ice, we should remember – that isn't what God is asking of you.  Remember the passage from Isaiah – it isn't the great feats, but the compassion, kindness, and respect they share that we are to model.  Each of us will be salt and light in the way God has gifted us to be, so long as we model that.  Remember too that every athlete at those games started as a small child of God with a calling.  To be where they are today, they had to make a small start.  The skier had to put on a pair of skis and be willing to go down the bunny slope for the first time.  The skater had to strap on skates and put their feet on the ice.  And, to get where they are today, they had to train constantly, get up after they fell or failed, and get back out there to live their truth. It is as the Buddha said: “There are only two mistakes one can make along the road to truth; not going all the way, and not starting.”  We have to start, and then we have to keep going, even if we fall. And there is more to what we can learn from these athletes to help us in our own quest to do what we are called to do.  One of the sponsors of the Olympics is a mattress company.  And in the ads, the athletes remind viewers that rest isn't a break from training – it is a part of their training.  Without it, they would break and never make it. The same is true for us who are salt and light.  We too need rest from our training, our continued work in the world.  And we get that renewal here at this table, and among the fellowship we find here in Christ.  So, today we rest. Tomorrow we do what those athletes do – show the world what is possible when we are strong enough for empathy and courageous enough for love. You are the salt of the earth. You are the light of the world. There is no one who can keep you from that truth but yourself, and there is no time that truth is needed more than now. Amen. For the audio, click below, or subscribe to our iTunes Sermon Podcast by clicking here (also available on Audible): Sermon Podcast https://christchurchepiscopal.org/wp-content/uploads/2026/02/Sermon-February-8-2026-1.m4a The Rev. Diana L. Wilcox Christ Episcopal Church in Bloomfield & Glen Ridge February 8, 2026 Fifth Sunday After The Epiphany – Year A First Reading – Isaiah 58:1-9a, (9b-12) Psalm 112:1-9, (10) Second Reading – 1 Corinthians 2:1-12, (13-16) Gospel – Matthew 5:13-20    

PNL UPRN Seg#64. America's Stonehenge Special. Guest Dennis Stone. Co-Host Dr. Judd Burton Tue Jan 27th, 2026 at 5pm EST. Guest Bios: PNL (Paranormal NL) Podcast UPRN Segment #64 “America's Stonehenge Special” -host Jen Noseworthy from Newfoundland & Labrador (NL) Canada talks with Guest: America's Stonehenge owner Dennis Stone from New Hampshire, USA; and Co-Host PNL Podcast Alumni-Network Member, and Ancient Guru Author Dr. Judd H. Burton from Texas, USA. Dennis Stone is the owner and president of America's Stonehenge. He graduated from Daniel Webster College in 1977 with a degree in Aviation Management, and was a full-time commercial pilot for over 35 years before his retirement in 2016. America's Stonehenge was opened to the public in 1958 by Dennis's father, Robert Stone. Dennis has been involved with America's Stonehenge for most of his life and has always had a fascination with archaeology and archeoastronomy. Since retiring, Dennis has found many serpentine walls and spirit windows throughout the site, amongst other new discoveries. He has taken numerous courses, and traveled extensively to ancient sites both in the USA and internationally. His family includes his wife Pat, his son Kelsey, and his daughter-in-law Katherine. His hobbies include traveling, boating, and classic cars. Follow Dennis Stone at www.StonehengeUSA.com and www.Facebook.com/StonehengeUSA and @AmericasStonehenge. Dr. Judd H. Burton is a PNL Podcast Alumni-Member and was on S1/E3 Giants, Cryptids, Vampires (2023); S1/E25 Christmas Monsters Through a Biblical Lens (2023); S2/E45 Easter X-files (2024);S2/E153 Christmas X-Files (2024); and S4/E2 (UPRN Seg#62) Ancient Gurus in 2026. Dr. Judd Burton (DJB) is the Director of Burton Beyond, and the Director & Senior Fellow of the Institute of Biblical Anthropology (IBA). Dr. Buton teaches topics such as: Biblical Anthropology, Demonology, Preternatural Morphology, World Mythology, Ancient Near East, and Mediterranean Civilizations. Dr. Burton is an expert in the topics of paraethnology such as: archaeology, biblical studies, ethnology, folklore, history, mythology, paranormal studies, philosophy, and religion. Burton offers a number of services including: speaking engagements, research, and college instruction. Dr. Burton has a BA in History from Hardin-Simmons University, an MA in anthropology, and a PhD in history from Texas Tech University. His PhD focused on Early Christianity & Greco-Roman religions with his Dissertation: Religion, Society, and Sacred Space at Banias. Dr. Burton also has a Ministerial Ordination. Dr. Burton enjoys topics such as: mythology, sacred geography, folk religion, and contemporary alternative religious movements. He's authored over a dozen books on the topics mentioned above such as Decoding Gobekeli Tepe (Co-authored by Dr. Aaron Judkins), The Nephilim Dossier, Interview with a Giant, The Paranormal Big Country (Texas), Taboo, Magic & Spirits, The Book of Werewolves, The Book of Giants, Paneas The Ancient City of Pan, The Book of Halloween, The Lives of Necromancers, Religions of the Biblical World, Myths of Greece & Rome, The Bible Book by Book, The Myths of Mexico & Peru, The Shepherds Sling: A brief Guide to Biblical Giants, and many more. Follow Dr. Judd Burton at: https://www.burtonbeyond.net/ https://www.lulu.com/search?contributor=Judd+Burton&page=1&pageSize=10&adult_audience_rating=00 Shout out to Mark Eddy and Bryan Bowden from Third Eye Live Podcast. Bryan was on PNL S2/E6; S2/E63; and S3/E4(UPRN Seg#12); and Bryan & Mark were both on PNL S3/E53 (UPRN Seg#60). Mark will also be on PNL Podcast S4/E10 (UPRN seg#70). Shout out to author Barbara DeLong-co-author of Before Roswell -who was on PNL S4/E3 (UPRN Seg#63). Shout out to author Ken Goudsward co-author of Before Roswell-who was on PNL S4/E2 (UPRN Seg#62).

Dr Angela Erisman shares why the Exodus story serves as an allegory for King Hezekiah of the 8th Century in Judah.Dr Erisman is owner of Angela Roskop Erisman Editorial and was the founding editorial director of the Marginalia Review of Books. She earned her M.A. in Hebrew and Northwest Semitics at the University of Wisconsin-Madison and her Ph.D. in Bible and Ancient Near East at Hebrew Union College-Jewish Institute of Religion. She is the author of The Wilderness Itineraries: Genre, Geography, and the Growth of Torah (2011), for which she won a Manfred Lautenschläger Award for Theological Promise in 2014. Her most recent book, The Wilderness Narratives in the Hebrew Bible: Religion, Politics, and Biblical Interpretation (2025) is available from Cambridge University Press.

Join Larry Spargimino and Douglas Petrovich on Watchman on the Wall as they delve into the mysteries of Babel. This episode examines the archaeological evidence that supports the biblical account of Babel, featuring insights from Dr. Petrovich, a renowned expert in ancient Near Eastern history. Explore how archaeology supports the validity of Genesis and the impact of the Babel dispersion on early civilizations.

Hear about travel to Southeastern Turkey as the Amateur Traveler talks to Mark Michael from rambleswithmark.com about this region that is the home to people in the Bible like Paul and Abraham, ancient monasteries, and some of the oldest known megaliths. Connection to Region Read William Dalrymple's From the Holy Mountain in college, a journey through the region retracing the steps of John Moscos, a seventh-century monk It's hard to underestimate how ancient this part of the world feels. In Urfa, they have a few prized local delicacies: one is a meatball they say that Abraham invented, another is a dessert they call Noah's pudding, and there's a pancake covered in molasses that is supposed to derive from the Hanging Gardens of Babylon. I have made a lot of Christian pilgrimages, almost always to sites from the New Testament or the early church; many sites on this trip are associated with Muslim traditions about Old Testament figures, which are usually similar but different from those preserved by Jews and Christians. If you are interested in the history of the Ancient Near East, Turkey is by far the easiest place to travel: Iran, Iraq, Syria, Lebanon, and Israel are all barred or unsafe.  Turkey has good roads, helpful people, and relatively low costs (though inflation has climbed steeply in the past 2 years) Area is changing quickly through massive investment in GAP Project (22 hydroelectric dams on the Euphrates, 19 power plants, with initiatives to develop agriculture and tourism in region that has been Turkey's poorest), allowing for development of tourist infrastructure, but accelerating decline of traditional ways of life, if you go now, it will still seem timeless, and you will be ahead of the tourist rush You feel like a traveler here, not a tourist. I only met one other native English speaker. People are curious and enthusiastic to show you their local treasures.  ... https://amateurtraveler.com/travel-to-southeastern-turkey/ Learn more about your ad choices. Visit megaphone.fm/adchoices

Deze week hoor je in NRC Vandaag onze serie Wilde eeuwen, het begin. Een van de verhalende series die we dit jaar maakten: perfect voor tijdens de dagen rond Kerst.Het is 3.200 jaar geleden. Schrijver Sîn-leqi-unnini verwerkt zijn angsten in een episch verhaal over Gilgamesj. Zal dat indruk maken op de nieuwe Babylonische koning? Heeft u vragen, suggesties of ideeën over onze journalistiek? Mail dan naar onze ombudsman via ombudsman@nrc.nl.Voor deze aflevering is onder meer gebruikt gemaakt van deze literatuur:Karen Sonik. ‘Characterization and Identity in Mesopotamian Literature: The Gilgamesh Epic, Enuma elish, and Other Sumerian and Akkadian Narratives' in Dahlia Shehata e.a. (eds) Contemporary Approaches to Mesopotamian Literature. How to Tell a Story, Brill 2024. Sophus Helle. ‘Gilgamesh Returns' in Articulations, in juni 2024.Amanda H. Podany. 'Weavers, Scribes, and Kings A New History of the Ancient Near East', Oxford University Press 2022. Sophus Helle. 'Gilgamesh: A New Translation of the Ancient Epic', Yale University Press 2021 Andrew George. 'The Epic of Gilgamesh. The Babylonian Epic Poem and Other Texts in Akkadian and Sumerian', Penguin 2020 (tweede druk).Herman van Stiphout. 'Het epos van Gilgames', SUN 2011 (derde druk). Gwendolyn Leick (ed). 'The Babylonian world', Routledge 2007 Benjamin R. Foster. 'Before the muses: an anthology of Akkadian literature', CDL Press 2005 (derde druk). Zie ook ‘Het epos van Gilgamesj: hoe een held mens wordt' in NRC op 6 juli 2019.Tekst en presentatie: Hendrik SpieringRedactie en regie: Mirjam van ZuidamMuziek, montage en mixage: Rufus van BaardwijkBeeld: Jeen BertingVormgeving: Yannick MortierZie het privacybeleid op https://art19.com/privacy en de privacyverklaring van Californië op https://art19.com/privacy#do-not-sell-my-info.

Deze week hoor je in NRC Vandaag onze serie Wilde eeuwen, het begin. Een van de verhalende series die we dit jaar maakten: perfect voor tijdens de dagen rond Kerst.Het is 4.200 jaar geleden. Koningsdochter Enheduana schrijft een woedend gedicht en ruilt haar goddelijke echtgenoot in voor een godin. Zal dat haar macht herstellen? Heeft u vragen, suggesties of ideeën over onze journalistiek? Mail dan naar onze redactie via podcast@nrc.nl.Voor deze aflevering is onder meer gebruikt gemaakt van deze literatuur: Sophus Helle. 'Enheduana: The Complete Poems of the World's First Author', Yale University Press, 2024. Amanda H. Podany. 'Weavers, Scribes, and Kings A New History of the Ancient Near East', Oxford University Press, 2022. Gina Konstantopoulos. ‘The Many Lives of Enheduana. Identity, Authorship, and the “World's First Poet”' in Kerstin Droß-Krüpe e.a. (eds) Powerful Women in the Ancient World. Perception and (Self)Presentation, Zaphon 2021. Annette Zgoll. ‘Innana and En-ḫedu-ana Mutual Empowerment and the myth INNANA CONQUERS UR' in Kerstin Droß-Krüpe e.a. (eds) Powerful Women in the Ancient World. Perception and (Self)Presentation, Zaphon 2021. J.N. Postgate. 'Early Mesopotamia. Society and economy at the dawn of history', Routledge 1992 (herdruk 2017).Gwendolyn Leick. 'Mesopotamia. The invention of the city', Penguin 2001. Tekst en presentatie: Hendrik SpieringRedactie en regie: Mirjam van ZuidamMuziek, montage en mixage: Rufus van BaardwijkBeeld: Jeen BertingVormgeving: Yannick MortierZie het privacybeleid op https://art19.com/privacy en de privacyverklaring van Californië op https://art19.com/privacy#do-not-sell-my-info.

Hello my curious archeaogastronomers!Who were the first beer makers? Why did they even made beer in the first place? Can we even find a Civilization to be the clear winner in this "race"? What's the word for beer in ancient Sumerian?What role the priests and kings plaid in this? Who even drunk beer in the ancient Mesopotamian world? All this and many more questions were buzzing through my mind.On today's episode I have as a guest the author of the book In The Land of Ninkasi: A History of Beer in Ancient Mesopotamia, Tate Paulette.Tate's book has recently won two awards:Felicia A. Holton Book Award, Archaeological Institute of AmericaThis award is given annually to a writer or writers who, through a major work of non-fiction, represents the importance and excitement of archaeology to the general public. The work should have broad public appeal and be written for an adult lay audience in a clear and engaging style. It should convey the excitement of archaeological discovery accurately and responsibly. It should be well-researched and provide new insight for the general public. https://www.archaeological.org/2026-aia-awards-spotlight-felicia-a-holton-book-award/And he also won the Nancy Lapp Popular Book Award, American Society of Overseas Research:This award is presented to the author/editor of a book published in the last two years that offers a new synthesis of archaeological or textual evidence from the Ancient Near East and Eastern Mediterranean intended to reach an audience of scholars as well as students and the broader public.https://www.asor.org/about-asor/honors-awards/previous-award-recipients/Alright! Time for my delightful and interesting I hope recommendations for this week are the following:Disco scallops:Here's a link:https://www.discoscallops.co.uk/A Spirit Never to Betray” before tequila and mescal there was another: David Lauer investigates the fate of a spiky ancient desert plant called sotol, and its alliance with generations of artisans who distil a fiery spirit from its heart.https://dark-mountain.net/a-spirit-never-to-betray/And finally the website https://www.ukrainer.netA community and organisation that has been researching Ukraine and the Ukrainian context since 2016, telling stories to Ukrainian audiences and broadcasting them to the world in dozens of languages.xEnjoy!Photo credits : Book Tate Paulette, Cuneiform Tablets Justin Kase Conder, Portrait Kathryn GrossmanThom & The Delicious LegacySupport the podcast on Ko-Fi and Patreon for ad-free episodes! https://ko-fi.com/thedeliciouslegacypodcasthttps://www.patreon.com/c/thedeliciouslegacySupport this show http://supporter.acast.com/the-delicious-legacy. Hosted on Acast. See acast.com/privacy for more information.

No captured city in the Ancient Near East has ever been repopulated by its own people.This kind of thing simply does not happen, and so to promise it appears to be madness.Jeremiah is not only confident that God is planning to do this, he looks ahead to a time when his people will have a new king, a man who seems not a million miles away from Jesus Christ. As far as Bible pages go, these are big ones.Written and produced by Chas BayfieldMusic by Michael Auld and Jon Hawkins MusicCover art by Lisa GoffSend any comments or feedback to contact@whollybuyable.comX: @WhollyBuyable

Key takeaways from this study God's laws were always intended as a blueprint for human dignity, justice and release from oppression, laying the groundwork for true freedom. Heaven's agenda is not simply legalistic rule-keeping, but the transformation of individuals and societies toward compassion and liberty. By making freedom the end goal for slaves — especially Israelite slaves — God modeled a system intended to end cycles of generational bondage. The Torah's pathway for Gentiles to join Israel is Heaven's open door for all nations to enter spiritual freedom. Biblical laws set higher standards for humane treatment, signaling Heaven's desire that all people, regardless of status, can be liberated. Prophetic interventions (like Jeremiah 34) show that God rewards societies that extend liberty, but withdraws his favor when they renege, underscoring that freedom is dear to God's heart. The arrival of Yeshua the Messiah (Jesus the Christ) is the culmination of Heaven’s freedom goal: the offer of spiritual freedom and redemption to every nation, tribe and tongue. God is deeply responsive to repentance, faith and action — always ready to set captives free, both physically and spiritually. The ultimate intention of Heaven is for all people to know freedom — not merely by law, but through relationship, faith, and loving community. The journey from slavery to sonship is the story of God's heart for humanity: that every nation would experience deliverance and restoration through His mercy and truth. It's tempting to skip the difficult parts of the Bible, like the ordinances of slavery in Exodus (שְׁמוֹת Shemot). Here, we don't dodge them. We face them head-on, recognizing that Scripture's laws were in response to brutal ancient societies but also express the heart of a redeeming God Who works through history, not around it. The תּוֹרָה Torah (“instruction,” “teaching”) is not just a book of do's and don'ts. It's an unfolding revelation — God giving His people not only laws (מִצְווֹת mitzvot) but the principles and spirit behind them. Today we’re seeking those principles, to “rightly divide the word of truth” (2Timothy 2:15), so we can discern what God is up to in these difficult passages. The big picture: Law, mercy and becoming a distinct people to do something Let's remember, Israel was called to be a “kingdom of priests and a holy nation” (גּוֹי קָדוֹשׁ goy kadosh; Exodus 19:6) — not to mimic Egypt or Babylon but to model God's justice and compassion. We're not supposed to copy distorted theologies or twisted histories, like those that fueled the Spanish Inquisition (tragically insisting on forced conversions and outlawing Torah practice). Instead, “placing the ordinances before them” (Exodus 21:1) challenged Israel to treat every person — citizen, foreigner or even slave — with more dignity, fairness, and hope for freedom than the surrounding world expected. We're still being called to do the same. When we read these laws, our immediate reaction is often that they—and the culture in which they were given—seem strange, even very strange, to us. Human nature does not change, and people who desire to exercise absolute power over others will always find excuses to do so. As believers, we have an obligation to advocate for the freedom and fair treatment of those who are enslaved. Laws about slavery: An honest look The structure of biblical servitude Exodus 21–22 doesn't ignore slavery. It regulates and humanizes it within a radically unfree world. In Hebrew, the word is עֶבֶד eved (“servant” or “slave”). Slavery in ancient Israel could arise from debt, crime or poverty. But the Torah takes that bitter reality and bends it toward compassion and eventual liberty. Israelite slaves (עֶבֶד עִבְרִי eved Ivri): They were set free after six years of service. “In the seventh year he shall go out as a free man without payment” (Exodus 21:2 NASB 1995). Gentile slaves (עֶבֶד מִן־הַגּוֹיִם eved min ha-goyim): Non-Israelite slaves served longer, but the law provided avenues for dignity and even conversion and inclusion. The key was always freedom (חֵרוּת cherut, ἐλευθερία eleutheria). “God encourages us to not just say, ‘Well, there's the law.' Rather, He teaches us the principle behind the law — so we can apply it, even as times change.” Responsibilities and restoration Torah insisted that masters provide for their servants and their families. “If his master gives him a wife, and she bears him sons or daughters, the wife and her children shall belong to her master, and he shall go out alone” (Exodus 21:4 NASB 1995). But here's the twist: upon release, Israelites were to be given resources (Deuteronomy 15:13-14). Slaves could, with what they received, “buy” freedom for their wives and children — a path to holistic release. The gentile's path to inclusion An incredible provision: any Gentile (גּוֹי goy, plural גּוֹיִים goyim) who embraced the God of Israel became “as a native of the land” (Leviticus 19:34). The Torah's inclusive heart was always beating — the servant wasn't forever defined by their starting point; they could become part of the family of God. The moment he says, “I am not going to be Gentile anymore, I'm going to follow the God of Israel,” he's now a sojourner among Israel (Exodus 12:48-49; Numbers 15:15). The reality is that throughout most of the Ancient Near East, there were few legal avenues for slaves to gain freedom, whereas in Israel there were legal mechanisms that allowed slaves to become free. The Torah's laws, which may appear inequitable at first glance, were in fact more merciful to slaves than the laws common throughout the Ancient Near East. Discipline and ethics: Justice with limits The Torah sought to curb human power, even in discipline. Masters were prohibited from using lethal force against slaves: “But if the slave survives a day or two, no vengeance shall be taken; for he is his property. If, however, the slave lives only a day or two after being beaten … he shall surely be punished.” Exodus 21:20-21 paraphrase Jewish tradition explains: discipline could only use non-lethal tools—not rocks (אֶבֶן ehven, “stone”) or clubs (מַקֵּל makel, “rod”) liable to cause death. If a slave was permanently injured (e.g., lost an eye or tooth), that servant went free (Exodus 21:26-27). This is the Torah's חֶסֶד khesed/chesed (“mercy”), limiting what was culturally normal — even while working within a broken world. Consequences of injustice In parallel passage Jeremiah 34, King צִדְקִיָּהוּ Tzidkiyahu (Zedekiah) decreed liberty for Israelite slaves, an “Emancipation Proclamation” in obedience to Torah. For a moment, Heaven's pleasure was evident — the Babylonian army withdrew. “…Proclaim liberty to them, that every man should set free his male servant and every man his female servant — a Hebrew man or a Hebrew woman — so that no one should keep them, an Israelite his brother, in bondage.” Jeremiah 34:9-10 paraphrase But when the people reneged — re-enslaving those liberated — God pronounced judgment, equating their act to kidnapping (חָטַף khataf/chataph), a capital offense (Exodus 21:16): “… I will give Zedekiah king of Judah and his princes into the hand of their enemies … and burn it with fire ….” Jeremiah 34:21-22 NASB 1995 The prophetic message? Justice and mercy aren't just ideals. They're the very conditions for God's protection and blessing. Freedom is non-negotiable. Even kings are not above God's law. Faith, works and living out God's heart Apostle יַעֲקֹב Ya'akov (James) famously wrote about faith in Heaven that doesn’t bring life to the world: “For just as the body without the spirit is dead, so also faith without works is dead.” Our discussion reinforced that belief and action are inseparable. Kings, like Zedekiah, couldn't just declare good intentions. They had to enforce righteousness — for themselves and their society. Faith (אֱמוּנָה emunah) doesn't just reside in the mind. It must change how we respond to suffering, injustice, or even ancient laws — pushing us to build communities where no one stays in bondage. Messiah: The fulfillment of freedom and inclusion The whole of Scripture is a story arc bending toward Messiah — יֵשׁוּעַ Yeshua (“salvation”). The Torah's complex social instructions longed for something greater: spiritual and ultimately physical redemption for all. Yeshua quoted one of Heaven’s key reformer prophets when He announced His mission: “The Spirit of the LORD is upon Me, because He anointed Me to preach the gospel to the poor. He has sent Me to proclaim release [ἄφεσις aphesis, “release/freedom”] to the captives, and recovery of sight to the blind, to set free those who are oppressed.” Luke 4:18 NASB 1995; Isaiah 61:1 And Apostle Paul (formerly, Sha'ul) wrote: It was for freedom (ἐλευθερία eleutheria) that Messiah set us free; therefore keep standing firm…. Galatians 5:1 NASB 1995 Messiah is the answer to both the physical and deepest spiritual oppression. He is the One who brings both Jew and Gentile, slave and free, into “the glorious liberty of the children of God” (Romans 8:21 NASB 1995). Principles behind the Law: Applying God's heart today Laws without principles can become cold and lifeless. God wants us to know why He commands as much as what He commands. The Torah teaches us to understand the “spirit” (רוּחַ ruach) behind the mitzvot. Yeshua taught (Matt 22:34-40: Mark 12:28-31; Luke 10:25-37) that the three-fold loving the LORD (mind/emotions, life, wealth/resources; Deuteronomy 6:4-5) and loving others as oneself (Leviticus 19:18). When faced with a new or difficult situation, it is the principle of freedom, justice, khesed (mercy) and shalom (contentment) that should guide us. If we understand Heaven’s principle, then we can apply it in a positive way and affect a whole lot of people, including ourselves and the outcome we live through. Repentance, intercession and God's compassion A thread through Scripture is Heaven’s willingness and eagerness to listen, to show mercy and to change a decree in response to repentance (תְּשׁוּבָה teshuvah, μετάνοια metanoia, “return/repentance”) and prayer. Whether we look at Moses interceding after the Golden Calf (Exodus 32), or Abraham negotiating for Sodom (Genesis 18), or Jeremiah weeping for his people, we see a God who invites dialogue and delights to show mercy: So the LORD changed His mind about the harm which He said He would do to His people. Exodus 32:14 NASB 1995 Our relationship with God is rooted in covenant (בְּרִית berit), not unalterable fate. We can plead for mercy, intervene for others, and participate with God in the work of redemption. From Egypt to Messiah: A journey of increasing inclusion The arc of Scripture is toward ever-greater inclusion and freedom, not less. The Torah began by regulating and humanizing ancient social norms. The prophets called the people to deeper justice and loyal-kindness: “To do justly, to love mercy (חֶסֶד chesed), and to walk humbly with your God” (Micah 6:8). And in Messiah, the doors are thrown open wide: “There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus” (Galatians 3:28 NASB 1995). God's heart, from start to finish, is to proclaim liberty (דְּרוֹר deror, “release/freedom”) to the captives and recovery for all. Proclaiming freedom to the nations The disturbing reality of slavery in the Bible is not the last word. God's commandments, even where they accommodated ancient realities, were always subversive — pushing toward a world of inclusion, compassion, and release for all peoples. We are called, in Messiah, to “let justice roll down like waters and righteousness like an ever-flowing stream” (Amos 5:24 NASB 1995). So let's be a people who oppose bondage wherever we see it — physical, spiritual, social — and who open the doors to any who wish to become sons and daughters of the Most High. May we, as those native to Israel and those grafted into her who have found freedom in Messiah, be quick to share that hope: “If the Son makes you free, you will be free indeed” (John 8:36 NASB 1995). Shalom and blessings as you seek and extend God's liberating love to every nation (גּוֹי goy) and every neighbor. May the God Who brought Israel out of מִצְרָיִם Mitzrayim (Egypt) continue to bring all His children into freedom and shalom. The post Set the captives free: The Bible's real message on slavery & redemption (Exodus 21–22; Jeremiah 34) appeared first on Hallel Fellowship.

Ancient Jewish Food in its Geographical and Cultural Contexts: What's Cooking in the Talmuds? (Taylor & Francis, 2025) is the first in-depth study of food in talmudic literature in its geographical and cultural contexts. It demonstrates the sharing of foods and foodways between Jews and their non-Jewish neighbours in the Near East in Late Antiquity. Using both ancient written sources and archaeological evidence, this book sets the foods of the Mishnah and Palestinian Talmud in their Graeco-Roman context, and the foods of the Babylonian Talmud and the ge'onim in their Persian and Arab contexts. It explores practices of food preparation and their contribution to the ancient diet, as well as analysing the relationships between food, status and culture. The rabbinical authors of talmudic literature were more concerned with everyday food than were aristocratic Classical authors; by examining both talmudic sources and archaeological finds, this book paints a new picture of the diet, lifestyle and culture of ordinary people. Ancient Jewish Food in Its Geographical and Cultural Contexts will interest Food Historians as well as students and scholars of Jewish Studies, particularly the period of the Mishnah and Talmud, as well as those dealing with the wider social and cultural history of the Ancient Near East. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Ancient Jewish Food in its Geographical and Cultural Contexts: What's Cooking in the Talmuds? (Taylor & Francis, 2025) is the first in-depth study of food in talmudic literature in its geographical and cultural contexts. It demonstrates the sharing of foods and foodways between Jews and their non-Jewish neighbours in the Near East in Late Antiquity. Using both ancient written sources and archaeological evidence, this book sets the foods of the Mishnah and Palestinian Talmud in their Graeco-Roman context, and the foods of the Babylonian Talmud and the ge'onim in their Persian and Arab contexts. It explores practices of food preparation and their contribution to the ancient diet, as well as analysing the relationships between food, status and culture. The rabbinical authors of talmudic literature were more concerned with everyday food than were aristocratic Classical authors; by examining both talmudic sources and archaeological finds, this book paints a new picture of the diet, lifestyle and culture of ordinary people. Ancient Jewish Food in Its Geographical and Cultural Contexts will interest Food Historians as well as students and scholars of Jewish Studies, particularly the period of the Mishnah and Talmud, as well as those dealing with the wider social and cultural history of the Ancient Near East. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Ancient Jewish Food in its Geographical and Cultural Contexts: What's Cooking in the Talmuds? (Taylor & Francis, 2025) is the first in-depth study of food in talmudic literature in its geographical and cultural contexts. It demonstrates the sharing of foods and foodways between Jews and their non-Jewish neighbours in the Near East in Late Antiquity. Using both ancient written sources and archaeological evidence, this book sets the foods of the Mishnah and Palestinian Talmud in their Graeco-Roman context, and the foods of the Babylonian Talmud and the ge'onim in their Persian and Arab contexts. It explores practices of food preparation and their contribution to the ancient diet, as well as analysing the relationships between food, status and culture. The rabbinical authors of talmudic literature were more concerned with everyday food than were aristocratic Classical authors; by examining both talmudic sources and archaeological finds, this book paints a new picture of the diet, lifestyle and culture of ordinary people. Ancient Jewish Food in Its Geographical and Cultural Contexts will interest Food Historians as well as students and scholars of Jewish Studies, particularly the period of the Mishnah and Talmud, as well as those dealing with the wider social and cultural history of the Ancient Near East. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/food

Ancient Jewish Food in its Geographical and Cultural Contexts: What's Cooking in the Talmuds? (Taylor & Francis, 2025) is the first in-depth study of food in talmudic literature in its geographical and cultural contexts. It demonstrates the sharing of foods and foodways between Jews and their non-Jewish neighbours in the Near East in Late Antiquity. Using both ancient written sources and archaeological evidence, this book sets the foods of the Mishnah and Palestinian Talmud in their Graeco-Roman context, and the foods of the Babylonian Talmud and the ge'onim in their Persian and Arab contexts. It explores practices of food preparation and their contribution to the ancient diet, as well as analysing the relationships between food, status and culture. The rabbinical authors of talmudic literature were more concerned with everyday food than were aristocratic Classical authors; by examining both talmudic sources and archaeological finds, this book paints a new picture of the diet, lifestyle and culture of ordinary people. Ancient Jewish Food in Its Geographical and Cultural Contexts will interest Food Historians as well as students and scholars of Jewish Studies, particularly the period of the Mishnah and Talmud, as well as those dealing with the wider social and cultural history of the Ancient Near East. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/van-leer-institute

Abstract: Political legitimacy is a key concept related to the exercise of political power. Legitimacy was especially critical for “irregular kings,” so named because they were not automatically legitimated by the existing political structure. There are many examples of apologetics from the literature of the Ancient Near East that sought to bolster the legitimacy of irregular kings. The Book of Mormon uses similar apologetics to legitimate its own irregular rulers. The most striking example is seen in the case of Nephi (son of Lehi). Nephi provides dozens of arguments that strengthen his status as a divinely sanctioned king within an Ancient Near Eastern framework. Startlingly, Nephi and other Book of Mormon prophets also seem to have viewed Joseph Smith, the future seer who would bring their words to light, in similar terms. Joseph appears to have been presented as the legitimate heir of the Nephite royal line. The prophecies of the Book of Mormon and Joseph's receipt of the royal artifacts serve to bolster this claim. The post Irregular Kings and Precious Things: Viewing Nephi and Joseph Smith through the Lens of Ancient Near Eastern Kingship first appeared on The Interpreter Foundation.

Welcome to Day 2741 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday – Pentecost and the Reversal of Babel: Reclaiming the Nations for Yahweh Wisdom-Trek Podcast Script - Day 2741 Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2741 of our Trek.   The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Our current series of Theology Thursday lessons is written by theologian and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God's Word. John's lessons can be found on his website   theologyinfive.com.   Today's lesson is titled Pentecost and the Reversal of Babel: Reclaiming the Nations for Yahweh   The biblical narrative does not unfold randomly—it is a carefully structured drama of rebellion, judgment, and redemption. One of the clearest examples of this pattern occurs between two seemingly distant events: the judgment at the Tower of Babel in Genesis Eleven and the outpouring of the Holy Spirit at Pentecost in Acts two. While Babel marked the disinheritance and scattering of the nations due to collective rebellion, Pentecost served as a supernatural reversal of that judgment and the formal beginning of Yahweh's mission to reclaim the nations under the rule of His Son, Jesus the Messiah. This first segment is: Babel: Humanity's United Rebellion and Yahweh's Judgment. In Genesis Eleven, mankind, still united by one language and culture, gathered in defiance of God's command to spread out and fill the earth (Genesis Nine verse 1).   Instead, they sought to build a tower—a ziggurat—that would “reach to the heavens” and make a name for themselves. This act was more than urban planning or architectural ambition; it was a spiritual rebellion. In the Ancient Near East, ziggurats symbolized sacred space, portals between heaven and earth, where humans could manipulate the gods. The Tower of Babel, therefore, represented a counterfeit mountain of assembly—an attempt to storm heaven and force divine presence on human terms. God responded not by destroying them physically but by confusing their language. This act severed their ability to conspire as one. More significantly, according to Deuteronomy thirty-two verses eight and nine (Dead Sea Scrolls versions), God responded by disinheriting the nations: When the Most High assigned lands to the nations, when he divided up the human race, he established the boundaries of the peoples according to the number in his heavenly court. “For the people of Israel belong to the Lord; Jacob is his special possession. This passage reveals a profound truth: Yahweh handed over the rebellious nations to lesser divine beings—members of the heavenly host often referred to as the bene elohim. These beings were expected to rule justly, but Psalm 82 shows that they instead oppressed and corrupted the nations under their charge, leading Yahweh to declare their doom. From Babel onward, Yahweh would focus on a single nation—Israel—through whom He would eventually bless all the nations (Genesis twelve verse three). The second segment is: Pentecost: The Gathering Begins. Fast forward to Acts two. The Jewish feast of Shavuot (Pentecost) had brought devout Jews and proselytes from across the known world to Jerusalem. This was the perfect...

November 23, 2025: May God's words be spoken, may God's words be heard.  Amen. For some, this is a day called Christ the King Sunday, but as I say every year, that is not a title he would have ever claimed.  As we heard in the Gospel, it was a title given to him by the oppressors who crucified him.  No, Jesus would not be happy with this King business I believe, Jesus is Lord is enough, and was for centuries for his followers, as Christ the King wasn't even a thing until 1925.  So, not Christ the King…but it is Advent. And we have practiced the original seven week Advent here at Christ Church since 2016, and as then, it seems so appropriate now, because Advent is about a people walking in darkness, but not a people without hope. The people are in crisis.  Many live in fear.  The country is divided against itself.  People don't know which way to turn, how to take the next step, what to do, because the leaders have failed them.  Certainly, this sounds like it is a time of darkness, and even very familiar – but I am not talking about the events in this country, at least not yet. I am talking about the passage in Jeremiah we heard this morning.  If you were in doubt about whether Advent, from a lectionary point of view, is seven weeks long, just look again at our reading today from Jeremiah and the Canticle. Jeremiah begins with a stern warning from God for those in power that because they have abused their people, because they have not care for their flock, they will meet with God's wrath.  Jeremiah had been speaking about the failure of leaders in the time of the fall of Jerusalem to the Babylonians in 587 bce.  And the passage ends with a very Advent-y verse “The days are surely coming, says the Lord, when I will raise up for David a righteous Branch…” God clearly was not happy with the shepherds who failed their sheep. One of the things that our faith, our scriptures, make abundantly clear, is the importance of shepherds.  And being a shepherd is about never forgetting that the focus of your work must always be on the welfare of the sheep. This is true, not only for those who watch over flocks, but for all kinds of leadership positions – from President to parent, from CEOs to church leaders.  We don't have to have lived in the Ancient Near East to understand what can happen when shepherds fail in their work.   We have borne witness to this in our lifetimes. Today, we can certainly understand what it must have felt like back in the days of Jeremiah to be a people divided, scattered, fearful of our leaders, and not sure what tomorrow will bring.  Our own nation's leaders have not only failed to be good shepherds, it is far worse than that.  They have actually turned on the sheep.  Our country – once a beacon of freedom and democracy to the world – has entered into the dark shadows of oligarchy and systemic oppression. The President has put masked troops in the street shooting tear gas and pepper balls into crowds of citizens, and callously throwing people, including clergy, onto the pavement – arresting them for the crime of free speech.  He is responsible for the execution of over 80 people without due process of law through drone strikes on boats in international waters.  He has had thousands detained, including zip tying children (let that sink in), again without due process of law, and even deported many of them to foreign prisons notorious for their human rights abuses.  He has dismissed the concern of over a thousand female victims of a child sex predator to protect his own hide, calling their abuse a hoax.  And his government has stolen affordable access to healthcare for the poor to give money in tax breaks to the rich and powerful. And while some may feel this is less important – it goes to his misogyny and eroding of the freedom of the press – the silencing of those who courageously try to protect the flock from predators.  He told one woman reporter who dared ask him a question, “Quiet Piggy!”  Then he held a meeting at the White House with Mohammed bin Salman of Saudi Arabia, known for his brutality, including the 2018 killing of journalist Jamal Khashoggi, a US citizen, by having him chopped up while still alive.  When the President was asked about meeting with him by another reporter (also a woman) he called her “insubordinate.”  Insubordinate – as though he is a king who cannot be questioned.  And to another who asked directly about the murder of Khashoggi, he said “A lot of people didn't like that gentleman that you're talking about. Whether you like him or didn't like him, things happen.”  Things happen?  Sure, a guy walks into a bathroom and things like a bone saw just kinda happen to him. Seriously.  You can't make this stuff up.  These are dark days we find ourselves walking in, to be sure. And it could make anyone feel like just pulling the covers over their heads and praying that things will change.  That perhaps new leaders will emerge and make everything better in some distant future.  But, that would be like reading only parts of this passage from Jeremiah – the beginning condemnation of the current leaders in the first two verses, and the promise of a new leader in the final verses, when what we need most to pay attention to today is everything in between. Because if we focus only on the current predicament, and the hope of new leadership, we miss what God intends for us, and it is something so very needed now. After condemning the current leaders, God then says “I myself will gather the remnant of my flock, and…I will raise up shepherds over them who will shepherd them, and they shall not fear any longer, or be dismayed, nor shall any be missing.”  God declares “I will raise up shepherds…”  Well, guess where God gets those new shepherds?  From right within the flock!  God intends to call from among the sheep new shepherds. As one commentator noted, “While [Jeremiah] opens with judgment and closes with a promise of a future leader who will save and protect the people, the larger book of Jeremiah does not let us — the people — off the hook as we wait.” So, both sheep and shepherds have responsibilities to the full flock.  Everyone has a role to play, especially when we talk about our lives in Christ.  Some are called to a dedicated shepherd role.  Bishops are the shepherds for a diocese and Deacons assist in that work.  Priests are the shepherds for a parish or other type of faith community.  But what about the laity, the sheep?  Well, that's what we hear about in the Song of Zachariah, the canticle, or for Latin nerds, the Benedictus, chanted so beautifully this morning by our choir.  Zachariah, after the miraculous birth of his son John by his wife Elizabeth, had a lot to say.  Now, you can understand why when we remember what the angel Gabriel did to him before this.  See, back about nine months earlier, Zach was a priest, and it was his turn to serve in the temple.  This was not an every week thing.  There were a lot of them, and so maybe this was his one shot a year.  So, he's back there doing his priestly work, burning some incense, as you do, when the angel Gabe pops in to tell him “Hey Zach!  You and Liz are gonna have a baby!  You will call him John, and he will be a great prophet, who will proclaim the coming of the Lord.” Now, Zach was a bit skeptical, after all, he and Liz were getting on in years.  So, he says “Seriously?  How is that gonna happen?  My wife and I are already on Medicare for crying out loud.”  Gabe was not pleased.  “I am Gabriel – the best messenger God has!  I came all this way to give you this awesome news and you doubt me?”  Knowing priests love to talk, he made Zach mute until the baby was born.  Which tells you that if an angel appears, even in flames like the movie Dogma, keep your doubts to yourself. So, as we know now, Liz did get pregnant.  Her cousin Mary, the mother of Jesus, came to visit her, etc.  Fast forward to today's passage, and that baby was just born.  Zach's mouth was opened, and he wasn't holding back.  He told all that had gathered to celebrate this birth what this miracle child would do.  He told them that salvation was coming for all of them, and that John would be called a prophet, and prepare the way for the coming of Christ.  That's a lot right there for this newborn.  But there's more.  John's prophetic witness would shine light “…on those who dwell in darkness and the shadow of death, and to guide our feet into the way of peace.” This prophet John, through his witness in the world, would give light where there is darkness, and guide others toward peace.  John would be a great prophet of God in a time of deep darkness.  He was also an example to us all, most especially now. John, a sheep of God's flock, was made for such a time as he lived.  And you know what? So are you.  So is every single one of you. It is in times such as when John was born, such as what we are experiencing now, that light is needed most within the shadows of despair, longing, fear, and hate.  And that is when God raises up prophets to carry the light of hope and love into a world of darkness and discord.  While it is true that some will do this in particular calls to ordained life – all of us are called to be John – to be the prophets that guide others to the way of peace.  And if you think about it, there is a shepherding quality to prophet work, right? If you are guiding others, you are a shepherd.  And in the church, as all are part of the priesthood of all believers, so each of you is called to be both sheep and shepherd.  That is our life as a part of the flock of God, most especially when the flock – the people of God, and the creation in which we dwell – are in danger, are being hurt, are living in fear.  Folks, is it clear that we are in Advent – both in the church and in the world.  And God is looking for prophets, for shepherds, to listen, to lead, and to love.  Forget looking to someone else to do it – look in the mirror instead. Because God is calling you – here, now. In Advent most of all, we know that in the darkest of times, the light will always come.  But it is up to each of us, following where the Holy Spirit leads, to be that light too – to be Christ's light shining in the world.  And one way we do that is by what we will do here today.  Later in this service, each of you will bring forward food for the those in need and your pledge cards – a commitment to stewardship of this place, out of which we bring the gospel message of hope to a world in need, and in which we are given restoration for our souls as we do this prophetic work of being shepherds in the world.  The food, for both humans and animals, is our commitment to caring for the folk of God. The pledges are a commitment to be the prophet our Creator needs today, and proclaim from the highest hills, and the lowest valleys, that God loves everyone – no exceptions.  They are a pledge to be the shepherd of a people who are lost, alone, or living in fear. They are a step in the longer journey of our life, and in the long history of shepherds and prophets of God. Long ago, God, through the prophet Jeremiah, lamented those called to be shepherds who failed their flock, who failed in God's mission and call for them, and declared that other shepherds would be raised up instead.  And they were to the hope of all creation. Long ago, John was born with a call to prepare the way for the One who would bring light into the world.  Today, we are the ones that God has raised up – born in baptism – not to prepare the way, but to be the way – to guide others, by the light of Christ shining in us and through us, into the path of peace. To be both the sheep of God's pasture, and the shepherd of others.  These are dark and dangerous times, and this will not be easy work.  And, so I want to leave you with these words of a 13th century woman who heard her own call to be a shepherd.  She cast aside all she knew and left the wealthy life of her noble birth to follow Christ.  She was Clare of Assisi, who started the monastic order known as the Poor Clares.  On her deathbed, St. Clare offered this blessing – words that still ring out through the centuries, serving as a reminder that we never do this work alone.  Christ is always our partner in our call.  And so I offer them now to you to take into your heart as you leave here today to be the shepherds, the prophets, who light the way and guide others into the path of peace, the ones God calls for the sake of the world: “Live without fear: your Creator has made you whole, always walks with you, and loves you as a mother. So, follow the good road in peace, and may God's blessing remain with you always.” Amen. For the audio, click below, or subscribe to our iTunes Sermon Podcast by clicking here (also available on Audible): Sermon Podcast https://christchurchepiscopal.org/wp-content/uploads/2025/11/Rec-001-Sermon-November_23_2025.m4a   The Rev. Diana L. Wilcox             Christ Church in Bloomfield & Glen Ridge November 23, 2025 Advent 2 (7 Week Advent) – Year C Texts 1st Reading – Jeremiah 23:1-6 Canticle 16 2nd Reading – Colossians 1:11-20 Gospel – Luke 23:33-43   The post “Live Without Fear” appeared first on Christ Episcopal Church.

Welcome to Day 2736 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday – The Profound Meaning of "The Name" of the Lord Wisdom-Trek Podcast Script - Day 2736 Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2736 of our Trek.   The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Our current series of Theology Thursday lessons is written by theologian and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God's Word. John's lessons can be found on his website   theologyinfive.com.   Today's lesson is titled The Profound Meaning of “The Name” of the Lord    Understanding the theology of the Ancient Near East is paramount to fully grasp biblical concepts, and the interpretation of “The Name” of the Lord is no exception. God chose to reveal Himself to Abraham and create the nation of Israel within this culture. Because of this, He revealed Himself in ways that would make sense to believers. In the Ancient Near East, the term “Shem” in Hebrew represents far more than a mere title; it encapsulates the very essence, character, authority, and reputation of God. Let's explore this further and then delve into how this understanding impacts our interpretation of the commandment against taking the Lord's name in vain. “The Name” as Divine Essence   In the Ancient Near East, a deity's name was considered to be the embodiment of the divine essence. Likewise, in the Bible, “The Name” of the Lord represents God Himself. This can be seen in Proverbs 18:10: “The Name of the LORD is a strong tower; the righteous run into it and are safe.” Here, “The Name” is equivalent to God's protective power and presence. “The Name” as Manifested Presence   The Name also symbolizes God's manifested presence among His people. When Solomon built the Temple, he believed it to be a dwelling place for God (1 Kings 8:13). However, God clarified that His Name would dwell there, thus emphasizing that His presence transcends physical boundaries. “The Name” as Divine Authority   Invoking a deity's name in the Ancient Near East was a way of drawing on divine authority. Similarly, in the biblical text, “The Name” of the Lord signifies His authority. The misuse of the Lord's Name is cautioned against in Exodus 20:7, underlining the gravity of disrespecting God's authority. “The Name” as Divine Reputation   In Ancient Near East cultures, a deity's name often represented their reputation. In the biblical context, God's Name is a reflection of His character, faithfulness, and commitment to His covenant. As Psalm 23:3 notes, the Lord acts for His Name's sake, demonstrating consistency between His actions and His reputation. Implications for Understanding the Commandment Against Taking the Lord's Name in Vain   With a deeper understanding of “The Name” embodying the essence, presence, authority, and reputation of God, we can reinterpret the commandment against taking the Lord's Name in vain (Exodus 20:7). This commandment is not simply about using God's Name carelessly or disrespectfully in speech. It carries a much broader and deeper meaning. When we take into account the Ancient Near East understanding of “The Name”, to take the Lord's name in vain could imply denying or diminishing God's essence,...

Welcome to Day 2726 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday – When Honor Fails: David, Uriah, and the Call to Covenant Faithfulness. Wisdom-Trek Podcast Script - Day 2726 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2726 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Today, we are beginning a new series of Theology Thursday lessons. These lessons are written by theologeon and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God's Word. John's lessons can be found at on his website theologyinfive.com Today's lesson is titled When Honor Fails:  David, Uriah, and the Call to Covenant Faithfulness. In the world of the Ancient Near East, honor and shame defined the structure of society. A person's standing in the community determined their worth, and shame was not merely personal; it was public, often irreversible, and tied to familial and tribal identity. Kings were at the pinnacle of this structure. They were expected to maintain their honor at all costs and were often considered above moral reproach so long as their image remained intact. This cultural context is essential to understanding the events of 2 Samuel 11–12. David, Israel's most celebrated king, commits adultery with Bathsheba and then conspires to cover up the sin by manipulating her husband, Uriah. Every move David makes is calculated to preserve his reputation. He is not initially concerned with righteousness, justice, or repentance. He is concerned with avoiding shame. It is important to note that this cultural dynamic is not just ancient history. Honor and shame continue to shape many societies today, especially across the Middle East. The need to maintain family honor and avoid public disgrace often overrides considerations of justice or truth. Understanding this helps modern readers appreciate how deeply embedded these values were in David's world and how bold the biblical response to his actions truly is. Uriah: A Foil of Integrity When David realizes Bathsheba is pregnant, he summons Uriah home from the battlefield under false pretenses. David's goal is simple: get Uriah to sleep with his wife so that the pregnancy will appear legitimate. But Uriah refuses. His reason is not based on suspicion or bitterness. It is rooted in covenantal loyalty and military discipline. He declares that while the ark, Israel, and Judah dwell in tents, and his fellow soldiers are in the field, he will not indulge in the comforts of home. This is not mere stubbornness. Uriah was a seasoned warrior, one of David's elite mighty men. He would have recognized the oddity of being called back so abruptly. The king's urgent, repeated encouragements to go home, and later his attempt to intoxicate him, would have made David's intent obvious. And yet, Uriah held firm. He would not be manipulated. Even inebriated, he acted more righteously than David did while sober. In this, Uriah becomes a moral mirror. His unwavering integrity exposes David's corruption. He represents what covenant faithfulness looks like: loyal to his comrades, obedient to higher principles, and unwilling to compromise. He is not just a victim. He is the righteous foil whose...

The year is 539 BC. The greatest city of the ancient world has fallen. Babylon has opened it's gates to a new conqueror: the mighty Persian king Cyrus the Great.In this episode of The Ancients, Tristan Hughes is joined once again by friend of the show Professor Lloyd Llewellyn-Jones to uncover the dramatic fall of Babylon and the ascent of Persia's Achaemenid empire. From the final decades of Babylonian rule to Cyrus' blood-stained triumph and the city's remarkable survival under a new regime, they discover how one of history's most iconic capitals lost its crown - a seismic chapter in the tumultuous story of the Ancient Near East.Watch this episode on our NEW YouTube channel: @TheAncientsPodcastMORE:The Walls of BabylonCyrus the GreatPresented by Tristan Hughes. Audio editor is Aidan Lonergan, the producer is Joseph Knight. The senior producer is Anne-Marie Luff.All music courtesy of Epidemic SoundsThe Ancients is a History Hit podcast.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe. You can take part in our listener survey here: https://insights.historyhit.com/history-hit-podcast-always-on Hosted on Acast. See acast.com/privacy for more information.

Esau's hairiness, David's ruddiness, Saul's great height. We tend not to pay much attention to these details, but small bodily features in the Hebrew Bible can reveal a character's whole narrative arc. Join Helen and Lloyd in the Biblical Time Machine, as they explore what it meant to look like a hero in ancient Israel.Their guest this week is Brian R. Doak, Professor of Biblical Studies and Vice President of George Fox Digital at George Fox University. A specialist in the Hebrew Bible and the cultures of the Ancient Near East, his research explores how ancient texts, archaeology, inscriptions, and iconography illuminate the world of Israel. He is the author of Ancient Israel's Neighbours (OUP, 2020) and Heroic Bodies in Ancient Israel (OUP, 2019). For more on biblical bodies, check out SBL's Bible Odyssey entry on bodies. SUPPORT BIBLICAL TIME MACHINE If you enjoy the podcast, please (pretty please!) consider supporting the show through the Time Travellers Club, our Patreon. We are an independent, listener-supported show (no ads!), so please help us continue to showcase high-quality biblical scholarship with a monthly subscription.DOWNLOAD OUR STUDY GUIDE: MARK AS ANCIENT BIOGRAPHYCheck out our 4-part audio study guide called "The Gospel of Mark as an Ancient Biography." While you're there, get yourself a Biblical Time Machine mug or a cool sticker for your water bottle.Support the showTheme music written and performed by Dave Roos, creator of Biblical Time Machine

This episode examines the moral case against polygamy from a natural law and Eastern Orthodox perspective, then addresses why polygamous practices appear in the Old Testament. Dr. Jacobs distinguishes between biological and psychological dimensions of sexual ethics, critiques Thomistic approaches for neglecting reason's role in human sexuality, and argues that ancient Near Eastern circumstances created conditions where polygamy functioned as a lesser evil tolerated but never endorsed by God. The Eastern patristic framework is presented as recognizing concessions to human weakness while maintaining monogamy as the scriptural ideal from Genesis through the early Church.All the links: Substack: https://nathanajacobs.substack.com/Instagram: https://www.instagram.com/thenathanjacobspodcastWebsite: https://www.nathanajacobs.com/X: https://x.com/NathanJacobsPodSpotify: https://open.spotify.com/show/0hSskUtCwDT40uFbqTk3QSApple Podcast: https://podcasts.apple.com/us/podcast/the-nathan-jacobs-podcastFacebook: https://www.facebook.com/nathanandrewjacobsAcademia: https://vanderbilt.academia.edu/NathanAJacobs00:00:00 Intro 00:00:25 Recap 00:08:50 Four levels of discourse 00:18:24 Natural law analysis00:27:41 Reason & psychological reality 00:45:39 Orthodox framework 01:04:24 Providence through missteps 01:09:40 Ancient Near East context

Vor 4300 Jahren steigt im heutigen Irak ein Mann zu nie dagewesenem Ruhm auf und vereinigt die mesopotamischen Stadstaaten zu einem Reich, das alles bisherige in den Schatten stellt. Seine Herkunft liegt im Nebel der Geschichte, doch er gibt sich den Namen Sargon - Sargon von Akkad, nach der Region aus der er stammt und nach dem Reich, das er gründet. Sargon gewinnt Schlacht um Schlacht und unterwirft die größten Städte der bekannten Welt - Uruk, Ur, Nippur, Lagasch. Er refomiert Sprache, Verwaltung und Militär und geht dabei einen Schritt, den vor ihm noch niemand getan hat: Er gründet das erste Imperium der Geschichte, das Reich von Akkad.........KAPITEL(00:00) Intro: das erste Imperium(4:16) Quizfragen & Einstieg(13:28) Historischer Kontext: Mesopotamien & Sumer(24:55) Aufstieg zum Großherrscher: Sargon von Akkad(40:00) Imperium: das Reich von Akkad und seine Zeit(51:56) Enheduanna: die mächtigste Frau der Welt(63:05) Das Ende des ersten Imperiums(70:00) Fazit, Literatur und Ende……Das Folgenbild ist eine zeitgenössische Bronze und zeigt entweder Sargon von Akkad oder seinen Enkel Naram-Sin (Irakisches Nationalmuseum).……WERBUNGDu willst dir die Rabatte unserer weiteren Werbepartner sichern? Hier geht's zu den Angeboten!…….PREMIUMJetzt His2Go unterstützen für tolle Vorteile - über Steady!Klick hier und werde His2Go Hero oder His2Go Legend…….LITERATURPodany, Amanda H.: Weavers, scribes, and kings : a new history of the Ancient Near East, New York 2022.Foster, Benjamin R.: The Age of Agade. Inventing Empire in Ancient Mesopotamia, Oxon/ New York 2016.…….UNTERSTÜTZUNGFolgt und bewertet uns bei Spotify, Apple Podcasts, Podimo oder über eure Lieblings-Podcastplattformen.Wir freuen uns über euer Feedback, Input und Vorschläge zum Podcast, die ihr uns über das Kontaktformular auf der Website, Instagram und unsere Feedback E-Mail: kontakt@his2go.de schicken könnt. An dieser Stelle nochmals vielen Dank an jede einzelne Rückmeldung, die uns bisher erreicht hat und uns sehr motiviert.…….COPYRIGHTMusic from https://filmmusic.io: “Sneaky Snitch” by Kevin MacLeod and "Plain Loafer" by Kevin MacLeod (https://incompetech.com) License: Creative Commons CC BY 3.0 https://creativecommons.org/licenses/by/3.0/Hier bekommt ihr die Tickets zur "His2Go - Live Tournee" Hosted on Acast. See acast.com/privacy for more information.

Het is 3.200 jaar geleden. Schrijver Sîn-leqi-unnini verwerkt zijn angsten in een episch verhaal over Gilgamesj. Zal dat indruk maken op de nieuwe Babylonische koning? Wilde Eeuwen, het begin. Iedere vrijdag een nieuwe aflevering. Meer informatie: nrc.nl/wilde-eeuwenHeeft u vragen, suggesties of ideeën over onze journalistiek? Mail dan naar onze ombudsman via ombudsman@nrc.nl.Tekst en presentatie: Hendrik SpieringRedactie en regie: Mirjam van ZuidamMuziek, montage en mixage: Rufus van BaardwijkBeeld: Jeen BertingVormgeving: Yannick MortierVoor deze aflevering is onder meer gebruikt gemaakt van deze literatuur:Karen Sonik. ‘Characterization and Identity in Mesopotamian Literature: The Gilgamesh Epic, Enuma elish, and Other Sumerian and Akkadian Narratives' in Dahlia Shehata e.a. (eds) Contemporary Approaches to Mesopotamian Literature. How to Tell a Story, Brill 2024. Sophus Helle. ‘Gilgamesh Returns' in Articulations, in juni 2024.Amanda H. Podany. 'Weavers, Scribes, and Kings A New History of the Ancient Near East', Oxford University Press 2022. Sophus Helle. 'Gilgamesh: A New Translation of the Ancient Epic', Yale University Press 2021 Andrew George. 'The Epic of Gilgamesh. The Babylonian Epic Poem and Other Texts in Akkadian and Sumerian', Penguin 2020 (tweede druk).Herman van Stiphout. 'Het epos van Gilgames', SUN 2011 (derde druk). Gwendolyn Leick (ed). 'The Babylonian world', Routledge 2007 Benjamin R. Foster. 'Before the muses: an anthology of Akkadian literature', CDL Press 2005 (derde druk). Zie ook ‘Het epos van Gilgamesj: hoe een held mens wordt' in NRC op 6 juli 2019.Zie het privacybeleid op https://art19.com/privacy en de privacyverklaring van Californië op https://art19.com/privacy#do-not-sell-my-info.

Het is 4.200 jaar geleden. Koningsdochter Enheduana schrijft een woedend gedicht en ruilt haar goddelijke echtgenoot in voor een godin. Zal dat haar macht herstellen? Wilde Eeuwen, het begin. Iedere vrijdag een nieuwe aflevering. Meer informatie: nrc.nl/wilde-eeuwenHeeft u vragen, suggesties of ideeën over onze journalistiek? Mail dan naar onze redactie via podcast@nrc.nl.Tekst en presentatie: Hendrik SpieringRedactie en regie: Mirjam van ZuidamMuziek, montage en mixage: Rufus van BaardwijkBeeld: Jeen BertingVormgeving: Yannick MortierVoor deze aflevering is onder meer gebruikt gemaakt van deze literatuur: Sophus Helle. 'Enheduana: The Complete Poems of the World's First Author', Yale University Press, 2024. Amanda H. Podany. 'Weavers, Scribes, and Kings A New History of the Ancient Near East', Oxford University Press, 2022. Gina Konstantopoulos. ‘The Many Lives of Enheduana. Identity, Authorship, and the “World's First Poet”' in Kerstin Droß-Krüpe e.a. (eds) Powerful Women in the Ancient World. Perception and (Self)Presentation, Zaphon 2021. Annette Zgoll. ‘Innana and En-ḫedu-ana Mutual Empowerment and the myth INNANA CONQUERS UR' in Kerstin Droß-Krüpe e.a. (eds) Powerful Women in the Ancient World. Perception and (Self)Presentation, Zaphon 2021. J.N. Postgate. 'Early Mesopotamia. Society and economy at the dawn of history', Routledge 1992 (herdruk 2017).Gwendolyn Leick. 'Mesopotamia. The invention of the city', Penguin 2001. Zie het privacybeleid op https://art19.com/privacy en de privacyverklaring van Californië op https://art19.com/privacy#do-not-sell-my-info.

What do Satan, a horny goat god, and lettuce soaked in semen have in common? They were all part of the ancient blueprint for the devil we know today. In this minisode, we finish our whirlwind tour of the Ancient Near East and Mediterranean gods who got retrofitted into Christianity's ultimate villain.From Hades and Pan to Set and Apep, we explore how early Christians demonized other people's gods, turning fertility symbols into hellish nightmares and chaotic uncles into eternal enemies. Along the way, you'll meet tricksters, chaos monsters and mythological disasters that would absolutely get cancelled in 2025.Original comedy sketches, Satanic sass and a warning: this one's not safe for your Sunday school teacher. #satan#mythology#greekgods#hell#ancientegypt#atheistcomedy#religionsatire#satanicpanic#hornygods#historypodcast#devilhornsgoddammit

A four thousand(ish) year old murder trial. A procession of the dead. Kings who believed they could escape the gods by dressing gardeners in royal clothes...then killing them. Welcome to the Dark Side of Ancient Mesopotamia! Guiding Maddy and Anthony through this most ancient and most fascinating civilisation is the incredible Professor Amanda Podany, author of 'Weavers, Scribes and Kings: A New History of the Ancient Near East'.Edited by Tomos Delarggy. Produced by Freddy Chick. Senior Producer is Charlotte Long.You can now watch After Dark on Youtube: www.youtube.com/@afterdarkhistoryhitSign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe.  You can take part in our listener survey here.All music from Epidemic Sounds.

Cyrus II was the founder of the Persian Empire, arguably the greatest empire of the Ancient Near East. Cyrus wasn't only a hero to the Persians. In the Hebrew Bible, Cyrus is the only non-Jew that God calls His "anointed one" or "messiah." But does Cyrus really deserve his reputation as the "liberator" of the Jews from Babylon or is it all a piece of ancient propaganda? The incomparable Lloyd Llewelyn-Jones joins Helen and Dave to discuss the glory of the Persian Empire and how Cyrus was interpreted by biblical authors. For more great stuff from Lloyd, check out his latest books:Persians: The Age of the Great KingsThe Cleopatras: The Forgotten Queens of EgyptAncient Persia and The Book of Esther: Achaemenid Court Culture in the Hebrew BibleSUPPORT BIBLICAL TIME MACHINEIf you enjoy the podcast, please (pretty please!) consider supporting the show through the Time Travelers Club, our Patreon. We are an independent, listener-supported show (no ads!), so please help us continue to showcase high-quality biblical scholarship with a monthly subscription.DOWNLOAD OUR STUDY GUIDE: MARK AS ANCIENT BIOGRAPHYCheck out our 4-part audio study guide called "The Gospel of Mark as an Ancient Biography." While you're there, get yourself a Biblical Time Machine mug or a cool sticker for your water bottle.Support the showTheme music written and performed by Dave Roos

The laws and punishments meted out in the Bible sound pretty harsh. Eye for an eye, tooth for a tooth—not to mention all of the commandments that are punishable by death! Ancient law expert Bruce Wells joins Helen and Dave to answer the question: were biblical laws really enforced? How did they compare with other law codes from the Ancient Near East like Hammurabi? And if they weren't enforced, why do laws play such a central role in the Hebrew Bible? Check out Bruce's books:Everyday Law in Biblical IsraelThe Cambridge Companion to Law in the Hebrew BibleSUPPORT BIBLICAL TIME MACHINEIf you enjoy the podcast, please (pretty please!) consider supporting the show through the Time Travelers Club, our Patreon. We are an independent, listener-supported show (no ads!), so please help us continue to showcase high-quality biblical scholarship with a monthly subscription.DOWNLOAD OUR STUDY GUIDE: MARK AS ANCIENT BIOGRAPHYCheck out our 4-part audio study guide called "The Gospel of Mark as an Ancient Biography." While you're there, get yourself a Biblical Time Machine mug or a cool sticker for your water bottle.Support the showTheme music written and performed by Dave Roos

The Old Testament and surrounding Ancient Near East text refers to a "Whirlwind" every time God intervenes in supernatural fashion. While the New Testament doesn't mention a Whirlwind, it's clear that its traits accompany many of Jesus' supernatural moments, who Himself is called "the Gate" or portal!

Welcome to Day 2578 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2578 – Wisdom Nuggets – Psalm 50:1-6 Daily Wisdom Wisdom-Trek Podcast Script - Day 2578 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2578 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. In today's Wisdom Nugget, we begin our exploration of Psalm 50, focusing on verses 1-6. This psalm, written by Asaph, presents a dramatic scene in which God Himself appears as the divine Judge, summoning the heavens and the earth to witness His judgment over His people. From an Ancient Israelite perspective, this psalm would have carried deep significance. The imagery of God speaking from Zion, fire and storm surrounding Him, and His call for justice would have reminded them of God's covenant at Mount Sinai. The Israelites were well aware that God was not just their Deliverer but also their Judge, calling them to righteousness and true worship. Let's begin by reading Psalm 50:1-6 from the New Living Translation: Psalm 50:1-6 (NLT) 1 The Lord, the Mighty One, is God, and He has spoken; He has summoned all humanity from where the sun rises to where it sets. 2 From Mount Zion, the perfection of beauty, God shines in glorious radiance. 3 Our God approaches, and He is not silent. Fire devours everything in His way, and a great storm rages around Him. 4 He calls on the heavens above and earth below to witness the judgment of His people. 5 “Bring My faithful people to Me— those who made a covenant with Me by giving sacrifices.” 6 Then let the heavens proclaim His justice, for God Himself will be the judge. God Calls the Whole Earth to Attention (Verses 1-2) The psalm begins with a grand and powerful statement: “The Lord, the Mighty One, is God, and He has spoken; He has summoned all humanity from where the sun rises to where it sets.” The threefold name of God—“The Lord, the Mighty One, is God”—immediately establishes His authority and power. In the Ancient Near East, kings and rulers would summon their people for important announcements, but here, it is God Himself summoning all of humanity. This is not a private revelation—God's message is for the entire world. From east to west, all people are called to attention. Verse 2 continues: “From Mount Zion, the perfection of beauty, God shines in glorious radiance.” Zion, referring to Jerusalem and the temple, was seen as the earthly dwelling place of God's presence. The psalmist calls it “the perfection of beauty”, not because of its architecture, but because God's glory radiates from there. This verse echoes passages like Isaiah 2:3, which...

Welcome to Day 2575 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2575 – Wisdom Nuggets – Psalm 49:10-15 Daily Wisdom Wisdom-Trek Podcast Script - Day 2575 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2575 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. In our last episode, we discussed the first nine verses of this psalm, where the writer emphasized that wealth cannot buy eternal life. In today's Wisdom Nugget, Today, we take that thought further, examining the inevitability of death and the contrast between those who trust in riches and those who trust in God. From an Ancient Israelite worldview, wealth was often seen as a blessing from God, yet the psalmist warns against placing false security in material wealth. Instead, he points to the only true hope—God's power to redeem from the grave. Let's begin by reading Psalm 49:10-15 from the New Living Translation: Psalm 49:10-15 (NLT) 10 Those who are wise must finally die, just like the foolish and senseless, leaving all their wealth behind. 11 The grave is their eternal home, where they will stay forever. They may name their estates after themselves, 12 but their fame will not last. They will die, just like animals. 13 This is the fate of fools, though they are remembered as being wise. 14 Like sheep, they are led to the grave, where death will be their shepherd. In the morning, the godly will rule over them. Their bodies will rot in the grave, far from their grand estates. 15 But as for me, God will redeem my life. He will snatch me from the power of the grave. The Certainty of Death (Verses 10-12) The psalmist begins with a sobering truth: “Those who are wise must finally die, just like the foolish and senseless, leaving all their wealth behind.” This verse reminds us that no one can escape death, no matter how much wisdom, intelligence, or wealth they possess. In the Ancient Near East, people often built lasting legacies, hoping their names and wealth would endure. Yet the psalmist points out that death is the great equalizer—both the wise and the foolish must leave everything behind. Verse 11 expands on this: “The grave is their eternal home, where they will stay forever. They may name their estates after themselves.” Many wealthy individuals throughout history have named buildings, cities, or foundations after themselves, seeking immortality through legacy. In Ancient Israel, land ownership was a significant part of one's identity and security. However, no amount of land or property could keep a person from death. Then comes a striking statement in verse 12: “But their fame will not last. They will die, just like animals.” This is a humbling image. No matter how powerful or wealthy a person is, they are...

On this episode, Shane explores some of the fascinating prophecies found in the book of Daniel and discusses how they have been interpreted (and misinterpreted) both before and after the time of Jesus. He also interacts with audio clips related to this subject from interviews he's recorded with Talmud scholar Daniel Boyarin, and New Testament scholar, Craig Evans.SHOW NOTESRelated ArticlesDeciphering the Clues of Revelation, Shane RosenthalArchaeological Discoveries Related to Nebuchadnezzar II, Shane RosenthalJustin Martyr on the Importance of Fulfilled Prophecy, Shane RosenthalIsaiah's Prophecy of the Messiah's Birth, Shane RosenthalThe Bethlehem Prophecy: An Exploration of Micah 5:2, Shane RosenthalSprinkled Nations & Speechless Kings, Shane RosenthalFinding Christ in All The Scriptures, Shane RosenthalProof of the Gospel, Quotes from Eusebius, Augustine & othersWhy Should We Believe The Bible? (PDF), Shane RosenthalExploring Covenant Theology, Mike Brown & Zach KeeleRelated BooksThe Jewish Gospels, Daniel BoyarinSon of Man in Early Jewish Literature, Richard BauckhamGuide to the Dead Sea Scrolls, Craig EvansThe Jewish Roots of the Christian Faith, Craig EvansThe Jewish Roots of the Gospels, Craig EvansProof of the Gospel, Eusebius of CaesareaA Handbook of Messianic Prophecy, Rydelnik & BlumThe Gospel According to Isaiah 53, Darrell Bock & othersJourneys with Jesus, Dennis JohnsonChrist From Beginning to End, Hunter & WellumRelated AudioBabylon, Humble Skeptic #66Jewish Views of the Messiah, HS #38 with Daniel BoyarinWere Jews Expecting a Divine Messiah? WHI #1243 with Craig EvansWere Jews Expecting a Suffering Messiah?, HS #47How to Read & Apply the Old Testament, WHI #1568 with Iain DuguidWhat Did the Earliest Christians Believe? HS #25The Big Picture, Humble Skeptic #26 with J. Daniel HaysThe Intersection of Church & State, HS #53 with David VanDrunenWhy Should We Trust The Bible? HS #39 with Mike FarleyHow to Read & Interpret the Bible, HS #37 with Mike BrownJacob's Ladder, Humble Skeptic #63UPCOMING EVENTSThe Messianic Hope, Memphis, TN, April 11-13Shane Rosenthal will be giving a series of talks related to Christ's fulfillment of Old Testament prophecy at this weekend conference in Rosemark, TN. The conference is free, but registration is required (a registration page and more info will be available soon).Who Is Jesus? (A Christian & Muslim Conversation), St. Louis, MO, April 24th.Shane Rosenthal and Michael McClymond will be defending the historic Christian view of Jesus at this event which will take place at St. Louis Community College Meramec (located at 11333 Big Bend Rd, in Kirkwood, MO). The purpose is to highlight some of the differences between Christian and Muslim perspectives related to Jesus' identity and mission and to take questions from students. This event is brought to you by St. Louis Community College in partnership with ReThink315. Click here for more info.A Trip to the Museum?Right now we're gaging interest for trips to museums in the St. Louis and Chicago areas sometime this spring or summer. The St. Louis Art Museum and the University of Chicago's Institute for the Study of Ancient Cultures (formerly known as The Oriental Institute of Chicago) have impressive collections of fascinating historical artifacts related to the Ancient Near East. The museums are free, but there will likely be a modest registration fee to cover meal(s), etc. Following the museum tour, Shane will lecture on a related topic. Let us know below if you're interested in joining us for one or both of these events.Share with Friends & FamilyIf you're a fan of the show, please tell others about the show, and consider posting a link to this episode via your social media feed. Just copy the URL of this page, paste it into your feed, and write a few words. Also, consider writing a positive review of this podcast via the Apple Podcast app, or your preferred podcast portal. The more reviews we get, the more exposure we get! Thanks for your help!Make a One-Time Gift or Upgrade to a Paid SubscriptionConsider supporting The Humble Skeptic podcast by making a one-time gift or upgrading to a paid subscription via Substack ($5.95 per month, $59 per year). Tax-deductible giving options are also available. Get full access to The Humble Skeptic at www.humbleskeptic.com/subscribe

In this episode, we explore the rich history, archaeology, and epigraphy of ancient Egypt, with a special focus on the iconic city of Giza, alongside Peter Der Manuelian. Peter is the Barbara Bell Professor of Egyptology at Harvard University and the director of the Harvard Museum of the Ancient Near East. He also heads up the Giza Project at Harvard, which presents the past, present, and future archaeological activities taking place at the Giza Pyramids… Passionate about innovation in the field, Peter integrates cutting-edge technologies into both his research and teaching – using digital humanities to make the ancient world more accessible and engaging for students and scholars alike. How are these immersive technologies elevating archaeological research? Join in now to find out!  This conversation covers: The role of epigraphy in preserving and understanding ancient Egyptian culture. New and exciting technologies that are reshaping our knowledge of Egypt's monumental past. The original purpose behind the construction of the three iconic pyramids of Giza. The most pressing questions scientists are still investigating about ancient Egypt. Peter has published several books on this fascinating subject, including Walking Among Pharaohs: George Reisner and the Dawn of Modern Egyptology, Digital Giza Visualizing the Pyramids, Mastabas of Nucleus Cemetery G 2100, Slab Stelae of the Giza Necropolis, Living in the Past: Studies in Archaism of the Egyptian Twenty-sixth Dynasty, and Studies in the Reign of Amenophis II. He has also written several children's books. To learn more about Peter and his work, click here! Boost Your Brainpower with 15% OFF!  Fuel your mind with BrainSupreme Supplements and unlock your full potential. Get 15% OFF your order now using this exclusive link: brainsupreme.co/discount/findinggenius Hurry—your brain deserves the best! Episode also available on Apple Podcasts: http://apple.co/30PvU9C

Dr. Matthew Wiseman discusses his new book, The Two Jerusalems, which is the moving story of a young man's amazing journey to discover the roots of the Christian faith in the Ancient Near East, which led him from Protestantism through the Messianic movement and into the Catholic Church. This journey took him to the rainforest of Papua New Guinea, the Nożyk Synagogue in Warsaw, and the Judean Desert, and into the heart of ancient and medieval Jewish tradition: the Hebrew Bible. Along the way, he met a cast of odd and wonderful characters, false prophets, and saintly Catholics who taught him about God, Scripture, and prayer. His steps were dogged throughout by God's strange, providential provisions, despite his human blindness. At the heart of the ancient faith, much to his surprise, he discovered what a billion people across the world already know and live: the Catholic faith. Through it all, Matthew Wiseman's relentless desire for truth and consistency kept him searching until he discovered the "beauty ever ancient, ever new". His powerful story is like a course in fundamental theology, in compelling narrative form. This ground-breaking book can change the lives of traditional Jews, Messianic Jews, Protestant Christians, and wavering Catholics. And because it is a narrative from his life vs. an apologetics text, it will reach many who prefer the autobiographical genre. His vivid, rhetorical style renders complicated theological issues clear and understandable.

The Mountain E2 — Ancient Israel's neighbors believed that the world originated as a mountain rising up out of the chaos waters. The gods ruled from this great cosmic mountain, fighting battles with nature and issuing decrees that kept the world in order. So how did this surrounding culture impact the cosmology of the Bible? In this episode, Jon and Tim discuss what the cosmic mountain meant in the Ancient Near Eastern context and how the biblical authors adapted and subverted this symbol in surprising ways.View more resources on our website →Timestamps Chapter 1: Recap and Intro to Cosmic Mountains in the Ancient Near East (0:00-6:52)Chapter 2: Egyptian and Mesopotamian Cosmic Mountains (6:52-17:54)Chapter 3: Canaanite and Phoenician Cosmic Mountains (17:54-28:17)Chapter 4: Psalm 48: The True Cosmic Mountain (28:17-38:40)Referenced ResourcesThe Cosmic Mountain in Canaan and the Old Testament by Richard J. Clifford“The Common Temple Ideology of the Ancient Near East” by John M. LundquistCheck out Tim's library here.You can experience our entire library of resources in the BibleProject app, available for Android and iOS.Show Music“Are We There Yet?” by The Bridge, Efechto & D. Steele“Lozari” by L'indécis“Lily (Floriana)” by Timothy BrindleBibleProject theme song by TENTS Show CreditsProduction of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer. Aaron Olsen edited today's episode and also provided the sound design and mix. JB Witty does our show notes, and Hannah Woo provides the annotations for our app. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie.Powered and distributed by Simplecast.